LUKE 24 COMMENTARYEDITED BY GLENN PEASE

Jesus Has Risen

1 On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb.

CLARKE, "Bringing the spices - To embalm the body of our Lord: but Nicodemus and Joseph of Arimathea had done this before the body was laid in the tomb. See Joh_19:39, Joh_19:40. But there was a second embalming found necessary: the first must have been hastily and imperfectly performed; the spices now brought by the women were intended to complete the preceding operation.

And certain others with them - This clause is wanting in BCL, two others; Coptic, Ethiopic, Vulgate, and in all the Itala except two. Dionysius Alexandrinus, and Eusebius also omit it. The omission is approved by Mill, Bengel, Wetstein, Griesbach, and others. Bishop Pearce thinks it should be left out for the following reasons:

1. “They who came to the sepulchre, as is here said, being the same with those who, in Luk_23:55, are called the women which came with him from Galilee, there was no room for Luke (I think) to add as here, and some others came with them; because the words in Luk_23:55, to which these refer, include all that can be supposed to be designed by the words in question.

2. Luke has named no particular woman here, and therefore he could not add and some others, etc., these words necessarily requiring that the names of the women should have preceded, as is the case in Luk_24:10, where, when Mary Magdalene, the other Mary, and Joanna, had been named, it is very rightly added, and other women that were with them.”

GILL, "Now upon the first day of the week,.... On which day it appears by what follows, Christ rose from the dead, and which was the third day from his death, and so verified the Scriptures, and his own predictions:

very early in the morning; just as light began to spring, the day to dawn, and break; the first appearance of the morning; when it first began to dawn;

when it was yet dark, as in Joh_20:1 and so read the Syriac and Persic versions here; and the Ethiopic version, "while it was yet night": this must be understood of the time when the women set out from the city, or suburbs; for by that time they got

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to the sepulchre it was at sunrise, Mar_16:2 and shows their great love, zeal, and devotion for Christ, and great courage and fearlessness to go out of the city at such a time, without any man with them, and to a grave:

they came unto the sepulchre, where Christ was laid; that is, the women who came with Christ from Galilee, and who had observed where, and how his body was interred:

bringing the spices which they had prepared; on the sabbath eve, to anoint the body, but were prevented by reason of the sabbath; see Luk_23:56

and certain others with them; that is, other women; besides Mary Magdalene, and Mary the mother of Joses, and Salome, and other Galilean women, there were other Jerusalem women, or of Bethany, it may be, Mary, and Martha, the sisters of Lazarus, and of the parts adjacent: this clause is left out in the Vulgate Latin, and Ethiopic versions, and in one ancient copy of Beza's; but is retained in the Syriac, Arabic, and Persic versions.

HENRY,"The manner of the re-uniting of Christ's soul and body in his resurrection is a mystery, one of the secret things that belong not to us; but the infallible proofs of his resurrection, that he did indeed rise from the dead, and was thereby proved to be the Son of God, are things revealed, which belong to us and to our children. Some of them we have here in these verses, which relate the same story for substance that we had in Matthew and Mark.

I. We have here the affection and respect which the good women that had followed Christ showed to him, after he was dead and buried, Luk_24:1. As soon as ever they could, after the sabbath was over, they came to the sepulchre, to embalm his body, not to take it out of the linen in which Joseph had wrapped it, but to anoint the head and face, and perhaps the wounded hands and feet, and to scatter sweet spices upon and about the body; as it is usual with us to strew flowers about the dead bodies and graves of our friends, only to show our good-will towards the taking off the deformity of death if we could, and to make them somewhat the less loathsome to those that are about them. The zeal of these good women for Christ did continue. The spices which they had prepared the evening before the sabbath, at a great expense, they did not, upon second thoughts, when they had slept upon it, dispose of otherwise, suggesting, To what purpose is this waste? but they brought them to the sepulchre on the morning after the sabbath, early, very early. It is a rule of charity, Every man, according as he purposes in his heart, so let him give, 2Co_9:7. What is prepared for Christ, let it be used for him. Notice is taken of the names of these women, Mary Magdalene, and Joanna, and Mary the mother of James; grave matronly women, it should seem, they were. Notice is also taken of certain others with them, Luk_24:1, and again, Luk_24:10. These, who had not joined in preparing the spices, would yet go along with them to the sepulchre; as if the number of Christ's friends increased when he was dead, Joh_12:24, Joh_12:32. The daughters of Jerusalem, when they saw how inquisitive the souse was after her Beloved, were desirous to seek him with her (Son_6:1), so were these other women. The zeal of some provokes others.

JAMIESON, "Luk_24:1-12. Angelic announcement to the women that Christ is risen - Peter’s

visit to the empty sepulchre.

(See on Mar_16:1-8; and see on Mat_28:1-5).

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BARCLAY, "THE WRONG PLACE TO LOOK (Luke 24:1-12)

24:1-12 On the first day of the week, at the first streaks of dawn, the women

came to the tomb, bearing the spices which they had prepared. They found the

stone rolled away from the tomb. They entered in, but they did not find the body

of the Lord Jesus. While they were at a loss what to make of this--look you--two

men stood by them in flashing raiment. They were afraid, and they bowed their

faces to the ground. But they said to them, "Why are you looking for him who is

alive among the dead? He is not here; he is risen. Remember how he said to you,

while he was still in Galilee, that the Son of Man must be betrayed into the hands

of sinful men and that he must be crucified, and that on the third day he would

rise again." Then they remembered his words; and they returned from the tomb

and brought the news of all these things to the eleven and to the others. Mary

Magdalene was there, and Joanna, and Mary, the mother of James. They, and

the other women with them, kept telling these things to the apostles. But their

words seemed to them an idle tale, and they refused to believe them. But Peter

rose up and ran to the tomb; and he stooped down and saw the linen clothes

lying all by themselves; and he went away wondering in himself at what had

happened.

The Jewish Sabbath, our Saturday, is the last day of the week and

commemorates the rest of God after the work of creation. The Christian Sunday

is the first day of the week and commemorates the resurrection of Jesus. On this

first Christian Sunday the women went to the tomb in order to carry out the last

offices of love for the dear dead and to embalm Jesus' body with their spices.

In the east tombs were often carved out of caves in the rock. The body was

wrapped in long linen strips like bandages and laid on a shelf in the rock tomb.

The tomb was then closed by a great circular stone like a cart-wheel which ran in

a groove across the opening. When the women came, they found the stone rolled

away.

Just here we have one of those discrepancies in the accounts of the resurrection

of which the opponents of Christianity make so much. In Mark the messenger in

the tomb is a young man in a long white robe (Mark 16:5); in Matthew he is the

angel of the Lord (Matthew 28:2). Here it is two men in flashing raiment; and in

John it is two angels (John 20:12). It is true that the differences are there; but it

is also true that, whatever the attendant description, the basic fact of the empty

tomb never varies, and that is the fact that matters. No two people ever described

the same episode in the same terms; nothing so wonderful as the resurrection

ever escaped a certain embroidery as it was repeatedly told and retold. But at the

heart of this story that all-important fact of the empty tomb remains.

The women returned with their story to the rest of the disciples but they refused

to believe them. They called it an idle tale. The word used is one employed by

Greek medical writers to describe the babbling of a fevered and insane mind.

Only Peter went out to see if it might not possibly be true. The very fact that

Peter was there says much for him. The story of his denial of his Master was not

a thing that could be kept silent; and yet he had the moral courage to face those

who knew his shame. There was something of the hero in Peter, as well as

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something of the coward. The man who was a fluttering dove is on the way to

become a rock.

The all-important and challenging question in this story is that of the messengers

in the tomb, "Why are you looking for him who is alive among the dead?" Many

of us still look for Jesus among the dead.

(i) There are those who regard him as the greatest man and the noblest hero who

ever lived, as one who lived the loveliest life ever seen on earth; but who then

died. That will not do. Jesus is not dead; he is alive. He is not merely a hero of

the past; he is a living reality of the present.

Shakespeare is dust, and will not come

To question from his Avon tomb,

And Socrates and Shelley keep

An Attic and Italian sleep.

They see not. But, O Christians, who

Throng Holborn and Fifth Avenue,

May you not meet in spite of death,

A traveller from Nazareth?

(ii) There are those who regard Jesus simply as a man whose life must be studied,

his words examined, his teaching analysed. There is a tendency to think of

Christianity and Christ merely in terms of something to be studied. The tendency

may be seen in the quite simple fact of the extension of the study group and the

extinction of the prayer meeting. Beyond doubt study is necessary but Jesus is

not only someone to be studied; he is someone to be met and lived with every day.

He is not only a figure in a book, even if that book be the greatest in the world;

he is a living presence.

(iii) There are those who see in Jesus the perfect pattern and example. He is that;

but a perfect example can be the most heart-breaking thing in the world. For

centuries the birds gave men an example of flight, and yet not till modern times

could man fly. Some of us when young were presented at school with a writing

book. At the top it had a line of copperplate writing; below it had blank lines on

which we had to copy it. How utterly discouraging were our efforts to reproduce

that perfect pattern! But then the teacher would come and, with her hand, would

guide our hand over the lines and we got nearer the ideal. That is what Jesus

does. He is not only the pattern and the example. He helps us and guides us and

strengthens us to follow that pattern and example. He is not simply a model for

life; he is a living presence to help us to live.

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It may well be that our Christianity has lacked an essential something because

we too have been looking for him who is alive among the dead.

BENSON, ". Upon the first day of the week, &c. — On the morning of the first

day of the week, when every thing was made ready, all the women, mentioned

Luke 24:10; and Mark 16:1; and certain others with them, who were not from

Galilee, went out very early, carrying the spices which they had prepared, to the

sepulchre, at which some or all of them arrived about the rising of the sun.

Whether they went and returned all in one company, or at different times, and

by different ways, is not quite certain. See the notes on Matthew 28:1-10; Mark

16:1-2; John speaks of none of the women who made this visit to the sepulchre

but Mary Magdalene. Yet, because he mentions none but her, it does not follow

that there were no others with her. In the gospels there are many such omissions.

For instance, Mark and Luke speak of one demoniac only, who was cured at

Gadara, though Matthew tells us there were two who had devils expelled out of

them at that time In like manner Mark and Luke speak only of one blind man, to

whom Jesus gave sight near Jericho, while from Matthew it is certain two had

that benefit conferred on them there. Before Jesus rode into Jerusalem both the

ass and its colt were brought to him, though Mark, Luke, and John speak only of

the colt. Wherefore, since it is the manner of the sacred historians in other

instances to make such omissions, John may be supposed to have mentioned

Mary Magdalene singly in this part of his history, notwithstanding he knew that

others had been with her at the sepulchre; and the rather, because his intention

was to relate only what things happened in consequence of her information, and

not to speak of the transactions of the rest, which his brother historians had

handled at large.

COFFMAN, "This final chapter of Luke briefly summarizes the astonishment

and perplexity of finding the empty tomb, giving the experience of the Galilean

women (Luke 24:1-12), then giving a full and vivid account of an appearance of

Christ to the disciples on the road to Emmaus (Luke 24:13-35). Luke then

recounted the appearance of Jesus to the Eleven and them that were with them,

including the disciples returned from Emmaus (Luke 24:36-43), concluding with

a summary statement of Jesus' last words and a brief account of the ascension

(Luke 24:44-53).

And on the sabbath day they rested according to the commandment. But on the

first day of the week, at early dawn, they came unto the tomb, bringing the spices

which they had prepared. And they found the stone rolled away from the tomb.

And they entered in, and found not the body of the Lord Jesus. (Luke 24:1-3)

See the article at end of chapter on "The Four Witnesses Agree."

Sabbath day ... This was Saturday, the second of the back-to-back sabbaths

intervening between the crucifixion and the first day of the week. See under

Mark 15:42 in my Commentary on Mark.

They came unto the tomb ... The antecedent of the pronoun "they" is "the

women who had followed him from Galilee" (Luke 23:55); and, from a

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comparison with Luke 24:10, these seem to have been ANOTHER group of

women, not necessarily the same as those mentioned elsewhere in the Gospels,

though many of both groups were from Galilee.

The stone rolled away ... The seal on the grave, placed there by the Roman

government, had obviously been broken, which would have required a

deputation from the governor's office to investigate it. Furthermore, the military

authorities would have thoroughly investigated the fantastic lie of the guard

concerning what happened "while they were asleep"; and with the activities of

the Lord's followers beginning at the crack of dawn the same day, and increasing

as the day progressed - all of these things, and may others of which we know

nothing, made the day of Jesus' resurrection one of the busiest in history. The

Sanhedrin, would they have not investigated? They bribed the soldiers to lie

about what had happened, for they had witnessed some of the phenomena

attending the resurrection; but it may be counted certain that they made their

own investigation, decided that they had no case against the soldiers, and

attempted to cover up the truth with lies.

Something of the nature of the rock-hewn sepulchre is evident in the stone that

closed it, the same having been a large wheel-like rock fitted into a groove

parallel to the entrance. It was so large that even a whole group of women would

not have been able to move it.

And found not the body ... The empty grave of Jesus, along with the undisturbed

grave clothes within, proved the resurrection of Jesus to be a fact; but to minds

so long schooled against any possibility of a resurrection from the dead, it was a

fact which they, at the time, could not fully believe.

MACLAREN, "THE FIRST EASTER SUNRISE

No Evangelist narrates the act of Resurrection. Apocryphal Gospels cannot resist the temptation of describing it. Why did the Four preserve such singular reticence about what would have been irresistible to ‘myth’ makers? Because they were not myth-makers, but witnesses, and had nothing to say as to an act that no man had seen. No doubt, the Resurrection took place in the earliest hours of the first day of the week. The Sun of Righteousness rose before the Easter Day sun. It was midsummer day for Him, while it was but spring for earth’s calendar. That early rising has no setting to follow.

The divergences of the Evangelists reach their maximum in the accounts of the Resurrection, as is natural if we realise the fragmentary character of all the versions, the severely condensed style of Matthew’s, the incompleteness of the genuine Mark’s, the evidently selective purpose in Luke’s, and the supplementary design of John’s. If we add the perturbed state of the disciples, their separation from each other, and the number of distinct incidents embraced in the records, we shall not wonder at the differences, but see in them confirmation of the good faith of the witnesses, and a reflection of the hurry and wonderfulness of that momentous day. Differences there are; contradictions there are not, except between the doubtful verses added to Mark and the other accounts. We cannot put all the pieces together, when we have only them to guide us. If we had a complete and independent narrative to go by, we could, no doubt, arrange our fragments. But the great certainties are unaffected by the small divergences, and the points of agreement are vital. They are, for example, that none

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saw the Resurrection, that the first to know of it were the women, that angels appeared to them at the tomb, that Jesus showed Himself first to Mary Magdalene, that the reports of the Resurrection were not believed. Whether the group with whom this passage has to do were the same as that whose experience Matthew records we leave undetermined. If so, they must have made two visits to the tomb, and two returns to the Apostles,-one, with only the tidings of the empty sepulchre, which Luke tells; one, with the tidings of Christ’s appearance, as in Matthew. But harmonistic considerations do not need to detain us at present.

Sorrow and love are light sleepers, and early dawn found the brave women on their way. Nicodemus had bound spices in with the body, and these women’s love-gift was as ‘useless’ and as fragrant as Mary’s box of ointment. Whatever love offers, love welcomes, though Judas may ask ‘To what purpose is this waste?’ Angel hands had rolled away the stone, not to allow of Jesus’ exit, for He had risen while it was in its place, but to permit the entrance of the ‘witnesses of the Resurrection.’ So little did these women dream of such a thing that the empty tomb brought no flash of joy, but only perplexity to their wistful gaze. ‘What does it mean?’ was their thought. They and all the disciples expected nothing less than they did a Resurrection, therefore their testimony to it is the more reliable.

Luke marks the appearance of the angels as sudden by that ‘behold.’ They were not seen approaching, but at one moment the bewildered women were alone, looking at each other with faces of dreary wonder, and the next, ‘two men’ were standing beside them, and the tomb was lighted by the sheen of their dazzling robes. Much foolish fuss has been made about the varying reports of the angels, and ‘contradictions’ have been found in the facts that some saw them and some did not, that some saw one and some saw two, that some saw them seated and some saw them standing, and so on. We know so little of the laws that govern angelic appearances that our opinion as to the probability or veracity of the accounts is mere guess-work. Where should a flight of angels have gathered and hovered if not there? And should they not ‘sit in order serviceable’ about the tomb, as around the ‘stable’ at Bethlehem? Their function was to prepare a way in the hearts of the women for the Lord Himself, to lessen the shock,-for sudden joy shocks and may hurt,-as well as to witness that these ‘things angels desire to look into.’

Their message flooded the women’s hearts with better light than their garments had spread through the tomb. Luke’s version of it agrees with Mark and Matthew in the all-important central part, ‘He is not here, but is risen’ (though these words in Luke are not beyond doubt), but diverges from them otherwise. Surely the message was not the mere curt announcement preserved by any one of the Evangelists. We may well believe that much more was said than any or all of them have recorded. The angels’ question is half a rebuke, wholly a revelation, of the essential nature of ‘the Living One,’ who was so from all eternity, but is declared to be so by His rising, of the incongruity of supposing that He could be gathered to, and remain with, the dim company of the dead, and a blessed word, which turns sorrow into hope, and diverts sad eyes from the grave to the skies, for all the ages since and to come. The angels recall Christ’s prophecies of death and resurrection, which, like so many of His words to the disciples and to us, had been heard, and not heard, being neglected or misinterpreted. They had questioned ‘what the rising from the dead should mean,’ never supposing that it meant exactly what it said. That way of dealing with Christ’s words did not end on the Easter morning, but is still too often practised.

If we are to follow Luke’s account, we must recognise that the women in a company, as well as Mary Magdalene separately, came back first with the announcement of the empty tomb and the angels’ message, and later with the full announcement of having seen the Lord. But apart from the complexities of attempted combination of the

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narratives, the main point in all the Evangelists is the disbelief of the disciples, ‘Idle tales,’ said they, using a very strong word which appears only here in the New Testament, and likens the eager story of the excited women to a sick man’s senseless ramblings. That was the mood of the whole company, apostles and all. Is that mood likely to breed hallucinations? The evidential value of the disciples’ slowness to believe cannot be overrated.

Peter’s race to the sepulchre, in Luk_24:12, is omitted by several good authorities, and is, perhaps, spurious here. If allowed to stand as Luke’s, it seems to show that the Evangelist had a less complete knowledge of the facts than John. Mark, Peter’s ‘interpreter,’ has told us of the special message to him from the risen, but as yet unseen, Lord, and we may well believe that that quickened his speed. The assurance of forgiveness and the hope of a possible future that might cover over the cowardly past, with the yearning to sob his heart out on the Lord’s breast, sent him swiftly to the tomb. Luke does not say that he went in, as John, with one of his fine touches, which bring out character in a word, tells us that he did; but he agrees with John in describing the effect of what Peter saw as being only ‘wonder,’ and the result as being only that he went away pondering over it all, and not yet able to grasp the joy of the transcendent fact. Perhaps, if he had not had a troubled conscience, he would have had a quicker faith. He was not given to hesitation, but his sin darkened his mind. He needed that secret interview, of which many knew the fact but none the details, ere he could feel the full glow of the Risen Sun thawing his heart and scattering his doubts like morning mists on the hills.

BI 1-10, "Now upon the first day of the week, very early in the morning, they came unto the sepulchre

The first Easter morning

The realm of nature a symbol of the realm of grace.

1. The gloomy night.

2. The much-promising dawn.

3. The breaking day. (Van Oosterzee.)

The first pilgrims to the Holy Sepulchre

1. How mournful they go thither.

2. How joyful they return. (Van Oosterzee.)

Easter brightness

How on Easter morning it began to be bright—

1. In the garden.

2. In human hearts.

3. Over the cross.

4. For the world.

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5. In the realm of the dead. (Van Oosterzee.)

Easter morning

The first rays of the glory of Christ in the dawn of the Easter morning.

1. The stone rolled away.

2. The glittering angels.

3. The hastening women. (Arndt.)

The open grave

The open grave of the Risen One—

1. An arch of His triumph.

2. A bow of peace denoting heavenly favour and grace.

3. A door of life for the resurrection of our spirit and our body. (Hofacker.)

Easter among the graves

1. The stone of the curse Ye rolled away therefrom.

2. There dwell angels therein.

3. The dead are gone out therefrom. (Rantenberg.)

The Easter festival

A festival of—

1. The most glorious joy.

2. The most glorious victory.

3. The most glorious faith.

4. The most glorious hope. (Schmid.)

The Lord’s Day

Stations on the line of your journey are not your journey’s end, but each one brings you nearer. A haven is not home; but it is a place of quiet and rest, where the rough waves are stayed. A garden is a piece of common land, and yet it has ceased to be common land; it is an effort to regain paradise. A bud is not a flower, but it is the promise of a flower. Such are the Lord’s Days; the world’s week tempts you to sell your soul to the flesh and the world. The Lord’s Day calls you to remembrance, and begs you rather to sacrifice earth to heaven and time to eternity, than heaven to earth and eternity to time. The six days not only chain you as captives of the earth, but do their best to keep the prison doors shut, that you may forget the way out. The Lord’s Day sets before you an open door. Samson has carried the gates away. The Lord’s Day summons you to the threshold of your house of bondage to look forth into

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immortality—your immortality. The true Lord’s Day is the eternal life; but a type of it is given to you on earth, that you may be refreshed in the body with the anticipation of the great freedom wherewith the Lord will make you free. (J. Pulsford.)

Why seek ye the living among the dead?—

The living not among the dead

I. THE FACT ANNOUNCED BY THE ANGEL IS, AS WE CAN SEE WHEN WE LOOK BACK ON IT, AMONG THE BEST ATTESTED IN HUMAN HISTORY. For forty days the apostles continually saw Jesus Christ risen, touched Him, spoke with Him, ate add drank with Him as before His death. They staked everything upon this fact. It was to them a fact of experience. One or two people may be hallucinated, but not a multitude. A large number of people will not easily be so swayed by a single interest or a single passion as to believe simultaneously in a story that has no foundation in fact.

II. The fact of the resurrection is the ground of THE REMONSTRANCE of the angels with the holy women—“Why seek ye the living among the dead?” But is this question applicable only to them during that pause when they felt the shock of the empty tomb? Let us consider.

1. First of all, then, it would seem that we may literally seek the living among the dead if we seek Christ in a Christianity, so termed, which denies the resurrection. If Christ’s body never left the grave, if it has somewhere mingled with the dust of earth, then, however we may be attracted by His moral teaching, we have no ground for hoping in Him as our Redeemer: there is nothing to prove that He was the Son of God in the way He pointed out, or that He has established any new relation between earth and heaven.

2. But nearly the same thing may happen in cases where the resurrection is not denied, but, nevertheless, men fail to see what habits of thought about our Lord it involves. His life is continued on among us; only its conditions are changed. “Lo, I am with you alway,” etc. “I am He that liveth, and was dead; and, behold, I am alive for evermore.” To think of Him as only one of the great teachers of the world, who have come and disappeared, is to lose sight of the significance of His resurrection from the grave; it is to rank Him in thought with men whose eminence has not saved them from the lot of mortality, and whose dust has long since mouldered in the tomb. It is to lose sight of the line which parts the superhuman from the human. It is to seek the living among the dead.

3. Yet more literally do we seek the living among the dead, if without formally rejecting Christianity we give the best of our thought, of our heart, of our enthusiasm, to systems of thought, or to modes of feeling, which Jesus Christ has set aside.

4. We may not be tempted in these ways to seek the living among the dead teachers or dead elements of old or untrustworthy ways of thinking. But there is a risk of our doing so, certainly not less serious and very much more common, to which we are all exposed. As you know, our Lord’s resurrection is a moral as well as an intellectual power. While it convinces us of the truth of Christianity it creates in us the Christian life. We are risen with Christ. The moral resurrection of Christians is a fact of experience. Resurrection from the grip of bad habits, from the charnel-house of bad passions, resurrection from the enervation, corruption, and decay of bad thoughts, bad words, bad deeds, to a new life with Christ, to the life of warm and pure affections, the life of a ready and vigorous

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will, of a firm and buoyant hope, of a clear strong faith, of a wide and tender charity. But, as a matter of fact, how do we risen Christians really act? We fall back, willingly or wilfully, into the very habits we have renounced. Our repentance is too often like the Lent of Louis the Fourteenth; it is a paroxysm, followed, almost as a matter of course, by the relapse of Easter. To do the great French monarch justice, he did not expect to find Christ’s presence in sin and worldliness, as do they who complain of the intellectual difficulties of faith and prayer, while their lives are disposed of in such a manner, that it would be wonderful indeed if faith and prayer could escape suffocation in that chaos of everything save the things which suggest God. (Canon Liddon.)

Christ, a quickening Spirit

1. Observe how Christ’s resurrection harmonizes with the history of His birth. Others have all been born in sin, “after Adam’s own likeness, in his image,” and, being born in sin, they are heirs to corruption. But when the Word of Life was manifested in our flesh, the Holy Ghost displayed that creative hand by which, in the beginning, Eve was formed; and the Holy Child, thus conceived by the power of the Highest, was (as the history shows) immortal even in His mortal nature, clear from all infection of the forbidden fruit, so far aa to be sinless and incorruptible. Therefore, though He was liable to death, “it was impossible He should be holden” of it. Death might overpower, but it could not keep possession; “it had no dominion over Him.” He was, in the words of the text, “the Living among the dead.” And hence His rising from the dead may be said to have evinced His Divine origin. Such is the connection between Christ’s birth and resurrection; and more than this might be ventured concerning His incorrupt nature were it not better to avoid all risk of trespassing upon that reverence with which we are bound to regard it. Something might be said concerning His personal appearance, which seems to have borne the marks of one who was not tainted with birth-sin. Men could scarce keep from worshipping Him. When the Pharisees sent to seize Him, all the officers, on His merely acknowledging Himself to be Him whom they sought, fell backwards from His presence to the ground. They were scared as brutes are said to be by the voice of man. Thus, being created in God’s image, He was the second Adam: and much more than Adam in His secret nature, which beamed through His tabernacle of flesh with awful purity and brightness even in the days of His humiliation. “The first man was of the earth, earthy; the second man is the Lord from heaven.”

2. And if such was His visible Majesty, while tie yet was subject to temptation, infirmity, and pain, much more abundant was the manifestation of His Godhead when He was risen from the dead. Then the Divine essence streamed forth (so to say) on every side, and environed His Manhood as in a cloud of glory.

3. He ascended into heaven, that He might plead our cause with the Father Heb_7:25). Yet we must not suppose that in leaving us He closed the gracious economy of His Incarnation, and withdrew the ministration of His incorruptible Manhood from His work of loving mercy towards us. “The Holy One of God” was ordained, not only to die for us, but also to be “the beginning” of a new “creation” unto holiness in our sinful race; to refashion soul and body after His own likeness, that they might be “raised up together, and sit together in heavenly places in Christ Jesus.” Blessed for ever be His holy name! before He went away He remembered our necessity, and completed His work, bequeathing to us a special mode of approaching Him, a holy mystery, in which we receive (we know not how) the virtue of that heavenly body, which is the life of all that believe. This is the

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blessed Sacrament of the Eucharist, in which “Christ is evidently set forth crucified among us”; that we, feasting upon the sacrifice, may be “partakers of the Divine nature.” (J. H. Newman, D. D.)

Easter good news

I. We take THE ANGEL’S DECLARATION first as the grand truth here—“He is risen!” Who is thus risen? Who was dead, and has thus sprung from the grave to life? It is Christ Jesus the Lord, who died for our sins, is risen for our justification. The Saviour is no more a sufferer; His sacrificial deed is done.

1. How deeply instructive and interesting is the Gospel history of this great resurrection miracle! Take this great truth away from the Church, all faith is then vain, all hope destroyed, and the whole majestic building of Christianity falls and crumbles into ruins for ever.

2. We delight, then, to go with these godly women to the tomb of Christ, and while, perhaps, we bring too some humble offering of pure hearts to Him, to find how little it is needed, while we hear some glad tidings of His power, and rejoice in His risen glory.

II. THE ANGELS’ EXPOSTULATION. This may be considered as twofold.

1. As a gentle reproof for want of faith. With all their praiseworthy affection for Christ, even when dead, these devout women, last at the cross, and first at the sepulchre, showed great forgetfulness of the Redeemer’s words, and their want of faith, as of the other disciples, appears thus gently reproved.

2. This is a faithful expostulation to Christians even now. True religion gives gladness, not deep gloom. (J. G. Angley, M. A.)

The Lord is risen indeed

I. CERTAIN INSTRUCTIVE MEMORIES which gather around the place where Jesus slept “with the rich in His death.” Though He is not there, He assuredly once was there, for “He was crucified, dead, and buried.”

1. He has left in the grave the spices. We will not start back with horror from the chambers of the dead, for the Lord Himself has traversed them, and where He goes no terror abides.

2. The Master also left His grave-clothes behind Him. What if I say He left them to be the hangings of the royal bedchamber, wherein His saints fall asleep? See how He has curtained our last bed!

3. He left in the tomb the napkin that was about His head. Let mourners use it to wipe away their tears.

4. He left angels behind Him in the grave. Angels are both the servitors of living saints and the custodians of their dust.

5. What else did our Well-beloved leave behind Him? He left an open passage from the tomb, for the stone was rolled away; doorless is that house of death. Our Samson has pulled up the posts and carried away the gates of the grave with all their bars. The key is taken from the girdle of death, and is held in the hand of the Prince of Life. As Peter, when he was visited by the angel, found his chains fall from off him, while iron gates opened to him of their own accord, so shall the

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saints find ready escape at the resurrection morning. One thing else I venture to mention as left by my Lord in His forsaken tomb. I visited some few months ago several of the large columbaria which are to be found outside the gates of Rome. You enter a large square building, sunk in the earth, and descend by many steps, and as you descend, you observe on the four sides of the great chamber innumerable little pigeon-holes, in which are the ashes of tens of thousands of departed persons. Usually in front of each compartment prepared for the reception of the ashes stands a lamp. I have seen hundreds, if not thousands, of these lamps, but they are all unlit, and indeed do not appear ever to have carried light; they shed no ray upon the darkness of death. But now our Lord has gone into the tomb and illuminated it with His presence, “the lamp of His love is our guide through the gloom.” Jesus has brought life and immortality to light by the gospel; and now in the dove-cotes, where Christians nestle, there is light; yea, in every cemetery there is a light which shall burn through the watches of earth’s night till the day break and the shadows flee away, and the resurrection morn shall dawn. So then the empty tomb of the Saviour leaves us many sweet reflections, which we will treasure up for our instruction.

II. Our text expressly speaks of VAIN SEARCHES. “Why seek ye the living among the dead? He is not here, but is risen.” There are places where seekers after Jesus should not expect to find Him, however diligent may he their search, however sincere their desire. You cannot find a man where he is not, and there are some spots where Christ never will be discovered.

1. In the grave of ceremonialism.

2. Among the tombs of moral reformation.

3. In the law.

4. In human nature.

5. In philosophy.

III. We will again change our strain and consider, in the third place, UNSUITABLE ABODES. The angels said to the women, “He is not here, but is risen.” As much as to say—since He is alive He does not abide here. Ye are risen in Christ, ye ought not to dwell in the grave. I shall now speak to those who, to all intents and purposes, live in the sepulchre, though they are risen from the dead.

1. Some of these are excellent people, but their temperament, and perhaps their mistaken convictions of duty, lead them to be perpetually gloomy and desponding.

2. Another sort of people seem to dwell among the tombs: I mean Christians—and I trust real Christians—who are very, very worldly.

3. Once more on this point, a subject more grievous still, there are some professors who live in the dead.house of sin. Yet they say that they are Christ’s people. Nay, I will not say they live in it, but they do what, perhaps, is worse—they go to sin to find their pleasures.

IV. I want to warn you against UNREASONABLE SERVICES. Those good people to whom the angels said, “He is not here, but is risen,” were bearing a load, and what were they carrying? What is Joanna carrying, and her servants, and Mary, what are they carrying? Why, white linen, and what else? Pounds of spices, the most precious they could buy. What are they going to do? Ah, if an angel could laugh, I should think he must have smiled-as he found they were coming to embalm Christ. “Why, He is not here; and, what is more, He is not dead, He does not want any embalming, He is

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alive.” In other ways a great many fussy people do the same thing. See how they come forward in defence of the gospel. It has been discovered by geology and by arithmetic that Moses was wrong. Straightway many go out to defend Jesus Christ. They argue for the gospel, and apologize for it, as if it were now a little out of date, and we must try to bring it round to suit modern discoveries and the philosophies of the present period. That seems to me exactly like coming up with your linen and precious spices to wrap Him in. Take them away.

V. THE AMAZING NEWS which these good women received—“He is not here, but He is risen.” This was amazing news to His enemies. They said, “We have killed Him—we have put Him in the tomb; it is all over with Him.” A-ha! Scribe, Pharisee, priest, what have you done? Your work is all undone, for He is risen! It was amazing news for Satan. He no doubt dreamed that he had destroyed the Saviour, but He is risen! What a thrill went through all the regions of hell! What news it was for the grave! Now was it utterly destroyed, and death had lost his sting! What news it was for trembling saints. “He is risen indeed.” They plucked up courage, and they said, “The good cause is the right one still, and it will conquer, for our Christ is still alive at its head. It was good news for sinners. Ay, it is good news for every sinner here. Christ is alive; if you seek Him He will be found of you. He is not a dead Christ to whom I point you to-day. He is risen; and He is able to save to the uttermost them that come unto God by Him. (C. H. Spurgeon.)

The resurrection of Christ

Let us consider, first, the evidences, and, second, the purposes of the second life of Jesus—the life after the crucifixion.

I. AS TO THE EVIDENCES OF CHRIST’S RESURRECTION, THERE ARE BOTH EXTERNAL AND INTERNAL LINES OF PROOF WHICH GUARD THIS GREAT AND SUBLIME DOCTRINE OF THE CHRISTIAN FAITH.

1. Jesus Christ actually died. A million and a half of awe-stricken witnesses saw Him die.

2. The second fact in the series of proofs is that Christ was buried. Interment is not often granted to crucified criminals. But Providence overruled the sordidness of the cautious scribes and priests, in order to multiply the witnesses to the resurrection.

3. The next fact is that the sepulchre somehow or other was emptied on the third day. How came the sepulchre to be emptied? There are only two theories. The rulers said the body was stolen out of it. The disciples said the body had risen from it. It is manifest that the enemies would not steal the body of Christ, and how improbable it is that His disciples should have done it. How could it have been done by twelve men against sixty, when Jerusalem was filled with an excited crowd, when the moon shone clearly in a cloudless oriental sky? No; it cannot be believed, and we are driven back therefore to the theory that He actually rose.

4. The internal evidence is equally convincing. Consider the existence and the spread of persecution for the testimony as to the resurrection of Christ.

II. Consider THE PRACTICAL PURPOSES WHICH THE RESURRECTION IS INTENDED TO WORK OUT IN OURSELVES.

1. It is a manifestation, a vindication of ancient prophecy and of the personal character of the Messiah as well.

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2. It is a seal of the acceptance of the sacrifice of Jesus, and by consequence of infinite moment to confirm the hopes of the world.

3. It is an earnest of our own rising, a pledge of immortality for the race for which the Second Adam died.

4. Look at the resurrection as an encouragement. There is a great error, brethren, in Christendom just now, and that is that we believe in a dead Christ. He is not dead, He is living—living to listen to your prayers, living to forgive your sins. (W. M. Punshon, D. D.)

The living Christ

I. A SURPRISING FACT. Jesus among the dead!

1. The Saviour’s perfect humanity.

2. The Saviour’s perfect identity with the cause of man.

II. A MORE SURPRISING FACT. Jesus no longer among the dead!

1. His mission to the tomb was accomplished.

2. His vision of immortality was realized.

3. The true object of faith was secured. (The Weekly Pulpit.)

An Easter sermon

I. THE SIGNIFICANCE OF THE RESURRECTION.

1. If Jesus really died and then rose from the dead, materialism is completely overthrown.

2. Pantheism receives its death-blow with the establishment of Christ’s resurrection.

3. All far-reaching scepticism is undermined.

II. THE FACT OF THE RESURRECTION. Conclusion:

1. We should live less in tombs. The grave is not half as large as we think. No life is buried there. Everything Christ-like is risen. Let life, not death, be our companion.

2. We must trust Christ implicitly. The living way has been set before us. He who is the life of the world has lighted its highway from the cradle, not to, but through the tomb. (D. O. Clark.)

The living dead

I. THE DEAD ARE THE LIVING. Language, which is more accustomed and adapted to express the appearances than the realities of things, leads us astray very much when we use the phrase “the dead” as if it expressed the continuance of the condition into which men pass in the act of dissolution. It misleads us no less, when we use it as if it expressed in itself the whole truth even as to that act of dissolution. “The dead” and “the living” are not names of two classes which exclude each other. Much rather, there are none who are dead. Oh, how solemnly sometimes that thought comes up

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before us, that all those past generations which have stormed across this earth of ours, and then have fallen into still forgetfulness, live yet. Somewhere at this very instant, they now verily are! We say, they were, they have been. There are no have beens! Life is life for ever. To be is eternal being. Every man that has died is at this instant in the full possession of all his faculties, in the intensest exercise of all his capacities, standing somewhere in God’s great universe, ringed with the sense of God’s presence, and feeling in every fibre of his being that life, which comes after death, is not less real, but more real; not less great, but more great; not less full or intense, but more full and intense, than the mingled life which, lived here on earth, was a centre of life surrounded with a crust and circumference of mortality. The dead are the living. They lived whilst they died; and after they die, they live on for ever. And so we can look upon that ending of life, and say, “it is a very small thing; it only cuts off the fringes of my life, it does not touch me at all.” It only plays round about the husk, and does not get at the core. It only strips off the circumferential mortality, but the soul rises up untouched by it, and shakes the bands of death from off its immortal arms, and flutters the stain of death from off its budding wings, and rises fuller of life because of death, and mightier in its vitality in the very act of submitting the body to the law, “Dust thou art, and unto dust shalt thou return.” Touching but a part of the being, and touching that but for a moment, death is no state, it is an act. It is not a condition, it is a transition. Men speak about life as “a narrow neck of land, betwixt two unbounded seas”: they had better speak about death as that. It is an isthmus, narrow and almost impalpable, on which, for one brief instant, the soul poises itself; whilst behind it there lies the inland lake of past being, and before it the shoreless ocean of future life, all lighted with the glory of God, and making music as it breaks even upon these dark, rough rocks. Death is but a passage. It is not a house, it is only a vestibule. The grave has a door on its inner side. God has taken our dead to Himself, and we ought not to think (if we would think as the Bible speaks) of death as being anything else than the transitory thing which breaks down the brazen walls and lets us into liberty.

II. SINCE THEY HAVE DIED, THEY LIVE A BETTER LIFE THAN OURS. In what particulars is their life now higher than it was? First, they have close fellowship with Christ; then, they are separated from this present body of weakness, of dishonour, of corruption; then, they are withdrawn from all the trouble, and toil, and care of this present life; and then, and not least, surely, they have death behind them, not having that awful figure standing on their horizon waiting for them to come up with it I These are some of the elements of life of the sainted dead. What a wondrous advance on the life, of earth they reveal if we think of them I They who have died in Christ live a fuller and a nobler life, by the very dropping away of the body; a fuller and a nobler life by the very cessation of care, change, strife and struggle; and, above all, a fuller and nobler life, because they “sleep in Jesus,” and are gathered into His bosom, and wake with Him yonder beneath the altar, clothed in white robes, and with palms in their hands, “waiting the adoption, to wit, the redemption of the body.” For though death be a progress—a progress to the spiritual existence; though death be a birth to a higher and nobler state; though it be the gate of life, fuller and better than any which we possess; though the present state of the departed in Christ is a state of calm blessedness, a state of perfect communion, a state of rest and satisfaction; yet it is not the final and perfect state, either.

III. THE BETTER LIFE, WHICH THE DEAD IN CHRIST ARE LIVING NOW, LEADS ON TO A STILL FULLER LIFE when they get back their glorified bodies. The perfection of man is, body, soul, and spirit. That is man, as God made him. The spirit perfected, the soul perfected, without the bodily life, is but part of the whole. For the future world, in all its glory, we have the firm basis laid that it, too, is to be in a real

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sense a material world, where men once more are to possess bodies as they did before, only bodies through which the spirit shall work conscious of no disproportion, bodies which shall be fit servants and adequate organs of the immortal souls within, bodies which shall never break down, bodies which shall never hem in nor refuse to obey the spirits that dwell in them, but which shall add to their power, and deepen their blessedness, and draw them closer to the God whom they serve and the Christ after the likeness of whose glorious body they are fashioned and conformed. “Body, soul, and spirit,”—the old combination which was on earth is to be the perfect humanity of heaven. We have nothing to say, now and here, about what that bodily condition may be—about the differences and the identities between it and our present earthly house of this tabernacle. Only this we know—reverse all the weakness of flesh, and you get some faint notion of the glorious body. Why, then, seek the living among the dead? “God giveth His beloved sleep”; and in that peaceful sleep, realities, not dreams, come round their quiet rest, and fill their conscious spirits and their happy hearts with blessedness and fellowship. (A. Maclaren, D. D.)

A present Christ

I. THE TENDENCY TO THINK OF CHRIST AS PAST RATHER THAN PRESENT.

1. In His work of redemption.

2. In His converting power.

3. In His Pentecostal influences.

4. In His administration of earthly affairs.

II. THE HARMFUL EFFECTS OF THIS TENDENCY upon the Church, collectively and individually, when indulged.

1. It tends to the exaltation of the purely dogmatic over the practical and experimental confession of Christ.

2. It encourages the substitution of speculative theories of Christ’s atoning work, for the actual power and continuance of that work itself in its application to human needs.

3. It deprives the Church of its great incentive to an active co-operation in the saving work of the Redeemer.

III. THE GROUNDS AND THE CONCLUSIONS of the higher and absolutely true view of Jesus Christ as personally present at all times with His people, in the power and richness of His Divine life. His promise, “Lo, I am with you alway, even to the end of the world.” Observe therefore—

1. The necessity and comfort of habitually thinking of Christ as personally with us in the present varied needs and trials and duties of life.

2. The cheering prospect that death will only set us free, as it set Him free, from the restraints and limitations of this mixed world, and usher us into a state of boundless spiritual activity.

3. The uniqueness and authority of the gospel of Christ as the revelation of this life of the spirit, and as the power which can effectually save us from the fear and power of death. (H. R. Harris.)

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Christ is risen

I. Christ is risen, and THE LAST OPPOSING MONARCHY HAS FALLEN. Death reigns no more. Sin has been vanquished by Christ’s Cross, and the empire of the Prince of Darkness has been for ever destroyed.

II. He has risen, and His OWN DIVINE WORDS HAVE BEEN FULFILLED. Christ claimed to be supernatural in every sphere of being. Easter substantiates His claim to mastery over death. If this promise has been fulfilled, so will all others be.

III. He has risen, and THE DEAD HAVE NOT PERISHED. Personal immortality for each of us, and reunion with the loved and lost.

IV. Christ is risen, and NO LASTING CHRISTIAN CHURCH CAN REST ON A CLOSED TOMB. (W. M. Statham, B. A.)

The resurrection of Christ

As the resurrection of Christ is believed chiefly on the authority of His disciples, it is desirable to inquire respecting the circumstances in which they spoke.

I. THEY DID NOT EXPECT THAT HE WOULD RISE FROM THE DEAD, NOR BELIEVE THAT HE HAD RISEN, EVEN WHEN IT WAS TOLD TO THEM.

II. THEY COULD GAIN NOTHING BY ASSERTING IT, IF IT WERE UNTRUE. As a consequence of declaring His resurrection, they could foresee only affliction, reproach, and death.

III. THE DISCIPLES WERE AS WELL QUALIFIED AS ANY OTHER MEN, TO KNOW WHETHER THE THINGS WHICH THEY AFFIRMED WERE SO. The subjects respecting which they testified were cognizable by the senses. Had they been dark, abstruse principles—had they been some rare phenomena in the material world, but removed from inspection by the several senses, there would have been reason for suspecting their capacity to know, and fully to comprehend them.

IV. CHRIST APPEARED TO THEM MANY TIMES. Not once or twice only, but so often as to leave no room for doubt.

V. There is one more circumstance which gives weight to the evidence that He had risen. This relates to THE MANNER IN WHICH HE AT VARIOUS TIMES APPEARED to His disciples and others, who were associated with Him. The circumstances in which men’s imaginations are wrought into the belief that they have seen spirits, are very peculiar. Except in cases of disease, they are not infested with these unfounded notions in open day, and in the society of their friends. The regions of the dead, the burial places of our acquaintance, and the scenes of some tragical event, are the favoured retreats of these terrors. But never in the enjoyment of health, in open day, and amongst tried friends, have men been known to be afflicted by these creations of their own minds. Now, it was not in scenes like these that Christ appeared to His disciples. And in most of these circumstances it is utterly impossible for the imaginations of men to form images which they might mistake for living beings. Nothing but a living man could perform the various things which the disciples have attributed to Christ. In conclusion:

1. Christ’s resurrection must have been a matter of great joy to His disciples. Now, instead of looking forward only to days of shame, and years of disgrace, they began to anticipate glory, and honour, and immortality.

2. The resurrection of Christ establishes the truth of Christianity.

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3. The resurrection of Christ is a victory over the power of death.

4. If our resurrection be demonstrably established by the resurrection of Christ, it becomes us to be cautious how we use these bodies in the present life. (J. Foot, D. D.)

Lessons

1. In the fact of Christ’s resurrection we have the great proof of His Divine mission, and a call to submit to Him as our teacher and Lord.

2. Let us improve this event as a demonstration that Christ’s sacrifice was accepted, and an encouragement to trust in His righteousness for justification.

3. The resurrection of Christ is connected with the observance of the first day of the week as the Christian Sabbath.

4. Let us see that this event has its proper purifying effect on our heart and conduct. We are called to be conformed to the image of Christ in general, and we are particularly called to be conformed to Him in His death and resurrection.

5. The resurrection of Jesus Christ presents the pattern and pledge of the happy and glorious resurrection of all His followers. There will be a resurrection “both of the just and of the unjust.”

6. The resurrection of Christ should keep us in mind that we shall stand before Him as our judge. (James Foote, M. A.)

Angels as remembrancers

But now it should be more carefully observed that this reminding the women of what had been said to them by Christ is probably but an example of what continually occurs in the ministration of angels. The great object of our discourse is to illustrate this ministration, to give it something of a tangible character; and we gladly seize on the circumstance of the angels recalling to the minds of the women things which had been heard, because it seems to place under a practical point of view what is too generally considered mere useless speculation. And though we do not indeed look for any precise repetition of the scene given in our text, for angels do not now take visible shapes in order to commune with men, we know not why we should not ascribe to angelic ministration facts accurately similar, if not as palpable, proceeding from supernatural agency. We think that we shall be borne out by the experience of every believer in Christ when we affirm that texts of Scripture are often suddenly and mysteriously brought into the mind, texts which have not perhaps recently engaged our attention, but which are most nicely suited to our circumstances, or which furnish most precisely the material then needed by our wants. There will enter into the spirit of a Christian, on whom has fallen some unexpected temptation, a passage of the Bible which is just as a weapon wherewith to foil his assailant; or, if it be an unlookedfor difficulty into which he is plunged, the occurring verses will be those best adapted for counsel and guidance; or, if it be some fearful trouble with which he is visited, then will there pass through all the chambers of the sou] gracious declarations which the inspired writers will seem to have uttered and registered on purpose for himself. And it may be that the Christian will observe nothing peculiar in this; there may appear to him nothing but an effort of memory, roused and acted on by the circumstances in which he is placed; and he may consider it as natural that suitable passages should throng into his mind, as that he should remember an event

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at the place where he knows it to have happened. But let him ask himself whether he is not, on the other hand, often conscious of the intrusion into his soul of what is base and defiling? Whether, if he happen to have heard the jeer and the blasphemy, the parody on sacred things, or the insult upon moral, they will not be frequently recurring to his mind? recurring, too, at moments when there is least to provoke them, and when it had been most his endeavour to gather round him an atmosphere of what is sacred and pure. And we never scruple to give it as a matter of consolation to a Christian, harassed by these vile invasions of his soul, that he may justly ascribe them to the agency of the devil; wicked angels inject into the mind the foul and polluting quotation; and there is not necessarily any sin in receiving it, though there must be if we give it entertainment in place of casting it instantly out. But why should we be so ready to go for explanation to the power of memory, and the force of circumstances, when apposite texts occur to the mind, and then resolve into Satanic agency the profanation of the spirit with what is blasphemous and base. It were far more consistent to admit a spiritual influence in the one case as well as in the other; to suppose that, if evil angels syllable to the soul what may have been heard or read of revolting and impure, good angels breathe into its recesses the sacred words, not perhaps recently perused, but which apply most accurately to our existing condition. We do not wish to draw you away, in the least degree, from the truth that “the eternal uncreated Spirit of God alone, the Holy Ghost, is the author of our sanctification, the infuser into us of the principle of Divine life, and He only is able to overrule our wills, to penetrate the deepest secrets of our hearts, and to rectify our most inward faculties.” But surely it does not infringe the office of the Holy Ghost to suppose, with Bishop Bull, that “good angels may, and often do, as instruments of the Divine goodness, powerfully operate upon our fancies and imaginations, and thereby prompt us to pious thoughts, affections, and actions.” They were angels, as you will remember, which came and ministered to our Lord after He had been exposed in the wilderness to extraordinary assaults from the devil. He had the Spirit without measure; but, nevertheless, as though to mark to us the agency which this Spirit is often pleased to employ, it was in and through angels that consolation was imparted; even as, in the dread hour of His last conflict with the powers of darkness, “there appeared an angel unto Him from heaven, strengthening Him.” Not only, therefore, can I regard it as credible that angels stir up our torpid memories and bring truths to our recollection, as they did to the women at the sepulchre of Christ—I can rejoice in it as fraught with consolation, because showing that a created instrumentality is used by the Holy Ghost in the renewing our nature. And surely it may well excite gladness that there is around the Christian the guardianship of heavenly hosts; that, whilst his pathway is thronged by malignant spirits, whose only effort is to involve him in their everlasting shame, it is also thronged by ministers of grace, who long to have him as their companion in the presence of God; for there is thus what we might almost dare to call a visible array of power on our side, and we may take all that confidence which should result from being actually permitted to look on the antagonists, and to see that there are more with us than there are against. But it is hardly possible to read these words of the angels and not to feel how reproachfully they must have fallen on the ears of the women! how they must have upbraided them with want of attention and of faith. For had they but listened heedfully to what Christ had said, and had they but given due credence to His words, they would have come in triumph to welcome the living, in place of mournfully with spices to embalm the dead. But God dealt more graciously with these women than their inattention, or want of faith, had deserved; He caused the words to be brought to their remembrance, whilst they might yet inspire confidence, though they could hardly fail also to excite bitter contrition. (H. Melvill, B. D.)

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Risen

A rising Saviour demands a rising life. For remember, brethren, there are two laws. One law, by which all men gravitate, like a stone, to the earth—another law, equally strong, the law of grace, by which every renewed man is placed under the attractive influence of an ascending power, by which he must be always drawn higher and higher. For just as when a man, lying upon the ground, gets up and stands upright, his upright posture draws up with it all his limbs, so in the mystical body of Jesus Christ, the risen Head necessarily draws up all the mystical members. The process of elevation is one which, beginning at a man’s conversion to God, goes on day by day, hour by hour, in his tastes, in his judgments, in his affections, in his habits. First it is spiritual, then it is material. Now, in the rising spirit of the man, first he sees higher and higher elevations of being, and gradually fits for the fellowship of the saints and the presence of God. And presently, on that great Easter morning of the resurrection, in his restored body, when it shall wake up, and rise satisfied with its Redeemer’s likeness, made pure and ethereal enough to soar, and blend and co-operate with the spirit in all its holy and eternal exercises. But what I wish to impress upon you now is, that this series in the ever-ascending scale begins now; that there is, as every believer fee]s, a daily dying, so there is also, as our baptism tells us, a daily resurrection. It is always well to take advantage of particular seasons to do particular proper things. Now to-day the proper thing is to rise, to get up higher. This Easter day ought not to pass without every one of us beginning with some new affection, some new work. (J. Vaughan, M. A.)

MEYER, " THE EMPTY TOMB

Luk_24:1-12

The most perplexing question for those who deny Christ’s resurrection is, “What became of His body if He did not rise?” If foes stole it, they would have produced it in disproof of the allegations of the Apostles. If friends had taken it, they would certainly have borne it off wrapped in the cerements of death; but these were left behind and wrapped together in such an orderly fashion that evidently there had been neither violence nor haste.

Notice the stress that the angels laid on Christ as the living one. They had doubtless overheard that sentence of His spoken in Galilee and recorded in Luk_9:22. Too many seek the living Christ amid the wrappings of ceremony and creed. He is not there. He has gone forth, and we must follow Him where Easter is breaking.

Women were the first evangelist-messengers of the Resurrection. The very ardor of their belief seems to have prejudiced their message; the Apostles “dis-believed,” Luk_24:11 (R.V.). But the orderly arrangement of the tomb proved to Peter that clearly it had not been rifled.

PETT, “‘But on the first day of the week, at early dawn, they came to the tomb, bringing the spices which they had prepared.’

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‘On the first day of the week.’ This is literally ‘on the first of the sabbaths’. It is a phrase that regularly indicates what we see as the first day of the week. But the word ‘sabbaths’ was used to indicate the seven days in a seven day period ending on a sabbath. Thus the ‘first of the sabbaths’ was Sunday (commencing at sunset on Saturday).

‘At early dawn.’ Literally ‘at deep dawn’. Mark indicates that this is just after the sun has come up. It is indeed unlikely that at such a perilous time for the followers of Jesus, when danger would be seen as lurking everywhere, the women would venture abroad in the dark.

‘They came to the tomb, bringing the spices which they had prepared.’ we must remember here that Luke is intending to give the gist of what happened without going into too much detail. We discover elsewhere that Mary Magdalene (John 20:1) and the other Mary (Matthew 28:1) went ahead in order to try to work out a way of removing the stone blocking the entrance and getting into the tomb. It would seem that at what they found the other Mary went back to warn the women, while Mary Magdalene sped off to tell the leading Apostles. But Luke is more interested in what happened to the whole body of women.

Verses 1-12

All Are Puzzled Over The Empty Tomb (24:1-12).

When at last the time came for them to be able to go to the tomb, the women carried out the final preparations on the spices and ointments ,and as Mark suggests, having found that they had insufficient for the purpose among them, had to hurry out to buy more. Both activities were likely in the circumstances, for they would carry some with them, but as they were only in Jerusalem as visitors and would be unlikely to have with them all that was necessary for a burial, once they had pooled their resources it was always likely that they would not have enough. These differing descriptions of their activities in fact bear the stamp of genuineness, for no one was particular about the detail, which would hardly be seen as important, but the various statements all fit in place and depict a situation that with a little thought we will see was most probable.

Having finalised their preparations they then went to the tomb and found it open, with the stone rolled away. Baffled by this unexpected event they entered it, only to discover to their dismay that the body had gone. But even while they were still looking at each other and wondering what to do next, two men whose clothes shone brilliantly, appeared to them and explained that Jesus had risen as He had promised.

Recognising that something remarkable must have happened, although probably not sure what, they raced back to the Apostles and told them all that they had seen and

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heard, but none of the men believed them. They dismissed their story as fairy tales. Although, Luke tells us, Peter did at some stage go to the tomb to see for himself what the situation was. And at what he saw he was clearly made to think deeply. John tells us that this was as a result of the arrival of Mary Magdalene to inform them about the empty tomb (John 20:1-10).

This account reads like history (contrast the later so-called Gospels written in the second century and later), and its soberness must be seen as confirming its accuracy. Someone who invented such a story would have made it far more exciting, for its potential was huge. Had they been writing with the intention of ‘making an impression’ they would have written it very differently. That was how people who were not serious historians wrote in those days. Nor, unless that was what had really happened, would any Christian inventor have had the women discover the truth first, with the Apostles then revealing their unbelief by refusing to accept what they said. It was too much of a slight, both on these revered women and on the Apostles, and it was putting the emphasis on the kind of witnesses who would be considered by all to be the least reliable. The facts thus speak for themselves. Those who do not want to believe them because of their own presuppositions, or are predisposed to reject anything that they cannot fully explain, will no doubt continue to argue about them. But we would suggest that anyone who is genuinely seeking with an open mind to discover what really happened, and is willing to accept eyewitness testimony, can only be convinced that this is a true record of events. It is not the kind of description that people would invent, and is so much more sober than anything that they would have suggested if they had been making it up, that it demonstrates that they restricted themselves simply to the facts. They were not out for effect. They were out to tell what they saw, and to tell it soberly.

Analysis of 24:1-12.

a But on the first day of the week, at early dawn, they came to the tomb, bringing the spices which they had prepared, and they found the stone rolled away from the tomb, and they entered in, and did not find the body of the Lord Jesus (Luke 24:1-3).

b It came to about that while they were perplexed about it, behold, two men stood by them in dazzling apparel (Luke 24:4).

c And as they were afraid and bowed down their faces to the earth, they said to them, “Why do you seek the living among the dead?” (Luke 24:5).

d He is not here, but is risen. Remember how He spoke to you when He was yet in Galilee” (Luke 24:6).

e “Saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again” (Luke 24:7).

d And they remembered his words, and returned from the tomb, and told all these things to the eleven, and to all the rest (Luke 24:8-9).

c Now they were Mary Magdalene, and Joanna, and Mary the mother of James, and

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the other women with them told these things to the Apostles (Luke 24:10).

b And these words appeared in their sight as idle talk, and they disbelieved them (Luke 24:11).

a But Peter arose, and ran to the tomb, and stooping and looking in, he sees the linen cloths by themselves, and he departed to his home, wondering at what had happened (Luke 24:12).

Note how in ‘a’ the women come to the tomb, find the stone rolled away, enter it and find it empty, (and are perplexed), while in the parallel Peter comes to the tomb, finds it empty, and goes home wondering at what he has seen. In ‘b’ the women are perplexed before the angels and in the parallel the disciples are disbelieving before the women. In ‘c’ the women are asked by the angels why they seek the living among the dead, and in the parallel we are told who these women were. In ‘d’ they are told to remember what Jesus had said and in the parallel they do remember. And finally in ‘e’, and centrally, we are told how the words of Jesus have been fulfilled in His resurrection.

2 They found the stone rolled away from the tomb,

CLARKE, "They found the stone rolled away - An angel from God had done this before they reached the tomb, Mat_28:2 : On this case we cannot help remarking, that, when persons have strong confidence in God, obstacles do not hinder them from undertaking whatever they have reason to believe he requires; and the removal of them they leave to him: and what is the consequence? They go on their way comfortably, and all difficulties vanish before them.

GILL, "And they found the stone rolled away the sepulchre. Which Joseph had laid there, security of the body, and in the sight of these women; and which gave them a concern, as they went along, seeing they were all women, who should roll away the stone for them, Mar_16:3 but when they came to the sepulchre, to their great surprise, they found it rolled away, which was done by an angel, Mat_28:2.

HENRY,"II. The surprise they were in, when they found the stone rolled away and the grave empty (Luk_24:2, Luk_24:3); they were much perplexed at that (Luk_24:4) which they had much reason to rejoice in, that the stone was rolled away from the sepulchre (by which it appeared that he had a legal discharge, and leave to come out), and that they found not the body of the Lord Jesus, by which it appeared that he had made us of his discharge and was come out. Note, Good Christians often perplex themselves about that with which they should comfort and encourage themselves.

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BENSON, "Luke 24:2-8. They found the stone rolled away — Their inquiry

among themselves, while they were going along, had been, Who shall roll us

away the stone? That difficulty, however, they found removed, but alas! when

they entered in, they found not the body of the Lord Jesus. About this, as we may

well suppose, they were much perplexed. God, however, was graciously pleased

soon to remove their perplexity. For, behold, two men stood by them in shining

garments — Or, suddenly appeared to them, as the word επεστησαν may be

properly rendered. It does not imply that the angels, at their first appearing,

were close by the women, as may be proved from the Greek translation of

Genesis 18:2, where, though it be said, that Abraham lifted up his eyes, and

looked, and, lo, three men ( ειστηκεισαν επανω αυτω) stood by him, it is added,

that when he saw them, he ran to meet them from the tent door, which shows

that they were at some distance from him. It is probable that both these angels

were in a sitting posture when they first showed themselves to the women,

because Mark affirms it expressly of the one whom he mentions, (Luke 24:5,)

and because they showed themselves in this posture afterward to Mary

Magdalene, John 20:12. Or, the evangelists may be reconciled by supposing that

the angel of whom Mark speaks, arose when the women went down into the

sepulchre. See on Mark 16:3-6. And as they were afraid — Mark says,

εξεθαμβηθησαν, affrighted, or terrified, at this extraordinary and surprising

sight; and bowed down their faces to the earth — Fixed their eyes upon it, in

token of the profoundest respect; they — Namely, the angels; said unto them —

This evangelist, having no intention to tell which of the angels spake, attributes

to them both words, which, in the nature of the thing, could be spoken only by

one of them, probably the one mentioned by Matthew and Mark, it being the

custom, as has been just observed, of the sacred historians to mention one person

or thing only, even in cases where more were concerned. Why seek ye the living

among the dead? — Why are you come hither with materials for embalming one

who is possessed of an immortal life? He is not here, but is risen — He has

quitted the grave to return no more to it. Remember how he spake when he was

yet in Galilee — Thus they refer the women to his own words, which if they and

his other disciples had duly believed and observed, they would more easily have

credited the fact when it took place. That the tidings, therefore, might not be

such a surprise to them as they seemed to be, the angels repeat to them what

Christ had often said in their hearing. And they remembered his words — When

they were thus reminded of them. And now, doubtless, they were ashamed of the

preparations they had made to embalm him on the third day, who had so often

said, he would on the third day rise again.

PETT, “Verse 2-3

‘And they found the stone rolled away from the tomb, and they entered in, and

did not find the body of the Lord Jesus.’

What the group of women found is simply and briefly described. They found the

tomb open with the stone rolled away from the entrance, but when they entered

it did not find the body of the Lord Jesus, which is what they were looking for.

This perplexed them. What were they going to do now? This situation was totally

unexpected and would suggest to them that someone had removed the body. But

the question was, who? And where had they taken it?

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There is no difficulty in the suggestion that the women all entered the tomb. In

Jerusalem today there is an ancient tomb called the Garden Tomb. While it may

or not be the actual tomb in which Jesus was buried, it illustrates the type of

tomb in which He was probably laid, and there would certainly have been little

difficulty in a small group of women crowding inside.

3 but when they entered, they did not find the body of the Lord Jesus.

CLARKE, "And found not the body of the Lord - His holy soul was in Paradise, Luk_23:43; and the evangelist mentions the body particularly, to show that this only was subject to death. It is, I think, evident enough, from these and other words of Luke, that the doctrine of the materiality of the soul, made no part of his creed.

GILL, "And they entered in,.... To the sepulchre, being invited, encouraged, and led on by the angel that sat upon the stone; for the Jews' sepulchres were built large enough for persons to go into; See Gill on Mar_16:5.

and found not the body of the Lord Jesus; as they expected, having seen him put there, and had observed in what cave in the sepulchre, and in what form he was laid.

HENRY,"

JAMIESON, "

CAVIN, "

4 While they were wondering about this, suddenly two men in clothes that gleamed like lightning stood beside them.

GILL, "And it came to pass as they were much perplexed thereabout,.... About the body of Christ, and its being gone, what should become of it, whither it was removed, and by what means, and by whom; whether by a friend, or foe, for they had no thought, nor expectation of a resurrection;

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behold, two men stood by them in shining garments; who were angels in the form of men; and as these were the first witnesses of Christs resurrection, there were two of them; for by the mouth of two or three witnesses every thing is established. Matthew and Mark take notice but of one; but John makes mention of two, as here, seen by Mary Magdalene, though in a different posture; they were sitting, the one at the head, the other at the feet, where the body of Jesus had lain; but when the rest of the women came, they were risen up, and stood close by them, on a sudden, at an unawares, being arrayed in white raiment, as white as snow, as a token of their purity and innocence, and as bringers of good tidings; and as joining in the triumph of their Lord's resurrection: their garments were bright and glittering like lightning, to set forth the glory and majesty of these celestial spirits, and that they might be known to be what they were.

HENRY,"III. The plain account which they had of Christ's resurrection from two angels, who appeared to them in shining garments, not only white, but bright, and casting a lustre about them. They first saw one angel without the sepulchre, who presently went in, and sat with another angel in the sepulchre, one at the head and the other at the feet, where the body of Jesus had lain; so the evangelists may be reconciled. The women, when they saw the angels, were afraid lest they had some ill news for them; but, instead of enquiring of them, they bowed down their faces to the earth, to look for their dear Master in the grave. They would rather find him in his grave-clothes than angels themselves in their shining garments. A dying Jesus has more beauty in the eyes of a believer than angels themselves. These women, like the spouse, when found by the watchman (and angels are called watchers), enter not into any other conversation with them than this, Saw ye him whom my soul loveth?

COFFMAN, "Two men stood by them ... These were angels, as indicated by the

dazzling raiment; and it is interesting that commentators generally set

themselves in motion immediately to show that this does not contradict the other

two synoptics' mention of but "one" angel. Thus, Lamar:

Matthew and Mark mention but one of these, for the reason, perhaps, that only

one of them spoke. But in doing so he REPRESENTED both, and therefore it

was virtually, as in our text the speech of both.[1]

If indeed this episode is the same as that mentioned in Matthew and Mark,

Lamar's words are surely applicable; but the conviction maintained here is that

this was a totally different episode, like the appearance to the disciples on the

way to Emmaus. As noted under Luke 24:3, the women here were those who

"followed him" from Galilee; but of those women mentioned in Matthew and

Mark (and also by Luke in Luke 24:10), it is evident that they ACCOMPANIED

Jesus in the same manner as the Twelve. See Luke 8:1-3, where this is plainly

stated of Mary Magdalene, Joanna the wife of Herod's steward, and Susanna,

these being women of wealth who funded the travels of Jesus and the Twelve. It

is reasonable to suppose that this particular group of affluent women remained

with the Twelve during the first day of the resurrection. Certainly, there were

OTHERS besides the Eleven present in that upper room when the disciples

returned from Emmaus; for Luke says they "returned to Jerusalem, and found

the eleven gathered together and "them that were with them" (Luke 24:33)! An

element of conjecture is in such an interpretation, but certainly far less than in

supposing that these women reported two angels, if in fact there had been only

one. During those two years of Paul's imprisonment in Caesarea, Luke had

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ample opportunity to visit some of the women who were in that company; and it

must be concluded that these were among the eyewitnesses mentioned in his

introduction.

It is also significant that Mary Magdalene, blinded by grief and inattentive to

anything else, was not impressed by the angel at all, but here the women were

frightened and fell upon their faces. If all of the intensive activities of that day

were known, such problems would disappear; but it was part of the Father's

wisdom to give men just the amount of revelation which would leave them free to

make their own moral decision.

Why seek ye the living with the dead ...? These words particularly impressed

Barclay who said:

There are many who still look for Jesus among the dead. There are those who

regard Jesus as the greatest man and the noblest hero who ever lived, who lived

the loveliest life ever lived on earth and who then died. That will not do! Jesus is

not dead; he is alive! He is not a hero of the past, but a living presence today![2]

[1] J. S. Lamar, The New Testament Commentary, (Cincinnati, Ohio: Chase and

Hall, 1877), p. 276.

[2] William Barclay, The Gospel of Luke (Philadelphia: The Westminster Press,

1956), p. 305.

ELLICOTT, “(4) Two men stood by them.—St. Mark and St. Matthew mention

one only. Had St. Matthew given the two, it might have been urged by adverse

critics that this duplication of phenomena, as in the case of the demoniacs

(Matthew 8:28), and the blind men at Jericho (Matthew 20:30), was an

idiosyncrasy of his. As it is, we must suppose that each set of informants—the

two Maries, and the “others” from whom it seems probable that St. Luke’s

report was derived—described what they themselves had seen. At such moments

of terror and astonishment, perception and memory are not always very definite

in their reports.

PETT, “Verse 4

‘And it came to about that while they were perplexed about it, behold, two men

stood by them in dazzling apparel,’

And it was while they were still perplexed, a state which would certainly have

continued for some time had they not met the angels, that they became aware of

two men standing by them in ‘dazzling clothing’. Both Mark and Matthew only

mention one. Mark describes one who was sitting in a particular place who spoke

to them. This does not discount the presence of a second, but emphasises who the

main player was. Mark always concentrates on the particular one who is most

important in the story, and ignores any other. In contrast Matthew elsewhere

(but not in this case), and sometimes Luke, advert to more of the detail so that

Matthew in a number of cases, and Luke in this case, regularly speak of twos

where Mark has only one, possibly in the case of Matthew because having been

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there he actually remembered more of the detail. For two angels compare also

John 20:12; Acts 1:10. See also Genesis 19:1 ff.

The dazzling clothing is clearly intended to indicate supernatural visitants, even

though they are called ‘men’. For such an idea compare Daniel 10:5; Ezekiel 8:2;

Acts 12:7, and see Luke 2:9. These were men ‘of the light’, or ‘angels of light’

(for the idea compare 2 Corinthians 11:14). The message they brought was

therefore light and not darkness (Acts 26:18).

5 In their fright the women bowed down with their faces to the ground, but the men said to them, “Why do you look for the living among the dead?

CLARKE, "Why seek ye the living among the dead? - This was a common form of speech among the Jews, and seems to be applied to those who were foolishly, impertinently, or absurdly employed. As places of burial were unclean, it was not reasonable to suppose that the living should frequent them; or that if any was missing he was likely to be found in such places.

GILL, "And as they were afraid,.... That is, the women were afraid of these angels; these bright appearances and majestic forms, as it was usual for good men and women to be, as appears from the cases of Zacharias, the Virgin Mary, and others:

and bowed down their faces to the earth, through great fear and reverence of these heavenly spirits, and as not being able to bear the lustre of their countenances and garments:

they said unto them, that is, the angels:

why seek ye the living among the dead? intimating, that Christ, though he had been dead, was now living, and not to be sought for in a sepulchre; a way of speaking, much like this, is used in a parable of R. Levi's, concerning Pharaoh's not finding the name of God among the gods of the nations, upon searching for it. Moses and Aaron said to Pharaoh,

"thou fool, is it usual for the dead to "seek" them among the living? שמא�החיים�אצל�

or ever the living among the dead?" our God is living, these thou speakest of" ,המתים

are dead (i).''

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Nor is Christ to be found among dead sinners, or lifeless professors, but among living saints, and among the churches of the living God; nor is life to be found among the dead works of the law, or to be obtained by lifeless performances on the dead letter of the law.

HENRY,"They upbraid the women with the absurdity of the search they were making: Why seek ye the living among the dead? Luk_24:5. Witness is hereby given to Christ that he is living, of him it is witnessed that he liveth (Heb_7:8), and it is the comfort of all the saints, I know that my Redeemer liveth; for because he lives we shall live also. But a reproof is given to those that look for him among the dead, - that look for him among the dead heroes that the Gentiles worshipped, as if he were but like one of them, - that look for him in an image, or a crucifix, the work of men's hands, or among unwritten tradition and the inventions of men; and indeed all they that expect happiness and satisfaction in the creature, or perfection in this imperfect state, may be said to seek the living among the dead.

JAMIESON, "Why, etc. — Astonishing question! not “the risen,” but “the Living One” (compare Rev_1:18); and the surprise expressed in it implies an incongruity in His being there at all, as if, though He might submit to it, “it was impossible He should be holden of it” (Act_2:24).

SBC 5-6, “I. The first thought that these words of the angel messenger, and the scene in which we find them, suggest, is this: The dead are the living. Language, which is more accustomed and adapted to express the appearances than the realities of things, leads us astray very much when we use the phrase "the dead" as if it expressed the continuance of the condition into which men pass in the act of dissolution. The dead are the living who have died. Whilst they were dying they lived, and after they were dead they lived more fully. All live unto God. How solemnly sometimes that thought comes up before us, that all those past generations which have stormed across this earth of ours, and then have fallen into still forgetfulness, live yet! Somewhere at this very instant, they now verily are! Death is no state; it is an act. It is not a condition; it is a transition.

II. This text—indeed, the whole incident—may set before us the other consideration: Since they have died, they live a better life than ours. In what particulars is their life now higher than ours? (1) They have close fellowship with Christ. (2) They are separated from the present body of weakness, of dishonour, of corruption. (3) They are withdrawn from all the trouble and toil and care of this present life. (4) They have death behind them, not having that awful figure standing on their horizon waiting for them to come up with it.

III. The better life which the dead are living now leads on to a still fuller life when they get back their glorified bodies. "Body, soul, and spirit"—the old combination which was on earth—is to be the perfect humanity of heaven. The spirits that are perfected, that are living in blessedness, that are dwelling in God, that are sleeping in Christ, at this moment are waiting, stretching out expectant hands of faith and hope; for that they would not be unclothed, but clothed upon with their house which is from heaven, that mortality might be swallowed up of life.

A. Maclaren, Sermons preached in Manchester, 1st series, p. 97.

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Christ, a Quickening Spirit.

I. Observe how Christ’s Resurrection harmonises with the history of His Birth. David had foretold that His soul should not be left in hell (that is, the unseen state) neither should the Holy One of God see corruption. In the angel’s announcement of His Birth His incorruptible and immortal nature is implied. Death might overpower, but it could not keep possession—it had no dominion over Him. He was, in the words of the text, "the Living among the dead. The grave could not detain Him who had life in Himself. He rose as a man awakes in the morning, when sleep flies from him as a thing of course.

II. Jesus Christ manifested Himself to His disciples in His exalted state, that they might be witnesses to the people; witnesses of those separate truths which man’s reason cannot combine, that He had a real human body, that it was partaker in the properties of His Soul, and that it was inhabited by the Eternal Word. They handled Him; they saw Him come and go, when the doors were shut; they felt what they could not see, but could witness even unto death—that He was their Lord and their God: a triple evidence, first, of His Atonement; next, of their own resurrection unto glory; lastly, of His Divine power to conduct them safely to it. Thus manifested, as perfect God and perfect man, in the fulness of His sovereignty, and the immortality of His holiness, He ascended up on high to take possession of His kingdom.

III. As Adam is the author of death to the whole race of men, so is Christ the origin of immortality. Adam spreads poison; Christ diffuses life eternal. Christ communicates life to us, one by one, by means of that holy and incorrupt nature which He assumed for our redemption: how, we know not; though by an unseen, still by a real, communication of Himself. How wonderful a work of grace! Strange it was that Adam should be our death: but stranger still and very gracious, that God Himself should be our life, by means of that human tabernacle which He has taken on Himself.

J. H. Newman, Parochial and Plain Sermons, vol. ii., p. 139.

ELLICOTT, “(5) Why seek ye the living among the dead?—Better, as in the margin, Him that liveth. The question was enough to change the whole current of their thoughts. The Lord whom they came to honour as dead was in very deed “living,” was emphatically “He that liveth,” alive for evermore (Revelation 1:18). The primary meaning of the words is, of course, limited to this; but like the parallel, “let the dead bury their dead” (see Note on Matthew 8:22), they suggest manifold applications. It is in vain that we seek “Him that liveth” in dead works, dead formulæ, dead or dying institutions. The eternal life that is in Christ is not to be found by looking into the graves of the past in the world’s history, or in those of our individual life. In both cases it is better to rise, as on the “stepping-stones of our dead selves,” to “higher things.”

PETT, “The appearance of the men was such that the women were afraid, and ‘bowed down their faces’ before the men. This may have been because of the brightness of the light, or simply because they were filled with awe. But the men gently asked them, “Why do you seek the living among the dead?” Given what follows it was a clear indication that the reason why Jesus’ body was not here was because He was alive, and that that was because He had ‘risen’. The words are a gentle rebuke. The suggestion is that the women should not have been looking for Jesus in the tomb on the third day, for Jesus had told them that by then He would have risen from the

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dead. The thought is that had they been spiritually aware they would have known.

6 He is not here; he has risen! Remember how he told you, while he was still with you in Galilee:

BARNES, "He is not here, but is risen,.... So in Mat_28:6 see the note there:

remember how he spake unto you when he was yet in Galilee; for these women that followed him from Galilee were along with the disciples when he said the following words to them; and which are recorded in Mat_17:22.

GILL, "He is not here, but is risen,.... So in Mat_28:6 see the note there:

remember how he spake unto you when he was yet in Galilee; for these women that followed him from Galilee were along with the disciples when he said the following words to them; and which are recorded in Mat_17:22.

HENRY," They assure them that he is risen from the dead (Luk_24:6): “He is not here, but is risen, is risen by his own power; he has quitted his grace, to return no more to it.” These angels were competent witnesses, for they had been sent express from heaven with orders for his discharge. And we are sure that their record is true; they durst not tell a lie. 3. They refer them to his own words: Remember what he spoke to you, when he was yet in Galilee. If they had duly believed and observed the prediction of it, they would easily have believed the thing itself when it came to pass; and therefore, that the tidings might not be such a surprise to them and they seemed to be, the angels repeat to them what Christ had often said in their hearing, The Son of man must be delivered into the hands of sinful men, and though it was done by the determinate counsel and foreknowledge of God, yet they that did it were not the less sinful for doing it. He told them that he must be crucified. Surely they could not forget that which they had with so much concern seen fulfilled; and would not this bring to their mind that which always followed, The third day he shall rise again?Observe, These angels from heaven bring not any new gospel, but put them in mind, as the angels of the churches do, of the sayings of Christ, and teach them how to improve and apply them.

JAMIESON, "in Galilee — to which these women themselves belonged (Luk_23:55).

COFFMAN, "Angels of heaven announced the resurrection of Jesus, because no

human eye beheld the wonder. The fact certified by the heavenly messengers

here is the most important of all human history. Hobbs said:

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Luke's medical training would have prejudiced him against a bodily

resurrection. Yet, having traced all things accurately, he was so convinced of its

reality that he recorded one of the most beautiful and complete accounts of it. ...

This man of science, this historian of the first rank stands as a bulwark against

those who would deny this Miracle of Miracles in which Jesus was declared to be

the Son of God with power by his resurrection from the dead.[3]

The resurrection is the central fact of the gospel. "Without it the words of Paul

would stand as the epitaph of a dead Christianity, `Your faith is futile, and you

are still in your sins' (1 Corinthians 15:17)."[4]

[3] Herschel H. Hobbs, An Exposition of the Gospel of Luke (Grand Rapids,

Michigan: Baker Book House, 1966), p. 346.

[4] Donald G. Miller, The Layman's Bible Commentary (Richmond, Virginia:

The John Knox Press, 1959).

PETT, “Verse 6-7

“He is not here, but is risen. Remember how he spoke to you when he was yet in

Galilee, saying that the Son of man must be delivered up into the hands of sinful

men, and be crucified, and the third day rise again.”

The men then made clear exactly what they meant, ‘“He is not here, but is risen’.

And lest there be any doubt they linked it with Jesus’ promise, given while they

had all been with Him in Galilee, that having suffered, and having died, He

would rise again on the third day. The words are not an exact quotation but

combine the ideas in Luke 9:22 (‘must’) with Luke 9:44 (‘be delivered’).

The main difference between this quotation here by the men, and what Jesus had

said (see Luke 9:22; Luke 9:44), lies in the change from ‘killed’ to ‘crucified’, an

indication of the accuracy of Luke’s recording. Initially the form of death had

not been spelled out. Now it was crystal clear. We can understand that the

women, burdened with grief, were astounded. While Jesus had spoken of such a

thing they had never really considered the genuine possibility of it as a real

current event. And now it seemed that the promise which had seemed so strange

at the time had been genuinely fulfilled. They no doubt found the thought both

amazing and exciting.

There is no reason for assuming that Luke’s mention of Galilee on the lips of the

angels indicates that he has altered Mark’s words in Mark 16:7. The angel would

not have been limited to two sentences, and what Mark says is of a very different

import to what we find here in Luke. Thus we may reasonably accept that he

said both. But Luke would not want to mention the words spoken in Mark’s

Gospel, for he does not want to involve the appearances in Galilee. He wants to

concentrate attention on Jerusalem, which to the Gentiles to whom he was

writing was seen as the centre of Israel’s religion. It is from Jerusalem that the

Gospel will go out (Acts 1:8).

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7 ‘The Son of Man must be delivered over to the hands of sinners, be crucified and on the third day be raised again.’ ”

CLARKE, "Sinful men - Or heathens, ανθρωπων��µαρτωλων, i.e. the Romans, by

whom only he could be put to death; for the Jews themselves acknowledged that this power was now vested in the hands of the Roman governor alone. See Joh_19:15.

GILL, "Saying, the son of man must be delivered into the hands of sinful men,.... As Christ was, who is intended by the son of man, he being the son of David, and the son of Abraham, and the son of Adam, though he was the seed of the woman, and born of a virgin; he was truly man, and subject to the infirmities of men; for this is sometimes used as a diminutive expression, though a title of the Messiah in the Old Testament, and regards him in his state of humiliation. He was delivered into the hands of the band of men and officers by Judas, who came against him with swords and staves, as against a thief; and by the Jews to Pontius Pilate, the Roman governor, a very wicked man; and by him, to the will of the Jews, who, with wicked hands, took him, and slew him; and into the hands of the Roman soldiers, who crucified him, and who may more especially be meant by sinful men, the Gentiles; and especially Heathen soldiers, being reckoned by the Jews notorious sinners: to be among sinners, in the company of such sinful men, must needs be very disagreeable to the holy and harmless Lamb of God; but to be in their hands, and at their mercy, whose tender mercies are cruel, must be very afflicting:

and be crucified: which was a Roman death, and a very shameful, and painful one:

and the third day rise again; it is for the sake of this chiefly that the angels put the women in mind of this whole paragraph, which so fully confirms their testimony of his resurrection; and which the women might be assured of, upon calling to mind these words, which they themselves had heard from Christ's mouth; and it being now the third day since the death of Christ. The words declare, that all these things must be; that there was a necessity of them; partly on account of the decrees of God, by which it was determined they should be; and partly on account of the covenant engagements of Christ, in which he agreed unto them; and also, by reason of the prophecies of the Old Testament, which gave out, that thus it must be; yea, our Lord's own predictions made them necessary; and the law and justice of God required them; or otherwise, the salvation of God's people could not have been obtained.

HENRY," They refer them to his own words: Remember what he spoke to you, when he was yet in Galilee. If they had duly believed and observed the prediction of it, they would easily have believed the thing itself when it came to pass; and therefore, that the tidings might not be such a surprise to them and they seemed to

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be, the angels repeat to them what Christ had often said in their hearing, The Son of man must be delivered into the hands of sinful men, and though it was done by the determinate counsel and foreknowledge of God, yet they that did it were not the less sinful for doing it. He told them that he must be crucified. Surely they could not forget that which they had with so much concern seen fulfilled; and would not this bring to their mind that which always followed, The third day he shall rise again?Observe, These angels from heaven bring not any new gospel, but put them in mind, as the angels of the churches do, of the sayings of Christ, and teach them how to improve and apply them.

JAMIESON, "Saying, etc. — How remarkable it is to hear angels quoting a whole sentence of Christ’s to the disciples, mentioning where it was uttered, and wondering it was not fresh in their memory, as doubtless it was in theirs! (1Ti_3:16, “seen of angels,” and 1Pe_1:12).

8 Then they remembered his words.

CLARKE, "They remembered his words - Even the simple recollection of the words of Christ becomes often a source of comfort and support to those who are distressed or tempted: for his words are the words of eternal life.

GILL, "And they remembered his words. That is, the words of Christ, as the Persic version expresses it; which they had forgot, and it may be had never truly understood until now; and had now their memories refreshed with them by the angels, and their understandings opened by the Spirit of God. Saints are sometimes apt to forget even the gracious promises of God, they have understood and received comfort from; the word, or words, on which they have been caused to hope, until the Spirit of God, who is their best remembrancer, puts them in mind of them.

HENRY,"IV. Their satisfaction in this account, Luk_24:8. The women seemed to acquiesce; they remembered his words, when they were thus put in mind of them, and thence concluded that if he was risen it was not more than they had reason to expect; and now they were ashamed of the preparations they had made to embalm on the third day him who had often said that he would on the third day rise again. Note, A seasonable remembrance of the words of Christ will help us to a right understanding of his providence.

CALVIN, "Luke 24:8.And they remembered his words; by which we are taught

that, though they had made little proficiency in the doctrine of Christ, still it was

not lost, but was choked up, until in due time it yielded fruit.

PETT, “All that Jesus had said now came flooding back to them. And now, how

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could they doubt that it was true? For they recognised that what the angels were

telling them, about what Jesus had said, was undoubtedly true, which served to

confirm that they knew what they were talking about. It is perhaps noteworthy

that the angels were willing to give to the women as evidence the fact that they

themselves had knowledge of what Jesus had taught them. It brought home to

the women that they were not dreaming, and that these angels were genuine.

9 When they came back from the tomb, they told all these things to the Eleven and to all the others.

GILL, "And returned from the sepulchre,.... Quickly, immediately, as soon as ever the angel had done speaking to them; they fled from the sepulchre in great haste, as persons frightened and amazed, with fear and reverence, on account of the vision they saw, and with joy at what was told them; see Mat_28:8

and told all these things; as that the stone was rolled away from the sepulchre: and that they found not the body of Jesus in it; that they had seen a vision of angels, who had told them, that Christ was risen, and had put them in mind of some words of his spoken to the disciples in their hearing in Galilee:

unto the eleven, and to all the rest; of the disciples: not only to the eleven apostles, but the seventy disciples, and as many others as were assembled together, perhaps the hundred and twenty, Act_1:15. The Persic version very wrongly reads, "to all the twelve"; for Judas was not now one of them, nor alive; and Matthias was not yet chosen.

HENRY 9-11,"V. The report they brought of this to the apostles: They returned from the sepulchre, and told all these things to the eleven, and to all the rest of Christ's disciples, Luk_24:9. It does not appear that they were together in a body; they were scattered every one to his own, perhaps scarcely two or three of them together in the same lodgings, but one went to some of them and another to others of them, so that in a little time, that morning, they all had notice of it. But we are told (Luk_24:11) how the report was received: Their words seemed to them as idle tales, and they believed them not. They thought it was only the fancy of the women, and imputed it to the power of imagination; for they also had forgotten Christ's words, and wanted to be put in mind of them, not only what he had said to them in Galilee some time ago, but what he had said very lately, in the night wherein he was betrayed: Again a little while, and ye shall see me. I will see you again. One cannot but be amazed at the stupidity of these disciples, - who had themselves so often professed that they believed Christ to be the Son of God and the true Messiah, had

36

been so often told that he must die and rise again, and then enter into his glory, had seen him more than once raise the dead, - that they should be so backward to believe in his raising himself. Surely it would seem the less strange to them, when hereafter this complaint would justly be taken up by them, to remember that there was a time when it might justly have been taken up against them, Who hath believed our report?

BENSON, "Luke 24:9-12. They returned from the sepulchre — To Jerusalem;

and told all these things to the eleven — Apostles, in the course, probably, of that

morning, for it is not likely that they found them all collected together in one

body; and to all the rest — Namely, at different times. And their words seemed

to them as idle tales, &c. — Their Master’s crucifixion had given such a severe

blow to their faith, that they had laid aside all the thoughts which they had

entertained of his being the Messiah. And, therefore, they had not the least

expectation of his resurrection, notwithstanding he had often predicted it to

them: nay, they looked upon the story which the women told them about it as a

mere chimera, the delusion of a disordered imagination. Then arose Peter, &c. —

Or rather, But Peter, arising; ran to the sepulchre — That is, Peter was an

exception: the tidings brought by Mary Magdalene, and the other women, did

not seem as idle tales to him, nor to John, who now arose and went with him, and

got to the sepulchre before him. See on John 20:1-10.

10 It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles.

CLARKE, "And Joanna - She was the wife of Chuza, Herod’s steward. See Luk_8:3.

GILL, "It was Mary Magdalene,.... Out of whom Christ had cast seven devils, who was a sincere penitent, a true believer in Christ, and an affectionate lover of him, and to whom he first appeared:

and Joanna; the wife of Chuza, Herod's steward, one that had been a follower of Christ, and had ministered to him of her substance; see Luk_8:2

and Mary the mother of James; called the less; and also of Joses, and Simon, and Judas, the brethren, or kinsmen of Christ; this Mary, being the wife of Cleophas, or Alphaeus, said (k) to be the brother of Joseph, the husband of Mary, the mother of our Lord:

and other women that were with them; as Salome, the mother of Zebedee's children, and others, that came from Galilee; Mar_15:40.

which told these things unto the apostles; before observed.

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COFFMAN, "The above verse has been re-punctuated to show what is believed

to be its meaning. All punctuation is of men; and it is well known that the

punctuation of this verse is by no means agreed upon by scholars.

The rest ... Luke at once injected the parenthesis to show who "the rest" were,

being the women mentioned but including others whose names were not given.

And the other women ... By understanding this as another parenthesis, the

antecedent of "them" is Mary Magdalene, etc., the affirmation then being that

the testimony of both groups concurred; thus, in that understanding of it, the

testimony of the Galilean women agreed "with them" who reported separately.

11 But they did not believe the women, because their words seemed to them like nonsense.

GILL, "And their words seemed to them as idle tales,.... As fabulous things, as mere whims, and the fancies of their brains: "as a dream", according to the Persic version; or, "as a jest", as the Arabic version renders it. They looked upon them as mere deceptions and delusions, and not real things; the Vulgate Latin, Syriac, Arabic, and Ethiopic versions read, "these words"; what they related concerning what they saw, and heard, at the sepulchre:

and they believed them not: for they had no thought, nor expectation of Christ's rising from the dead; they did not know that he was to rise again, according to the Scriptures; nor did they understand him when he told them of his rising again; and had no faith in it, nor hope concerning it, and could give no credit to it, when it was told them; and the Arabic version reads, "they did not believe it"; the word or report which the women delivered to them.

HENRY,"But we are told (Luk_24:11) how the report was received: Their words seemed to them as idle tales, and they believed them not. They thought it was only the fancy of the women, and imputed it to the power of imagination; for they also had forgotten Christ's words, and wanted to be put in mind of them, not only what he had said to them in Galilee some time ago, but what he had said very lately, in the night wherein he was betrayed: Again a little while, and ye shall see me. I will see you again. One cannot but be amazed at the stupidity of these disciples, - who had themselves so often professed that they believed Christ to be the Son of God and the true Messiah, had been so often told that he must die and rise again, and then enter into his glory, had seen him more than once raise the dead, - that they should be so backward to believe in his raising himself. Surely it would seem the less strange to them, when hereafter this complaint would justly be taken up by them, to remember that there was a time when it might justly have been taken up against them, Who hath believed our report?

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SBC, “I. We can hardly conceive that, had the Cross and the sepulchre been the end of the course of Jesus, His followers would have held together many months. That such men should knit up again their ravelled and scattered expectations; that these disciples, being what we know them to have been, should have recovered heart, as the narrative tells us, and as the world’s history shows us they did; is simply inconceivable, supposing that nothing more happened after the deposition in the tomb. We cannot imagine them, crushed, disappointed, deceived men, standing up before the victorious enemies of their disgraced Master, and proclaiming Him a Prince and a Saviour. There is but one way of accounting for this change; and that way is, that the Resurrection really took place, as we are told it did.

II. There have been many strange days in this world’s history, but there was never a day so strange as this one of the Resurrection, because never one that resembled it in that which had happened. (1) As the loss had been, so was the gain; as the sorrow, so the joy. A new order of things was begun; a new life was sprung up. The harvest which seemed to have been but an heap in the day of desperate sorrow, is become precious seed, for another and an endless sowing. (2) And with joy comes responsibility: "They could not but speak of those things which they had seen and heard." This testimony of witnessed fact became a necessity of their lives, they went about invested with its responsibility. (3) And with joy and responsibility came also strength. In proportion to the greatness of the event, in proportion to the vastness of the change, in proportion to the working of the spirit, was their testimony given with power so that it bore down all opposition. Between Peter disclaiming Jesus, Peter weeping bitterly for his faithlessness, Peter returning from the sepulchre wondering in himself, and Peter standing before the council and proclaiming that there is none other name given under heaven among men whereby we must be saved—there needs no link supplied, if this joy gave responsibility, and strength followed; but otherwise I see not how the weakness and the power are to belong to the same; how the same man is to utter in a few short days some of the weakest and basest, and also some of the boldest and grandest, words in this world’s history.

H. Alford, Eastertide Sermons, p. 1.

COFFMAN, "The disbelieving apostles are in view here. Far from having

concerted a series of lies to claim a resurrection that never occurred, the Eleven

refused at first to believe it, and were not convinced until that night of the

resurrection day when Jesus appeared to them (and a certain number of others)

in that upper room.

Inherent in the unbelieving stance of the Eleven was their "hardness of heart"

(Mark 16:14), a fact given only in the second Gospel and probably reflecting the

testimony of the apostle Peter. From this, it is natural to suppose that one of the

impediments to the belief of the Eleven was the fact of our Lord's appearing first

to Mary Magdalene, and to at least one other company of women, and very

probably to two other companies of women (if those in Luke 24:1-9 are

different), and again to two ordinary disciples on the way to Emmaus "before he

appeared to the Eleven." The apostles who had been so bothered about who

would be the head man in the kingdom, it would appear were personally slighted

by those first appearances for the sake of teaching them a lesson of humility;

and, when the Lord finally appeared to the Eleven, the disciples from Emmaus

were present, and probably Mary Magdalene and certain other women also.

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Most assuredly, this verse teaches that the Eleven were of a mind to reject the

testimony thus far received; and it is equally sure that they were wrong in so

doing; for Jesus upbraided them for it (Mark 16:14),

COKE, "Luke 24:11. Their words seemed to them as idle tales,— Their Master's

crucifixion gave such a severe blow to their faith, that they laid aside all the

thoughts which they had entertained of his being the Messiah, and therefore they

had not the least expectation of his resurrection, notwithstanding he had often

predicted it to them; nay, they looked upon the account which the women told

them about it, as a mere chimera, the delusion of a disordered imagination. It

may seem strange, that in the accounts which the evangelists have given of our

Lord's resurrection, there is not the least mention made of the disciples meeting

one another by the way, although they went several times backwards and

forwards in separate companies, between their lodging inthe city and the

sepulchre. On the contrary, the circumstances of the history oblige us to suppose

that they did not meet one another. But there is nothing improbable in this; for

as Jerusalem was a great city, the apostles' lodgings might be at the distance of a

mile or two from that extremity of it which was nearest to the sepulchre, and

therefore from their lodging to the sepulchre there might be several different

ways through the city, all equally convenient. Further, Calvary, where our Lord

was crucified, is said to have been nigh to the city; John 19:20 but it would be

nigh, though it were at the distance of half a mile. Suppose it, however, to have

been only a little more than a quarter of a mile—In this place, or nigh to it, εν

τοπω, was the garden where our Lord was buried; (John 19:41.) Yet the garden

might be on the side of Calvary which was furthest from Jerusalem; wherefore,

as it was a spacious garden, the sepulchre could not well be nearer to the city

than half a mile. It may, however, have been at the distance of a whole mile,

consistently enough with the description which St. John has given of its situation.

On either supposition, there may have been different roads from Joseph's villa

and garden to the city. Besides, as Jerusalem was walled round, the apostles'

lodgings might be so situated, that persons going thence to Joseph's garden,

could come out of the city by two different gates. To conclude, the garden where

the sepulchre was, might have more doors than one, and several shady walks in

it, leading to the sepulchre. On these suppositions, it is easy to imagine, that the

disciples, and the women who went to and from the sepulchre, may have missed

each other, by taking their route through different streets in the city, or different

roads in the field; or they may have been hid from each other by the shady walks

of the garden in which the sepulchre stood.

See commentary on Luke 24:9

12 Peter, however, got up and ran to the tomb. Bending over, he saw the strips of linen lying by

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themselves, and he went away, wondering to himself what had happened.

CLARKE, "Then arose Peter - John went with him, and got to the tomb before him. See Joh_20:2, Joh_20:3.

The linen clothes laid by themselves - Or, The linen clothes only. This was the fine linen which Joseph of Arimathea bought, and wrapped the body in: Mar_15:46. Small as this circumstance may at first view appear, it is, nevertheless, no mean proof of the resurrection of our Lord. Had the body been stolen away, all that was wrapped about it would have been taken away with it; as the delay which must have been occasioned by stripping it might have led to the detection of the theft; nor would the disciples have run such a risk if they had stolen him, when stripping the body could have answered no end. This circumstance is related still more particularly by John, Joh_20:5-7. Peter seeth the linen clothes lie, and the napkin that was about his head not lying with the linen clothes, but Wrapped together in a place by itself. All these circumstances prove that the thing was done leisurely; order and regularity being observed through the whole. Hurry and confusion necessarily mark every act of robbery.

GILL, "Then arose Peter,.... Who, though he did not believe the report made, yet listened to it, and was alarmed and aroused by it, and was willing to know the truth of it:

and ran unto the sepulchre; not alone, but with John, being in haste to be satisfied, how things were:

and stooping down; See Gill on Mar_16:5. See Gill on Joh_20:5.

he beheld the linen clothes laid by themselves; in which the body of Jesus was wrapped; these lay by themselves, without the body, in one place; and the napkin about his head was wrapped together, and lay in another place by itself: so that it was a plain case, the body was not stolen, nor taken away; for neither friends, nor foes, would have taken the pains, or have lost so much time, as to have stripped the body, but would rather have carried off the clothes along with it. The Alexandrian copy

leaves out the word µονα, alone, or by themselves:

and departed; from the sepulchre to Jerusalem, to John's house there:

wondering in himself at that which was come to pass; that the body should not be there, and yet the clothes should remain; he could not tell what to make of it. As for a resurrection, he had no notion of that, and yet could not account for the removal of the body, either by friends or foes, and the clothes left behind.

HENRY,"VI. The enquiry which Peter made hereupon, Luk_24:12. It was Mary

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Magdalene that brought the report to him, as appears, Joh_20:1, Joh_20:2, where this story of his running to the sepulchre is more particularly related. 1. Peter hastened to the sepulchre upon the report, perhaps ashamed of himself, to think that Mary Magdalene should have been there before him; and yet, perhaps, he had not been so ready to go thither now if the women had not told him, among other things, that the watch was fled. Many that are swift-footed enough when there is no danger are but cow-hearted when there is. Peter now ran to the sepulchre, who but the other day ran from his Master. 2. He looked into the sepulchre, and took notice how orderly the linen clothes in which Christ was wrapped were taken off, and folded up, and laid by themselves, but the body gone. He was very particular in making his observations, as if he would rather credit his own eyes than the testimony of the angels. 3. He went away, as he thought, not much the wiser, wondering in himself at that which was come to pass. Had he remembered the words of Christ, even this was enough to satisfy him that he was risen from the dead; but, having forgotten them, he is only amazed with the thing, and knows not what to make of it. There is many a thing puzzling and perplexing to us which would be both pln and profitable if we did but rightly understand the words of Christ, and had them ready to us.

JAMIESON, "

CAVIN, "Luke 24:12.And Peter arose, and ran to the tomb. I have no doubt that

Luke here inverts the order of the narrative, as may be readily inferred from the

words of John, (John 20:3;) and, in my opinion, the word ran ( ἔδραμεν) might

justly be rendered as a pluperfect tense, had run. All who possess a tolerable

acquaintance with Scripture are aware that it is customary with Hebrew writers

to relate afterwards those occurrences which had been omitted in their proper

place. Luke mentions this circumstance for the purpose of showing more

strongly the obstinacy of the apostles ill despising the words of the women, when

Peter had already seen the empty grave, and had been compelled to wonder at an

evident proof of the resurrection.

COFFMAN, "Here Luke abbreviated the whole incident so fully presented in

John 20:1-9, omitting not only John's participation in it, but also, the fact of

Peter's having actually entered the tomb. This abbreviation cannot be viewed as

a contradiction of the longer account, being rather an abridgment of it, focusing

upon the extremely important key fact of the episode, namely, the position of the

linen cloths, of which Harrison, said, "They kept the same position they had

when the body was in them."[5] See more on this in my Commentary on John,

under John 19:40,41; 20:5; and in my Commentary on Matthew, Matthew 27:52.

The linen cloths ... In Luke 23:53, Luke mentioned Joseph's wrapping Jesus'

body in a "linen cloth" (singular)"; but here it is quite evident that before the

wrapping was done, the cloth was reduced to strips. B. F. Westcott said:

The exact word for CLOTHS is the diminutive form which is used in Greek

medical writings for bandages. This distinguished these swathes in which the

body was bound from the linen cloth.[6]

JESUS' APPEARANCE TO THE DISCIPLES ON EMMAUS ROAD

Instead of giving a list of appearances, Luke here described one particular

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appearance fully; because, as Geldenhuys said:

In it there is so strikingly depicted what was going on in the hearts of the

Saviour's followers on that day, and how Jesus, by word and act, as he appeared

to them, removed all their pangs of despair.[7]

Summers described this as "the most beautiful of all the post resurrection

accounts";[8] and Barclay denominated it "another of the immortal short stories

of the world."[9]

[5] Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press,

1971), p. 273.

[6] B. F. Westcott, Commentary on the Gospel of John (Grand Rapids,

Michigan: Wm. B. Eerdmans Publishing Company, 1971), p. 281.

[7] Norval Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids,

Michigan: Wm. B. Eerdmans Publishing Company, 1951), p. 632.

[8] Ray Summers, Commentary on Luke (Waco, Texas: Word Books, Publisher,

1974), p. 322.

[9] William Barclay, op. cit., p. 308.

PETT, “Peter, however, (at some stage - the account is telescoped) ran to the

tomb, and stooping and looking in saw the linen clothes that had covered Jesus

lying by themselves, and departed for his own home (his lodgings in Jerusalem)

wondering at all that was said to have happened. This is the same incident as we

find in John 20:1-10, tacked on here without giving a full explanation of the

background so as to parallel the women’s discovery in the tomb. Note how in

Luke 24:24 Luke speaks of ‘they’, probably with this incident in mind, thus

indicating that Peter thus had someone else with him (who, as we know, was

John). Impulsive Peter, remembering what Jesus had said, just wondered

whether there might be something in what he had been told (as it turns out from

John by Mary Magdalene). And when he found that the tomb was empty, and

that Jesus’ grave clothes were still there it made him wonder even more. But he

was still not wholly convinced.

We note that here, as with those on the way to Emmaus there is a gradual

building up from total scepticism to a feeling of uncertainty. They are not going

to be convinced easily.

As the chiasmus reveals, Luke commenced this passage with the women looking

into the empty tomb, and now it ends with Peter looking into the empty tomb, the

former soon having been brought to belief by the angels, while the latter was left

wondering whether there might be something in what they had said, having not

yet come to belief. In typical Lucan fashion Luke thus makes clear how

important the women are in the life of the people of God.

There is a slight question mark over whether Luke 24:12 should be omitted, but

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the evidence for inclusion is strong, including p75, Aleph, B, W, Theta, 0124, f1,

f13 and most latin, syriac and coptic versions, a very powerful combination. It is

omitted by the Greek/old latin MS D/d, and old latin versions a, b, e, l, r1 and

Marcion. But we know that the Greek text of D was sometimes changed in order

to agree with the old latin version d with which it was written in parallel and

thus it may well be only the old latin versions that really exclude it. Its inclusion

everywhere else makes the case for its inclusion almost certain, otherwise we

would have expected some evidence of its absence elsewhere. Interpolating into

the sources of every known MS but D would quite frankly have been impossible

unless it the interpolation was so early that it was almost written at the same time

as the original, the original then being sent to the area where the old latin

versions were produced. But in the nature of the omissions that is unlikely

Furthermore in view of the important place of the verse in the chiasmus, and the

fact that its omission is explicable in terms of its being seen as demeaning Peter

in comparison with the women, and possibly also as contradicting Luke 24:34,

(both of which might have been seen as good reason for omitting it), we should

almost certainly include it, especially as Luke 24:24 cross references to it.

On the Road to Emmaus

13 Now that same day two of them were going to a village called Emmaus, about seven miles[a] from Jerusalem.

BARNES, "“Two of them.” Two of the disciples. The name of one of them was “Cleopas,” Luk_24:18. Many have supposed that the other was Luke, and that he omitted his own name from modesty. Others have supposed that it was Peter. See Luk_24:34; 1Co_15:5. There is no evidence to guide us here. Dr. Lightfoot has shown that “Cleopas” is the same name as “Alpheus,” who was the father of the apostle James, Mat_10:3.

Emmaus - In regard to the locality of Emmaus, it seems quite probable that it is the same village which is referred to by Josephus (“Jewish Wars,” vii. 6, Section 6), who states that, after the destruction of Jerusalem, Titus gave “Emmaus,” distant from Jerusalem threescore furlongs, to 800 of his troops, whom he had dismissed from his army, for their habitation. Dr. Thomson (“The Land and the Book,” vol. ii. p. 307, 540) regards it as the present Kuriet el ‘Aineb, which Dr. Robinson identifies with Kirjath-jearim. Of this place he says: “Kuriet el ‘Aineb itself would be the proper distance from Jerusalem, and being on the road to Jaffa, and on the dividing ridge between the plain and the mountains, the Roman emperor might have deemed it an advantageous post for a colony made up of his disbanded soldiers, who could keep in

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check the surrounding country. Certain it is that in these later ages the occupants of this place have controlled the whole adjacent region, and for many a generation exercised their lawless tyranny upon helpless pilgrims.

“It took just three hours’ moderate riding from Kuriet el ‘Aineb to Jerusalem: first, a long descent into Wady Hanina, which passes between it and Soba; then a similar ascent, succeeded by a very steep pass, and a very slippery path down to Kulonia. At this place are some heavy foundations of church, convent, or castle by the road-side, which may be of almost any age, and also gardens of fruit-trees, irrigated by a fountain of excellent water. Kulonia is on a hill north of the road, and appears in a fair way to become a ruin itself before long. The path then winds up a valley, and stretches over a dreary waste of bare rocks until within a mile of the city, when the view opens upon its naked ramparts and the mysterious regions toward the Dead Sea.”

Threescore furlongs - Sixty furlongs, or about seven or eight miles. It is not certain that these were apostles, but the contrary seems to be implied in Luk_24:33. See the notes at that verse. If they were not, it is probable that they were intimate disciples, who may have been much with the Saviour during the latter part of his ministry and the closing scenes of his life. But it is wholly unknown why they were going to Emmaus. It may have been that this was their native place, or that they had friends in the vicinity. They seem to have given up all for lost, and to have come to the conclusion that Jesus was not the Messiah, though they naturally conversed about it, and there were many things which they could not explain. Their Master had been crucified contrary to their expectation, their hopes dashed, their anticipation disappointed, and they were now returning in sadness, and very naturally conversed, in the way, of the things which had happened in Jerusalem.

CLARKE, "Behold, two of them - This long and interesting account is not mentioned by Matthew nor John, and is only glanced at by Mark, Mar_16:12, Mar_16:13. One of these disciples was Cleopas, Luk_24:18, and the other is supposed by many learned men, both ancient and modern, to have been Luke himself. See the sketch of his life prefixed to these notes. Some of the ancient versions have called the other disciple Ammaus and Ammaon, reading the verse thus: Behold two of them, Ammaus and Cleopas, were going in that very day to a village about sixty furlongs distant from Jerusalem. But the Persian says positively that it was Luke who accompanied Cleopas. See the inscription to section 140 of this Gospel in the Polyglott. Dr. Lightfoot thinks it was Peter, and proves that Cleopas and Alpheus were one and the same person.

Threescore furlongs - Some MSS. say 160 furlongs, but this is a mistake; for Josephus assigns the same distance to this village from Jerusalem as the evangelist

does. War, b. vii. c. 6. s. 6. Αµµαους�απεχει�των��εροσολυµων�σταδιους� ξηκοντα,

Ammaus is sixty stadia distant from Jerusalem, about seven English miles and three-quarters. A stadium was about 243 yards, according to Arbuthnot.

GILL, "And behold two of them went that same day,.... Two of the disciples, as the Persic version reads; not of the eleven apostles, for it is certain that one of them was not an apostle; but two of the seventy disciples, or of the society of the hundred and twenty that were together: one of these was Cleophas or Alphaeus, as appears from Luk_24:18 the other is, by some, thought to be Luke the Evangelist, as Theophylact on the place observes, who, out of modesty, mentions not his name;

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others have thought that Nathanael was the other person; and Dr. Lightfoot seems very confident, from Luk_24:34 that the Apostle Peter was the other; but it is not certain who he was: however, this very remarkable affair happened, and therefore a "behold" is prefixed to it, on the "same day"; the first day of the week; the day on which Christ rose from the dead; and the third day from his death it was, see Luk_24:1 that these two disciples travelled:

to a village called Emmaus; whither they might go either to see their friends, or upon some secular affair, or to be retired from the noise of the city, and be secure from danger by their enemies; or it may be this was the place of Cleophas's abode, who, with the other disciple, was returning home after the celebration of the passover. The place whither they went is particularly mentioned, not because it was a place of note, but for the certainty of the fact. It was now but a village, having been burnt since the death of Herod the great, by the order of Varus, the Roman governors (l); though it afterwards became a considerable city, if it is the same with Nicopolis, as Jerom asserts (m); though that rather seems to be the Ammaus, or Chammath of Tiberias, since it was situated by the lake of Genesareth. However, it is certain, that Emmaus is reckoned, by Josephus (n), one of their chief cities; and Jarchi, and Bartenora (o) say, it is the name of a city; and Pliny (p) calls it a toparchy, and says it was watered with fountains; which agrees with the account the Jews give of it (q).

"R. Jochanan ben Zaccai had five disciples; all the time that he stood, or lived, they sat before him; when he departed, they went to Jabneh; and R. Eleazar ben Arach

went to his wife, לאמאוס, "at Emmaus", a place of pleasant waters, and a beautiful

habitation.''

It is mentioned, in company with Bethoron, and Lud, or Lydda: it is said (r),

"from Bethoron, to אמאוס, "Emmaus", is the mountain; and from "Emmaus" to

Lydda, the plain; and from Lydda to the sea, the valley.''

Bethoron is mentioned as near Nicopolis, by Jerom; and perhaps is the same with Betholone in Pliny: in Emmaus was a market: at least there was a butcher's market in

it; hence we read of, אטלים�של�אמאוס, "the shambles of Emmaus" (s); mention is made

of a place so called, as in:

"So they went forth with all their power, and came and pitched by Emmaus in the plain country.'' (1 Maccabees 3:40)

"So the camp removed, and pitched upon the south side of Emmaus.'' (1 Maccabees 3:57)

"Now when Judas heard thereof he himself removed, and the valiant men with him, that he might smite the king's army which was at Emmaus,'' (1 Maccabees 4:3)

Another Emmaus is here meant:

which was from Jerusalem about threescore furlongs; or seven miles and a half; for eight furlongs make a mile. Josephus (t) says the same, and confirms the account of the distance of this place from Jerusalem.

HENRY,"This appearance of Christ to the two disciples going to Emmaus was

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mentioned, and but just mentioned, before (Mar_16:12); here it is largely related. It happened the same day that Christ rose, the first day of the new world that rose with him. One of these two disciples was Cleopas or Alpheus, said by the ancients to be the brother of Joseph, Christ's supposed father; who the other was is not certain. Some think it was Peter; it should seem indeed that Christ did appear particularly to Peter that day, which the eleven spoke of among themselves (Luk_24:34), and Paul mentions, 1Co_15:5. But it could not be Peter that was one of the two, for he was one of the eleven to whom the two returned; and, besides, we know Peter so well as to think that if he had been one of the two he would have been the chief speaker, and not Cleopas. It was one of those that were associated with the eleven, mentioned Luk_24:9. Now in this passage of story we may observe,

I. The walk and talk of these two disciples: They went to a village called Emmaus,which is reckoned to be about two hours' walk from Jerusalem; it is here said to be about sixty furlongs, seven measured miles, Luk_24:13. Whether they went thither upon business, or to see some friend, does not appear. I suspect that they were going homewards to Galilee, with an intention not to enquire more after this Jesus; that they were meditating a retreat, and stole away from their company without asking leave or taking leave; for the accounts brought them that morning of their Master's resurrection seemed to them as idle tales; and, if so, no wonder that they began to think of making the best of their way home

JAMIESON, "Luk_24:13-35. Christ appears to the two going to Emmaus.

two of them — One was Cleopas (Luk_24:18); who the other was is mere conjecture.

Emmaus — about seven and a half miles from Jerusalem. They probably lived there and were going home after the Passover.

CAVIN, "Luke 24:13.And lo, two of them. Although Mark touches slightly and

briefly on this narrative, and Matthew and John say not a single word respecting

it; yet as it is highly useful to be known and worthy of being remembered, it is

not without reason that Luke treats it with so much exactness. But I have already

mentioned on various occasions, that each of the Evangelists had his portion so

appropriately assigned to him by the Spirit of God, that what is not to be found

in one or two of them may be learned from the others. For there are also many

appearances (312) which are mentioned by John, but are passed over in silence

by our three Evangelists.

Before I come to the minute details, it will be proper to begin with stating briefly,

that those were two chosen witnesses, by whom the Lord intended, not to

convince the apostles that he was risen, but to reprove their slowness; for though

at first; they were of no service, yet their testimony, strengthened by other aids,

had at length its due weight with the apostles. Who they were is uncertain, except

that from the name of one of them, whom we shah find that Luke shortly

afterwards calls Cleopas, we may conjecture that they did not belong; to the

eleven. Emmaus was an ancient, and by no means inconsiderable, town, which

the Romans afterwards calledNicopolis and was not at a great distance from

Jerusalem, for sixty furlongs are not more than seven thousand and four

hundred paces. (313) But the place is named by Luke, not so much on account of

its celebrity, as to add certainty to the narrative.

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BARCLAY, "THE SUNSET ROAD THAT TURNED TO DAWN (Luke

24:13-35)

24:13-35 Now--look you--on that same day two of them were on the way to a

village called Emmaus, which is about seven miles from Jerusalem; and they

talked with each other about all the things which had happened. As they talked

about them, and discussed them, Jesus himself came up to them and joined them

on their way. But their eyes were fastened so that they did not recognize him. He

said to them, "What words are these that you are exchanging with each other as

you walk?" And they stood with faces twisted with grief One of them, called

Cleopas, answered, "Are you the only visitor in Jerusalem who does not know

the things that happened in it in these days?" "What kind of things?" he said to

them. They said to him, "The story of Jesus of Nazareth, who was a prophet

mighty in deed and in word before God and all the people; and how our chief

priests and rulers handed him over to sentence of death and how they crucified

him. As for us--we were hoping that he was the one who was going to rescue

Israel. Yes--and to add to it all--this is the third day since these things happened.

Yes and some women of our number astonished us, for they went early to the

tomb, and, when they did not find his body, they came saying that they had seen

a vision of angels, who said that he was alive. And some of our company went to

the tomb and found it just as the women had said--but they did not see him." He

said to them, "O foolish ones and slow in heart to believe in all the things that the

prophets said! Was it not necessary that the anointed one should suffer and enter

into his glory?" And beginning from Moses and all the prophets, he expounded

to them the things concerning himself in all the scriptures. As they came near the

village to which they were going, he made as if he would have gone on; and they

pressed him. "Stay with us," they said, "because it is towards evening, and the

day is already far spent." So he came in to stay with them. When he had taken

his place at table with them, he took bread, and blessed it and broke it, and gave

it to them; and their eyes were opened and they recognized him; and he vanished

out of their sight. They said to each other, "Was not our heart burning within us

while he was talking to us on the road, as he opened the scriptures to us?" And

they arose that very hour and went back to Jerusalem and found the eleven

gathered together and those with them, and found that they were saying, "It is a

fact that the Lord has risen, and he has appeared to Simon." So they recounted

all that had happened on the road, and how he was known to them in the

breaking of bread.

This is another of the immortal short stories of the world.

(i) It tells of two men who were walking towards the sunset. It has been suggested

that that is the very reason why they did not recognize Jesus. Emmaus was west

of Jerusalem. The sun was sinking, and the setting sun so dazzled them that they

did not know their Lord. However that may be, it is true that the Christian is a

man who walks not towards the sunset but towards the sunrise. Long ago it was

said to the children of Israel that they journeyed in the wilderness towards the

sunrising. (Numbers 21:11.) The Christian goes onwards, not to a night which

falls, but to a dawn which breaks--and that is what, in their sorrow and their

disappointment, the two on the Emmaus road had not realized.

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(ii) It tells us of the ability of Jesus to make sense of things. The whole situation

seemed to these two men to have no explanation. Their hopes and dreams were

shattered. There is all the poignant, wistful, bewildered regret in the world in

their sorrowing words, "We were hoping that he was the one who was going to

rescue Israel." They were the words of men whose hopes were dead and buried.

Then Jesus came and talked with them, and the meaning of life became clear and

the darkness became light. A story-teller makes one of his characters say to the

one with whom he has fallen in love, "I never knew what life meant until I saw it

in your eyes." It is only in Jesus that, even in the bewildering times, we learn

what life means.

(iii) It tells us of the courtesy of Jesus. He made as if he would have gone on. He

would not force himself upon them; he awaited their invitation to come in. God

gave to men the greatest and the most perilous gift in the world, the gift of free-

will; we can use it to invite Christ to enter our lives or to allow him to pass on.

(iv) It tells how he was known to them in the breaking of bread. This always

sounds a little as if it meant the sacrament; but it does not. It was at an ordinary

meal in an ordinary house, when an ordinary loaf was being divided, that these

men recognized Jesus. It has been beautifully suggested that perhaps they were

present at the feeding of the five thousand, and, as he broke the bread in their

cottage home, they recognized his hands again. It is not only at the communion

table we can be with Christ; we can be with him at the dinner table too. He is not

only the host in his Church; he is the guest in every home. Fay Inchfawn wrote,

Sometimes, when everything goes wrong;

When days are short and nights are long;

When wash-day brings so dull a sky

That not a single thing will dry.

And when the kitchen chimney smokes,

And when there's naught so 'queer' as folks!

When friends deplore my faded youth,

And when the baby cuts a tooth.

While John, the baby last but one,

Clings round my skirts till day is done;

And fat, good-tempered Jane is glum,

And butcher's man forgets to come.

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Sometimes I say on days like these,

I get a sudden gleam of bliss.

Not on some sunny day of ease,

He'll come ... but on a day like this!

The Christian lives always and everywhere in a Christ-filled world.

(v) It tells how these two men, when they received such great joy, hastened to

share it. It was a seven miles tramp back to Jerusalem, but they could not keep

the good news to themselves. The Christian message is never fully ours until we

have shared it with someone else.

(vi) It tells how, when they reached Jerusalem, they found others who had

already shared their experience. It is the glory of the Christian that he lives in a

fellowship of people who have had the same experience as he has had. It has been

said that true friendship begins only when people share a common memory and

can say to each other, "Do you remember?" Each of us is one of a great

fellowship of people who share a common experience and a common memory of

their Lord.

(vii) It tells that Jesus appeared to Peter. That must remain one of the great

untold stories of the world. But surely it is a lovely thing that Jesus should make

one of his first appearances to the man who had denied him. It is the glory of

Jesus that he can give the penitent sinner back his self-respect.

BENSON, "Luke 24:13-24. Behold, two of them — Not of the apostles, for those

two, returning, told what had passed between Christ and them to the eleven

apostles, (Luke 24:33; Luke 24:35,) but two of the other disciples that were with

them; went that same day — On which Jesus arose; to a village called

Emmaus — Not that Emmaus near Tiberias, so called from the hot baths there,

for that was in Galilee, but a village in the tribe of Judah; about threescore

furlongs — That is, near eight miles from Jerusalem. Some MSS. say it was one

hundred and sixty furlongs distant from Jerusalem, which is evidently a mistake,

Josephus confirming the declaration of Luke, Bell., Luke 7:27. And they talked

together of all these things — As they walked along they discoursed together of

all these wonderful and important things which had lately happened, and which

could not but lie with great weight on their minds. And while they communed

together — About the sufferings and death of their beloved Lord, and the report

which had been spread that morning of his resurrection; and reasoned —

Concerning these things, namely, whether it was probable that he actually was

risen, and therefore, notwithstanding he had suffered death, was the Messiah.

The word συζητειν, here rendered reasoned, properly signifies, as Mr. West

observes, to discuss, examine, or, inquire together; and it appears from the

connection, that as they were discoursing on the sufferings, and death, and

resurrection of Jesus, the scope of their inquiry was, how to reconcile these

events with what had been foretold concerning the Messiah, which, by the

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message that the women had but just before brought from the angels, they were

particularly called to remember. Accordingly, when Jesus had inquired, (Luke

24:17,) What manner of communications, &c.? or, as Mr. West would render it,

What arguments are these that ye are debating one with another? this is the

point he took occasion to illustrate and explain, (Luke 24:26-27,) by showing

them it was necessary, in accomplishment of what was foretold, that the Messiah

should suffer these things, and so enter into his glory. Jesus himself drew near,

&c. — As one come from Jerusalem, and who was travelling the same way. But

their eyes were holden — Their sight was supernaturally influenced; that they

should not know him — Probably, also, one reason why they did not know him,

was that, as Mark says, (Mark 16:12,) he appeared, εν ετερα μορφη, in another

form, or habit, namely, different from that which he formerly had when he

conversed with them. And he said, What manner of communications are these

that ye have, and are sad? — Jesus spake thus to them in the character of a

stranger, making free, as travellers might do one with another, to ask what the

subject of their conversation was, and why they looked so sad? And one of

them — One of the two; whose name was Cleopas — The same with Alpheus, the

father of James the Less and Judas, who were two of the apostles, see on Luke

6:15-16; answering said, Art thou only a stranger in Jerusalem? — Cleopas was

surprised that any one who had come from Jerusalem should have been ignorant

of the extraordinary things which had lately happened there. “There are two

ways,” says Dr. Campbell, “wherein the words of Cleopas may be understood by

the reader: one is, as a method of accounting for the apparent ignorance of this

traveller; the other, as an expression of surprise, that any one who had been at

Jerusalem at that time, though a stranger, should not know what had made so

much noise among all ranks, and had so much occupied, for some days, all the

leading men in the nation, the chief priests, the scribes, the rulers, and the whole

sanhedrim, as well as the Roman procurator, and the soldiery. The common

version favours the first interpretation; I prefer the second, in concurrence, as I

imagine, with the majority of interpreters, ancient and modern. I cannot

discover, with Beza, any thing in it remote from common speech. On the

contrary, I think it, in such a case as the present, so natural an expression of

surprise, that examples remarkably similar may be produced from most

languages.” And he said, What things — What are those matters to which you

refer? And they said, Concerning Jesus, a prophet mighty in deed and in

word — Who wrought the most astonishing miracles, and taught the most

instructive and excellent doctrine; before God — Who evidently bore testimony

to him; and all the people — Among whom he appeared publicly for some years.

And the chief priests, &c. — Delivered him to the Roman governor; to be

condemned — Prevailing on him, by their importunity, to pass sentence of death

upon him. But we trusted, &c. — Having thus given an account of Christ’s

character, miracles, and sufferings, Cleopas was so ingenuous as to acknowledge,

that they once believed him to be the deliverer of Israel, and in that faith had

become his disciples. But that they now began to think themselves mistaken,

because he had been dead three days. He added, that some women of their

acquaintance, who had been that morning at the sepulchre, had astonished them

with the news of his resurrection, affirming, that they had seen a vision of angels,

which told them that he was alive. It seems his companion and he had left the

city before any of the women came with the news of Christ’s personal

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appearance. And certain of them who were with us — Meaning, probably, Peter

and John, as is related, John 20:2, &c.; went, &c., and found it as the women had

said — That is, that the body was gone, and that the funeral linen was laid in

order there; but him they saw not — They had not the satisfaction of seeing

Jesus.

COFFMAN, "Emmaus ... Childers noted that:

This village is now called Kolonieh, so called from the emperor Titus having

made of it a colony for some of his veterans. It is located, as Luke says, about

sixty furlongs or stadia from Jerusalem. One [@stadion] Isaiah 606.75 feet.

Thus, the village was about six and three-fourths miles from Jerusalem.[10]

Two of them were going ... One of these was Cleopas, there being no other

mention of him in the New Testament; and the other is not known. Some have

sought to identify the other as Luke himself; but Luke 24:20 forbids that. Luke,

a Gentile, would not have referred to "our rulers," in speaking of the authorities.

The fact of these two disciples having been obscure, ordinary disciples without

any particular distinction in the fellowship of the Lord's followers, as Dummelow

noted, "is a pledge of authenticity of the narrative."[11]

[10] Charles L. Childers, Beacon Bible Commentary (Kansas City, Missouri:

Beacon Hill Press, 1964), p. 611.

[11] J. R. Dummelow, Commentary on the Holy Bible (New York: The

Macmillan Company, 1937), p. 769.

COKE, "Luke 24:13-15. And behold, two of them went—to—Emmaus,— The

same day on which our Lord arose, one of his disciples, named Cleopas or

Alpheus, the husband of Mary, who was sister of our Lord's mother, and who, in

the history of his resurrection, is called Mary the mother of James, was travelling

to Emmaus, a village about seven miles distant from Jerusalem, in company with

another disciple whose name is not mentioned, and who, for that reason, is by

some supposed to have been St. Luke himself; see on Luke 24:34. These two were

in the utmost dejection on account of their Master's death; insomuch that their

grief appeared visible in their countenances, Luke 24:17. Moreover, as they went

along, they talked of the things which sat heavier on their spirits: they argued the

point together; for the word συζητειν, Luke 24:15 rendered reasoned, signifies to

discuss, examine, or inquire together; and it appears from the connection, that as

they were discoursing on the sufferings, death, and resurrection of Jesus, the

scope of their inquiry was, how to reconcile these events with what had been

foretold concerning the Messiah; which by the message that the women had but

just before brought from the angels, they were particularly called upon to

remember. Comp. Luke 24:6-7 with ch. Luke 18:31-33. Accordingly, when Jesus

inquired, Luke 24:17. What arguments are these that ye are debating one with

another,—for so it should more properly be rendered,—this is the point which

he took occasion to illustrate and explain, Luke 24:26-27 by shewing them that it

was necessary, in accomplishment of what was foretold, that Christ should suffer

these things, and so should enter into his glory; and with this view, he expounded

unto them in all the Scriptures the things concerning himself. Our Lord overtook

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these two disciples as he seemed to be coming himself from Jerusalem; which

shews the propriety of Cleopas's reply, Luke 24:18. Art thou a stranger, &c.?

Probably the disciples had just left the city when Jesus came up with them; for

on any other supposition, he could not probably have had time to deliver all the

things which the evangelist tells us he spake to them. See Luke 24:27.

MACLAREN, “THE RISEN LORD'S SELF-REVELATION TO WAVERING DISCIPLES

These two disciples had left their companions after Peter’s return from the sepulchre and before Mary Magdalene hurried in with her tidings that she had seen Jesus. Their coming away at such a crisis, like Thomas’s absence that day, shows that the scattering of the sheep was beginning to follow the smiting of the shepherd. The magnet withdrawn, the attracted particles fall apart. What arrested that process? Why did not the spokes fall asunder when the centre was removed? John’s disciples crumbled away after his death. When Theudas fell, all his followers ‘were dispersed’ and came to nought. The Church was knit more closely together after the death that, according to all analogy, should have scattered it. Only the fact of the Resurrection explains the anomaly. No reasonable men would have held together unless they had known that their Messianic hopes had not been buried in Christ’s grave. We see the beginnings of the Resurrection of these hopes in this sweet story.

I. We have first the two sad travellers and the third who joins them.

Probably the former had left the group of disciples on purpose to relieve the tension of anxiety and sorrow by walking, and to get a quiet time to bring their thoughts into some order. They were like men who had lived through an earthquake; they were stunned, and physical exertion, the morning quiet of the country, and the absence of other people, would help to calm their nerves, and enable them to realise their position. Their tone of mind will come out more distinctly presently. Here it is enough to note that the ‘things which had come to pass’ filled their minds and conversation. That being so, they were not left to grope in the dark. ‘Jesus Himself drew near, and went with them.’ Honest occupation of mind with the truth concerning Him, and a real desire to know it, are not left unhelped. We draw Him to our sides when we wish and try to grasp the real facts concerning Him, whether they coincide with our prepossessions or not.

It is profoundly interesting and instructive to note the characteristics of the favoured ones who first saw the risen Lord. They were Mary, whose heart was an altar of flaming and fragrant love; Peter, the penitent denier; and these two, absorbed in meditation on the facts of the death and burial. What attracts Jesus? Love, penitence, study of His truth. He comes to these with the appropriate gifts for them, as truly-yea, more closely-as of old. Perhaps the very doubting that troubled them brought Him to their help. He saw that they especially needed Him, for their faith was sorely wounded. Necessity is as potent a spell to bring Jesus as desert. He comes to reward fixed and fervent love, and He comes, too, to revive it when tremulous and cold.

‘Their eyes were holden,’ says Luke; and similarly ‘their eyes were opened’ (Luk_24:31). He makes the reason for His not being recognised a subjective one, and his narrative affords no support to the theory of a change in our Lord’s resurrection body. How often does Jesus still come to us, and we discern Him not! Our paths would be less lonely, and our thoughts less sad, if we realised more fully and constantly our individual share in the promise,’ I am with you always.’

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II. We have next the conversation (Luk_24:17 - Luk_24:28).

The unknown new-comer strikes into the dialogue with a question which, on some lips, would have been intrusive curiosity, and would have provoked rude retorts. But there was something in His voice and manner which unlocked hearts. Does He not still come close to burdened souls, and with a smile of love on His face and a promise of help in His tones, ask us to tell Him all that is in our hearts? ‘Communications’ told to Him cease to sadden. Those that we cannot tell to Him we should not speak to ourselves.

Cleopas naively wonders that there should be found a single man in Jerusalem ignorant of the things which had come to pass. He forgot that the stranger might know these, and not know that they were talking about them. Like the rest of us, he fancied that what was great to him was as great to everybody. What could be the subject of their talk but the one theme? The stranger assumes ignorance, in order to win to a full outpouring. Jesus wishes us to put all fears and doubts and shattered hopes into plain words to Him. Speech to Christ cleanses our bosoms of much perilous stuff. Before He speaks in answer we are lightened.

Very true to nature is the eager answer of the two. The silence once broken, out flows a torrent of speech, in which love and grief, disciples’ pride in their Master, and shattered hopes, incredulous bewilderment and questioning wonder, are blended.

That long speech (Luk_24:19-24) gives a lively conception of the two disciples’ state of mind. Probably it fairly represented the thought of all. We note in it the limited conception of Jesus as but a prophet, the witness to His miracles and teaching (the former being set first, as having more impressed their minds), the assertion of His universal appreciation by the ‘people,’ the charging of the guilt of Christ’s death on ‘our rulers,’ the sad contrast between the officials’ condemnation of Him and their own fond Messianic hopes, and the despairing acknowledgment that these were shattered.

The reference to ‘the third day’ seems to imply that the two had been discussing the meaning of our Lord’s frequent prophecy about it. The connection in which they introduce it looks as if they were beginning to understand the prophecy, and to cherish a germ of hope in His Resurrection, or, at all events, were tossed about with uncertainty as to whether they dared to cherish it. They are chary of allowing that the women’s story was true; naively they attach more importance to its confirmation by men. ‘But Him they saw not,’ and, so long as He did not appear, they could not believe even angels saying ‘that He was alive.’

The whole speech shows how complete was the collapse of the disciples’ Messianic hopes, how slowly their minds opened to admit the possibility of Resurrection, and how exacting they were in the matter of evidence for it, even to the point of hesitating to accept angelic announcements. Such a state of mind is not the soil in which hallucinations spring up. Nothing but the actual appearance of the risen Lord could have changed these sad, cautious unbelievers to lifelong confessors. What else could have set light to these rolling smoke-clouds of doubt, and made them flame heaven-high and world-wide?

‘The ingenuous disclosure of their bewilderment appealed to their Companion’s heart, as it ever does. Jesus is not repelled by doubts and perplexities, if they are freely spoken to Him. To put our confused thoughts into plain words tends to clear them, and to bring Him as our Teacher. His reproach has no anger in it, and inflicts no pain, but puts us on the right track for arriving at the truth. If these two had listened to the ‘prophets,’ they would have understood their Master, and known that a divine ‘must’ wrought itself out in His Death and Resurrection. How often, like

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them, do we torture ourselves with problems of belief and conduct of which the solution lies close beside us, if we would use it?

Jesus claimed ‘all the prophets’ as His witnesses. He teaches us to find the highest purpose of the Old Testament in its preparation for Himself, and to look for foreshadowings of His Death and Resurrection there. What gigantic delusion of self-importance that was, if it was not the self-attestation of the Incarnate Word, to whom all the written word pointed! He will still, to docile souls, be the Interpreter of Scripture. They who see Him in it all are nearer its true appreciation than those who see in the Old Testament everything but Him.

III. We have finally the disclosure and disappearance of the Lord.

The little group must have travelled slowly, with many a pause on the road, while Jesus opened the Scriptures; for they left the city in the morning, and evening was near before they had finished their ‘threescore furlongs’ (between seven and eight miles). His presence makes the day’s march seem short.

‘He made as though He would have gone further,’ not therein assuming the appearance of a design which He did not really entertain, but beginning a movement which He would have carried out if the disciples’ urgency had not detained Him. Jesus forces His company on no man. He ‘would have gone further’ if they had not said ‘Abide with us.’ He will leave us if we do not keep Him. But He delights to be held by beseeching hands, and our wishes ‘constrain’ Him. Happy are they who, having felt the sweetness of walking with Him on the weary road, seek Him to bless their leisure and to add a more blissful depth of repose to their rest!

The humble table where Christ is invited to sit, becomes a sacred place of revelation. He hallows common life, and turns the meals over which He presides into holy things. His disciples’ tables should be such that they dare ask their Lord to sit at them. But how often He would be driven away by luxury, gross appetite, trivial or malicious talk! We shall all be the better for asking ourselves whether we should like to invite Jesus to our tables. He is there, spectator and judge, whether invited or not.

Where Jesus is welcomed as guest He becomes host. Perhaps something in gesture or tone, as He blessed and brake the bread, recalled the loved Master to the disciples’ minds, and, with a flash, the glad ‘It is He!’ illuminated their souls. That was enough. His bodily presence was no longer necessary when the conviction of His risen life was firmly fixed in them. Therefore He disappeared. The old unbroken companionship was not to be resumed. Occasional appearances, separated by intervals of absence, prepared the disciples gradually for doing without His visible presence.

If we are sure that He has risen and lives for ever, we have a better presence than that. He is gone from our sight that He may be seen by our faith. That ‘now we see Him not’ is advance on the position of His first disciples, not retrogression. Let us strive to possess the blessing of ‘those who have not seen, and yet have believed.’

SBC 13-15, “The Journey to Emmaus.

I. We see in this appearance something very characteristic of our Lord’s habits and ways. During His lifetime His disciples and followers were always craving for publicity and display. He was always retiring from too much of that, carrying on His work as quietly as possible. How entirely consonant with His whole habit of life are these appearings after the Resurrection.

II. We may see how easily still, in that risen life, He enters into communication with men, how little difficulty He has in joining any company, or any two or three with

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whom He wishes to be. Thus He consecrates for us our saddest walks, our hardest roads, our longest journeys.

III. This appearance of Christ is like a message of fraternity and Divine regard, especially to plain, simple, ordinary men—to what we may call common men, who wear no distinction and possess no advantage whatever, over their fellows. For who were these two men? No one knows anything about them. In all probability there was not much to know, except that they were disciples, that they loved Him. Who may despair of a visit? Who shall dare say, "The Lord has forgotten me"?

IV. We have an instance here of the attractive power of sorrow to Him. They walked and talked and were sad; and then He drew near and went with them. He is now in the painless, passionless, glorious life; and yet with the quickness of an immortal instinct, with the certainty belonging to an established affinity He seeks the society of struggling spirits, He gives His presence to sorrowing souls.

V. This, however, we must observe—that it is not to every kind of trouble and sadness that He grants immediate assuagement.

A. Raleigh, The Way to the City, p. 394.

BI 13-35, “Two of them went that same day to a village called Emmaus

The journey to Emmaus

I.WE SEE IN THIS APPEARANCE, AS IN THE OTHERS, SOMETHING VERY CHARACTERISTIC OF OUR LORD’S HABITS AND WAYS DURING HIS LIFETIME, His disciples and followers were always craving for publicity and display. He was always retiring from too much of that, carrying on His work as quietly as possible. And so here. Jesus rises alone—at the break of day. No mortal sees Him put on immortality. Bright angels stand as sentinels while He arrays Himself. It is enough that His disciples see the empty tomb, the grave-clothes, and “the place where the Lord lay.”

II. WE MAY SEE HOW EASILY STILL, IN THAT RISEN LIFE, HE ENTERS INTO COMMUNICATION WITH MEN; HOW LITTLE DIFFICULTY HE HAS IN JOINING ANY COMPANY, OR ANY TWO OR THREE WITH WHOM HE WISHES TO BE!

III. THIS APPEARANCE OF CHRIST IS LIKE A MESSAGE OF FRATERNITY AND DIVINE REGARD, ESPECIALLY TO PLAIN, SIMPLE, ORDINARY MEN—to what we may call common men, who wear no distinction and possess no advantage whatever over their fellows. For who were these two men? No one knows anything about them. In all probability there was not much to know, except that they were disciples, that they loved Him.

IV. WE HAVE AN INSTANCE HERE OF THE ATTRACTIVE POWER OF SORROW TO HIM. They walked, and talked, and were sad. And then He drew near and went With them.

V. THIS, HOWEVER, WE MUST OBSERVE, THAT IT IS NOT TO EVERY KIND OF TROUBLE AND SADNESS THAT HE GRANTS IMMEDIATE ASSUAGEMENT. Here you see He draws near at once to two sad men. But what are they saying? They are talking of Him “Why are they sorrowing? They are sorrowing about Him. So our sorrow, if it is to be sanctified and turned into joy, must have Christ in it.

VI. THERE IS A SORROW AND A DARKNESS EXPRESSLY SENT BY CHRIST, OR,

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AT ANY RATE, HELD BY HIM AROUND HIS PEOPLE. A sorrow kept, as it were, beyond the time when it might naturally be ended, kept for the accomplishment of some purposes of grace which could not be so well attained, perhaps not attained at all, if the darkness were melted away. To take the language of the passage, “Our eyes are holden that we should not know Him,” even when He is with us. So, oftentimes, our eyes are holden that we should not know Him. Strange things happen to us, and we think not that His hand is upon them all. All the instruction we get in the darkness is from Him; but we do not know that it is from Him directly, and immediately, until the darkness is over.

VII. IT IS A BLESSED MOMENT IN LIFE WHEN WE KNOW HIM, COME WHEN, AND HOW, AND WHERE IT MAY—WHEN WE ARE SURE THAT HE IS NEAR! In those moments we are glad of the present, and we look to the future without a fear.

VIII. THEY ARE BRIEF, THEY ARE TRANSIENT AS THE GLOW OF THE MORNING—NOT SETTLED AS THE RADIANCE OF THE DAY. “They knew Him and”—what next? A long happy conversation, until the evening wore into the night, and the stars came out on high? A journey into Jerusalem again the next morning, with still more delightful discourse, to meet His surprised and rejoicing disciples there? Not so. “And their eyes were opened, and they knew Him, and He vanished out of their sight!” Such is the end of all high communion times, of all vision-hours in this life. They are but brief. They can but be brief; there is more work to do, and more sorrow to drink, and more time to travel through; and Jesus in His glory retires, that these things may be done, and that He may come again when need shall be! He comes down to lift us up, to intensify our longings for heaven, to entice us home. And of course He does not stay. He is always coming, and always “vanishing” out of our sight, that we may the more long for and labour after the place, the glory, the life in which He would have us for ever be. (A. Raleigh, D. D.)

The walk to Emmaus

I. THE WAY.

1. To these two disciples that was the way of sadness and gloom.

2. The sadness of those two disciples sprang from doubt or unbelief.

3. Though that was the way of sadness and doubt to those two disciples, yet they communed and reasoned together on the best themes.

II. THE METHOD OF CHRIST’S COMMUNICATIONS BY THE WAY. “He talked with us,” “and opened to us the Scriptures.” The manner was simple, clear, and cogent. Two or three things about Christ’s method of communing with these disciples are worth a little attention.

1. It was sympathetic. He strikes a chord in their troubled hearts that vibrates at the touch of His matchless sympathy.

2. It was instructive. Seek instruction rather than rapture.

3. This talk by the way was animating. Not only did it relieve their gloom and sadness, it cheered, revived, and filled them with ardent icy, “for they said one to another, Did not our heart burn within us while He talked with us by the way?”

III. THE REST AND THE REVELATION WHICH AWAITED THE DISCIPLES AT THE END OF THE WAY.

1. A triumphant joy.

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2. An intelligent faith in Him as the Redeemer of Israel.

3. The disclosure of Christ to those two disciples filled their hearts with confident hope. (J. T. Higgins.)

The disclosure at Emmaus

I. We note, in the beginning, THE NATURALNESS OF A POSTURE OF MIND AKIN TO DOUBT AND CONFUSION. Heavy providences bear us down under them. Sudden, almost inexplicable, depressions settle upon our souls. The devil watches always for these opportunities, and plies us with adroit attack.

II. Next, we see here THE POSITIVE VALUE OF FRATERNAL CONFERENCE AND EXCHANGE OF VIEWS. The larger part of our seasons of hypochondria are to be dispersed by a frank conversation with sympathetic friends in relation to the matters of supreme interest to us both.

III. THE ACTUAL NEARNESS OF CHRIST ALWAYS, TO THOSE WHO NEED HIM. Would it alarm us, if we suddenly discovered we had been talking with Him in person, instead of some boon companion we had met in our freedom?

IV. Then we have a fine lesson concerning THE DIVINE REMEDY FOR ALL DOUBTS AS TO OUR SAVIOUR AND OUR SALVATION. These bewildered disciples are led directly to the Divine Word (see Luk_24:25-27).

V. In the next place, we may note here THE PERSONAL INTEREST JESUS HAS IN EVERY TRUE BELIEVER WHO IS IN NEED OF HIS HELP. A whole afternoon did our Lord give of those forty days He had left to these disciples who were not known enough even to be described. Lot in life has nothing to do with the estimate which the Saviour forms of His followers. He came with those modest brethren to their destination.

VI. We have now a lesson from the story which might give a help to any Christian at the communion table; THE REAL JOY IN EVERY SPIRITUAL FEAST IS TO HAVE THE LORD JESUS CHRIST DISCLOSED TO US. “Jesus has kept coming again ever since He went away.”

VII. A single lesson more remains: we see THAT THE FIRST DELIGHTED IMPULSE OF A SOUL, REJOICING AT HAVING FOUND JESUS, IS TO GO AND TELL OTHERS OF HIS PRESENCE AT THE FEAST (see Luk_24:32-35). These happy disciples could not wait even till morning. The Lord had vanished, but His argument remained; “while they were musing the fire burned.” Now they began to remember peculiar experiences along the way. Oftentimes a new disclosure of Christ’s presence turns the believer back upon hours in which he now sees the Holy Spirit was dealing with him; why did he not recognize it sooner? Memories of communions are always precious, if the joy has remained. Life gathers a fresh impulse from the disclosure. We are sure that walk out to Emmaus with Jesus in companionship was wonderfully sweet; but the walk in back again over the same path was not without comfort. Every stone and bush would make them think of Him. (C. S. Robinson, D. D.)

Easter Monday

I. NOTICE THE CHARACTERS BROUGHT TO VIEW. Two men. Devout Jews. Disciples of Jesus. They were in great perplexity and trouble of heart. Their faith had

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received a blow under which it greatly staggered. They reasoned the case with each other; but reason was too weak an instrument to give them relief. Mere earthly reason, when it comes to matters of faith and salvation, can do very little for us. They were moving through one of the most interesting and beautiful districts. Their way from Jerusalem to Emmaus lay by the tombs of the ancient Judges, by the old dwelling-place of Samuel, and through mountainous scenery as attractive as any in the Holy Land. But no charms of nature, however intermingled with sacred story, could soothe the trouble that was upon their souls. Those scenes of blood and murder which had been enacted at Jerusalem, and the sore disappointment which those scenes had entailed upon their most precious hopes, followed them, and clung to them, in spite of all the pleasant things around them. Nature, in all its loveliness, cannot supply the place of Christ, or give comfort to the soul that has lost Him. Yet the Saviour was with them, all unknown to themselves. In the form of a common traveller, journeying the same way, and after the same manner with themselves, He overtook them, and made one in their little company. There are many ways in which He comes to His people. He comes to them sometimes in the form of a plain gardener, or a servant. He comes sometimes in the form of a fellow-traveller. He comes sometimes in the form of a poor beggar. But, in some shape or other, He is never far from those who are in spiritual earnest, and devoutly struggling for the light. In our earthly way of looking at things, we do not always recognize the presence of our Saviour, and our eyes are holden that we do not know Him. It is the fault of our feeble faith, that we only think of Christ as far away—as hidden in the grave—or in some remote world to which the grave is the mysterious doorway. Hence so much of our trouble and doubtfulness. But it is an erroneous way of thinking of Him. He is not in the grave. He is not far off in some realm which separates Him for ever from all connection with this present world. He is risen. He is not far from every one of us. Wherever two or three are gathered together in His name, there He is. He is in the city, and He is in the country. He is in the garden among the flowers, and He is in the dusty highway. He is in our assemblies for devotion, and He journeys with us in our travels. He is with us, and speaking to us, even when we do not at all suspect that it is He.

II. NOTICE HOW THE RISEN JESUS DEALS WITH THESE PERPLEXED AND SORROWING ONES.

1. He “drew near, and went with them.” It is the will of our gracious Saviour to be near us, and to have us near Him. “We have not an high priest which cannot be touched with the feelings of our infirmities” Heb_4:15). When grief and trouble are upon His disciples, He takes it to heart, and is drawn towards them in loving sympathy. But, in addition to their mental troubles, these pilgrims were earnestly engaged with each other, trying to solve and master them. Earnestness of spirit is never unnoticed in heaven.

2. He questioned them as to their troubles and sadness. “He said unto them, What manner of communications are these that ye have one to another as ye walk? and why are ye sad? It was a call to review the character of their trouble, as the basis for the formation of a better judgment. They had not looked at matters rightly. They had not gone deep enough into the facts for the proper conclusions. The cure for their disturbance was in the very things that disturbed them, if they would only learn to see them in their true aspects and relations. Did Christian people but view their anxieties aright, they would find in them cause for joy rather than discomfiture. Desponding soul, Jesus asks thee, Why art thou sad? Canst thou give Him a reason for thy disheartenment at what has happened? Review thy ground, and come to a better mind.

3. Having drawn out their story, He directed them to the Bible. After all, there is

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nothing that can so settle, satisfy, and comfort our troubled hearts and anxious doubts, as the records of the holy prophets. There the portrait of the Christ is fully drawn, and all that concerneth Him is amply disclosed. From them these disciples might have fortified themselves against all such sorrowful perplexities over their Master’s death. The very first promise that was made of Him, told of a suffering as well as a triumphing Saviour. He was to be bruised, as well as to bruise. All the appointments of the law pointed to death and bloodshedding as the only possible way of remission of sins or recovery from condemnation. Precious indeed are these blessed Scriptures. Herein is light which giveth understanding to the simple, and which maketh wise unto salvation. Herein is balm for the troubled heart more than Gilead can furnish. Are we shaken in faith, and disturbed in our hopes? Jesus directs us to the Bible.

4. And having set them right in their reading of the Scriptures, the Saviour yielded to their entreaties, entered with them into their home, and made Himself known to them in the breaking of bread. Those who love the truth will be kindly disposed toward those who teach it; and those who admit Christ into their hearts will be anxious also to have Him abide in their homes. And those who in grateful consideration of His kindness receive Him into their houses, though they should not yet know with whom they are dealing, will soon have Him disclosed to them in all the certainties of an unmistakable faith. (J. A. Seiss, D. D.)

The walk to Emmaus

I. THE SORROWS AND DOUBTS OF THE TWO DISCIPLES.

II. THE SORROWS AND DOUBTS OF THE DISCIPLES ARE MET BY A DIVINE EXPLANATION.

1. He first rebukes their spiritual ignorance and unwillingness to believe.

2. They were, without being aware of it, mourning over the very things which formed Christ’s peculiar glory and their own redemption.

3. To show this, He began at Moses, and explained in regular succession what the prophets had foretold concerning Himself.

III. THE SORROWS AND DOUBTS OF THE DISCIPLES WERE LOST IN THE SUPREME JOY OF THE RISEN JESUS FULLY REVEALED. Lessons:

1. This narrative is an irrefragable proof of the reality of our Lord’s resurrection. He was not an apparition nor a subjective vision.

2. God is ever near us, if we only had the spiritual vision to discern His presence.

3. To talk of Jesus and the things of the kingdom, is wise. At such seasons He draws near, and by His Spirit communes with us until our hearts burn with new hopes, and our eyes are filled with a revelation of His presence.

4. The Old Testament prophecies, inclusive of everything relating to Christ’s Church, are, according to His own showing, an integral part of the Scriptures.

5. Failure to believe the Scriptures was the cause of the disciples’ blindness and sorrows.

6. How precious is a Christian’s company. (T. S. Doolittle, D. D.)

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The walk to Emmaus

I. TWO REPRESENTATIVE DISCIPLES.

1. They were on a journey. So are we all.

2. They were in earnest conversation.

(1) To converse is natural.

(2) Our conversation should be wise, spiritual, helpful.

3. They were full of sadness.

(1) Their sadness was natural.

(a) Bright hopes were blasted.

(b) ,an awful tragedy had been enacted.

(2) But their sadness was sinful.

(a) Because it arose from their unbelief in the testimony of the prophets.

(b) Because it arose from their unbelief in the testimony of Christ Himself.

(c) Yet how common is such unbelief among Christians?

II. CHRIST IN HIS REPRESENTATIVE CHARACTER.

1. As ever near His sorrowing disciples.

2. As ever entering into their experience.

3. As rebuking their unbelief.

4. As the opener up of the Scriptures.

(1) Christ ever honours the Scriptures.

(2) Christ ever testifies to the genuineness and inspiration of the Scriptures.

(3) Christ ever teaches that tie Himself is the central subject of the Scriptures.

5. As unexpectedly revealing Himself,

(1) While their hearts were full of doubts, “their eyes were holden that they should not know Him.”

(2) The expounding of the Scripture restored them to a believing condition.

(3) Their quickened faith resulted in hearts that burned.

(4) Hearts that burn alone can see Jesus to know Him. (D. C. Hughes, M. A.)

The walk to Emmaus

I. THIS WALK TO EMMAUS SUGGESTS THE STRANGE MINGLING OF UNBELIEF AND FAITH IN THE SAME BREAST.

1. The fact of their unbelief.

2. The unreasonableness of their unbelief.

3. The reality of their faith.

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II. THIS WALK TO EMMAUS SUGGESTS THE LORD’S INTEREST IN HIS PERPLEXED BUT INQUIRING DISCIPLES.

III. THIS WALK TO EMMAUS SUGGESTS THE CHARACTER OF THE TRUE INQUIRER, THOUGH PERPLEXED.

1. He is ever interested in those who unfold the Scriptures.

2. He is ever open to conviction.

3. His heart is ever stirred by the truth.

4. When he learns the truth, he is ever anxious to proclaim it to others.

Lessons:

1. We learn that unbelief arises from the heart, and is an evidence of unwisdom.

2. That unbelief not only brings trouble to the heart, but blindness to the mind.

3. That perplexities are not solved by reasoning, but by the study of God’s Word.

4. If our Lord and His apostles found in Moses and the prophets evidences of His Messiahship, why may not we? (D. C. Hughes, M. A.)

The journey to Emmaus

After He has comforted the weeping, disconsolate Magdalene, and graciously restored the fallen Peter, He hastens to lay hold of those sad wanderers who have ignorantly turned away from where they might have found light and consolation. The first word He addressed to them, after He had drawn out their thoughts and feelings by two questions which He needed not to ask, but which it was well they should answer, was a word of rebuke—“O fools, and slow of heart to believe all that the prophets have spoken.” Thus do chiding and reproof oftentimes precede the most gracious manifestations. Our faults must be corrected before any real and lasting comfort can be administered. To remove all discomfort and distress, without touching the evil state of mind from which they spring, would be like relieving the patient’s pain at the expense of aggravating his disease; it would be to countenance and encourage us in the wrong thoughts and feelings which it behoves us to abandon. Not thus does the Great Physician deal with the souls whom He loves. Injudicious earthly teachers may try to minister relief to distempered minds, by simply soothing their sorrows without correcting their faults, making them believe that all their troubles spring from something without themselves which will shortly be put right, instead of leading them to look within that they may correct what is wrong there; pleasing them with flattery when they should first pain them by rebuke; and thus, for the sake of yielding them a little momentary pleasure, inflicting on them a permanent injury. Not so the Saviour. How prone we are all to close our eyes to the things which we dislike—to believe only in those we like! The disciples were ready enough to listen to what seemed to justify their hopes of a coming kingdom: when He spoke of His sufferings they were equally ready to say, “Be it far from Thee, Lord.” Whatever we may think of the manner in which the Old Testament writers were inspired—a question on which bold theorising is but a bold mistake, the conduct of our Lord on this occasion places the fact of their inspiration beyond all dispute among those who recognize His authority. “Abide with us,” they said, “for it is towards evening, and the day is far spent.” The reason of this request was the fascination of His speech—the effect it had produced on them in dispelling their doubts, reviving their drooping hopes, and quickening their languid affections. Such is the invariable consequence of converse with the Saviour. Such experience naturally awakens the desire that the

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fellowship may be prolonged. From souls who thus earnestly seek Him the Saviour will not withhold His gracious presence. “He went in to tarry with” these disciples, and “sat at meat with them”; thus condescending not only to become their guest, but to place Himself so much on an equality with them, as to sit at the same table and partake of the same meal. Be this as it may, this portion of the narrative is beautifully representative of what often takes place in the experience of believers. Where the Saviour’s presence is earnestly desired and prayed for, He not only grants the request, but enters into more intimate fellowship with the longing soul. But delightful as fellowship with Christ is to the truly Christian soul, the passage may very well remind us that there is something for us to do besides gratifying our desire, even for the highest spiritual enjoyment. Peter, on the Mount of Transfiguration, though he said, “It is good for us to be here,” was not permitted to build tabernacles as he desired, because at the foot of the mountain there were distresses to be relieved. The two disciples, though they would fain prolong their interview with the Lord, must, just when their gratification is at the highest, be deprived of His presence, and return to Jerusalem to share their joy with others. And so we, sometimes, when we might greatly prefer quiet meditation and devotion to active service, must nevertheless, because the world needs our ministrations, go forth from communion with our Master to do the Master’s work. I cannot conclude without calling attention to that which appears so conspicuously throughout the whole of the narrative—the marvellous condescension of our Lord. These are but weak disciples when He finds them—foolish, slow of heart to understand the Scriptures—their faith much clouded, though it does not relinquish its hold of Him. And how He condescends to their weakness, suits His instruction to their case, gradually leads them to a full preception of the truth and apprehension of Himself. Tenderly He deals with them, not breaking the bruised reed, nor quenching the smoking flax; but gathering the lambs in His arms, and carrying them in His bosom. (W. Landels.)

Communion with Christ

I. THIS CONVERSATION SHOWS WHAT LIFE WOULD BE WITHOUT CHRIST.

1. When we fail to discern the presence of Christ our hearts are overwhelmed with grief.

2. When we fail to discern the presence of Christ our minds are clouded with doubt.

II. THIS CONVERSATION SHOWS WHAT LIFE MAY BE WITH CHRIST.

1. We should never forget that Christ is near to His disciples in all their sorrow.

2. We should never forget that Christ instructs His disciples in all their sorrows.

III. THIS CONVERSATION SHOWS WHAT LIFE SHOULD BE FOR CHRIST.

1. What did these men do? “They rose up the same hour, and returned to Jerusalem.” It was night, and the distance considerable, but they went immediately to proclaim the Saviour’s resurrection. If we have any word to speak, or any work to do for Christ, let us do it at once; for time is short, and life is uncertain.

2. What did these men find? “And found the eleven gathered together.” Men are drawn together by common sympathies and common beliefs. Why were they together? For counsel and prayer. Why together at midnight? For secrecy and security. Seasons of personal danger should be seasons of united communion

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with God.

3. What did these men hear? “The Lord hath risen indeed.” What joyful tidings these must have been! They not only heard of Christ’s resurrection from others, but they had seen Him themselves. This is love’s reward. The givers were receivers. Thus experience answers experience in the Divine life.

4. What did these men say? “Told what things were done in the way,” etc. Personal testimony to the fact of Christ’s resurrection. If Christ has appeared to you, rise up at once, and acknowledge Him before His people. It will cheer them, and confirm you. (J. T. Woodhouse.)

The absent Lord appears

I. THOUGH JESUS BE ABSENT, HIS DISCIPLES MAKE HIM THEIR THEME.

II. THE ABSENT JESUS COMES NEAR WHILE HIS DISCIPLES TALE OF HIM. Blessed sequel to their saintly converse. And so it is to-day. “Where two or three,” etc. It was a tender superstition which our fathers held—that to speak much of the absent or the dead brings them near. And the beautiful fiction becomes blessed fact, when we refer it to Jesus. He is the true Mentor whom Homer ignorantly celebrated. We have but to think of Jesus, talk of Jesus, wish for Jesus—and He is by our side. (A. A. Ramsey.)

Jesus near, but unrecognized

I. We shall note, first, REASONS WHY, IN THE VERY PRESENCE OF THEIR MASTER, SAINTS MAY NOT KNOW THAT HE IS NEAR. The first reason, then, why these good men did not perceive the presence of their Master was that “their eyes were holden.” There was a blinding cause in them. What was it?

1. By some mysterious operation, their eyes, which were able to see other things, were not able to detect the presence of their Master, but they thought Him to be some common traveller. Still we are permitted to say that in their case, and in the case of a great many disciples, eyes have been holden through sorrow.

2. Again, in their case, in addition to the mysterious operation which held their eyes, which we do not attempt to account for, we have no doubt their eyes were holden with unbelief. Had they been expecting to see Jesus, methinks they would have recognized Him.

3. Whatever may have been mysterious about the holding of the disciples’ eyes, they were also somewhat holden by ignorance. They had failed to see what is plain enough in Scripture, that the Messiah must suffer, bleed, and die. At other times they may not see Him, because of something in the Master. Mark, as I have told you, says He appeared unto them “in another form.” I suppose he means in a form in which they had not seen Him before. Perhaps you have only seen Jesus as your joy and consolation; under that aspect may you always see Him, but, remember, “He shall sit as a refiner; He shall purify the sons of Levi.” When you are in the furnace, suffering affliction and trial and depression of spirit, the refiner is Christ, the same loving Christ in a new character. Hitherto you have seen Christ as breaking the bread of life to you, and giving you to drink of the water of life, but you must yet learn that His fan is in His hand, and He will throughly purge the floor of your heart. He is not another Christ, but He puts on

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another aspect, and exercises another office.

II. Secondly, let us speak of THE MANNERS OF THE SAINTS WHEN THEY ARE IN SUCH A CASE. When their Master is with them and they do not know Him, how do they conduct themselves? First, they are sad; because the presence of Christ, if Christ be unknown, is not comfortable, though it may be edifying. It may be for rebuke, as it was to them; but it certainly is not for consolation. For joy we must have a known Christ. Next, these disciples, though they did not know that their Master was there, conversed together—a good example for all Christians. Whether you are in the full joy of your faith or not, speak often one to another. He who is strong will help the weak brother; if two walk together, if one shall trip perhaps the other will not, and so he will have a hand to spare to support his friend. Even if both saints are unhappy, yet some good result will come from mutual sympathy. Note, again, that though they did not know their Master was there, yet they avowed their hopes concerning Him. I cannot commend all that they said, there was not much faith in it, but they did confess that they were followers of Jesus of Nazareth. “We trusted that it had been He which should deliver Israel. And, besides all this, to-day is the third day.” And they went on to let out the secret that they belonged to His disciples. “Certain women of our company made us astonished.” They were under a cloud and sad, but they were not so cowardly as to disown their connection with the Crucified. They still avowed their hope. And oh, beloved, when your comforts are at the lowest ebb, still cling to your Master. But, passing on—these poor people, though very sad, and without their Master as they thought, were very willing to bear rebukes. Although the word used by our Lord should not be rendered “fools,” yet it sounds somewhat bard even to call them inconsiderate and thoughtless: but we do not discover any resentment on their part because they were so severely chided. Souls that really love Jesus do not grow angry when faithfully rebuked. And then, they were willing to learn. Never better pupils, never a better Teacher, never a better school book, never a better explanation. Again, notice that while the two were willing to learn, they also wished to retain the Teacher and His instruction, and to treat Him kindly too. They said, “Abide with us; the day is far spent.” They had been benefited by Him, and therefore they wished to show their gratitude to Him. Have you learned so much that you are willing to learn more? And, once more, though they did not know that their Master was with them, they were well prepared to join in worship. Some have thought that the breaking of bread that night was only Christ’s ordinary way of offering a blessing before meat; it does not seem so to me, because they had already eaten and were in the middle of the meal when He took the bread and blessed it.

III. Lastly, let us try to set forth THE ACTIONS OF BELIEVERS WHEN THEY DISCOVER THEIR LORD. “Their eyes were opened, and they knew Him.” What then? Well, first, they discovered that there had been all along in their hearts evidences of His presence. “Did not our hearts burn within us while He spake with us by the way?” This heavenly heartburn never comes to any but through the presence of the Lord Jesus. The next thing they did was to compare notes. The one said to the other, “Did not our hearts burn within us?” It is always a good thing for believers to communicate their returning enjoyment. Somehow we are rather chary as to speaking of our joys. Ought we to be so? Once again. These disciples, when they saw the Master, hastened to tell others about it. I notice that while they told of their Lord’s appearing, they made mention of the ordinance which had been blest to them, for they especially said that He had been known to them in the breaking of bread. I like to see them mention that, for, though ordinances are nothing in themselves, and are not to be depended upon, they are blest to us. (C. H. Spurgeon.)

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Present, but unknown

I. THE TIME WHEN THE WALK OCCURRED.

1. On the first of the forty days between resurrection and ascension.

2. Probably the longest period of intercourse with disciples between resurrection and ascension.

II. THE NEW METHODS ADOPTED BY OUR LORD TO OPERATE ON THE MINDS ON THESE TWO MEN. He makes them first define their grief, and then state their belief. Here are two of the most instructive lessons in the Scriptures of the human soul as well as the Holy Scriptures. The first lesson is: measure your sorrow, see its nature and extent, and know exactly its bearings on your happiness. The second is: if you are in doubt and apprehensions, if you are tempted to distrust God and Christ, if scepticism or the worst horror of infidelity threaten your heart, go back to what you do assuredly believe. Find honest footing for yourselves. Rest on the great fundamentals that lie imbedded in the instincts, the granite substratum of nature and the basis of all real characters. Let us learn from the walk toward Emmaus what Christ expects of us in hours of darkness and dismay, and then we may hope that, when we get to Emmaus, He will reveal His glory. (A. A. Lipscomb, LL. D.)

Jesus drawing near

“He drew very near,” solemnly uttered a youthful believer within a few hours of death. “Who drew near?” anxiously inquired a friend who was present, fearful to hear her pronounce the word “death.” “Jesus,” she replied, with an unutterable earnestness of expression. “I felt just now as if He stood close beside me.” Soon after she was asked by her sister if she would like her to pray with her. She gladly assented. But while she prayed the countenance of the dying one changed, the expression of supplication was succeeded by one of adoring contemplation—it would have been rapture but for its perfect calm. A kind of glow suffused her features, then faded gradually away, and before that prayer was ended she was gone. Her “amen,” to it was her first hallelujah in heaven. Jesus had “come again” and received her unto Himself. (Clerical Library.)

Emmaus

I. CHRIST HIMSELF THE THEME OF HIS DISCIPLES’ CONVERSATION.

II. CHRIST HIMSELF THE EXPOSITOR OF HIS OWN SUFFERINGS.

III. CHRIST HIMSELF THE GUEST OF HIS OWN DISCIPLES.

IV. CHRIST HIMSELF THE OCCASION OF HIS OWN RECOGNITION. Practical lessons:

1. There is no teacher like Christ.

2. There is no friend like Christ. (J. R. Thomson.)

The walk to Emmaus

It may be asked, Why should not our Lord have declared Himself at once to these

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burdened friends? Why not with one word have assured them, as He did faithful Mary in the garden? The answer is suggestive. In them the stupendous miracle of the resurrection was to be established, not by one appearance, but by many; not by evidence of one kind, but of all kinds. Each fresh proof of the fact was to be a separate link in a chain of proofs, on which ages to come might hang their faith. The particular link to be wrought and welded on the road to Emmaus was the complete identity of the slain Jesus of Nazareth with the Messiah of Moses and Daniel, of David, Isaiah, and Malachi. Had He too soon revealed His personality to these oppressed disciples, they would have been unfitted, by their great joy, to receive this lesson and to witness its truth.

But now they take it in eagerly. Their ears thirst for knowledge. Such was the sacred drama of the Emmaus road, and from the whole story we may instruct and comfort ourselves in several ways:

1. It is good for disciples to be together. Every appearance of the Lord immediately after His resurrection, save one, was made to disciples in groups.

2. The Lord may be much nearer to doubting disciples than they dream.

3. The source of much modern doubt about Christ is ignorance of the Scriptures as a whole. The real cure of doubt, therefore, lies in a more comprehensive study of the Word of God, and the only study that can be a perfect cure is that which shall “begin with Moses,” and end with the Apocalypse. (J. B. Clark.)

The hidden Christ

No more picturesque and beautiful scene is depicted in the life of Christ, than this walk, after His resurrection, out to Emmaus. The innocent unconsciousness of the disciples pleases us like a scene in a drama. That trait, too, in the Lord, which led Him to keep in disguise, is peculiarly interesting. It interprets much of the Divine nature. One would have looked, according to the ordinary ideas of the Divine mind, and of its methods, for an open and prompt disclosure of Himself. But no. It was pleasant to Him, for some reason, to be with His disciples, to love them, to perceive their embarrassments, to instruct them, without letting them know that He was there. It was not deception. It was only a permitting them to have their own notions of Him undisturbed, while He exercised the full mission of love. This cannot be an unintended disclosure of the Divine nature. I will not call it mystic; and still less will I call it secretive; but there is a love of non-disclosure of personality during the operation of merciful grace, which has illustration in various other parts of the Gospel. One cannot but see that the Lord carried Himself to them just as in nature Divine providence is always carrying itself. Mercies move with wide-spread benefaction; set without interpreting themselves. Nature is blessing without saying, “I bless.” Messages are coming through the air, and through Divine providence, from God; and yet, they do not say “God.” God is present in a silent way always. A certain hidden element, or hiding element, there is in the Divine mind, God’s blessings steal into life noiselessly. They are neither self-proclaiming, nor even self-announcing.

I. THE LORD’S PRESENCE IN UNPERCEIVED WAYS IN THE DAILY WANTS OF HIS PEOPLE. He is to be found wherever the soul is ready to receive Him.

In some tender moment, amidst cares and toils and sorrows, often there starts up the thought of the Divine presence with such majesty and beauty as a thousand sabbaths could not shadow forth in the ordinary experience of Christians. Though they did not see the Saviour, yet they saw His messengers—His blessed angels. Travellers over wide spaces that are unpopulous, hide their food in what are called caches, that,

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returning, they may have it at fit and appropriate points for their necessities. God fills the world with these spots of hidden food; and we meet Him and His mercies not alone in appointed places, in houses of entertainment, but in the wilderness—everywhere. Christ may be found at the well, if you come there to draw. Christ may be found at the receipt of custom, where Matthew found Him. Christ may be found behind the bier, where the widow found Him. Christ may be found on the sea, where the disciples found Him when they were fishing. He is moving with world-filling presence everywhere. But notably we may mention that Hod comes to His people in an undisclosed and unrecognized form in the hours of their despondency, as in the text. Or, to put it in other words, that which seems to us to be a cloud and darkness, is, after all, but the garment in the midst of which Christ is walking. All right occupations likewise, all duties, all daily fidelities, bring along with them a Divine presence. We are never alone. We are never doing things that are merely secular, if we know how to make them Divine. The most menial callings, routine occupations, things not agreeable in themselves, but necessary, and things of duty, all of them have or may have with them a Christ.

II. THE FULL PRIVILEGE OF THE SOUL IN GOD’S PRESENCE AND PROVIDENCE DISCERNED WHEN THE GIFT IS VANISHING AWAY. “Man never is, but always to be blessed,” has become a motto. Our joys are seldom with us. They are either remembered or they are anticipated. When we come where they are, how few of us there are that are soundly happy; how few there are that are full of joy and know it. How few there are that have a power in them of blessing, in any hour or in any day, or, still less, series of days! How few there are that can pluck from fortune, or from providence, or from Divine grace itself, fruits that shall be sweet to the taste while they are walking along the road of life! It is trite, that, “Men do not know how to value health till they lose it.” It is the same with wealth. It is so of youth and age. For we take our measures as little children take snowflakes’ to examine them, and they are gone. They dissolve in the looking at them. Especially is this true of moral things—of moral treasures. Hours of religious peace, hours of spiritual delight, never seem so precious to us, hours of religious duty are never so dear to us, while we have them; and they are as it were, in their ministration, as when they are gone. In our religious life we are finding fault with our fare. In like manner is it in respect to our privileges in being workers together with God. While we have the privileges, how little we esteem them! and how much, often, we reluctate and begrudge both time and strength! Now it is an exceeding privilege for any one to be a worker together with Christ in the work of the Lord in this world. And so is it with the sanctuary. So is it with the blessings of the soul itself. Our inward thoughts, our inward strifes and resolutions, our very tears, our prayers, all that sacred history of the soul that is inherited upon earth, but is more heroic and more wonderful than the history of the battle-field or the history of empires—that lore unexpressed, that literature of eternity, the soul’s inward life—at the time how little is there to us in it! how little of Christ! Ah! what a pity, my Christian brethren, it is that Christ should vanish out of sight just at the moment when He discloses Himself! What a pity it is that just as our mercies are going beyond our reach, they should for the first time seem to be mercies! In view of these simple remarks, may you not derive a motive for the better use of the present in all the relations of your life than you have been accustomed to? And ought we not, bearing this in mind, to make more of one another; more of our children; more of our parents; more of our brothers and sisters; more of our neighbours; more of the Church; more of the Bible-class; more of the Sabbath-school; more of all works by which we cleanse the morals of men, and raise up the ignorant, and prosper those that are unfortunate? May not life be filled fuller of blessings, if only we know how to redeem the time, and appreciate the opportunity to perceive the God that is near us? (H. W. Beecher.)

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The walk to Emmaus

I. And, first—the first truth taught us by narrative—see here the importance of searching and understanding the Scriptures, and how a neglected or perverted Bible will bring sin and sorrow into the soul.

II. As these two disciples pursue their melancholy journey—the deepening shadows of evening a feeble type of the gloom gathering on their souls—we have seen a third join them. LET US NOW TURN OUR ATTENTION TO THIS STRANGER. His fellow-travellers knew Him not, but we know Him. I have said that we know not the name of one of these disciples. But the name of this wayfaring man we know. He is “The Wonderful.” Wonderful was He in the glory which He had with the Father before the world was. Wonderful was He in His deep humiliation. But He is, above all, wonderful now, as He stands upon the earth, a mighty conqueror returned from His expedition into the territories of the King of Terrors—having “by death destroyed death,” and become the resurrection and the life. He might have entered the city in regal pomp and equipage, with a retinue of angelic legions; but He prefers to enter these desolate hearts, and to awaken festive joy and triumphal acclamations there. What I desire to mark in the conduct of the Redeemer is the manner in which He makes himself known to these two disciples. For observe, my brethren, in the first place, that He does not at once reveal Himself to them; and why not? For reasons most obvious. They had, as yet, no idea of the atonement. When He foretold His crucifixion, declaring that it was necessary, Peter was indignant, and said, “Be it far from Thee, Lord, this shall not be unto Thee.” Had He not instructed them before showing Himself, they would have been wholly unprepared rightly to welcome Him; they would, perhaps, like the apostles, have been “terrified and affrighted, supposing they had seen a spirit.” It is certain they could not have been filled with the intelligent joy which sprang up in their souls when He was made known to them. In the next place, see how He prepares them for the manifestation He is about to make. It is by opening the Scriptures to them. He will not let their faith rest on the testimony of men or of angels. Convincing as was the vision on Mount Tabor, Peter, who was there and beheld the glorified Jesus, says, “We have a more sure word of prophecy, whereunto ye do well that ye take heed.” And it is to this sure word that Jesus turns the minds of these disciples. He magnifies “His word above all His name.” He teaches them that faith comes by hearing, and hearing by the Word of God.

III. WHAT IS THE EFFECT OF THIS INTERVIEW UPON THESE TWO DISCIPLES? Their souls are first consoled, then warmed, then heated. While Jesus is speaking the fire kindles; His words fall upon train after train of memory and hope and love, until everything is in a glow, and their hearts are burning within them. A burning heart! what a noble expression; there is something contagious in the very words; we cannot utter them without feeling a sacred ardour in our own hearts. Do you ask me what emotions burned in the hearts of these disciples? I answer, first, love. In the whole account of the Saviour’s resurrection, we see the difference between the nature of women and of men. The former are less suspicious, more prompt, unhesitating, unquestioning in their confidence; and more true in their affection. Hence Jesus appeared first to women. It is to love that Jesus hastens to manifest Himself, and during the three days between the Saviour’s crucifixion and resurrection it was only in the hearts of women that love would know no abatement. These disciples, however, had never ceased to love. To me the very ground of their unbelief is a tender proof of their affection. “Him they saw not”—had they but seen Him; they saw a vision of angels, but saw ye Him whom our souls love? No, “Him they saw not”; and what if they saw thousands of angels, what if all the angels of

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heaven should appear, they cannot console us for our bereavement. They still loved, but their hearts bad been crushed by such a blow. The fire was almost extinguished; it is now fanned; the dying embers begin to glow, the smoking flax blazes up. They know not the stranger, but He speaks to them of One dearer to them than life; how much sweeter the memory of Him than the presence of all besides! Do you ask me what emotions burned in the hearts of these disciples? I answer, joy. “The testimony of the Lord is sure, making wise the simple; the statutes of the Lord are right, rejoicing the heart.” There is vouchsafed to them now a foretaste of the Pentecostal fire. Their hearts burn within them, burn with joy. In a word, and not to dwell too long upon this topic, the hearts of these disciples burned, not only with love and joy, but with the strangest, sweetest surprise. Their astonishment and rapture must have been overpowering an hour later, when “their eyes were opened and they knew Him, and He vanished out of their sight.” What a moment that! What ages crowded into that moment!

IV. In finishing this discourse, LET US EXTRACT FROM THIS HISTORY TWO LESSONS, and let the first be, The duty of living by faith, not by sight. When we open the sacred Volume we find that to faith nothing is impossible; but where is this omnipotent grace? Yet this entire narrative—the Saviour’s rebuke of these disciples—the manner in which He instructs them—His sudden vanishing—all teaches us that it is not by the senses, but by faith in revealed truth that we are to walk. He appears to convince them of His resurrection, and to assure them of His constant care and faithfulness. He disappears, to teach that, though they have known Him after the flesh, henceforth they are only to know Him and commune with Him spiritually. Another lesson. Let us seek burning hearts. Faith is a great word; but there is a greater, more imperial word, it is Love. The life of love is a truer, higher life than that of faith; its strength failed not amidst all the unbelief of these disciples; and it will be perpetuated and perfected in heaven, when faith shall cease for ever. Let us seek burning hearts. Intellect is good, and imagination is good; but a heart on fire, a heart inflamed with love, is best of all. (R. Fuller, D. D.)

What manner of communications are these?—

Easter consolations

The Lord’s question was the language, not of reproof, but of sympathy. Something like reproof came later on: but as yet He can think only of their sadness. Their sadness was written, so the original word implies, in their countenances: but He, of course, saw deeper. And whether the allusion to the sadness formed part of His question, or belongs, as is probable, to the evangelist’s description, does not really matter: the drift of the early part of His question was plain enough.

I. WHAT WAS AT THE BOTTOM OF THE SADNESS OF THE TWO DISCIPLES?

1. It was, first of all, the sadness of a bereavement. They had been with Jesus, we know not how long; they had seen and heard Him: He had conquered a great place in their hearts. They had seen Him arrested, insulted, crucified, dead, buried. So far their sadness was that of the Magdalene, when she asked the supposed gardener where they had laid the sacred body. We most of us know something of the heartache of a great bereavement.

2. But, then, secondly, the sadness of the disciples was also caused by mental perplexity. Here, as elsewhere in the Gospels, we see the different bearing of men and women in the hour of sorrow. A woman is most distressed when her heart has lost its accustomed object. A man is by no means insensible to this source of

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sorrow; but he commonly feels a distress, which a woman does not feel, at least equally, when his intelligence, his sense of truth, is perplexed.

3. Once more, theirs was the sadness of a forfeited object in life, of a shattered career. They had, as they thought, given themselves to Jesus, to His cause and work, for good and all. They had embarked all the energy and resolve of life in that service, in that companionship, so full, as it seemed, of coming blessing and triumph: when lo! as it appeared, all had collapsed.

II. IN OUR MODERN WORLD ARE TO BE SEEN, NOT SELDOM, DISCIPLES OF CHRIST IN NAME, DOWNCAST AND SADDENED, WHO ARE LEAVING JERUSALEM, AS IF ON THE POINT OF GIVING HIM UP. And He, as of old, joins them in “another form,” so that their eyes are holden, and they do not know Him. He comes to them in His Church, which is in their eyes only a human institution; or in His Scriptures, which seem to them but a human literature; or in His Sacraments, in which they can discern nothing more than outward ceremonies. Yet He has a question to put to them, and a word of comfort to address to them, if they will but listen. For they are sad; sad for nearly the same reasons as were the two disciples on the Emmaus road.

1. First of all, there is the sadness of mental perplexity. The understanding has its fashions as well as the heart; its fashions of distress as well as its fashions of enjoyment. In our day, many men, who have not wholly renounced the name of Christ, are oppressed by what they call, not unreasonably, the mystery of existence. They see around them a world of nature, and a human world too. Each in a thousand ways creates perplexity and disappointment. Whence comes the natural world? If we lose sight of what faith teaches as to the creation of all things out of nothing by God, all is at once wrapped in darkness. Our risen Lord offers us the true solution.

2. Next, there is the sadness of the conscience. Where distinct acts of wrong-doing are not constantly and vividly present to the memory, there is a moral cloud brooding over the soul, from whose shadow escape is rarely possible. Our risen Lord reveals Himself to those who are weighed down by sin, as pardoning and blotting it out. He bare our sins in His own body on the tree; and it is the blood of Jesus Christ which cleanses us from all sin. But what is it that gives His death this power? It is that the worth and merits of His Person are incalculable, since He is the everlasting Son of God. And what is the proof of this which He Himself offered to His disciples and to the world? It is His resurrection from the dead.

3. Thirdly, there is that sadness of the soul which arises from the want of an object in life; an object to be grasped by the affections, to be aimed at by the will. This is a kind of melancholy which is common enough among persons who have all the advantages which money and position can secure: they do not know what to do with themselves. They devote themselves to expedients for diminishing the lassitude of existence; they apply first to this excitement, then to that: they spend their lives in trying to “kill time.” What a disclosure of the hopeless misuse of life lies in that expression, “killing time”! To persons who are thus living without an object, Christ our Lord appears, once it may be at least; to teach them that there is something worth living for; the known will of the eternal God. (Canon Liddon.)

Our Lord’s question

1. This inquiry may be regarded as an instance of our Lord’s tenderness and

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compassion towards His disciples.

2. Our Lord’s question was an indication of His authority. He speaks not on]y as a friend, but as their Lord and Saviour.

3. The question might be proposed in order to teach both them and others the propriety of frequently putting a similar inquiry to themselves.

1. Is the general tenor of our conversation light and indifferent, or is it serious and edifying?

2. Does our conversation never border upon profaneness, even while it is free from the grosser expressions of it?

3. Is our conversation seasoned with salt, so as to minister edification to the hearers?

4. Are we careful as to the manner of our conversation, as well as to the matter of it; to see that the spirit of it corresponds with the subject of discourse?

As spiritual things can only be spiritually discerned, so they can be communicated only by such as are spiritually minded. When our tongues are fluent, are our hearts warm and lively? In order that our conversation may be as becometh the gospel of Christ, let us observe the following directions:

1. Get a good treasure in your hearts, and let them be well stored with Divine truth; for it is out of this that the good householder bringeth forth good things. If the truth dwell in us richly in all wisdom, it will be like a well of water, springing up unto everlasting life.

2. Meditate much upon Divine subjects. “Whilst I was musing,” says David, “the fire burned.” What God communicates to us by our thoughts, we shall be ready to communicate to others in our words.

3. Seek Divine direction, and say with the Psalmist, “Open Thou my lips, and my mouth shall show forth Thy praise.” If we were as full of matter as Elihu, yet what we utter would not tend to the glory of God, unless we are under the influence of His Holy Spirit (Psa_51:15; Eph_5:18-19).

4. Carefully avoid whatever might prove an impediment to spiritual and edifying conversation. Shun carnal company, disregard the reproaches of ignorant and wicked men, and seek the society of experimental Christians. “He that walketh with wise men shall be wise; but a companion of fools shall be destroyed” (Pro_13:20; Hos_14:9). (B. Beddome, M. A.)

A wise method of dealing with mourners

Observe that, when the Saviour did come to these mourning ones, He acted very wisely towards them. He did not at once begin by saying, “I know why you are sad.” No; He waited for them to speak, and in His patience drew forth from them the items and particulars of their trouble. You that deal with mourners, learn hence the way of wisdom. Do not talk too much yourselves. Let the swelling heart relieve itself. Jeremiah derives a measure of help from his own lamentations; even Job feels a little the better from pouring out his complaint. Those griefs which are silent run very deep, and drown the soul in misery. It is good to let sorrow have a tongue where sympathy hath an ear. Allow those who are seeking the Lord to tell you their difficulties: do not discourse much with them till they have done so. You will be the better able to deal with them, and they will be the better prepared to receive your

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words of cheer. Often, by facing the disease of sorrow the cure is half effected; for many doubts and fears vanish when described. Mystery gives a tooth to misery, and when that mystery is extracted by a clear description, the sharpness of the woe is over. Learn, then, ye who would be comforters, to let mourners hold forth their wound before you pour in the oil and wine. (C. H.Spurgeon.)

Sad hearts

Samuel Rutherford used to say, “I wonder many times that ever a child of God should have a sad heart, considering what the Lord is preparing for him.” “When we shall come home, and enter into the possession of our Brother’s fair kingdom, and when our heads shall find the weight of the eternal crown of glory, and when we shall look back to pains and suffering, then shall we see life and sorrow to be less than one step or stride from a prison to glory, and that our little inch of time-suffering is not worthy of our first night’s welcome home to heaven.”

What things?—

Faith and fact

We naturally inquire, why did He ask this question? Not for His own sake, certainly. He not only knew, but was Himself the very subject of the narrative which He would obtain from their lips. “What things?” He asks.

I. Notice, first of all, the important circumstance that HE CALLS THEIR ATTENTION TO FACTS. It is an important circumstance. In the world, fact is our master; the truth is, after all, that which we need, and which controls us. No alchemy of logic, no splendour of fancy, can dissolve this. A man may live in an ideal world while he dreams, but waking brings him to solid earth, and to the slow and real steps of daily life. The ultimate question for us, with reference to everything that demands our allegiance or assent, is this: Is it fact? Christianity must submit to this test, as all other things. Men fancy that it does not meet the requirement. The impression is widely prevalent. We may not stop to enumerate all the circumstances that lead to this impression, and yet a few may be referred to. First of all, those circumstances that have existed in connection with widely-spread revivals of religion have impressed upon the minds of many critical observers the conclusion that Christianity is all a romance, a dream. It may be impossible, by any mere human criteria, to discriminate between that which is passional and earthly and that which is the work of the Spirit. God knoweth His own. It is not necessary for me to know whether my neighbour be a Christian; it is necessary for me to know that I am in communion with God. I am not bound to anatomize, dissect, and understand the working of his heart. I must deal with my own heart. A second circumstance that leads to this impression is the wide disparity between the profession of Christians and the manifestation of the power of the gospel in their lives. They cannot probe nor understand hidden life. Christianity seems unreal to them, because it is still and unobtrusive. A third cause of the impression is the persistent and earnest efforts, often reiterated, and especially prominent in our day, to do away with the historic basis of Christianity, and to construct a God out of human consciousness. They tell us that Christianity, after all, is only the religion of nature: it found a temporary manifestation here; but it existed before, and exists now, without revelation. That it is, indeed, the religion which nature demands, the outcry of the soul among all nations, civilized and barbaric, affirms; but that it is the religion that nature offers, the agony of the crucified, and the wail of the philosopher in the early ages, and the burden of those who in heathenism to-day cry out for light and confess their despair, all these deny. And yet we have those who placidly tell us that “religion is storax, and

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chlorine, and rosemary; a mountain air, and the silent song of the stars is it.” A “mountain air,” indeed, is such religion—very thin and very cold, where men soon gasp and die. Not thus did Christ and His apostles deal with the historic facts of Christianity. Here, you observe, He appeals to certain “things,” upon the reality of which all His further dealings with these men, and all their hopes, are based. If these “things” have not occurred—if these “things” are not brought back vividly to their memory—if upon these “things” and their actuality He cannot build His subsequent words, they are deluded and defrauded, and their hopes are vain. The Gospels themselves are a compend of almost naked facts. Men now, as well as then, have to deal with concrete actualities in Christianity and its attendant evidences. Let me refer to two or three. You remember that famous answer to the king who demanded a visible miracle: “Your Majesty—the Jews.” They are an anomaly, a perpetual miracle among the nations. Living in every country, yet having no country; intermixed in trade, yet not in blood, with other nations; preserving their distinct identity; a people with a memory and a hope, who look longingly and passionately back to empty Jerusalem, and claim it still as their own, though for hundreds of years they have been only permitted to touch the precious stones of the foundation of their temple. How shall we explain their presence in the world? How are we to account for the circumstances which environ them? I see upon them the brand of blood, and I remember how, at the transaction in Jerusalem, they said, “His blood be upon us.” If this Bible gives the true history of the Jews, their condition is explained; if not, no theorist, no philosopher, no student of the science of history can explain it to me. I look to the Church of God—and, that I may be more specific, to a single Church—not to the Church universal, whose outlines are not clearly visible. I look to a single Church, as an existing institution, as a fact in the community. I put it alongside of earthly institutions—of those various organizations which men have framed for benevolent, social, and literary purposes. I point to the perpetuity of the individual Church. I come to individuals. It is sufficient if there be a single man who realizes, in any considerable degree, that which the gospel promises concerning the restoration of man to ideal perfectness. Read over that wonderful catalogue which Paul gives us of the Christian virtues, in the thirteenth chapter of the First Epistle to the Corinthians. Think of a man who is wise, and patient, and pure, and long-suffering, and charitable, and unenvious, and hopeful, and truthful—all the virtues that you can catalogue. But he tells you all this is built upon his companionship with Christ—upon the power of faith in actual redemption through Christ. Is not such a case a fact in life, and has not such a fact come within your reach? But take another case. Let it be a woman, who, in her early womanhood, has given her heart, full of overflowing affection, to the one she trusted as her husband. He has deceived her. The world has dealt coldly with her. She has no longer a home or a husband, and her children look despair into her eyes as she turns to them. Yet there is a Book she clings to, and a sacred place of comfort; and the heart does not burst with agony. Alone! She declares she is not alone. That which no human sympathy could give—that which no human wisdom could teach—has been given and taught; strength has been put into that dismayed soul that makes her master of herself and of the world, notwithstanding its crushing power. Is not this a fact? And now I insist that these facts of which I have spoken have no significance, except they relate back to the facts to which these two men referred. The Lord’s Supper, celebrated month by month, would have no explanation in facts, and no meaning as a ceremony, if it had not been an uninterrupted and perpetual memorial of an event that transpired. The Church has no foundation, if it be not founded on a real Christ and His authentic work among men. You will find that this monument of fact in the world rests upon Calvary; and Calvary itself thrusts its deep roots down to the earlier world. A solid basis of history is given us, such as no other religion has. Christianity gives us a historic record from

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the foundation of the world; and the New Testament is knit upon the Old as the subsequent history of the Church is knit upon it. Now I say that, if it be not literal truth, as these men reiterated it, that Christ was crucified; if it be not a fact, as revealed to them, that Christ is risen; if this basis for our faith be swept away, then the Church is dissolved like the fabric of a vision. I look back through the centuries to Paul, and hear him say: “If Christ be not risen, your hope is vain; ye are yet in your sins.” I hear the army of martyrs cry: “Our blood is spilt in vain.” I hear Luther lifting up his voice, crying: “I have deceived the nations, declaring that the just shall live by faith.” But, admitting the need that these facts should exist, why does He ask these men to recount them? Why does He bid them go back again over those painful, thorny steps which they have just trod, and view again those agonizing scenes, and recall the mournful words? Before we answer the question, let us ask another: Why did these facts, so momentous, influence so few? Why was not Palestine convulsed morally as well as physically by the mighty earthquake when Christ died? “What things?” And, first of all, I recognize the fact that He would fix their attention upon the events that have been transpiring. We must distinguish between the mere open eye upon which passing objects paint their unnoticed outline, and the observing eye. We must distinguish between things which are just seen and then dismissed, and those which are retained by voluntary effort. These men are about to dismiss the subject of their thoughts. He calls it back. “What things?” They have fallen into mere musing, mere droning over the past. He brings them back to active memory and active study again.

I. In the second place, He asks them, “What things?” that, in recounting, they may PERCEIVE THE RELATIONS OF THE EVENTS NARRATED. This is the greater part of knowledge. The mere mob of motley transactions that are flowing before us in the world, cannot, as such, be of service to us. He who would learn from nature, must study the order of nature—must bind up like with like, and, study the dissimilarities of things that differ. He who will fairly study Christianity in the earth, must take the dominant facts of Christianity, and impartially weigh them in their relations. Christianity must be contrasted with error, in the whole breadth of each. Things that are alike must be noticed and marked out, as the algebraist strikes out, from the two sides of an equation, elements that correspond, retaining only those that differ. The accidental must be distinguished from the necessary, the formal from the essential; and so a broad and impartial vision must measure the outlines. Compare the godly man with the ungodly, and when you have sifted the two, and so reached radical character, how much is left in the godly man, and how much is left in the ungodly? These are the inquiries with which you have to do. In the history of Christianity as a force among nations—socially and governmentally—in the historic development of doctrine, and its bearings on life—in the history of individual Churches—it is the question for men fairly to consider: What are the facts, the residuary facts? So comes the “conclusion of the whole matter.” These disciples had not forgotten, but remembered confusedly and in fragments. They must pass the whole in review, in broad vision see the relation of part with part, lest they lose the benefit of the lesson which has been given them. There are two difficulties in attempting fairly to weigh facts. One is, the disposition to prejudge—to test history by theory. These men had a theory. It was perfectly clear to them. God had not given it to them; intuition had not disclosed it; but they had concluded it—they were sure that, when the Messiah should come, He would be a triumphant Saviour; that He would march boldly into Jerusalem, lay His hand upon the sceptre and throne, and the Roman power dissolve before Him. This had not been. They had seen Him hang pale and lifeless upon the cross, and consigned to the tomb stark and dead. How could He be the Messiah? The matter was disposed of in their minds. A second difficulty that lay in their way is a common one. With half glimpses, and a confused idea of facts, they had begun

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“reasoning together.” This is almost instinctive. Men get two facts of a ease, and presume a third; and, upon the two facts and a presumption, go to work to build a conclusion. Here is a surveyor who wishes to measure the height of yonder tree. He measures the base-line; he knows the tree is perpendicular, and so has a right-angle; now, he guesses at the angle from here to the top of the tree, and on these data seeks to find the height of the tree. Will he ever get it? Science offers to us two or three data; to these known, we add certain unknown quantities, counting them as also known, and so set off to map out the heavenly spaces. These men had a part only of the facts, and they had begun at once to draw general conclusions. There was a fairer way. They remembered Christ’s words—they alluded to them. They remembered the event of the crucifixion, and that three days had transpired, and they had heard the words of the women, that He was gone from the tomb. Did they count this a mere vision of enthusiasts, who, by reason of their femininity, might be supposed to be peculiarly imaginative? Still, it was confirmed by their calmer brethren. So far as the testimony went, it was all in the direction of fulfilment of His word. It was no time to deny or surmise, but rather to hope and wait and watch. Philip said to Nathaniel, when he asked, “Can any good thing come out of Nazareth?” “Come and see.” So far as the facts you have seen go, do they point to the truth of Christianity? Do not pause at that point to argue, much less to deny, but, if you would have confirmation, “come and see.” It is God’s own method. Once more. It was NOT SUFFICIENT FOR THEM SIMPLY TO THINK OVER the facts—they must also SPEAK them. Now, this may at first seem strange to us; but consider how vital is the relation of human speech to the development of character, and to self-acquaintance. We see now the process by which Christ leads these men out of their bewilderment into perfect light. The facts were all accessible, but, though within reach, they were not grasped, and would soon have been swallowed up in forgetfulness. He calls up again these flitting forms and sets them in array; and beside them sets a prophecy uttered four hundred years before, and shows them how, item by item, it corresponds with these. He goes farther back, from Malachi to Isaiah, and from Isaiah to David, and from David to Moses. He sets a torchlight on every hill, until their wondering eyes look back along the pathway to the gateway of Eden, and they see the glowing words, “The seed of the woman shall bruise the serpent’s head”; “It shall bruise thy head, and thou shalt bruise his heel.” They understand now the gigantic conflict which has transpired, and that from it the Messiah must come forth, “having trodden the wine-press alone,” with garments blood-red, to lift His sceptre over a redeemed universe, His bruised heel upon the crushed head of the monster. Their hearts burn within them; they longed for the truth, and now, the truth being come to them, their hearts are aglow, and they constrain Him to abide with them. They have learned the lesson—their faith is confirmed. He is known to them, and vanishes from their sight. This method in the revelation of Himself to a soul, commends itself to reasonable men; proceeding from facts to conclusions—from the known to the unknown—from the natural to the supernatural. (Jesse B. Thomas, D. D.)

But we trusted

A mistaken here

I. THEIR PREVIOUS CONFIDENCE.

1. The object of that confidence. They had formed defective views as to the

(1) needful atonement, and

(2) attendant benefits.

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2. The ground of that confidence. In part substantially and in part visionary. They were misled by prevailing misconceptions.

II. THEIR PRESENT DESPONDENCY.

1. Its extent. Heartfelt dejection.

2. The occasion of it (see Luk_24:20).

Lessons:

1. To shame our low distrust. The things we fear are for us

Rom_8:28).

2. To confirm our highest hope. Sufferings, death, and resurrection of Jesus established. (F. Fitch, M. A.)

Sunset sorrow and lost hopes

Here we have an illustration of men who had hoped great things, and God had disappointed them. But we learn that God had disappointed them by making His fulfilment larger than their hope. They hoped too little. It is so yet with many whom sunset sorrow overshadows. It is not easy for us to realize that the world of God is larger than our world. In ancient times the imperfect knowledge of men reduced the world to a mere fraction of its actual size and contents. The entire globe rested on the shoulders of Atlas then; the Mediterranean was the “Great Sea”; the Straits of Gibraltar formed the world’s end. But with the advance of knowledge the earth widened; Atlas lost the honour of being the supporter of the globe; an Atlantic was discovered beyond the pillars of Hercules at Gibraltar, stretching immeasurable and unknown towards the west. Religious geography has fared no better. The gods of ancient days were mostly lords, with uncertain divinity and still more uncertain morality.

Theology was superstition. Life was an idle dream. But are we sure that our religious geography, even in the present day, is so advanced as to be as broad as God’s world? Councils, and synods, and creeds have eagerly striven to keep enterprising voyagers from passing beyond settled limits. Men have ever been frightened of God’s open seas. They prefer a tideless Mediterranean to the broad swell and shoreless ranges of an Atlantic. “We hoped”—what? That God was much less than He has turned out to be; that His kingdom would fall peacefully within the limits we had ordained for it! A child, brought up in a deep and narrow glen, never having ventured out of it, has reduced the sum of visible things to a very insignificant item tie has seen the sun rise over the hill, the wheel of its chariot evidently grazing the summit before mounting higher; he hopes to touch the sun some day, and put his hand to hide its face. And the stars that look down upon him at night—such little things, so near and so many—they would be charming to play with. And the blue summer sky—whatexquisite joy it would be to place his cheek for a moment close to the cool sweet surface! The day arrives; the child stands on the hill, with all the pretty dreams of childhood vanished for ever in the painful and overwhelming surprise of new thoughts. The sun has climbed very high, and the summer sky is very far off. Creation has widened, but it has spoilt many a pleasant hope. His former world is judged; it is a very little place! This is only a special case that is typical of a great deal in universal human history. In the star-guesses of ancient days the earth was made out to be a planet of the first order—it was the centre of the universe, having sun and moon and stars under its command. It was the earth—and the rest of creation. We have changed all that. The earth has slowly and quietly sunk into its proper position, a little orb of light and

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shade in the midst of a thousand orbs much larger than it. But, let it be remembered, it is not the earth that has grown smaller, but the conception of the creation that has widened. The same is true with regard to our spiritual attainments. Thoughts of God and of His kingdom that we had cherished long have to be given up—not because they are too great, but because they are too little. He does away with our hopes by outshining them. “We hoped” that we might touch the sun and stars and eternal sky; hut God lifts them very high and makes the world very large. It is thus that God, in loving wisdom, disappoints the hopes of men, lest they should satisfy themselves too soon. The hand that breaks our fondest wishes is full of larger mercies than we had expected ever to see. God sends us the pain of a heavy loss in order that we may be led out of our narrowness and self-completeness into broader fields of thought and action. Little hopes make life little; great hopes make a great life. When we limit God we make ourselves poor; when we enlarge our conception of Him we enlarge our whole being. (H. Elvet Lewis.)

But Him they saw not

Him they saw not

I. WE HAVE HERE AN UNBELIEVING SEARCH.

II. WE HAVE ALSO HERE FINDING WITHOUT A SEARCH. An anxious, honest doubt will not shut out visions of God from the soul.

III. WE HAVE HERE THE DISCOVERY OF CHRIST BY WOMAN’S LOVE.

IV. APPLICATION. “Him they saw not.” To see Him is the characteristic and end of all true life.

1. “Him they saw not”—a sad confession when made in reference to our stated worship hours. To meet Him we ostensibly assemble and join in the outer forms of reverence and worship, and yet of how many may our text apply, “Him they saw not.”

2. “Him they saw not,” a sad confession when made in relation to the service of work. We see the terrible aspects of human misery, poverty in a thousand forms, and sin in many of its loathsome shapes. Do we see Him in those scenes? In our daily toil how true it is of many—oh, so many—“Him they see not”!

3. “Him they saw not.” How sad in relation to earth’s sorrows! Sad, yet true. The brotherhood of sorrow and trouble is a worldwide brotherhood. There runs a chain of sorrow through time; this is all dark and mysterious if Him the sufferers see not. (W. Scott.)

O fools, and slow of heart

The folly of unbelief

I. UNBELIEF IS FOLLY.

1. It is folly because it arises from want of thought and consideration. Not to think is folly. To give way to sadness, when a little thought would prevent it, is foolishness. If these two disciples had sat down and said, “Now the prophets have said concerning the Messias that He shall be led as a lamb to the slaughter, and thus was it with our Master,” they would have been confirmed in their confidence that Jesus was the Messiah. In the Scriptures they would have found types, and

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figures, and plain words, in which the death and the rising again, the shame and the glory of Christ are linked together, and His cross is made the road to His throne. Had they compared the testimony of the holy women with the prophecies of the Old Testament, they would have obtained ground of hope. How many a precious text have you and I read again and again without perceiving its joyful meaning, because our minds have been clouded with despondency! We take the telescope, and try to look into heavenly things, and we breathe upon the glass with the hot breath of our anxiety till we cannot see anything; and then we conclude that there is nothing to be seen.

2. Unbelief is folly because it is inconsistent with our own professions. The two disciples professed that they believed in the prophets; and I have no doubt that they did do so. They were devout Jews who accepted the Holy Books as Divinely inspired, and therefore infallible; and yet now they were acting as if they did not believe in the prophets at all.

3. Folly, again, is clearly seen in unbelieving sadness, because the evidence which should cheer us is so clear. In the ease of the brethren going to Emmaus they had solid ground for hope. They speak, to my mind, a little cavalierly of the holy women as “certain women.” I say not they speak disrespectfully; but there is a slurring of their witness by casting a doubt upon it. If those who were at the empty sepulchre were to be believed, why did they doubt? The evidence which they themselves detail, though we have it only in brief in this place, was conclusive evidence that Christ had left the tomb; and yet they doubted it. Now, you and I have had superabundant evidence of the faithfulness of God, and if we are unbelieving, we are unreasonable and foolish.

4. Unbelief is folly, because it very often arises out of our being in such a hurry. They said, “Beside all this, this is the third day.” Although the Saviour had said that He would rise on the third day, He had not said that He would appear to them all on the third day. He told them to go into Galilee, and there they should see Him; but that meeting had not yet come. “He that believeth shall not make haste”; but they that do not believe are always restless. Well is it written, “Ye have need of patience.” God’s promises will be kept to the moment, but they will not all be fulfilled today. Divine promises are some of them bills which are payable so many days after sight; and because they are not paid at sight we doubt whether they are good bills. Is this reasonable? Are we not foolish to doubt the sure handwriting of a God that cannot lie?

5. Yet, again, I think we may well be accused of folly whenever we doubt, because we make ourselves suffer needlessly. There are enough bitter wells in this wilderness without our digging more. There are enough real causes of sorrow without our inventing imaginary ones. No asp ever stung Cleopatra so terribly as that which she held to her breast herself.

6. I want you to notice yet further that it was folly, but it was nothing more. I feel so thankful to our Lord for using that word. Though we ought to condemn our own unbelief with all our hearts, yet our Saviour is full of tenderness, and so freely forgives, that He looks upon our fault as folly, and not as wilful wickedness. He knows that it is true of his children, as it is of ours, that folly is bound up in the heart of a child.

II. In the second place, our Lord rebuked them for SLOWNESS OF HEART TO BELIEVE.

1. First, we are slow in heart to believe our God, for we are much more ready to believe others than to believe Him. I am often amazed with the credulity of good

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people whom I had credited with more sense. Credulity towards man and incredulity towards God are singular things to find in the same person. Let us henceforth accept every syllable of God’s Word as infallible, while we turn our unbelief towards man and his philosophies and infidelities!

2. Is it not clear that we are slow of heart to believe, since we judge this of others when they are mistrustful?

3. There is another point in which we are very slow of heart to believe, namely, that we do believe, and yet do not believe. We must be very slow of heart when we say “Yes, I believe that promise,” and yet we do not expect it to be fulfilled. We are quick of mind to believe mentally, but we are slow of heart to believe practically. The very heart of our believing is slow. They talk about believing in the Lord for eternity, but for this day and next week they are full of fear. True faith is every-day faith. We want a faith which will endure the wear and tear of life—a practical, realizing faith, which trusts in God from hour to hour.

4. These two disciples must have been slow of heart to believe, again, because they had enjoyed so much excellent teaching, and they ought to have been solid believers. They had been for years with Jesus Christ

Himself as a tutor, and yet they had not learned the elements of simple faith.

5. Once more, these two disciples were very slow of heart to believe, because there is so much in the Word which ought to have convinced them. See how the Saviour puts it—“Slow of heart to believe all that the prophets have spoken.” What a mighty “all” that is! Brethren, are you half aware of the treasure bidden in the field of Scripture?

III. Now I want to speak on this matter TO THE UNCONVERTED. Some of you are really seeking the Lord, but you say that you cannot believe though you long to believe.

1. This unbelief proves you to be foolish, and slow of heart, for there are other parts of His Word which you easily believe. If there is a text that speaks of judgment to come you believe it. You are ready enough to take in the hard things, but the gracious promises of the loving Christ you will not believe. How can you justify this? How foolish you are t The promises are in the same Book as the threatenings, and if you believe the one, believe the other.

2. Next, you are very foolish, because your objections against believing are altogether poor and puerile. One man cannot believe in Jesus because he does not feel humble enough; as if that affected Christ’s power to save. If he felt more humbled, then he could believe in Jesus. Would not that be just believing in himself, and trusting in his own humility instead of trusting in Christ?

3. Though you find it so hard to believe Christ, you have found it very easy to believe in yourself.

4. Moreover, you are very apt now to believe Satan if he comes and says that the Bible is not true, or that Jesus will not accept you, or that you have sinned beyond hope, or that the grace of God cannot save you.

5. Then you know how ready you are, you seekers, to stop short of Christ.

6. And then some of you are foolish and slow of heart because you make such foolish demands upon God. You would believe if you could hear a voice, if you could dream a dream, if some strange thing were to happen in your family. What I Is God to be tied to your fancies.

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7. You are foolish and slow of heart because, to a great extent, you ignore the Word of God and its suitability to your case. If a soul in distress will take down the Bible, and turn it over, he need not took long before he will light upon a passage which describes himself as the object of mercy. Those two disciples did not, for a while, see how the prophets met the case of the crucified and risen Christ; but as they did see it, their hearts burned within them. As you also see how God has provided for your condition in His Word, in His covenant, in His Son, your sadness will flee away. (C. H.Spurgeon.)

Ought not Christ to have suffered?—

Gain from the sufferings of Christ

I. IN CONSEQUENCE OF THE SUFFERINGS OF CHRIST, AN INNUMERABLE MULTITUDE OF OUR RACE WILL BE RAISED FROM A STATE OF SINFUL DEGRADATION AND MISERY, AND EXALTED TO THE SOCIETY OF ANGELS AND OF GOD.

II. IN CONSEQUENCE OF THE SUFFERINGS OF CHRIST, ALL WHO FINALLY BELIEVE AND TRUST IN HIM, AS THE SON OF GOD, WILL BE CONFIRMED IN A STATE OF PERFECT HOLINESS AND HAPPINESS FOR EVER.

III. IN THE PROPITIATORY SACRIFICE OF CHRIST. THE DIVINE CHARACTER, IN ITS VARIOUS ATTRIBUTES, IS GLORIOUSLY DISPLAYED. Reflections:

1. From this subject we are led to admire the character of God’s government.

2. We are led to mourn how exceedingly limited are the views of those who think that the only object of Christ’s coming into our world was “to publish a good system of morality, and to set us a good example!”

3. We learn how very imperfect are the views of those who suppose that the only object of Christ’s coming into our world was to save sinners. But oh! what is the salvation of millions who creep on earth—what is this compared with those glorious displays of God’s character, or compared with that eternal confidence in His government which is inspired among the loftier and wider provinces of His empire?

4. We ought not to distrust the wisdom of Providence, even in those events which seem dark and mysterious.

5. Let Christians be provoked to self-denying sacrifices in the cause of humanity, and untiring devotedness to the Saviour.

6. Let the wicked and the worldling, amid the blaze of gospel light, be constrained to repent and believe.

7. The reflection very naturally follows, that incorrigible sinners must be punished with immeasurable severity.

8. We learn from this subject the great propriety of frequently commemorating the dying of the Lord Jesus. (A. Dickinson, M. A.)

The sufferings and the glory of the Christ

I. THE CONNECTION BETWEEN THE SUFFERINGS AND THE GLORY OF CHRIST.

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II. THE MORAL OBLIGATION.

1. In reference to the fulfilment of inspired prophecy.

2. In reference to the eternal purpose of God.

3. In reference to the conscious needs of our own nature. (J. Waite, B. A.)

Ends proposed in the sufferings of Christ

1. It was requisite that Christ should suffer, in order that He might verify His own predictions.

2. A succession of prophets had foretold His sufferings.

3. That the salvation of mankind depended on His death, and could not have been effected without it.

4. The full display of the glorious character of God required that Christ should suffer.

5. A farther end, a subordinate one, I confess, was that Christ, in suffering, might give us an example of holiness and virtue. (R. Hall, M. A.)

The sufferings and glory of Christ

I. THE PRINCIPAL ELEMENTS OF CHRIST’S SUFFERINGS FOR SIN.

1. He had a clear view of the unspeakable hideousness and odiousness of sin.

2. He was conscious of the Divine displeasure on account of sin.

3. He was conscious of the absence of the Divine favour, and the presence and power of Satan.

II. THE CIRCUMSTANCES WHICH RENDERED THESE SUFFERINGS NECESSARY.

1. They were necessary for the full manifestation of the Divine character in the work of redemption.

2. They were necessary to prevent the salvation of sinners from infringing on the authority and government of God.

III. THE GLORY WHICH IS THE RESULT AND REWARD OF THE SAVIOUR’S SUFFERINGS (see Php_2:9-11).

1. The glory and honour thus bestowed on Christ, are conferred on Him in His character of Mediator.

2. The glory of Christ arises from His superiority over the hosts of heaven.

3. Christ possesses glory as the Governor of the world.

4. Christ is glorious as the Sovereign Head of the Church. (W. L. Alexander, D. D.)He expounded

Christ’s first sermon after His resurrection; or, Christ the theme of the prophets

I. LET US FIRST CONSIDER OUR LORD’S SERMON ON THIS OCCASION.

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II. LET US CONSIDER THE BENEFITS WE MAY DERIVE FROM THIS SERMON.

1. It encourages us to search and understand the Scriptures.

2. It encourages us to preach Scripture sermons.

3. It calls the people to listen to Scripture sermons.

4. This sermon should move the preachers of the gospel to imitate their blessed Master in preaching Christ, as suitable opportunities are presented, even to small congregations.

5. This sermon strengthens our faith in the truth of the Scriptures.

6. This sermon tends to increase our abhorrence of sin.

7. This sermon should increase our love to Christ.

8. This sermon should revive our zeal for Christ’s cause, and for the salvation of our fellow-creatures.

9. This sermon confirms our hope of heaven.

10. This sermon affords great encouragement to penitent, believing souls.

11. This sermon should be a warning to us that the threatenings of the Bible will be fulfilled. (E. Hedding, D. D.)

The Bible a rich storehouse

There are promises in God’s Word that no man has ever tried to find. There are treasures of gold and silver in it that no man has taken the pains to dig for. There are medicines in it for the want of a knowledge of which hundreds have died. It seems to me like some old baronial estate that has descended to a man who lives in a modern house and thinks it scarcely worth while to go and look into the venerable mansion. Year after year passes away, and he pays no attention to it, since he has no suspicion of the valuable treasures it contains, till at last some man says to him, “Have you been up in the country to look at that estate?” He makes up his mind that he will take a look at it. As he goes through the porch he is surprised to see the skill that has been displayed in its construction; he is more and more impressed as he goes through the halls. He enters a large room, and is astonished as he beholds the wealth of pictures upon the walls, among which are portraits of many of his revered ancestors. He stands in amazement before them. There is a Titian, there is a Raphael, there is a Correggio, and there is a Giorgione. He says, “I never had any idea of these before.” “Ah!” says the steward, “there is many another thing that you know nothing about in this castle”; and he takes him from room to room, and shows him carved plate and wonderful statues, and the man exclaims, “Here I have been for a score of years the owner of this estate, and have never before known what things were in it!” But no architect ever conceived of such an estate as God’s Word, and no artist, or carver, or sculptor, ever conceived of such pictures, and carved dishes, and statues, as adorn its apartments. Its halls and passages cannot be surpassed for beauty of architecture, and it contains treasures that silver and gold and precious stones are not to be mentioned in connection with. (H. W. Beecher.)

Abide with us

Disciples at Emmaus

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I. THEIR REQUEST. “Abide with us.”

1. As a companion.

2. As a teacher.

3. As a comforter.

4. As a guest.

II. THEIR PLEA. “Toward evening.” Christ makes the night to be light about us.

III. THEIR EARNESTNESS. “Constrained.”

1. Hearty.

2. Prompt.

3. Persistent.

IV. Their success. “He went in.” Wonderful power in prayer, Peasants of earth can prevail with Prince of heaven. Creatures of a day can detain Creator of universe. (W. Jackson.)

Christ constrained to abide

I. CHRIST’S PRESENCE IS EXCEEDINGLY DESIRABLE TO THE SAINTS. This appears from their earnest desires after it, and their sorrows when deprived of it.

1. The presence of Christ is an evidence of His love. Fellowship is the fruit of friendship.

2. Christ’s presence is attended with the most desirable effects; none can enjoy it without deriving the greatest advantages from it. It conveys light into the understanding, as well as warmth into the affections; so that in proportion to the measure of Christ’s revealing Himself to us will he the measure of our profiting in the knowledge of Him.

3. Present communion with Christ is an earnest of everlasting fruition.

II. A SEEMINGLY DEPARTING SAVIOUR MAY BE CONSTRAINED, AS IT WERE, TO ABIDE WITH HIS PEOPLE. Speaking after the manner of men, there are three ways of constraining Christ to abide with us.

1. By the exercise of a lively faith.

2. By fervent prayer.

3. By a suitable conduct towards Him. If we would have Christ abide with us, we must do what we can to delight Him and make His stay pleasant. (B. Beddome, M. A.)

The blessed Guest detained

I. COMPANIONS LIKELY TO PART.

1. Observe the reason of parting. If Jesus had gone further, it would have been entirely because they forgot to invite Him or failed to urge Him to stay.

2. The point at which they were at all likely to part company with Christ.

(1) A point of change.

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(2) A point where something had been accomplished.

(3) They were now about to rest for a time.

3. Had they parted company, the act would have been most blameworthy on their part.

II. THE GUEST NEEDING TO BE PRESSED.

1. He could not very well have tarried otherwise.

2. This is a characteristic of the Son of God at all times.

(1) He is jealous of our love.

(2) Another reason is His anxiety to do us good. He wisely wishes that we should value the mercy which He gives, by being led to consider what a case we should be in if He did not give it.

III. A GUEST WORTH PRESSING.

IV. AN ARGUMENT WITH WHICH TO HOLD HIM.

1. They would be dreary and lonely without Him.

2. The night was coming on, and they could not think of His being out in it. (C. H.Spurgeon.)

The evening prayer of Christ’s friends

I. NOTICE SOME OF THE FEELINGS WHICH MUST HAVE BEEN IN THE HEARTS OF THOSE WHO PRESENTED THIS PRAYER.

1. Grateful interest in a spiritual benefactor. When a soul has become truly alive to God, and to eternal things, there is no tie so pure and deep as that which binds it to the scenes and instruments which opened its view to the higher life. It is when Churches and families and friendships are held together by such ties as these—by helping one another in the way of God and life eternal—that they are united and strong, that they can feel there is no nightfall which has any right or power to part them, and that they must turn in at the journey’s close, and dwell together in the same abiding home. One of the enjoyments of that home will be to review and renew the intercourse of the journey, and to discover how the ties were deeper and the benefits higher than our hearts at the time understood, and how these sojourning associations were preparing the way for the unending union of souls. And Christ desires to have a personal share in these ties of grateful affection. He is the Author of spiritual light and life to all who receive it, but here He becomes also the direct instrument—He is the channel as well as the fountain—teaching us that His heart lies hidden behind every other heart that is made a source of blessing to us, and also that He wishes to attach us to Himself as “a man speaketh to his friend.”

2. A desire to have such conversation continued. He who has had such fellowship in the thoughts of God on the way will desire to have them also in the house at nightfall. He cannot surrender them at the setting of any earthly sun, but will pray as these disciples did, “Abide with us, for it is toward evening.”

3. The last feeling we mention in the hearts of these friends of Christ was the presentiment of something more than they had yet seen or heard. They had gratitude to the speaker, they had love to the theme, but they felt that there was still a mystery behind. They had learned much, but their heart told them they had

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not learned all. The sense of a great presence hovered near them; a great truth floated before them ere yet it disclosed itself to their eyes. They fear to ask Him of it; they shrink from whispering it to themselves; but there is a beam of light in the stranger’s look which promises to lead to fuller revelation, a tone of hopeful confidence in His words that reminds them of a voice which once before spoke from the gloom. What if now, amid a severer storm and out of a denser darkness, that beloved form should step forth again, and the words be heard, “It is I; be not afraid”? Such a hope of a risen Saviour, and that this was He, unuttered even to themselves deep down in their soul, and fighting with fears as once their ship did with waves, was surely present in their hearts when they urged this request: “Abide with us, for it is toward evening.”

II. SOME OF THE CIRCUMSTANCES IN WHICH THIS REQUEST MAY BE OFFERED BY US. It may be said to be suitable to the whole earthly life of every Christian. The Church of Christ, and every member of it in this world, is pursuing this Emmaus journey—travelling from the death of Christ on to the house where He shall give the manifestation of His resurrection. We feel that He who sustains us on the way, and drops into our soul great desires and deep presentiments, will answer them when we reach the heavenly house, and show us there things which eye hath not seen, neither hath it entered into man’s heart to conceive. Our life is now hid with Christ in God, but “when He who is our life shall appear, then shall we also appear with Him in glory,” and therefore we hold Him fast to the close. “Abide with us.” Next, it is suitable to those who are suffering under some special despondency of spirit. It is then we need to cling to Him most, and then that He is accustomed to reveal Himself. It is His “to lighten men’s darkness, lest they sleep the sleep of death.” If He seems to be passing by, constrain Him. “Abide with us, for it is toward evening.” “I will not let Thee go until Thou bless me.” Oh, faithful heart, thou hast wrestled and overcome. Another time suitable for presenting this request is in approaching the evening of life. Last, we remark that this request is suitable to those who live in an age of the world such as ours. It would be unwarrantable to say that this is the evening of our earth’s history, and that we are close upon the second coming of Christ. The world has probably much to look on yet before the final end. But there are various days and nights in God’s dispensations, and one of these evenings seems now creeping in upon us. There is a cold vapour of materialism spreading over the minds of many, chilling their conviction of a living God who made and superintends His world. There is only one duty and one source of safety for any man who wishes to have a life that rises above the most barren materialism; it is to seek a close and personal contact with the Saviour as the life of His Spirit, to know Christ as the risen Son of God, who quickens dead souls. These evening shades and doubts and trembling fears, that settle down ever and again on the world’s way, are permitted, to compel us to this—to urge us to seek His fellowship with a closer access, and to constrain Him to enter the house with us and reveal Himself in such living power that we, for our parts, can never doubt His truth any more. We need not fear for the gospel of Christ, whatever dangers threaten it. Calvary has still its Olivet; the shades of the Cross, the ascension glory; and every night of trouble in its history, a brighter day-dawn. (J. Igor, D. D.)

How to detain Jesus in the soul

I. Doubts as to the use of holy things we do, or of God’s gifts to us, or even of the faith, and of the reality of every thing unseen, are parts of Satan’s assaults against us. Men cannot but see that God does promise, in His Word, that He will hear prayer, bless fasting, enrich those who give alms; that by baptism we are clothed with Christ,

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in the Holy Eucharist are made one with Him; that the Church is the appointed channel of His gifts and of salvation. But men come short of God’s gracious will for them; and so they are tempted to doubt of His promises altogether. Just so the disciples of Emmaus. They had believed that Jesus was “He who should redeem Israel.” But He redeemed it not in the way they looked for. He had foretold that He should arise from the dead on the third day; “To-day,” they say, “is the third day since these things were done,” and He had not appeared. Had they, upon this, gone away, He never would have appeared unto them. They were saddened, perplexed, yet still they mused on Jesus and His promises. And so, as and when they looked not, relief came. “Jesus drew near, and went with them,” while they knew not, hoped not, that it was He. And so in the like cases now, doubts will have no real hold upon us while we hold fast to Jesus.

II. Then, while thus communing with Jesus, take we heed that we act as He teacheth. Our deeds are the fruits of our faith, but they fix it and secure it in our souls. Without deeds love grows chilled, and, with it, faith. Nothing shall hurt thy faith while thy heart is whole with God; nothing shall warp thy heart while, for love of Christ, thou dost deeds of love.

III.

There is yet another and larger teaching of this history, which extends over the whole of life, relates to every communion, to every fervent prayer which any, by God’s grace, prays, to every melting of the hard heart, to every drawing of the soul to serve God better.

So is it with the soul.

Jesus visits it many ways.

Every visitation of God, in awe and mercy, is a visit of Jesus to the soul.

It feels His presence.

It is troubled, and turns to Him; it is alarmed at itself, or with fears of hell, and flees to Him; or He brings before it its own crooked ways and the loathsomeness of its sin, and it would fain escape out of itself to Him; or He gives it thoughts of His own everlasting love, and the bliss of ever loving, ever being beloved; and kindles some longing for Him.

Everything which deadens the soul to the world, or quickens it to heavenly things, is a visit of Jesus. And now, what should we do, when, in this fleeting world, nothing, not even virtue, abideth at one stay? What should be our hope, when all fleeteth, but in Him who alone abideth, who alone is our stay? “And now, Lord, what is my hope? Truly, my hope is even in Thee.” “Abide with us, Lord.” He giveth His grace, that we may know His sweetness; He seemeth to withdraw it, that He may draw us up after it to Himself. He showeth Himself, that we may love Him; He hideth Himself, that we may long for Him, and the more we seek Him the more may find Him.” ‘Abide with us, Lord!’ For without Thee this world’s light, and all the purest joys of the whole world, were but a false glare, cold and comfortless to the soul. With Thee, who art light and love, all darkness is light and joy.” Precious, above the price of the whole world, is every moment in which Christ speaks to the soul. Only, in all we say, think, do, fear, hope, enjoy, let us say, “Abide with us, Lord.” We fear our own unsteadfastness; “Lord, abide with us!” The foe is strong, and we, through our sins, weak; “Lord, abide with us,” and be our strength. We are ever subject to change, and ebb, and flow; “Abide with us, Lord,” with whom “is no change.” The pleasures of the world would lead us from Thee; “Abide with us, Lord,” and be Thou our joy. The troubles of the world

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would shake our endurance; “Abide with us, Lord,” and bear them in us, as Thou didst bear them for us. Thou art our refreshment in weariness; Thou our comfort in trouble; Thou our refuge in temptation; Thou in death our life; Thou in judgment our Redeemer. If our Lord give thee any fervour in prayer, say to Him, “Abide with me, Lord!” Use the fervour He giveth, to stretch on to some higher fervour, to long for some more burning, deeper love; not as though thou couldest gain it for thyself, but, as emboldened by Him who hath “held out His golden sceptre of His righteousness and mercy unto thee, that thou mayest “touch it,” and ask what thou wilt. If Satan would withdraw thee from prayer by weariness, hold thou on the firmer. Say, “Abide with me, Lord,” and He will be with thee in thy prayer. (E. B. Pusey, D. D.)

As He sat at meat with them, He took bread

The meal at Emmaus

I. THE BREAKING AND DISTRIBUTION OF BREAD.

1. The old, familiar, blessed intercourse between Christ and His disciples had not been put an end to, then, by all that had passed during those three mysterious days. Death vanishes as a nothing in their intercourse; they stand where they were; the fellowship is unbroken; the society is the same; all that there used to be of love and friendship, of peaceful concord, of true association—it abides for ever.

2. The true idea of the relation which results from Christ and His presence is that of the Family. He takes His place at the head of the table; He is the Lord of the household, though it be but the household of two men, and they belong to the family and the society which He founds.

3. Where Christ is invited as a Guest, He becomes the Host. Our Master never comes empty-handed. Where He is invited, He comes to bestow; where He is welcomed, He comes with His gifts; when we say, “Do Thou take what I offer,” He says, “Do thou take Myself.”

II. THE DISCOVERY. The consequence of this assumption of the position of Master, Host, Bestower, is that “their eyes were opened, and they knew Him.” Where Christ is loved and desired, the veriest trifles of common life may be the means of His discovery, There is nothing so small but that to it there may be attached some filament which will bring after it the whole majesty and grace of Christ and His love.

III. THE DISAPPEARANCE OF THE LORD.

1. When Christ’s presence is recognized, the senses may be put aside. We have lost, it is true, the bodily presence of our Master; but it is more than made up to us by the clearer knowledge of His spiritual verity and stature, the deeper experience of the profounder aspects of His mission and message, the indwelling Spirit, and the knowledge of Him working evermore for us all.

2. When Christ is discerned, there is work to be done. (A. Maclaren, D. D.)

Their eyes were opened

The spiritual eye

It is quite certain that there is an inward faculty in the mind which accurately corresponds to the natural eye. It is the power by which we morally see and morally apprehend truth. And that eye, just like the bodily eye, admits of being either closed

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or opened. This eye of the soul is a part of man’s original constitution. Familiarly we have known it under the name of faith. Faith is that eye of the soul. This eye is born blind. But while nature, in this matter of our blindness, has done much, we ourselves have done much more. The closed eye is being continually closed more and more, and sealed in its closeness. The mistakes of education—the bad early training—youthful prejudice—every neglect of a duty, and every violence done to conscience—the grievings of the spirit, each secret sin and wilful act of disobedience—all our proud tempers, and impure desires, and self-willed thoughts—all that has not God in it—the whole contact with this wicked world—almost every act, and word, and imagination of our lives—all has, every day, been fastening up the fast eye faster and faster. And so at last it comes, that a man can really see nothing but what is material. He has no perception of Divine things. Jesus is practically hidden. Neither his sin, nor its pardon, nor its punishment, nor peace of mind, nor the higher love, nor the heavenly life, nor another world, nor God, does he descry. And yet, all the while, all these things are near him and about him every moment—he moves in that beautiful circle, heaven is round him, but there is a thick curtain before him, it is an unknown thing, it is all to him as if it were not. How is the shut eye opened? Now, it might be enough to say that it is done by an act of sovereign grace and power. That is true; but that would not practically help you. You would then say, “I must wait till that act of sovereign power passes upon me.” Therefore, let me look at it rather differently. There is the eye of the body, which you shut and which you open. How does the physical eye open? There is an act of will in the brain, and that act of will in the brain moves the organ. It is a perfect mystery how the will can take effect upon the nerves, and so upon the muscles, of any part of our body; but it is done. The will acts naturally; but there is another power, an appointment, and a secret omnipotence, which is wanted. So it is with the opening of the spiritual eye. There must be will. True, God gives the will; but He is always giving it, and you are always resisting it. The will begins—the will produces an effort—the effort puts certain things in motion—and God being in it all—in the will which He has created, and in the effort, and in the process—the thing is done—the eye opens, vision is restored. It may be gradually, it may be with more or less of clearness and growth, but it is vision—the eye is opened—and things which were invisible come in through the new avenue, and make their mark, and stamp their impression on the inner man. And the man, the highest part of the man, sees; he finds he is in a new world, and because he is in a new world, he is a new creature. (J. Vaughan, M. A.)

Did not our heart burn within us

Christ talking—hearts burning

I. CHRIST’S METHOD OF REVEALING HIMSELF.

1. Scripture exposition.

2. Talking. The grandest things demand the simplest presentation.

II. LOOK NOW AT SOME OF THE EFFECTS OF THIS REVELATION ON HIS DISCIPLES.

1. The first effect was deeply interior and experimental. “Their hearts began to burn within them.” There was an unusual interest—a feeling they had never had till now—a longing and a love, and a begun enthusiasm which all their after-life was to express. What effect can be finer than this? or more desirable?—the effect of the burning heart. It is well enough to have an idea, and a sight of things; to see the things that can be seen, and know the truth that can be known. But it is yet

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better to have a deep, warm, inward sense of them; to have them burning in the breast, and all the breast aflame with the holy fire. No better effect could come to us of our “talkings” together by the way; and of our endeavours to open to each other the Scriptures.

2. The next effect is what we may express in the phrase: “the willing feet.” “They rose up the same hour and returned to Jerusalem.” The feeling was instinctive that something must be done, and done immediately. All this good news which has turned their hearts into fountains of joy, must, in some way, be told, and told without delay; in what way may best remain to be seen; but the first thing to be done is to return to Jerusalem. There their hopes were buried three days ago, and they go now to tell of their resurrection. There, their friends are; and probably their work, and possibly their sufferings. No matter. They must go. Is it not always thus with those to whom Christ makes Himself known? Arising out of the feeling of His presence, along with the burning of heart that makes that presence known, is the immediate and ineffaceable conviction that something must be done for Him. “Here am I, send me.” “Lord, what wilt Thou have me to do?” At least, I feel that whatever my hand findeth to do, I must do it with all my might, and without delay. I must go; and when I reach the end of the little journey, I must speak.

3. Thus we come to another effect of the relation of Christ, which we may call the effect of the ready-tongue. When they came to Jerusalem, they told “what things were done in the way,” and how “He was known of them in the breaking of bread.” (A. Raleigh, D. D.)

Hallowed feelings

Our emotions are connected with our intellectual states, yet distinct from them and beyond them, because the result of them. The text records the way in which the feelings of the two disciples were excited by the conversation of the unknown stranger who joined them on the way to Emmaus. It suggests a twofold observation.

I. THE GOSPEL APPEALS TO THE FEELINGS OF MEN. It is a religion intended for man in the sense that it meets the wants of his entire nature. And the emotional is as really a part of man’s nature as any other. It would not be a sufficient religion for man if it merely issued its commands as to what should be done in the shape of bodily service, or even in the exercise of a discipline intended for the subjugation of the body; nor if it only furnished the intellect with instruction and elevating material. It must address itself also to the moral and emotional nature. Accordingly, Christianity seizes on the passions, sympathies, and susceptibilities of our nature. The Old and New Testaments are alike full of them, as the experience of the godly. It follows that those whose feelings are not touched by it are unacquainted with its saving power.

II. THE GOSPEL IS ADAPTED TO EXCITE THE FEELINGS OF MEN.

1. The truths of the gospel are in themselves adapted to excite feeling. You attempt to produce emotion by the exhibition of objects that are suitable to that end. Take, as illustrations, the feelings of joy and of love. Could anything be more adapted to their production than the truth that God loves the world of sinners; that He gave His Son to death for them; and that whosoever believes in Him receives pardon and eternal life?

2. This is especially the case when they are addressed to men in certain states of mind. You would never expect to interest a dying man by placing on his pillow the

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crown of an earthly kingdom. A word of comfort respecting the future is incomparably more to him than all the splendours of this world. Thus, when you laboured under deep conviction of sin and consequent distress, perhaps amounting to hopelessness, the nature, sufficiency, and freeness of salvation in Christ was expounded, and you found it exactly what you wanted. Thus, when you have come to the sanctuary with some trouble on your heart that has almost shaken your faith to its centre, the theme of the ministry has been God’s faithfulness and love, or the mystery along with the benevolence of His providence; and your fainting soul has felt like a falling child whose mother has tenderly taken it up and saved it from hurt.

3. Some circumstances are specially favourable to the excitement of the feelings by the gospel. The public worship of the sanctuary. The communion of Christian friends. The retirement of the closet.

4. Spiritual feelings must be sustained by the means which first produces them. Do you wish to keep your heart warm in this sense? Often walk and talk with Jesus. Let Him be much in your thoughts. (John Rawlinson.)

A suggestive question

I. This question which these disciples asked themselves, illustrates THE DIFFICULTY WE HAVE IN UNDERSTANDING AT THE TIME THE RELATIVE IMPORTANCE OF EVENTS IN OUR LIVES, AND ESPECIALLY OF THE RELIGIOUS EVENTS IN THEM. We are naturally disposed to think that the Important events must be striking; that they must address themselves powerfully to the imagination; that they must stand out, in obvious prominence, from among surrounding occurrences. Whereas it may very well happen that what is most important in reality, that is to say, in its bearing on our prospects in the future life, is in appearance commonplace and trivial. Of course in this world we look at the plan of our lives from below, not from above. We deal with the task of each day, of each hour, as it comes; we have no time or capacity to make a map or theory of the whole and to arrange the several parts in their true proportion and perspective. It is with our conceptions of life as with a landscape painting; some tree in the immediate foreground fills up a third of the canvas, while the towers of a great city, or the outlines of a mountain range, lie far away in the distance. In another state of existence the relative worth of everything will be clear to us: here we constantly make the wildest mistakes, partly from the narrowness of our out look, and partly from the false ideals which too often control our judgment. We look out for the sensational, which never comes to us quite as we anticipate it; we walk near Jesus Christ, who veils His presence, in the ordinary paths of life; perhaps we never get beyond a certain passing glow of emotion, which dies away and leaves us where we were. Our hearts burn within us. But what this has meant we only find out when it is too late.

II. Another point suggested by the words is THE USE OF RELIGIOUS FEELING. “Did not our heart burn within us?” The disciples ask each other the question in a tone of self-reproach. While our Lord explained to them the true sense of the Hebrew Scriptures with reference to His person and His work, His sufferings and His triumph, their whole inward being, thought, affection, fancy, had kindled into flame. They were on fire, and yet it all had led to nothing. Ought it not to have led to something? Ought it not, at the least, to have convinced them that, within the range of their experience, One only could have spoken as He did? Certainly, my brethren, true religion cannot afford to neglect any elements of man’s complex nature; and so it finds room for emotion. That glow of the soul with which it should hail the presence

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of its Maker and Redeemer is as much His handiwork as the thinking power which apprehends His message or the resolve which enterprises to do His will. Yet religious emotion, like natural fire, is a good servant but a bad master. It is the ruin of real religion when it blazes up into a fanaticism that, in its exaltation of certain states of feeling, proscribes thought, and makes light of duty, and dispenses with means of grace, and passes through some phase of frantic, although disguised, self-assertion, into some further phase of indifference or despair. But, when kept well in hand, emotion is the warmth and lustre of the soul’s life.

III. A third consideration which the words suggest, is THE DUTY OF MAKING AN ACTIVE EFFORT TO UNDERSTAND TRUTH AS IT IS PRESENTED TO US. I say, an active effort; because, as a rule, our minds are apt to be passive. We let truth come to say what it can; we do not go out to meet it, to welcome it, to offer it a lodging in the soul, and, if it may be, to take its measure and understand it. If we have serious thoughts now and then, and look into our Bibles in a casual way, and attend some of the Church services, we think we have good reason to be satisfied that we know all that it concerns our soul’s health to know; perhaps even that we know enough to discuss religious questions of the day with confidence, We drift through life in this way, some of us; malting our feelings and preferences the rule of truth; assuming that what is popular for the passing hour, or what comes readily to us, must be the will of God. He indeed is near from whom we might learn the truth; walking by our side, ready and longing to be inquired of if we only will; but we dispense ourselves from the necessity. Religious truth, we say to ourselves, is very simple and easy of acquirement; that which is intended for all must be open to all, and cannot be the monopoly of those who make efforts to know it. And yet nothing in the Bible is clearer than that it makes the attainment of truth depend upon an earnest search for truth (Mat_7:7; Pro_8:17; Jer_33:3; Pro_2:3-5). In conclusion, let us reflect that our Lord’s presence with His disciples during the forty days after His resurrection was in many ways an anticipation of His presence in His Church to the end of time. His religion wears a commonplace appearance; its sacred books seem to belong to the same category as the works of human genius; its Sacraments are, St. Augustine said, rites chiefly remarkable for their simplicity; its ministers are ordinary, and often erring and sinful, men. But for all that, the Incarnate Son is here, who was crucified and rose from death, and ascended and reigns in heaven, He is here; and the trial and duty of faith is what it was eighteen centuries ago, namely, to detect, under the veil of the familiar and the commonplace, the presence of the Eternal and the Divine. We, too, walk along the road to Emmaus; and the Divine Teacher appears to us, as St. Mark puts it, “in another form”; and our hearts, perhaps, glow within us, yet without doing anything for our understandings or our wills. (Canon Liddon.)

Christ warms the heart

I. CONSIDER THE OCCASION, OR THE MEANS EMPLOYED. “He talked with us by the way.” “He opened to us the Scriptures.”

II. CONSIDER THE EFFECT PRODUCED BY THAT OCCASION AND THOSE MEANS. “Did not our heart burn,” etc. There is in real communion that which warms the heart. Away from Christ, all is coldness in regard to God and spiritual things; away from Christ, men even pride themselves in a sort of stoical apathy in regard to the claims of God; away from Christ, the most constraining motives of the gospel are heard with unconcern. There is communion to be had with Christ in prayer. Many pray in a formal way, but have never yet known “the heart to burn within them” in prayer. So with meditation: “My meditation of Him shall be sweet,” said the psalmist. “Did not our heart burn within us?” And whence this effect? They were, you

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remember, anxious disciples, perplexed with doubts and seeking the truth. Hence, as they heard Him expound the Scriptures, they found their doubts gradually cleared away. It is when you discover your personal interest in the things spoken of—“That promise speaks to me,” “That Saviour is my Saviour,” “This God is our God even unto death,” “He is mine, and I am His”—that you will again feel “the heart to burn within you.” (J. H. Hambleton, M. A.)

The means, author, and effects of Christian instruction

I. We have THE INSTRUMENTALITY USED BY OUR LORD IN THE INSTRUCTION OF HIS DISCIPLES, We are told it was “the Scriptures.” God honours His word above all His attributes—“Thou hast magnified Thy word,” says David, “above all Thy name;” i.e., “all Thy perfections.” Why does He do so? Because it is by His Word He reveals the mystery of His essence, and His moral perfections. Because without His Word there would be no God to be recognized and worshipped.

II. We have to consider, THE AGENCY BY WHICH THIS INSTRUMENTALITY WAS MADE EFFECTIVE. We read that Christ “opened” the Scriptures. But where was the necessity for “opening” the Scriptures? What is there so mystical in the nature of this book, that it should have been as written in unintelligible characters which they did not understand? Remember that the Bible is a sealed book to any who are unenlightened by the Spirit of God I It is true of the Bible as of every department of Divine knowledge, that the natural man cannot receive the things of the Spirit of God—they are foolishness to him: he cannot know them, because they are spiritually discerned.

III. But, again, What was THE SENSIBLE EFFECT PRODUCED IN THE MINDS OF THOSE WHO WERE THUS INSTRUCTED BY OUR LORD? Their hearts burned within them. Observe, they got light and heat at the same time, “Did not our heart burn within us?” With what did they burn?—with shame for their sins; their hearts were melted into penitence, inflamed with zeal, and filled with the fire of Divine love; the Spirit of God kindled within them what the breath of God breathed in them!—the bright light of hope shone within their minds, and they were enabled to take a clear view of Christ—Christ was manifested to them—“their heart burned within them.” Here, then, we see the sensible effect produced by the instruction of our Lord in the Scriptures. Here we have presented to us the instrumentality employed in the work of conversion; the agent in the work of conversion; and the effect of the work of conversion—we have the Bible as the instrumentality; we have Christ as the teacher; and we have burning hearts as the effect produced by the Spirit of God. (H. H. Beamish, M. A.)

The Bible gives light and warmth

A gentleman approached the fruit stand of an Italian woman, whom he found very intently engaged reading a book. “What are you reading there, my good woman, that seems to interest you so much?” he inquired. “The Word of God,” said the woman. “The Word of God! Who told you that?” “God told me Himself,” answered the woman. “God told you? How did He do that? Have you ever talked with God? How did He tell you that was His Word?” Not accustomed to discuss questions of theology, the woman was a little confused. Recovering herself, she said: “Sir, can you prove to me that there is a sun up there in heaven?” “Prove it,” said the man, “Why do you ask me to prove it? It proves itself. It warms me and I see its light; what better proof can any one want?” The woman smiled and said: “Just so; you are right. And

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that is just the way God tells this Book is His Word. I read it, and it warms me and gives me light. I see Him in it, and what it says is light and warmth which none but God can give; and so He tells me it is His Word. What more proof do I need?”

Divine influence needed to understand the Scriptures

Unsanctified men cannot read the Bible to profit. If you bring me a basket full of minerals from California, and I take them and look at them, I shall know that this specimen has gold in it, because I see there little points of yellow gold, but I shall not know what the white and the dark points are that I see. But let a metallurgist look at it, and he will see that it contains not only gold, but silver, and lead, and iron, and he will single them out. To me it is a mere stone, with only here and there a hint of gold, but to him it is a combination of various metals. Now take the Word of God, that is filled with precious stones and metals, and let one instructed in spiritual insight go through it, and he will discover all these treasures; while, if you let a man uninstructed in spiritual insight go through it, he will discover those things that are outside and apparent, but those things that make God and man friends, and that have to do with the immortality of the soul in heaven, escape his notice. No man can know these things unless the Spirit of God has taught him to discern them. (H. W. Beecher.)

While He opened to us the Scriptures

The opening of the Scriptures

I. THE SCRIPTURES CLOSED.

1. The mysterious nature of the Bible itself.

2. The degenerate faith of the disciples.

II. THE SCRIPTURES OPENED.

1. It is necessary to have Christ as the interpreter.

2. The disciples must possess a sympathetic heart.

3. Given these conditions, the Scriptures are opened with the utmost ease.

III. THE RESULT OF THE OPENING OF THE SCRIPTURES.

1. The two disciples understood that a thorough unity of design pervaded the whole Bible.

2. They perceived that Christ was the great theme of the Scriptures.

3. They were filled with wonder at the aspect in which Christ was revealed.

4. They experienced true happiness. (H. C. Williams.)

Christ opening the Scriptures

I. OUR LORD’S SERMON ON THIS OCCASION.

II. THE BENEFITS WE MAY DERIVE THEREFROM.

1. It encourages us to search the Scriptures.

2. It encourages us to preach Scripture sermons.

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3. It calls on the people to listen to Scripture sermons.

4. It strengthens our faith in the truth of the Scriptures.

5. It strengthens our faith in the predictions concerning the increase of Christ’s kingdom. (Canon Fleming.)

Scripture opened

I. THE HOLY SCRIPTURES ARE THE ONLY SOURCE OF DIVINE WISDOM AND CONSOLATION.

II. FOR THE FULL UNDERSTANDING OF THE SCRIPTURES, WE NEED THE SPIRITUAL TEACHING OF OUR LORD JESUS CHRIST.

III. THIS SPIRITUAL TEACHING IS OFTEN SPECIALLY GRANTED TO TRUE DISCIPLES, WHEN ENGAGED IN HOLY CHRISTIAN COMMUNION.

IV. WHEN YOUR AFFECTIONS ARE WARMED BY DISCOVERIES MADE TO YOU IN THE WORD OF GOD, THEN YOU SHOULD AT ONCE RECOGNIZE THE PRESENCE OF JESUS, AND EARNESTLY ENTREAT HIS CONTINUANCE WITH YOU. (J. Jowett, M. A.)

Christ opening Scripture

I. IT IS CHRIST’S WORK TO OPEN AND APPLY THE SCRIPTURES WHERE THEY REACH THE HEART. He is the great Prophet of His Church, who hath already revealed the will of God for our salvation. He opens the Scripture that it may not remain a sealed Book, and opens the understanding, and unbars the heart, that the light may enter to make the first saving change, and to be our strength and comfort afterward.

II. THE OPENING AND APPLYING OF THE SCRIPTURES ARE THE MEANS CHRIST WILL ORDINARILY USE, TO REACH AND CARRY ON HIS DESIGN UPON THE HEART.

III. ‘TIS IN THIS WAY OF OPENING AND APPLYING THE SCRIPTURES, THAT CHRIST IS TO BE CONCEIVED OF, AND REGARDED AS TALKING WITH HIS PEOPLE. He did so personally while He was upon earth, and continues to do so by His ministers and Spirit now when He is gone to heaven.

IV. IN WHAT RESPECTS THEIR HEARTS MAY BE SAID TO BURN, TO WHOM CHRIST EFFECTUALLY SPEAKS. To keep your thoughts distinct, I shall consider this, either with respect to sinners, whom He is drawing to him: or to believers, whom He is acquainting with their interest in Him.

1. As to sinners whom He is drawing to Him. When Christ opens the Scriptures, and talks with such, their hearts may be said to burn—

(1) With a sense of sin, and a fearful apprehension of deserved wrath.

(2) Their hearts are made to burn with ardent desire for deliverance from their sinful wretched state, and for an interest in Christ the only, all-sufficient Saviour.

2. As to believers, whom Christ is acquainting with their interest in Him, and thereby talking with them to their comfort; whilst He does so, their hearts may be

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made to burn.

(1) With love to Him; and

(2) With longing desires to be with Him. And both these are excited by what He makes the subject of His discourses with them, namely, His sufferings, and His glory. The followers of Christ may have their hearts made to burn, with desire to see, and be for ever with Him.

V. WITH WHAT TEMPER THEY, WHO UNDER CHRIST’S SPEAKING TO THEM HAVE FELT THEIR HEARTS TO BURN WITHIN THEMSELVES, SHOULD BE LED TO OPEN IT TO OTHERS. The answer to this is obvious.

1. With deep humility; as having their eye upon their unworthiness, that the Lord of glory should talk with such as them, and in so plain and powerful a manner lead them into an acquaintance with the Word of truth; and thereby with the things concerning Himself, which are so necessary to their safety and peace.

2. With raised wonder; they being ready to say, How strange an ardour did we feel within us kindling into an heavenly flame, while He talked with us, and opened to us the Scriptures?

3. With thankfulness and joy; from a just sense of the value of that distinguishing grace of Christ, which made the remembrance of the time and place where it was vouchsafed so pleasant to them afterwards.

4. With desire and endeavour to bring others acquainted with Christ, by whom their hearts were made to burn within them. (D. Wilcox.)

The right point of view

I go into a gallery where there are illustrious persons hung in portraiture. I see one that I am attracted to, and I look upon it, and I know this much—that it is a man. I know that it is a man of beauty, or, lacking beauty, indicating great intellectual development and power of brain. A number of such external things I know of him, but nothing more. By and by, some one says to me, “His name is Goethe.” Ah! instantly a vision springs up in my mind. I have read of Goethe. I know his poems. I know his dramas. I know much of the whole German literature which he has created. And the moment I hear his name, and associate it with that portrait, it assumes new life. It is a hundred times more to me than it was before. I say to myself, “Then that is Goethe, is it? Well—well—well”; and all these wells merely mean that I am thinking, and gathering together all my scattered knowledge, and concentrating it on that effigy. I do not know him personally, though I know him as well as a book could interpret him to me. But suppose I had been in Germany; suppose I had been invited to his house; had seen him in the morning, at noon, and at night; at the table, familiarly; with his manuscripts, in his study; suppose I had seen him when topics came before him for discussion, or in his intercourse with men; suppose I had seen him surrounded by little children, and seen how they affected him; suppose I had seen how noble personages affected him; suppose I had seen him in moments of calmness and silence and reverie; or at funerals; or at great public rejoicings; in all those moods and circumstances which go to show exactly what a man is; suppose I had lived with him, and seen the coruscation, the whole play of his soul, would I not then have a knowledge of him which no portrait could give me? Having gained this larger knowledge of him, I say, “I never knew Goethe before”; but one exclaims, “You never knew Goethe before? Yes you did. I pointed him out in such a gallery at such a time; and now you say you never knew him before!” But would it not be true? (H. W.

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Beecher.)

Understanding the Scriptures

The biographer of Dr. Arnold, of Rugby, when describing his plan of studying the Bible, makes this important observation: “There are two methods of reading Scripture, perfectly distinct in their object and nature: the one is practical, the other scientific; the one seeks the religious truth of Scripture as bearing on the inquirer’s heart and personal feelings; the other, the right comprehension of the literary and intellectual portions of the Bible … Only those who feel the Bible can understand it.”

Christ’s method of imparting instruction

There are here several points of very great interest. We have a striking illustration of our Lord’s method of teaching, which was to give more when that already given had been duly received. We have also a most emphatic warning as to the danger of losing golden opportunities, or of letting slip through ignorance or procrastination the means of acquiring great accessions of knowledge and grace. These truths will open before you as we proceed: at present we need only announce, as the general object of our discourse, the showing you how near the disciples were to the losing the manifestation of their Master, forasmuch as though “He made as though He would have gone further,” and how certainly they would have lost that manifestation, had they not been enabled to say with perfect truth, in the words of our text—“Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?” Now, you may all see, if you study with any attention the record of our blessed Saviour’s ministrations, that He required a peculiar state of mind in those to whom He taught truth, withholding it where likely to be despised or made an instrument of injury, but imparting it where He saw that it would be reverently and profitably received. It was evidently a principle with Christ, as indeed He expressly announced, to give more where what had been given had been duly improved, so that fresh communications were made to depend upon men’s use of past. He did not pretend to open truth after truth, just as though His whole business had been to furnish to the world a certain amount of revelation, whether they would hear or whether they would forbear; but He watched with great attentiveness the reception of truth, and He added or withheld according as that reception did or did not indicate Jove for truth and a readiness to obey its demands. And the importance to ourselves of observing the course which Christ pursued upon earth lies mainly in this. We have no reason to suppose that such course was followed only in the days of His public ministrations, bug rather, that it was universally characteristic of God’s spiritual dealings. You will never make way with the Bible by going to it in a spirit of speculation, carrying to it the same feelings as to a treatise on some branch of human science. It is not indeed now, as it was when our Lord personally taught; when the letter, so to speak, of Scripture might be variously distributed, according to men’s various dispositions and capacities, but it still is, that the letter, though equally accessible to all, is not equally illuminated to all; and by keeping altogether to Himself the power of illuminating the page, so that He can leave that a parable to one which He clears from all mystery to another, God can cause that now, as much as in the days of the Redeemer, the amount of knowledge shall be proportioned to certain moral qualities and acts. You may be sure that it is as true now as ever it was, and in as large a sense, that “whosoever doeth the will of God, he shall know of the doctrine”; for there are innermost meanings in Scripture which will never be reached through learning and ingenuity, but which open before the humble and prayerful inquiry; so that passages on which criticism is vainly turning all its strength, and to which it can attach none but an obscure and unimportant sense, reveal to many an

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uneducated and simple.minded Christian the counsels of God and the glories of eternity; so that it still depends on your love for truth, and on your willingness to act on it so fast as discovered, whether you shall grow in the knowledge of heavenly things; just as it was in the days of the Redeemer, when a parable was employed to veil truth from the careless, or a miracle concealed, to withhold evidence from the obstinate. But never think that an unaided intellect can master scriptural difficulties, or that unimproved knowledge can be a good thing. There is a certain point up to which Divine teaching will advance, but there will pause, in order that it may be ascertained whether you prize what you have learned, and are sincere in the desire to learn more. And all this was imaged by the conduct of Christ with reference to His disciples. This “making as though he would have gone further,” was but an instance of that cautiousness of which we have spoken as characteristic of His ministry. He just wanted to have evidence whether truth were duly loved; for on His finding that evidence depended, according to His universal rule, His continuing His instruction. There are many, we are thoroughly persuaded, who often miss the manifestation of Christ through the indolently letting slip some presented opportunity; nay, we doubt whether there be any man who is brought within hearing of the gospel unto whom there have not been moments in which he has stood upon the very threshold of the kingdom of heaven, in which it has depended upon his immediately obeying some impulse or hearkening to some suggestion whether the door should fly open or remain closed against him. The mind of the unconverted man, stirred through some secret instrumentality, has felt it proposed to it that it should take into its chambers a Guest who might discipline the passions and remodel the character; but then it has been questioned whether the proposal should be instantly closed with, or longer time given for deliberation, and because the latter course has been adopted—because, that is, the disciples when at Emmaus have parted from their Teacher in the street, and gone alone into the house, the golden opportunity has been lost, and there has been no manifestation of Christ to the soul. You may not be thoroughly aware of it, but we should wish you to be assured, that religion is of such a nature that eternity is very frequently dependent on a moment. You can never be certain that an impulse will be repeated or a suggestion renewed; so that in parting from the Teacher who has awakened some serious emotion, in place of taking Him with you into your dwelling, that the emotion may be deepened, you are perhaps letting go your last likelihood of salvation, and shutting yourselves up to indifference and impenitence. (H. Melvill, B. D.)

While He talked with us

“I have lately seen,” wrote Mr. Hervey, “that most excellent minister of the ever blessed Jesus, Mr.

—. I dined, supped, and spent the evening with him at Northampton, in company with Dr. Doddridge, and two pious clergymen of the Church of England, both of them known to the learned world by their valuable writings; and surely I never spent a more delightful evening, or saw one that seemed to make nearer approaches to the felicity of heaven. A gentleman, of great worth and rank in the town, invited us to his house, and gave us an elegant treat; but how mean was his provision, how coarse his delicacies, compared with the fruit of my friend’s lips! They dropped as the honeycomb, and were a well of life.”

The Lord is risen indeed

Jesus risen

The evidence for the resurrection of Christ is of two kinds, predictive and historical.

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From the Old Testament it appears that Messiah was to rise; from the New, that Jesus of Nazareth did rise, and therefore is the Messiah. Among the predictive witnesses, the first place is due to that ancient and venerable order of men, styled patriarchs, or heads of families, whose lives and actions, as well as their words, were descriptive of the person, in faith of whom they lived and acted, instructing, interceding for, and conducting their dependents, as representative prophets, priests, and kings; looking forward unto the Author and Finisher of their faith and ours, who, by dying and rising again, was to exhibit to the world the Divine fulness of all these characters. In the class of the predictive witnesses of our Lord’s resurrection, the second place is claimed by the law. When we see the Levitical high priest arrayed in the garments of glory and beauty; when we behold him purifying all the parts of the figurative tabernacle with blood, and then entering within the veil, into the holiest of all, to present that propitiating blood before the offended Majesty of heaven; is it possible, even though an apostle had not applied all these circumstances for us, to detain the imagination a moment from fixing itself on the great High Priest of our profession; the plenary satisfaction made on the cross; His resurrection in an immortal body, no more to stand charged with sin, no more to see corruption; the purification of the Church by His precious blood; His ascension into heaven, and intercession for us, in the presence of God? Next to the patriarchs and the law, the prophets press for admittance, to deliver their testimony; for “the testimony of Jesus,” as saith the angel in the Revelation, “is the spirit of prophecy.” Some of these give their evidence in the ancient way of figure and emblem; others, with less reserve, in express literal declarations. A fact of so extraordinary a nature as the resurrection of a body from the dead, predicted, as we have seen, at sundry times and in divers manners, by the patriarchs, the law, and the prophets, cannot be supposed to have happened without sufficient witnesses of its accomplishment. (Bishop Home.)

The Lord is risen indeed

I. LET US VERIFY THE STATEMENT OF THE TEXT. In attempting this, let me first of all call your attention to Christianity as an existing fact. And the centre of that belief is the doctrine of the resurrection. We can thus trace the doctrine of the resurrection to its source, and see that it was no gradual innovation into the Church’s belief; no doctrine gradually taking shape, as myths do, from ideas which have been floating about in the minds of men; but an alleged fact, attested by those who professed to be eye-witnesses of the event; and behoved in by the Church at a time when these witnesses were still alive. Now, in testing the value of their testimony, two questions present themselves, and give rise to two concurrent traces of thought, both of which, as we think, lead to the conclusion, that no testimony could be more trustworthy than that borne by the evangelists and others to the resurrection of our Lord. This first question, Were they competent witnesses, divides itself into two. Were they deceived themselves? Did they attempt to deceive others? If either of these questions can be answered in the affirmative, their testimony is invalid; if answered negatively, their testimony deserves to be received. That they could not be deceived themselves, is evident from the following considerations—

1. The question to which they bear testimony is not one of doctrine, on which their judgment might have misled them; but one of fact, on which they were guided by the evidence of their senses.

2. The witnesses were not one or two, but a large number—upwards of five hundred having seen the risen Redeemer at the same time.

3. The men were not fanatics, whose excited imagination might cause them to

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mistake some uncommon appearance for, or to invest it with, the form of their Lord. Their whole demeanour is the very antipodes to anything like fanaticism. No finer specimen of sobriety than their narrative presents can be found in any language.

4. The times and the manner of the Saviour’s appearing were such as to render deception impossible. He appeared repeatedly—at different times and in various circumstances, and was not only visible to the eye, but palpable to the touch. Lastly, their familiarity with the Saviour previous to His death qualified them for recognizing Him after tits resurrection. They had been with Him in all circumstances. These considerations amply suffice to show that they could not be deceived. But did they attempt to deceive others? One would think the principles they propagated should be sufficient to acquit them of such a charge. Could impostors devise and propagate principles which surpass the practice of the nations almost as much as heaven contrasts with hell—principles which, wherever they obtain, promote the highest morality, making men truthful, honest, upright, generous, and devout—could impostors devise and propagate such principles as these? We think not. Besides, men do not practise imposition without an object. If they attempt to deceive, if is with a view to some selfish end—could there be any such end contemplated by the disciples of Christ? They could not hope to improve their temporal circumstances. Then, did they hope to gain for themselves a reward in heaven? A reward in heaven, for publishing a falsehood, and imposing on their fellows! We pass on now to consider the second question, Would their testimony if false have been believed in Jerusalem and elsewhere? and the concurrent though different train of thought to which it gives rise. All these statements of the history must have been known to be false by those among whom they were circulated; or at least their falsehood might easily have been made so manifest as to render their reception impossible, and to confine them to the parties with whom they originated. And not only were they capable of effectual contradiction; but those who had the power, had also the strongest inducement to make known their falsehood.

II. LET US ACCOUNT FOR THE EXULTANT FEELINGS WITH WHICH THE DISCIPLES PUBLISHED THIS STATEMENT. In attempting this it is necessary to place ourselves to some extent in the position of the disciples, in order that we may judge of the manner in which they were personally affected by the event. It is evident from the Gospels that they were greatly overwhelmed by His death. They had sacrificed all they possessed, and were, as it now appeared to them, to gain nothing. Their temporal prospects were blasted. Their friends were alienated from them; and all they could look for in return was the derision of their neighbours for having indulged baseless expectations. In this state of mind, when it became evident to them that the Lord was risen, when they saw and heard Him, and knew from the old manner and spirit that it was He himself, what a strange revulsion of feeling they must have experienced! What new light must suddenly have flashed upon them! Then He is a king after all, though in another sense than we imagined. Then our expectations are not disappointed; there is a reward for us still, higher than we had dreamed of. Then we have still our friend to lean upon, to care for us, and comfort us, and guide, and help us. Now we have a new conception of our calling and of our Master’s reign. Now we can see how our carnal-mindedness kept us from perceiving the full meaning of His gracious words; and that when we attributed to Him hard sayings, He was but holding out to us greater blessings than our hearts were prepared to receive. No wonder that when such thoughts dawned upon them, their hearts were filled with joy! There were reasons, perhaps, for their joy, which even they did not yet fully apprehend—reasons relating to us as well as to them. They did

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not yet perceive all the results to humanity which were to flow from His death, though ultimately they showed that they knew what importance was attached to it—Peter, e.g., making it the principal subject of his sermons, connecting it with the miracles which he wrought, and in his Epistle attributing to it the new birth of believers; while Paul, in 1Co_15:1-58., to which we have already referred, makes it lie at the basis of the entire Christian faith—“If Christ be not risen, then is our preaching vain, and your faith is also vain.” The meaning of these words, and the supreme importance of the event to which they refer, may be illustrated by the following considerations: The resurrection was the Divine seal to the Saviour’s mission. During His life He claimed to be the Son of God in a sense which made Him equal with the Father—to have come from the bosom of the Father that He might reveal His character to mankind, and open a way by which sinners might approach and find acceptance with Him—to put away sin by the sacrifice of Himself, and, ere His death, exclaimed in reference to this work, “It is finished!” Now, suppose that after all this, He had not risen. In that case His claims would have been falsified. It would have been evident that He was a mere impostor. God does not own this pretended Son of His, who claimed to be one in nature with Himself. His revelation of the Father is untrue. Whereas the resurrection put the Divine seal to His claims, and made manifest His own Divine attributes. By it God declared before all the worlds that He was all that He professed to be, and had done what He professed to do; that His life and teaching contained a true revelation of the Divine character; that He had opened a way of access to God through the atonement which He had offered for the sins of the world; that through Him the love of God was free to our fallen race; that in Him there was pardon and life for mankind sinners. All this, if His miracles had not previously made it manifest, was clearly revealed in the light which shone on the sepulchre on that first Easter morning. But oh the joy which comes to us from that deserted gravel “The Lord is risen indeed!” Then woe unto those by whom His overtures of mercy are rejected and His authority set at nought. As the conqueror of death no one can successfully resist His will. The power which rifled the grave can crush the proudest rebel. (W. Landels.)

Christ’s resurrection

I. THE RESURRECTION OF CHRIST IS A PIVOTAL FACT. The key-stone of Christ’s religion. All turns upon this. Either Jesus rose, or else He is an impostor, and imposture in one thing makes Him false in all. Take away the resurrection, and there is no link left between heaven and earth: preaching is a lie, faith is idle, happy dying is a delusion, and happy living is a greater fiction still. But, with St. Paul, we may challenge the world to disprove the assertion in the text.

II. THE RESURRECTION OF CHRIST WAS A MIRACLE. Otherwise impossible. Nature possesses no power to raise a dead body. But once admit that the work is God’s, and all difficulty disappears.

III. WHAT THE RESURRECTION BODY WAS. The same palpable and substantial frame which quivered on the cross. I argue this—

1. From the fact that He prophesied His own personal resurrection, in His own proper identity.

2. From the fact that the disciples recognized that identity, though reluctantly.

3. From the fact that He recognized His own identity. (T. Armitage, D. D.)

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The resurrection of Christ

I. HIS RESURRECTION IS THE PLEDGE OF OURS.

1. First, because He promised that it should be—“because I live, ye shall live also.” His human nature was the grain of seed (Joh_12:1-50.) which, sown by the hand of God in the field of the world, was to fructify in death, to bear a thousandfold in resurrection, He linked our nature with His. It was united not for a season, but for ever.

2. But we have, secondly, more than the identity of our nature with His, to establish the fact that in His resurrection we have the pledge of our own We need to be assured that His triumph will avail for us; and we are. In His Rev_1:18), we are told, are placed “the keys of death and hell.” No longer is death in Satan’s power; he was compelled to surrender his dominion to the Saviour.

II. We proceed to view our Lord’s resurrection as THE PATTERN OF OURS. To be raised in the lowest character in which it were possible, would be an exaltation too glorious to be understood in our present humiliation. Let us examine a few of the particulars of resemblance between His resurrection and ours.

1. And, first, He retained the identity of His person. No change passed upon Him, save that round His humanity glory appeared, like that, perhaps, which He wore for a season on the Mount of Transfiguration. And we, too, shall rise, in the likeness of His resurrection, our very selves.

2. We shall be raised, too, by tim same instrumentality. We are told by the Saviour that He had power to lay down His life, and power to take it up again. We are nowhere told that He did so; on the contrary, it is plainly declared that He was not His own deliverer from the prison-house of death. He is said, in the first of Peter, the third chapter, at the eighteenth verse, to have been “quickened by the Spirit”; and again, in the eight chapter of Romans, the second verse, to have been raised by the Father. Hence it is evident that God the Father was the Author, and God the Spirit the Agent of the resurrection of Christ. If it should be asked, “Why is it so?” the answer is, that Christ came to fulfil all the conditions of our salvation; He must be “made like unto His brethren in all things,” and therefore in His resurrection.

3. Angels were employed instrumentally in the resurrection of Christ; and they will be in ours. Wherefore is the Lord of Hosts indebted to an angel’s hand for His deliverance? Why does not the prison door fly open as the God-Man awakens from His death-sleep? Why? Because He must “fulfil all righteousness”; He must travel back to the glory He had left in the character of those He ransomed; He must submit to every condition of that covenant by which the ransomed fallen are to enter into life; He must, in short, return to glory as a Man.

III. We come to speak upon some of THE EFFECTS OF THE SAVIOUR’S RESURRECTION. These we regard in a twofold aspect.

1. As the resurrection affects our present relation to God. The atonement and resurrection of Christ are inseparably connected. We take but a defective view of the atonemeat when we limit it to the work wrought on Calvary; nay, we will say, that if the work of the Saviour ended here, there could have been no atonement. The work was commenced on Calvary—it is completed in heaven. Without the resurrection there could be no triumph over death, no entrance into glory, and hence no atonement available for our entering where Christ had not gone before.

2. But there is another and most important way in which the tidings of our text affect us. We stand in the same position as Israel of old occupied on the day of

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atonement, as regards our justification our privileges in other respects exceed. We have lost more than God’s favour in the fall; we have lost our right of access to Him. A rebel may be pardoned, and fully pardoned, and yet never find access to the royal presence. It was so with Israel! they approached God only through the person of their high priest. Ours is the high and holy privilege of access to God.

3. We connect the resurrection of Christ with our own; not as regards its reality for this we have done before, but its glory. But what can we say of this? To tell of the glory which shall burst upon a waiting Church in the resurrection morning, would be to describe that sun which shall no more go down; it would be to fathom the perfections of that God whose glory fills heaven and earth. In conclusion: There is not a being in the universe which will not be affected by the resurrection of Jesus. (A. C. Carr, M. A.)

The necessity of Christ’s resurrection

The resurrection of Christ was necessary—

1. In order to the atonement.

2. In order to the holiness of the believer.

3. In order to the salvation of the Church. (M. H. Seymour, M. A.)

ELLICOTT, “(13) And, behold, two of them.—The long and singularly interesting narrative that follows is peculiar to St. Luke, and must be looked upon as among the “gleaning of the grapes,” which rewarded his researches even after the full vintage had apparently been gathered in by others. The Emmaus in Galilee, about a mile from Tiberias, was famous for its medicinal warm springs (Jos. Ant. xviii. 2, § 3; Wars, iv. 1, § 3), and had the narrative referred to it, we might have supposed St. Luke to have visited it on that account. We have no record of any such springs in the Emmaus near Jerusalem, which is also named by Josephus (Wars, vii. 6, § 6) as at a distance of sixty stadia, or furlongs, from Jerusalem. The name, however, was probably, as Josephus states (as above), significant, connected with the modern Arabic term, Hammâm, or Hummum, for a “bath,” and indicating, therefore, like the Latin “Aquae,” or the French “Aix,” the presence of such springs, and if so, the same hypothesis may fit in here. In the case of the Emmaus (afterwards Nicopolis), in the plain of Philistia, there was a fountain mentioned by early writers as famous for its healing powers (Euseb. Chron. 41). We can hardly doubt, from the prominence given to the name of Cleopas, that he was St. Luke’s informant. We are not told when the disciples started, but as it was “towards evening” when they reached Emmaus, it could not well have been before their noontide meal. The fulness with which the whole account is given may well lead us to think of it as taken down at the time from the lips of the narrator.

PETT, “The two disciples prominent in this story were returning home to the village of Emmaus. There is no certainty as to where Emmaus was, but we are told that it was sixty stades from Jerusalem. It must be recognised that sixty stades would be very much an approximation (thus signifying ‘more than fifty stades’) and much would depend for identification purposes on what part of Jerusalem it was measured from. A stade is about 192 metres or roughly two

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hundred and two yards, and thus about a furlong. This would make the village roughly six to seven miles from Jerusalem, which was quite a long trek which would take a few hours, although they would be used to walking such distances.

Emmaus means ‘spring (of water)’. But the spring might have disappeared long before. Names tend to live on. And besides all villages would need a water source. Identification is often made with El Qubeibeh, a village seven miles north west of Jerusalem at which a village of first century date has been discovered. It has no prominent spring, but its water source may have been enough to provide the name. However, we must recognise that Emmaus, being only a village, may have been totally wiped out by the Roman invasion, with all traces removed, depending on how large it was. Thus any identification must be tentative.

Like Mary and Martha these two presumably had little to do with the ministry in Galilee, but had probably responded to Jesus’ preaching in Jerusalem. And they would not know Him as well as Mary and Martha did, for as far as we know He had never visited their house before, although they had clearly at some time broken bread with Him, possibly at Mary and Martha’s home. Thus they did not on the whole know Him all that well. We must take this into account in considering why they failed to recognise Him.

Verses 13-34

Two Disciples Meet Jesus on the Road To Emmaus (24:13-34).

The women having been brought to believe, Jesus now brings two ‘unknown’ disciples to belief. It may be that by these means He was hoping to bring most of the Apostles to belief before He appeared to them physically, so that they would have the greater blessing (John 20:29), and would obey Him by going to meet Him in Galilee (Mark 16:7), without Him having to appear to them in Jerusalem. But if so the hopes to some extent failed to materialise. Or it may be that the aim was to establish the fact that both women and unknown disciples were important parts of the Kingly Rule of God, a reminder to His Apostles that they themselves must be servants and not masters to the flock.

Either way this appearance is of great importance, both as providing further witnesses to the resurrection, and because of the content of what Jesus said to the two.

Analysis.

a Behold, two of them were going that very day to a village named Emmaus, which was sixty furlongs from Jerusalem. And they spoke heart to heart with each other of all these things which had happened (Luke 24:13-14).

b And it came about that while they communed and questioned together, Jesus himself drew near, and went with them (Luke 24:15).

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c But their eyes were held that they should not know Him. And He said to them, “What are these things that you are talking to each other about with one with another, as you walk?” And they stood still, looking sad (Luke 24:16-17).

d And one of them, named Cleopas, answering said to Him, “Do you alone stay for a time in Jerusalem and not know the things which are come about there in these days?” (Luke 24:18).

e ‘And He said to them, “What things?” And they said to Him, “The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people” (Luke 24:19).

f “And how the chief priests and our rulers delivered Him up to be condemned to death, and crucified Him. But we hoped that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things came about” (Luke 24:20-21).

g “Moreover certain women of our company amazed us, having been early at the tomb, and when they did not find his body” (Luke 24:22-23 a).

h “They came, saying, that they had also seen a vision of angels, who said that He was alive” (Luke 24:23 b).

g “And certain of those who were with us went to the tomb, and found it to be even as the women had said, but Him they saw not” (Luke 24:24).

f And He said to them, “O foolish men, and slow of heart to believe in all that the prophets have spoken! Did it not behove the Christ (the Messiah) to suffer these things, and to enter into his glory?” (Luke 24:25-26)

e And beginning from Moses and from all the prophets, He interpreted to them in all the Scriptures the things concerning Himself (Luke 24:27).

d And they drew near to the village, to which they were going, and He made as though He would go further, and they constrained him, saying, “Stay with us, for it is towards evening, and the day is now far spent.” And He went in to stay with them (Luke 24:28-29).

c And it came about that when He had sat down with them to a meal, He took the bread and blessed, and breaking it He gave to them, and their eyes were opened, and they knew Him, and He vanished from their sight (Luke 24:30-31).

b And they said one to another, “Was our heart not burning within us, while He spoke to us in the way, while He opened to us the Scriptures?” (Luke 24:32).

a And they rose up that very hour, and returned to Jerusalem, and found the eleven gathered together, and those who were with them, saying, “The Lord is risen indeed, and has appeared to Simon.” And they rehearsed the things that happened in the way, and how He was known of them in the breaking of the bread (Luke 24:33-34).

Note how in ‘a’ they were discussing together what had happened, and in the parallel they meet with the other disciples and discuss what has happened. In ‘b’ they walked with Jesus in the way, and in the parallel they spoke of how their hearts had burned within them while they walked with Jesus in the way. In ‘c’ their eyes were ‘held’ so that they did not know Him, and in the parallel their eyes are opened so that they did know Him. In ‘d’ Cleopas speaks of Jesus as staying in Jerusalem and being in ignorance, and in the parallel they invite Him to stay with them in ignorance of Who He is. In ‘e’ they speak of Jesus as a prophet mighty in word and deed, and in the parallel Jesus expounds to them from the prophets the

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things concerning Himself. In ‘f’ they describe how He had been put to death and how it had been their hope that He would redeem Israel, and in the parallel Jesus asks them whether in fact the prophets had not said that He would suffer, and then enter into His glory. In ‘g’ the women had been to the tomb, but had not found His body, and in the parallel others had been to the tomb, and they had not seen Him. And centrally in ‘h’ the angels had informed the women that Jesus was alive.

14 They were talking with each other about everything that had happened.

GILL, "And they talked together,.... As they went along, on their journey:

of all these things which had happened; concerning their dear Lord and master, Jesus Christ; how that he had been betrayed by Judas, one of his disciples; had been led bound, first to Annas, and then Caiaphas, the high priest, in whose palace he had been condemned to death; how that he was delivered by the chief priests and elders, to Pontius Pilate, the Roman governor of whom they requested, that he might be crucified: they very likely discoursed also, about the ignominious treatment he met with, both in the high priest's palace and: in Pilate's hall; and how at last he was crucified between two thieves, and was dead and buried; and particularly, they might be talking together of what they had heard that morning from the women, that had been at the sepulchre of Christ, and reported that he was risen.

HENRY,"But as they travelled they talked together of all those things which had happened, Luk_24:14. They had not courage to confer of these things, and consultwhat was to be done in the present juncture at Jerusalem, for fear of the Jews; but, when they were got out of the hearing of the Jews, they could talk it over with more freedom. They talked over these things, reasoning with themselves concerning the probabilities of Christ's resurrection; for, according as these appeared, they would either go forward or return back to Jerusalem. Note, It well becomes the disciples of Christ, when they are together, to talk of his death and resurrection; thus they may improve one another's knowledge, refresh one another's memory, and stir up one another's devout affections.

JAMIESON, "communed and reasoned — exchanged views and feelings, weighing afresh all the facts, as detailed in Luk_24:18-24.

drew near — coming up behind them as from Jerusalem.

eyes holden — Partly He was “in another form” (Mar_16:12), and partly there seems to have been an operation on their own vision; though certainly, as they did not believe that He was alive, His company as a fellow traveler was the last thing they would expect,

CALVIN, "14.And they were conversing with each other. It was a proof of

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godliness that they endeavored to cherish their faith in Christ: though small and

weak; for their conversation had no other object than to employ their reverence

for their Master as a shield against the offense of the cross. Now though their

questions and disputes showed an ignorance which was worthy of reproof —

since, after having been informed that the resurrection of Christ would take

place, they were astonished at hearing it mentioned—still their docility afforded

Christ an opportunity of removing their error. For many persons intentionally

put questions, because they have resolved obstinately to reject the truth; but

when men are desirous to embrace the truth submissively, though they may

waver on account of very small objections, and stop at slight difficulties, their

holy desire to obey God finds favor in his sight, so that he stretches out his hand

to them, brings them to full conviction, and does not permit them to remain

irresolute. We ought, at least, to hold it as certain, that when we inquire about

Christ, if this be done from a modest desire to learn, the door is opened for him

to assist us; nay, we may almost say that we then call for himself to be our

Teacher; as irreligious men, by their unholy speeches, drive him to a distance

from them.

COFFMAN, "The conversation of these two indicates their deep interest and

concern in the knowledge of things pertaining to Jesus; and the fact of their not

recognizing Christ indicates that Jesus did not intend them to recognize him.

One of the mysterious qualities in the resurrection body of our Lord was this

quality of remaining unrecognized until it was fully intended by the Lord.

15 As they talked and discussed these things with each other, Jesus himself came up and walked along with them;

BARNES, "Communed together - Talked together.

And reasoned - They reasoned, doubtless, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; about what was to be done in the present state of things.

Jesus himself drew near ... - The disciples were properly employed. Their minds were anxious about the state of things, and they endeavored to arrive at the truth. In this state of things Jesus came to solve their doubts, and to establish them in the belief that he was the Christ; and we may learn from this that Christ will guide those who are sincerely endeavoring to know the truth. They who candidly and seriously endeavor to ascertain what is true and right he will direct; and often in an unexpected manner he will appear, to dissipate their doubts and to scatter all their perplexities. “Our” duty is sincerely to strive to ascertain the truth, and to do his will; and if his people do this, he will not leave them to perplexity and wandering.

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CLARKE, "And reasoned - Συζητειν, concerning the probability or

improbability of Christ being the Messiah, or of his resurrection from the dead. It was a laudable custom of the Jews, and very common also, to converse about the law in all their journeyings; and now they had especial reason to discourse together, both of the law and the prophets, from the transactions which had recently taken place.

GILL, "And it came to pass, that while they communed together,.... About the above said things:

and reasoned; with one another; about the truth and credibility of the late report:

Jesus himself drew near: the Persic version adds, "suddenly"; he came up at once to them, as if he had been a traveller on the road, and overtook them:

and went with them; joined himself in company to them, and travelled with them.

HENRY,"II. The good company they met with upon the road, when Jesus himself came, and joined himself to them (Luk_24:15): They communed together, and reasoned, and perhaps were warm at the argument, one hoping that their Master was risen, and would set up his kingdom, the other despairing. Jesus himself drew near,as a stranger who, seeing them travel the same way that he went, told them that he should be glad of their company. We may observe it, for our encouragement to keep up Christian conference and edifying discourse among us, that where but two together are well employed in work of that kind Christ will come to them, and make a third. When they that fear the Lord speak one to another the Lord hearkens and hears, and is with them of a truth; so that two thus twisted in faith and love become a threefold cord, not easily broken, Ecc_4:12. They in their communings and reasonings together were searching for Christ, comparing notes concerning him, that they might come to more knowledge of him; and now Christ comes to them. Note, They who seek Christ shall find him: he will manifest himself to those that enquire after him, and give knowledge to those who use the helps for knowledge which they have. When the spouse enquired of the watchman concerning her beloved, it was but a little that she passed from them, but she found him. Son_3:4. But, though they had Christ with them, they were not at first aware of it (Luk_24:16): Their eyes were held, that they should not know him. It should seem, there were both an alteration of the object (for it is said in Mark that now he appeared in another form) and a restraint upon the organ (for here it is said that their eyes were held by a divine power); or, as some think, there was a confusion in the medium; the air was so disposed that they could not discern who it was. No matter how it was, but so it was they did not know him, Christ so ordering it that they might the more freely discourse with him and he with them, and that it might appear that his word, and the influence of it, did not depend upon his bodily presence, which the disciples had too much doted upon, and must be weaned from; but he could teach them, and warm their hearts, by others, who should have his spiritual presence with them, and should have his grace going along with them unseen.

ELLICOTT, “(15) While they communed together . . .—The verb is the same as

that translated “talked” in the preceding verse.

Jesus himself drew near, and went with them.—Excluding, as we must do in such

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a case, the element of chance, we are left to conjecture the reasons for this special

manifestation. Neither of the two travellers belonged to the Twelve. They may

possibly have been of the number of the Seventy. May we think that it was in

tender sympathy with the trials to which their thoughtful and yearning temper

specially exposed them, that their Master thus drew near to them? They had

cherished the hope that the kingdom of God would immediately appear (Luke

19:11), and now it seemed further off than ever. And He came, partly, it may be,

with altered garb and tone, partly as holding their senses under supernatural

control, so that they knew Him not. He was to them as a man of like passions

with themselves. (Comp. the appearance to Mary Magdalene, John 20:15.)

16 but they were kept from recognizing him.

BARNES, "Their eyes were holden - This expression is used merely to denote that they did not “know” who he was. It does not appear that there was anything supernatural or miraculous in it, or that God used any power to blind them. It may easily be accounted for without any such supposition; for,

1. Jesus appeared “in another form” Mar_16:12 - that is, different from his “usual” appearance.

2. They were not “expecting” to see him - indeed, they did not suppose that he was alive, and it required the strongest evidence to convince them that he was really risen from the dead.

CLARKE, "Their eyes were holden - It does not appear that there was any thing supernatural here, for the reason why these persons (who were not apostles, see Luk_24:33) did not recollect our Lord is given by Mark, Mar_16:12, who says that Christ appeared to them in another form.

GILL, "But their eyes were holden, &c. The Ethiopic version adds, "and were covered"; and the Arabic version renders it, "now he had veiled their eyes", ascribing it to Christ; and the Persic version renders it, "and the eyes of the disciples were shut": to me it seems, that their eyes: were held downwards; or they kept looking upon the ground as they walked, which was a posture suitable to their melancholy spirits; and there might be a peculiar influence of divine power and providence, so disposing them, that they did not look up to Christ their new fellow traveller, who walked on with them: and this was so ordered,

that they should not know him; that so they might not be surprised at once, as they would have been, had they looked at him, and discerned who he was; and that they might converse the more freely with him; and that he might convince them of their stupidity and unbelief, by proper arguments.

HENRY,"Their eyes were held, that they should not know him. It should seem, there were both an alteration of the object (for it is said in Mark that now he appeared in another form) and a restraint upon the organ (for here it is said that

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their eyes were held by a divine power); or, as some think, there was a confusion in the medium; the air was so disposed that they could not discern who it was. No matter how it was, but so it was they did not know him, Christ so ordering it that they might the more freely discourse with him and he with them, and that it might appear that his word, and the influence of it, did not depend upon his bodily presence, which the disciples had too much doted upon, and must be weaned from; but he could teach them, and warm their hearts, by others, who should have his spiritual presence with them, and should have his grace going along with them unseen.

CALVIN, "16.But their eyes were restrained. The Evangelist expressly states

this, lest any one should think that the aspect of Christ’s body was changed, and

that the features of his countenance were different from what they had formerly

been. (314) For though Christ remained like himself, he was not recognized,

because the eyes of beholders were held; and this takes away all suspicion of a

phantom or false imagination. But hence we learn how great is the weakness of

all our senses, since neither eyes nor ears discharge their office, unless so far as

power is incessantly communicated to them from heaven. Our members do

indeed possess their natural properties; but to make us more fully sensible that

they are held by us at the will of another, God retains in his own hand the use of

them, so that we ought ever to reckon it to be one of his daily favors, that our

ears hear and our eyes see; for if he does not every hour quicken our senses, all

their power will immediately give way. I readily acknowledge that our senses are

not frequently held in the same manner as happened at that time, so as to make

so gross a mistake about an object presented to us; but by a single example God

shows that it is in his power to direct the faculties which he has. bestowed, so as

to assure us that nature is subject to his will. Now if the bodily eyes, to which

peculiarly belongs the power of seeing, are held, whenever it pleases the Lord, so

as not to perceive the objects presented to them, our understandings would

possess no greater acuteness, even though their original condition remained

unimpaired; but no in this wretched corruption, after having been deprived of

their light, they are liable to innumerable deceptions, and are sunk into such

gross stupidity, that they can do nothing but commit mistakes, as happens to us

incessantly. The proper discrimination between truth and falsehood, therefore,

does not arise from the sagacity of our own mind, but comes to us from the Spirit

of wisdom. But it is chiefly in the contemplation of heavenly things that our

stupidity is discovered; for not only do we imagine false appearances to be true,

but we turn the clear light into darkness.

COFFMAN, "It was so incredible, in the view of these two, that any person

whosoever in the environs of Jerusalem should have been unaware of the

stupendous events unfolded there so recently, or that such a person would not

have known anything about them, that they stopped walking, astounded at what

appeared to them incredible. Of course, Jesus did know all about those events,

far more than they knew; nor was Jesus' question here for the purpose (a) either

of procuring information for himself, or (b) of professing any need of

enlightenment from them. It was a means of inviting himself into the

conversation which had evidently continued for some little while after Jesus fell

in step with them. God asked Adam, "Where art thou?" not to procure

information but to induce a confession.

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COKE, "Luke 24:16. But their eyes were holden,— St. Mark says that our

Saviour appeared to the two disciples in another form, Mark 16:12. St. Luke,

that their eyes were holden: who does not see that both evangelists, meant to

express the same thing? If Jesus appeared in another form, their eyes of course

were holden that they should not know him: all that the historians meant to

intimate is, that there was an impediment which prevented their knowing him.

That this might happen either in a natural way or a supernatural way, may be

proved in a manner agreeable to reason and true philosophy; and such aswill

correspond exactly with the expressions of both the evangelists. To state the case

in a natural way; two men meet an acquaintance whom they thought dead; they

converse with him for some time, without suspecting who he is; the very

persuasion they were under that he was dead, contributing greatly to their not

knowing him: besides, he appeared in a habit and form different from what he

used when they conversed with him; the tone of his voice might be altered; he

appeared to them on a journey, and walking with them side by side, in which

situation no one of the company has a full view of another: moreover, their

thoughts were so swallowed up in the depth of their grief, that as they took little

notice of any thing without them, so they might not narrowly examine his

features: and where then was the impossibility of their not knowing him? Yet as

the words may be taken so as to signify some supernatural restraint, doubtless,

there might have been some particular agency from above, either to divert their

minds from looking steadfastly upon him, or so to affect their memories, as to

render them incapable of recollecting who he was. Compare Genesis 21:19.

Numbers 22:31 and 2 Kings 6:17-18.

PETT, “Verse 16

‘But their eyes were held that they should not know him.’

The two, however, did not recognise Him. We should note that this was not the

only occasion when there was an indication of non-recognition (see Matthew

28:17; John 20:14; John 21:4). This would suggest that there was something

about Him in His resurrection body that looked different so that recognition did

not happen immediately. And for similar indications of a divine hand being

involved in preventing understanding compare Luke 9:45; Luke 18:34. It is often

argued by sceptical people that such a situation could not have happened. But

there are in fact a number of factors to be taken into account here, quite apart

from that of God’s ability to prevent them from recognising Him if He wanted to.

· Firstly if they lived near Jerusalem then they would only see Jesus when

He came up for the feasts. They would thus not know Him awfully well

physically. It is one thing to see a preacher at arm’s length, it is quite another to

have daily contact with him. And it is quite possible that these two had not spent

much time in close proximity with Him so as to know about His special

characteristics. In such cases when a well known person is out of context people

very often do not recognise them, even though in context they would recognise

them instantly.

· Secondly, Jesus might well have been wearing different clothes from those

in which they were used to seeing Him. A complete change in style of clothing

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can render someone a stranger for a while, even if we know them well. It would

help to explain why they did not recognise Him immediately.

· Thirdly, the very last person that they had been expecting to meet was

Jesus. Indeed they knew that they could not possibly meet Him. So even if they

saw a resemblance to Him in this man, while it might have seemed intriguing, it

would not necessarily have brought recognition. They would have dismissed such

an idea as impossible. This would especially be so as He gave absolutely no hint

of recognising them, and spoke as though He did not know what they were

talking about, which would be partly what made the non-recognition continue.

Whatever likenesses there were they would dismiss. So if they did notice a

likeness they would no doubt have pushed it to the back of their minds and

considered it just a coincidence, a little disturbing perhaps, but not unusual. For

they knew that it could not be Jesus. Most people have their doubles, and beards

can look very much like one another, and be very deceptive, especially if they are

trimmed in the same way and if the head is covered. Furthermore Jesus may

here have been deliberately much better groomed than He was when He was ‘on

the road’ or living in camp. He may have looked a very different person, even

from that point of view.

· Fourthly we must remember that at the time they were in a grief stricken

state and probably not taking too much notice of what was around them. They

were totally absorbed in their own conversation and would probably not have

given Him close scrutiny. In such a state people can be very unobservant. And if

Jesus did not want to be known He could have spoken in a different voice and

different accent from the one He had normally used.

· Fifthly, Jesus in His resurrection body would certainly have looked

different from the man who had been preaching in the Temple a few days

previously, and certainly as they would have expected to see Him now. They

would quite reasonably have anticipated that if Jesus were to appear it would be

as a hopeless cripple, not as this stranger who had been athletic enough to catch

up with them and bore no marks of any disability. It is true that the Apostles did

later recognise Him, but they had known Him intimately, and the circumstances

of His appearance would have aided their recognition. And even then He had

pointed to His hands and feet in order to make clear to them Who He was.

· Sixthly, while it is true that it was early light, and He might have been

standing in the sun, we must remember that Mary Magdalene , who knew Him

well, did not recognise Him at first, until He called her name (John 20:14).

I remember when moving into my present house that by coincidence a friend of

my daughter’s was living next door. She introduced me to her husband. He was

the spitting image of Les Dennis, a well know British TV comedian. But I knew

that he was not Les Dennis. Thus the thought of him being Les Dennis never

crossed my mind, at least for a time. The point was that the situation proved that

he was not Les Dennis, whatever his looks might have suggested to the contrary.

But one day he had had his hair cut to a similar style to Les Dennis and he

looked so much like him when he came out of his door that I had to say to him,

‘You are not Les Dennis, are you?’ For a second I really was not sure whether

Les Dennis had come to visit them.

So taking all these factors into consideration the failure of these two to recognise

Jesus is not really as surprising as it first appears, and that is especially so given

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that it was God’s intention that they should not recognise Him.

17 He asked them, “What are you discussing together as you walk along?”

They stood still, their faces downcast.

BARNES, "What manner of communications ... - What is the subject of your conversation? What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as became all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them.

GILL, "And he said unto them,.... That is, "Jesus", as the Persic version, or "our Lord", as the Ethiopic version, expresses it:

what manner of communications are these, that ye have one to another, as ye walk? what is the subject of your discourse; what is it your conversation one with another turns upon in your journey?

and are sad? what melancholy story are you telling to one another, which causes such sadness of countenance, and dejection of mind? for Christ by their countenances and gestures, as the shaking of their heads, and lifting up and wringing of their hands, could easily discern as man, as well as know as God, that they were full of sorrow and heaviness, and which were occasioned and increased by what they were talking of.

HENRY,"III. The conference that was between Christ and them, when he knew them, and they knew not him. Now Christ and his disciples, as is usual when friends meet incognito, or in a disguise, are here crossing questions.

1. Christ's first question to them is concerning their present sadness, which plainly appeared in their countenances: What manner of communications are those that you have one with another as you walk, and are sad? Luk_24:17. It is a very kind and friendly enquiry. Observe,

(1.) They were sad; it appeared to a stranger that they were so. [1.] They had lost their dear Master, and were, in their own apprehensions, quite disappointed in their expectations from him. They had given up the cause, and knew not what course to take to retrieve it. Note, Christ's disciples have reason to be sad when he withdraws from them, to fast when the Bridegroom is taken from them. [2.] Though he was risen from the dead, yet either they did not know it or did not believe it, and so they

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were still in sorrow. Note, Christ's disciples are often sad and sorrowful even when they have reason to rejoice, but through the weakness of their faith they cannot take the comfort that is offered to them. [3.] Being sad, they had communications one with another concerning Christ. Note, First, It becomes Christians to talk of Christ. Were our hearts as full of him, and of what he has done and suffered for us, as they should be, out of the abundance of the heart the mouth would speak, not only of God and his providence, but of Christ and his grace and love. Secondly, Good company and good converse are an excellent antidote against prevailing melancholy. When Christ's disciples were sad they did not each one get by himself, but continued as he sent them out, two and two, for two are better than one, especially in times of sorrow. Giving vent to the grief may perhaps give ease to the grieved; and by talking it over we may talk ourselves or our friends may talk us into a better frame. Joint mourners should be mutual comforters; comforts sometimes come best from such.

(2.) Christ came up to them, and enquired into the matter of their talk, and the cause of their grief: What manner of communications are these? Though Christ had now entered into his state of exaltation, yet he continued tender of his disciples, and concerned for their comfort. He speaks as one troubled to see their melancholy: Wherefore look ye so sadly today? Gen_40:7. Note, Our Lord Jesus takes notice of the sorrow and sadness of his disciples, and is afflicted in their afflictions. Christ has hereby taught us, [1.] To be conversable. Christ here fell into discourse with two grave serious persons, though he was a stranger to them and they knew him not, and they readily embraced him. It does not become Christians to be morose and shy, but to take pleasure in good society. [2.] We are hereby taught to be compassionate.When we see our friends in sorrow and sadness, we should, like Christ here, take cognizance of their grief, and give them the best counsel and comfort we can: Weep with them that weep.

JAMIESON, "communications, etc. — The words imply the earnest discussion that had appeared in their manner.

CAVIN, "17.What are those discourses which you hold with each other? What

was at that time, as we perceive, done openly by Christ, we daily feel to be

accomplished in ourselves in a secret manner; which is, that of his own accord he

approaches us unperceived for the purpose of instructing us. Now from the reply

of Cleopas it is still more evident that, as I have lately mentioned, though they

were in doubt and uncertainty about the resurrection of Christ, yet they had in

their hearts a reverence for his doctrine, so that they were far from having any

inclination to revolt. For they do not expect that Christ will anticipate them by

making himself known, or that this fellow-traveler, whoever he may be, will

speak of him respectfully; but, on the contrary, having but a small and obscure

light, Cleopas throws out a few sparks on an unknown man, which were

intended to enlighten his mind, if he were ignorant and uninformed. The name of

Christ was, at that time, so generally held in hatred and detestation, that it was

not safe to speak of him respectfully; but spurning from him suspicion, he calls

Christ a prophet of God, and declares that he is one of his disciples. And though

this designation falls greatly below the Divine Majesty of Christ, yet the

commendation which he bestows, though moderate, is laudable; for Cleopas had

no other intention than to procure for Christ disciples who would submit to his

Gospel. It is uncertain, however, if it was through ignorance that Cleopas spoke

of Christ in terms less magnificent than the case required, or if he intended to

begin with first principles, which were better known, and to rise higher by

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degrees. Certain it is, that a little afterwards, he does not simply place Christ in

the ordinary rank of prophets, but says that he and others believed him to be the

redeemer.

SBC, “The modern world contains not a few of the disciples of Christ in name, downcast and sad, who are leaving Jerusalem as if on the point of giving Him up; and He, as of old, joins them once and again, in another form, so that their eyes are holden and they do not see Him. He comes to them in His Church, which is in their eyes only a human institution; or in His Scriptures, which seem to them but a human literature; or in His Sacraments, in which they can discern nothing more than mere graceless forms: and yet He has a question to put to them and a word to address to them if they will but listen.

I. There is the sadness of mental perplexity. It is our risen Lord who offers the true solution of all mental perplexities. And that He can speak with authority on such subjects we know, for He has given the world a pledge of His right to speak by first of all dying publicly in the full daylight of history, and then raising Himself from the dead.

II. The sadness of the conscience. Our risen Lord reveals Himself to those who are weighed down by sin as pardoning it and blotting it out. But what is it that gives His Death, His Blood, this power? It is that the worth and merits of His Person are simply incalculable, since He is the everlasting Son of God. And what is the proof of this which He Himself proffered to His disciples and to all the world? It is His Resurrection from the dead.

III. There is the sadness of the soul which arises from the want of an object in life to be grasped by the affections, to be aimed at by the will. To persons who are thus living without an object, Christ our Lord appears, once, it may be, at least, to teach them that there is a something worth living for—the known will of the Eternal God; and He, in His resurrection glory, can speak on this too, with high authority, for He was declared the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.

H. P. Liddon, Christian World Pulpit, vol. xix., p. 257,

PETT, “The ‘Stranger’ then asked them what they had just been talking about.

It suggested that He had been observing them for some time (as he might have

done if He was slowly catching up with them). At these words they stopped, the

grief apparent on their faces. We have here an indication that the account was

told by someone who was there. His words had brought them to a halt, and they

remembered it well.

Now it is true that a consummate storyteller might have introduced such

factuality into a fictional account, but we know from the crucifixion narratives

that Luke was far from seeking to do things like that. He was telling things as

they were without embellishment. Thus there is no reason for thinking that it

was any different here.

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18 One of them, named Cleopas, asked him, “Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?”

BARNES, "Art thou only a stranger? ... - This is an expression of surprise that he should be unacquainted with an affair that had made so much noise, and that had been attended with so remarkable circumstances. The word “stranger” here denotes one who had come to reside at a place only for a “time,” not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem, to keep the Passover there. They appear to have taken Jesus to be such a stranger or foreigner. The meaning of this verse may be thus expressed: “The affair concerning which we are sad has been well known, and has made a great talk and noise, so that all, even the strangers who have come up to remain there but a little time, are well acquainted with it. Art thou the “only one” of them who has not heard it? Is everybody so well acquainted with it, and thou hast not heard of it? It is a matter of surprise, and we cannot account for it.”

CLARKE, "Cleopas - The same as Alpheus, father of the Apostle James, Mar_3:18, and husband of the sister of the virgin. Joh_19:25.

Art thou only a stranger - As if he had said, What has been done it Jerusalem, within these few days, has been so public, so awful, and so universally known, that, if thou hadst been but a lodger in the city for a single night, I cannot conceive how thou couldst miss hearing of these things: indeed, thou appearest to be the only person unacquainted with them.

GILL, "And one of them, whose name was Cleophas,.... Or Alphaeus, for it is the same name; he was one of the seventy disciples, and father of the Apostles James and Jude, and brother to Joseph, the husband of Mary, the mother of Christ, as before observed:

answering, said unto him, art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? The Persic version reads, "in these two days": the sense that whereas he appeared to come from Jerusalem, that if he was only a stranger and a sojourner, and not a stated inhabitant there, he could not be ignorant of what had been done there a few days past; or if he was, that he must be the only stranger, and the only man, that was so; for the facts referred to were so notorious, that every one must know them, inhabitant or stranger.

HENRY,"2. In answer to this, they put a question to him concerning his strangeness. Art thou only a stranger in Jerusalem, and hast not known the things

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that are come to pass there in these days? Observe, (1.) Cleopas gave him a civil answer. He does not rudely ask him. “As for what we are talking of, what is that to you?” and bid him go about his business. Note, We ought to be civil to those who are civil to us, and to conduct ourselves obligingly to all, both in word and deed. It was a dangerous time now with Christ's disciples; yet he was not jealous of this stranger, that he had any design upon them, to inform against them, or bring them into trouble. Charity is not forward to think evil, no, not of strangers. (2.) He is full of Christ himself and of his death and sufferings, and wonders that every body else is not so too: “What! art thou such a stranger in Jerusalem as not to know what has been done to our Master there?” Note, Those are strangers indeed in Jerusalem that know not of the death and sufferings of Christ. What! are they daughters of Jerusalem, and yet so little acquainted with Christ as to ask, What is thy beloved more than another beloved? (3.) He is very willing to inform this stranger concerning Christ, and to draw on further discourse with him upon this subject. He would not have any one that had the face of a man to be ignorant of Christ. Note, Those who have themselves the knowledge of Christ crucified should do what they can to spread that knowledge, and lead others into an acquaintance with him. And it is observable that these disciples, who were so forward to instruct the stranger, were instructed by him; for to him that has, and uses what he has, shall be given. (4.) It appears, by what Cleopas says, that the death of Christ made a great noise in Jerusalem, so that it could not be imagined that any man should be such a stranger in the city as not to know of it; it was all the talk of the town, and discoursed of in all companies. Thus the matter of fact came to be universally known, which, after the pouring out of the Spirit, was to be explained.

JAMIESON, "knowest not, etc. — If he knew not the events of the last few days in Jerusalem, he must be a mere sojourner; if he did, how could he suppose they would be talking of anything else? How artless all this!

COFFMAN, "Such wonderment was natural. Here is spontaneous testimony to

the fact that all men were conscious of the dramatic events related to the Passion

of Jesus Christ. "This thing was not done in a corner" (Acts 26:26). The highest

officials of government, both religious and secular, the total population of

Jerusalem, with more than a million others there to observe the passover, from

all over the Roman Empire - all were interested, as either observers or

participants, in the world-shattering drama of the crucifixion of Jesus our Lord.

ELLICOTT, “(18) One of them, whose name was Cleopas.—The name is to be

distinguished from the Clopas of John 19:25, which was probably a Græcised

form of the Aramaic name of a Galilean disciple. Here the name is a Greek

contraction of Cleopatros (so Antipas, from Antipatros), and so far, as connected

with Cleopatra, indicates Hellenistic and probably Alexandrian antecedents.

This may in part, perhaps, account for his imparting to St. Luke what had not

found its way into the current oral teaching of the Hebrew Church at Jerusalem,

as embodied in the narratives of St. Matthew and St. Mark.

Art thou only a stranger in Jerusalem?—The English is, at least, ambiguous.

Better, Art thou alone a sojourner . . .?

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PETT, “Then one of them spoke. His name was Cleopas. This suggests that by

the time the account was written Cleopas was well known in the early church,

and that he may well have been Luke’s source. The other may have been his wife

(see John 19:25, although the spelling of the name is slightly different), especially

as they lived together, but it could equally well have been a servant and master,

or two brothers, or a father and son, or close relatives who shared a home.

He expressed amazement that the stranger was not aware of the tumultuous

things that had been going on. (We always feel that people should be aware of

what we think is important). Was he the only one who had been staying in

Jerusalem who was not aware of what had happened? This was an exaggeration.

There were probably many people in Jerusalem who were as yet unaware of

what had happened. The Stranger’s questions would, however, further confirm

to the two that any sense that they had had that this man was like Jesus was pure

coincidence.

19 “What things?” he asked.“About Jesus of Nazareth,” they replied. “He was a prophet, powerful in word and deed before God and all the people.

BARNES, "A prophet - A teacher sent from God. They did not now call him the “Messiah,” for his “death” had led them to doubt that, but they had no doubt that he was a distinguished “prophet.” The evidence of that was so clear that they “could” not call it in question.

Mighty in deed - Powerful in working miracles, in raising the dead, healing the sick, etc.

In word - In teaching.

Before God and all the people - Manifestly; publicly. So that “God” owned him, and the people regarded him as a distinguished teacher.

CLARKE, "Which was a prophet - Ανηρ�προφητης, a man prophet, a genuine

prophet; but this has been considered as a Hebraism: “for, in Exo_2:14, a man prince is simply a prince; and in 1Sa_31:3, men archers mean no more than archers.” But my own opinion is, that this word is often used to deepen the signification, so in the above quotations: Who made thee a man prince (i.e. a mighty sovereign) and a judge over us! Exo_2:14. And, the battle went sore against Saul, and the men archers (i.e. the stout, or well aiming archers) hit him, 1Sa_31:3. So in Palaephatus, de Incredib.

c. 38. p. 47, quoted by Kypke, ην�ανηρ�βασιλευς�µεγας, He was a great and eminent

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king. So ανηρ�προφητης here signifies, he was a Genuine prophet, nothing like those

false ones by whom the people have been so often deceived; and he has proved the divinity of his mission by his heavenly teaching, and astonishing miracles.

Mighty in - word - Irresistibly eloquent. Powerful in deed, working incontrovertible miracles. See Kypke in loco.

GILL, "And he said unto them, what things?.... Still appearing as if he was ignorant, and in order to, draw out of them a particular relation:

and they said unto him; both of them, or rather Cleophas, for himself and his companion:

concerning Jesus of Nazareth; that is, what had happened to him, who was commonly known by this name, and was called so by way of contempt: but

which was a prophet; not only a foreteller of things to come, as he foretold his sufferings, death, and resurrection, the troubles that should befall his disciples, the destruction of Jerusalem, and the end of the world; but he was a preacher of the Gospel, an eminent one, a famous and extraordinary one, that prophet which Moses spake of should come; and who was mighty in deed and word: he was anointed with the Holy Ghost and with power, which he showed by the miracles he wrought; such as healing the sick, cleansing lepers, casting out devils, restoring sight to the blind, causing the deaf to hear, the dumb to speak, the lame to walk, and raising the dead to life; and in the doctrines he taught, which were with authority, and such as never man spake:

before God and all the people; he was sent and anointed by God as a prophet, and approved by him; who bore a testimony to him by a voice from heaven, declaring him to be his beloved Son; and the works he wrought, were done publicly before men, who glorified God on that account; and the doctrines he taught, were not taught in secret, but in the synagogues and in the temple, in the audience of all the people, and to their surprise and admiration.

HENRY,"3. Christ, by way of reply, asked concerning their knowledge (Luk_24:19): He said unto them, What things? thus making himself yet more a stranger. Observe, (1.) Jesus Christ made light of his own sufferings, in comparison with the joy set before him, which was the recompence of it. Now that he was entering upon his glory, see with what unconcernedness he looks back upon his sufferings: What things? He had reason to know what things; for to him they were bitter things, and heavy things, and yet he asks, What things? The sorrow was forgotten, for joy that the man-child of our salvation was born. He took pleasure in infirmities for our sakes, to teach us to do so for his sake. (2.) Those whom Christ will teach he will first examine how far they have learned; they must tell him what things they know, and then he will tell them what was the meaning of these things. and lead them into the mystery of them.

4. They, hereupon, gave him a particular account concerning Christ, and the present posture of his affairs. Observe the story they tell, Luk_24:19, etc.

(1.) Here is a summary of Christ's life and character. The things they are full of are concerning Jesus of Nazareth (so he was commonly called), who was a prophet, a teacher come from God. He preached a true and excellent doctrine, which had

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manifestly its rise from heaven, and its tendency towards heaven. He confirmed it by many glorious miracles, miracles of mercy, so that he was mighty in deed and word before God and all the people; that is, he was both a great favourite of heaven and a great blessing to this earth. He was, and appeared to be, greatly beloved of God, and much the darling of his people. He had great acceptance with God, and a great reputation in the country. Many are great before all the people, and are caressed by them, who are not so before God, as the scribes and Pharisees; but Christ was mighty both in his doctrine and in his doings, before God and all the people. Those were strangers in Jerusalem that did not know this.

JAMIESON, "Concerning Jesus, etc. — As if feeling it a relief to have someone to unburden his thoughts and feelings to, this disciple goes over the main facts in his own desponding style, and this was just what our Lord wished.

CAVIN, "19.Powerful in deed and in word. Luke has employed nearly the same

form of expression in reference to the person of Stephen, (Acts 7:22,) where he

says of Moses, by way of commendation, that he was powerful in words and in

actions. But in this passage it is uncertain if it is on account of miracles that

Christ is said to be powerful in actions, (as if it had been said that he was endued

with divine virtues which proved that he was sent from heaven;) or if the phrase

is more extensive, and means that he excelled both in ability to teach, and in

holiness of life and other remarkable endowments. I prefer the latter of these

views.

Before God and all the people. The addition of these words ought not to be

reckoned superfluous; for they mean that the high excellence of Christ was so

well known, and was demonstrated by such undoubted proofs, that he had no

hypocrisy or vain ostentation. And hence we may obtain a brief definition of a

true Prophet, namely, that to what he speaks he will likewise add power in

actions, and will not only endeavor to appear excellent before men, but to act

with sincerity as under the eyes of God.

PETT, “To this the Stranger asked, ‘What things?’ And that caused the dam to

burst and it all poured out. Luke 24:21-24 need to be read as one in order to see

how they hurried on from one idea to another in a typical outburst of feeling.

They read precisely like the words of people who had been under constraint, as

they gabbled out one idea after another, including ideas which the Stranger

could not possibly have known about. They just could not keep it in any longer.

Notice the ‘they’. The point is that there were two witnesses.

They firstly described Who Jesus was from a Jewish, pre-resurrection point of

view. He was Jesus the Nazarene, who was a prophet mighty in deed and word in

the eyes of both God and man. Jesus was very much seen as a great prophet by

His followers (see Luke 4:16-30; Luke 7:16; Luke 9:7-9; Luke 9:18; Luke

13:31-35). They could still see Him in their mind’s eye as He stood in the Temple

courtyard, or on the mountainside, outstanding in the power of His preaching.

They could still see Him walking among the sick and demon possessed, laying

His hands on those who were diseased and healing all of them, and casting out

evil spirits with a word of power. So they had every reason for thinking of Him

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as a prophet, for that is how Jesus had described Himself. He had revealed

Himself as the anointed Prophet of Isaiah 61:1-2 (Luke 4:17-19). He had

declared that it was the failure to hear His preaching as the One Who was

greater than Jonah and Solomon that condemned the current generation (Luke

11:31-32). He was seen as the great Prophet like to Moses (Acts 3:22). He was

God’s Servant, fulfilling the promises concerning the Servant in Isaiah (Matthew

8:17; Matthew 12:18-21; Acts 4:30). He was the Prophet Who must not die

outside Jerusalem (Luke 13:33).

The unusual word used for ‘Nazarene’ (Nazarenou as in p75, Aleph, B, etc)

serves to confirm that Luke is citing a source.

20 The chief priests and our rulers handed him over to be sentenced to death, and they crucified him;

GILL, "And how the chief priests and our rulers,.... Civil and ecclesiastic:

delivered him; to Pontius Pilate, the Roman governor:

to be condemned to death; the death of the cross, by the said governor, having first seized him and examined him before their sanhedrim, and pronounced him guilty of death:

and have crucified him; for though Pilate passed the sentence, and the Roman soldiers executed it, yet these men are said to do it, because it was at their request, and through their instigation, that it was done; hence Peter charges the Jewish sanhedrim with it, Act_4:10.

HENRY,"(2.) Here is a modest narrative of his sufferings and death, Luk_24:20. “Though he was so dear both to God and man, yet the chief priests and our rulers, in contempt of both, delivered him to the Roman power, to be condemned to death, and they have crucified him.” It is strange that they did not aggravate the matter more, and lay a greater load upon those that had been guilty of crucifying Christ; but perhaps because they spoke to one that was a stranger they thought it prudent to avoid all reflections upon the chief priests and their rulers, how just soever.

PETT, “They then went on to describe the heinousness of those who had condemned Him to the cross. The chief priests and their own rulers had ‘delivered Him up to be condemned to death, and had crucified Him’. It was still something that they could hardly believe. They found it incredible. But nothing was more vivid to them than the fact that He had been snatched from among them even while the festivities in Jerusalem had been going on, and had in an amazingly quick time been put on trial and sentenced to death, and then executed. It had all happened so suddenly without

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warning. And then He had been crucified, the most hated and feared death of them all, for it rendered a man accursed. The crucifixion was something that had come home to them in all its stark realism, for at this point the idea of the cross did not contain any of the redeeming features that would attach to it later when it became something that could be gloried in (Galatians 6:14). At that stage it was simply a barbaric and horrific method of dying that had left them shaken and dismayed.

‘They crucified Him.’ This means that they had had Him crucified as is evidenced by the fact that they had ‘delivered Him up’. But Luke has no hesitation in putting the blame on them.

21 but we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place.

BARNES, "We trusted - We hoped and expected.

Should have redeemed Israel - That he was the Messiah, who would have delivered the nation from the Romans.

Besides all this - It is to be observed that Cleopas states things just as they occurred to his own mind. There is little connection. His mind is confused and distracted. There were so many things that were remarkable in Jesus; there was so much evidence that he was the Messiah; their hopes had been so suddenly dashed by his death, and the succeeding events had been so wonderful, that his mind was confused, and he knew not what to think. The things which he now stated served to increase his perplexity. The expressions here are perfectly natural. They bespeak an agitated mind. They are simple touches of nature, which show that the book was not forged. If the book had been the work of imposture, this artless and perplexed narrative would not have been thought of.

Today is the third day ... - Jesus had foretold them that he would rise on the third day. This they did not understand; but it is not improbable that they looked to this day expecting something wonderful, and that the visit to the sepulchre had called it to their recollection, and they were more and more amazed when they put all these things together. As if they had said, “The third day is come, and we have not seen him. Yet we begin to remember his promise - the angels have informed us that he is alive - but we do not know how to put these things together, or what to make of them.”

CLARKE, "Cleopas paints the real state of his own mind in these verses. In his relation there is scarcely any thing well connected; important points are referred to, and not explained, though he considered the person to whom he spoke as entirely unacquainted with these transactions: his own hopes and fears he cannot help mixing with the narration, and throwing over the whole that confusion that dwells in his own heart. The narration is not at all in Luke’s style; but as it is probable he was the other disciple who was present, and had heard the words of Cleopas, he gave

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them in that simple, natural, artless manner in which they were spoken. Had the account been forged, those simple, natural touches would not have appeared.

To-day is the third day - Our Lord had often said that he would rise again the third day; and though Alpheus had little hope of this resurrection, yet he could not help recollecting the words he had heard, especially as they seemed to be confirmed by the relation of the women, Luk_24:22-24.

GILL, "But we trusted,.... "In him", as the Ethiopic version adds:

that it had been he which should have redeemed Israel; they thought, hoped, and believed, that he was the Messiah, spoken of under the character of the Redeemer of Israel; and they had been in expectation of redemption by him, though only of a temporal kind, from the Roman yoke and bondage; but now they could not tell what to think of it, since he was dead; indeed they were not altogether without hope, since there was a report of his being raised from the dead; but what credit was to be given to that, they could not say: but certain it is, that he was the true Messiah, and promised Redeemer; and who was to redeem, and has redeemed the whole Israel of God; even all the elect of God, whether among Jews or Gentiles, from the servitude and damning power of sin, from the slavery of Satan, and the bondage of the law, and from every enemy; and that by his precious blood, his sufferings and death, the very things which were the occasion of these disciples' doubts about him, as the Redeemer: so the Jews say (u),

"that upon the death of the Messiah, the son of Joseph, all Israel shall flee to the deserts, and such as are of a doubtful heart shall turn to the nations of the world and say, "is this the redemption we have waited for", for the Messiah is slain?''

And besides all this, today is the third day, since these things were done; which is either mentioned, as an aggravation of the ignorance of the stranger, that these things should be done so lately, as within three days, and yet he should be ignorant of them, or not remember them, and need to be informed about them; or as a further reason of their doubting, that it was now the third day since the death of Jesus, and there was nothing certain of his resurrection, only the report of the women, which they could not depend upon; or else as a reason of their trusting, that he was the person that should redeem Israel; since this was the third day from his crucifixion; the day on which he said he should rise from the dead, and of which there was a report spread, not to be disproved, that he was that day actually risen: this day is greatly observed by the Jews (w): they take notice that the Scriptures speak of several remarkable third days; and besides Gen_22:4 is cited a passage which refers to the resurrection of Christ on the third day; and they speak

"of the third day of the tribes, Gen_42:18 of the third day of the spies, Jos_2:16 of the third day of the giving of the law, Exo_19:16 of the third day of Jonas, Jon_1:17(which was a type of the resurrection of the Messiah, Mat_12:40) of the third day of those that came up out of the captivity, Ezr_8:15 of the third day of the resurrection of the dead, Hos_6:2 and of the third day of Esther, Est_5:1.''

HENRY,"(3.) Here is an intimation of their disappointment in him, as the reason of their sadness: “We trusted that it had been he who should have redeemed Israel,Luk_24:21. We are of those who not only looked upon him to be a prophet, like

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Moses, but, like him, a redeemer too.” He was depended upon, and great things expected from him, by them that looked for redemption, and in it for the consolation of Israel. Now, if hope deferred makes the heart sick, hope disappointed, especially such a hope, kills the heart. But see how they made that the ground of their despair which if they had understood it aright was the surest ground of their hope, and that was the dying of the Lord Jesus: We trusted (say they) that it had been he that should have redeemed Israel. And is it not he that doth redeem Israel? Nay, is he not by his death paying the price of their redemption? Was it not necessary, in order to his saving Israel from their sins, that he should suffer? Sop that now, since that most difficult part of his undertaking was got over, they had more reason than ever to trustthat this was he that should deliver Israel; yet now they are ready to give up the cause.

JAMIESON, "we trusted, etc. — They expected the promised Deliverance at His hand, but in the current sense of it, not by His death.

besides all this — not only did His death seem to give the fatal blow to their hopes, but He had been two days dead already, and this was the third. It is true, they add, some of our women gave us a surprise, telling us of a vision of angels they had at the empty grave this morning that said He was alive, and some of ourselves who went thither confirmed their statement; but then Himself they saw not. A doleful tale truly, told out of the deepest despondency.

CAVIN, "21.But we hoped. From what follows it is evident that the hope which

they had entertained respecting Christ was not broken off, though at first sight

such might appear to be the import of their words. But as a person who had

received no previous instruction in the Gospel might be apt to be prejudiced by

the narrative which he was about to give respecting the condemnation of Christ,

that he was condemned by the rulers of the Church, Cleopas meets this offense

by the hope of redemption. And though he afterwards shows that it is with

trembling and hesitation that he continues in this hope, yet he industriously

collects all that can contribute to its support. For it is probable that he mentions

the third day for no other reason than that the Lord had promised that after

three days he would rise again. When he afterwards relates that the women had

not fouled the body, and that they tad seen a vision of angels, and that what the

women had said about the empty grave was likewise confirmed by the testimony

of the men, the whole amounts to this, that Christ had risen. Thus the holy man,

hesitating between faith and fear, employs what is adapted to nourish faith, and

struggles against fear to the utmost of his power.

COFFMAN, "We hoped ... Tragic is the use of the past tense; for by it these two

confessed that hope had vanished. How could a dead prophet redeem Israel?

The third day since ... If Jesus was buried about sunset on Friday, there is no

way that these men would, on Sunday, have said, "This is now the third day

since." Sunday was not the third day since Friday; but it was the third day since

Thursday. See the chart under Luke 22:2. Their mention of this would seem to

imply their remembering Jesus' promise about "rising again the third day," but

rather vaguely and without conviction that it would indeed occur.

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PETT, “They have described the reverent view that they had had of Him, they

have emphasised their shock at what had happened to Him, but now they also

reveal the hopes that they had had of Him. They had not only seen Him as a

prophet, they had ‘hoped that it was He Who would redeem Israel’. He had been

their hope. Their words echo those spoken around the time of Jesus’ birth (Luke

1:68-69; Luke 2:30; Luke 2:38). Jesus had been looked on as the Coming

Expected Deliverer Who would bring about the emancipation of His people, and

now those hopes had been dashed.

Note the reference to ‘redeeming Israel’. This is another sign of authenticity. It is

a pre-resurrection idea, and certainly prior to the activities in the second part of

Acts. An inventor would have phrased it very differently. Paul could speak like

this to unbelieving Jews (Acts 28:20) but not to Christians.

“Yes, and besides all this, it is now the third day since these things came about.”

However, they explained, there was a little more to it than that, for strange

events had meanwhile occurred. It was now the third day since these things had

come about, and they could not forget that Jesus had often referred to ‘the third

day’ after His death in unusual ways (Luke 9:22;Luke 13:32; Luke 18:33; Luke

24:7). Alternately it could be that they were thinking of the popular Jewish belief

that the spirit left the body after the third day, if that belief was really held at

that time, for the evidence for it is questionable, but Luke probably rather

intends us to connect with other references to the third day.

‘It is now the third day.’ This is literally ‘he/it is now spending the third day’

22 In addition, some of our women amazed us. They went to the tomb early this morning

BARNES, "Certain women - See Mat_28:1-7; Joh_20:12.

A vision of angels - An appearance of angels, or they had seen angels. See Joh_20:12.

GILL, "Yea, and certain women also of our company,.... Who came with them from Galilee, who were of the same religion, professed the same faith, and belonged to the same society and community; who they were, and their names, see Luk_24:10.

made us astonished; surprised us, with an account they brought, so that we could not, nor can we now tell, what to think or say of it; it is such an one, we know not how to believe, nor to disprove; it is we fear too good to be true, and should it be as they report, it is amazing indeed:

which were early at the sepulchre; of the person now mentioned, Jesus of

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Nazareth; even this very morning, by break of day, at least at sunrise, whither they went to anoint his body, thinking nothing at all about the resurrection of him.

HENRY,"(4.) Here is an account of their present amazement with reference to his resurrection. [1.] “This is the third day since he was crucified and died, and that was the day when it was expected, if ever, that he should rise again, and rise in glory and outward pomp, and show himself as publicly in honour as he had been shown three days before in disgrace; but we see no sign of it; nothing appears, as we expected, to the conviction and confusion of his prosecutors, and the consolation of his disciples, but all is silent.” [2.] They own that there was a report among them that he was risen, but they seem to speak of it very slightly, and as what they gave no credit at all to (Luk_24:22, Luk_24:23): “Certain women also of our company made us astonished(and that was all), who were early at the sepulchre, and found the body gone, and they said that they had seen a vision of angels, who said that he was alive; but we are ready to think it was only their fancy, and no real thing, for angels would have been sent to the apostles, not to the women, and women are easily imposed upon.” [3.] They acknowledge that some of the apostles had visited the sepulchre, and found it empty, Luk_24:24. “But him they saw not, and therefore we have reason to fear that he is not risen, for, if he be, surely he would have shown himself to them; so that, upon the whole matter, we have no great reason to think that he is risen, and therefore have no expectations from him now; our hopes were all nailed to his cross, and buried in his grave.”

COKE, "Luke 24:22-23. Yea, and certain women also, &c.— The smallest

attention will shew, that Cleopas and his companion do not here speak of Mary

Magdalene's second information, given after she had seen the angels; because

Jesus himself having appeared to her before she stirred from the spot, it is by no

means probable, that she would relate the lesser, and omit the greater event.

Neither do they speak of the

informationwhichthewomen,MaryMagdalene'scompanions,gavetheapostlesafter

they had seen Jesus; because they, inlike manner, must have related that, much

rather than any thing else: but the report of which they speak, was either made

by a company of women different from that in which Mary the mother of James,

and Salome were, who saw Jesus as they went to tell his disciples concerning the

vision of angels; or it was made by that company before they saw the Lord. That

it was not made by any company different from that in whichMary and Salome

were, is certain, because St. Luke says expressly, that Mary, Joanna, and the

rest, concurred in giving it, Luke 24:10. Wherefore, it must have been the report

which Mary Magdalene made alone, after having been with the women at the

sepulchre the first time; and which they confirmed before they saw the Lord.

According to this account of the matter, the report which Mary Magdalene made

alone, is not distinguished from that of her companions; yet there seems to be a

hint given of it in the 23rd verse; for the words, And when they found not his

body, may refer to Mary Magdalene's first information; as the subsequent

words, They came, saying, that they had also seen a vision of angels, describe the

information given by her companions. In the mean time, though it should be

allowed that Mary Magdalene's report is not distinguished from that of her

companions, either by St. Luke in his history of the resurrection, or by the

disciples going to Emmaus, it will not follow that her report was made at the

same time with theirs, or that the evangelist meant to say so: for though they

were distinct in point of time, they might be fitly joined together, for four

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reasons: 1. Because the persons who made them, had gone out in one company to

the sepulchre. 2. Because they were made soon after each other. 3. Because the

subject of both was the same: Mary Magdalene first brought word, that the stone

was rolled back, that the door was open, and the body gone; the other women

came immediately after, and told the same things, adding, that they had seen a

vision of angels, who affirmed that Jesus was alive. 4. In relating the matter to

this supposed stranger, the two disciples would think it needless to make the

distinctionmore particularly. But if the disciples, in their account of these

reports, join them together for the reasons mentioned, St. Luke might, for the

same reasons, speak of them as one in his history of the resurrection, agreeable

to the brevity which he has studied throughout the whole of his work. See on

Luke 24:9.

PETT, “Verse 22-23

“Moreover certain women of our company amazed us, having been early at the

tomb, and when they did not find his body, they came, saying, that they had also

seen a vision of angels, who said that he was alive.”

And there was no doubt that rumours about strange things were flying around.

For some of their womenfolk, who had gone to His tomb, had not found His body

there. It had seemingly disappeared. And not only that, but they had also spoken

of seeing a vision of angels who had said that He was alive. Note the reference to

‘a vision of angels’. Those were not the actual words of the women who had seen

the angels quite plainly, they were the words of sceptical men who had heard

them say so. Nevertheless, questionable though it might be, there were some

among their womenfolk, who were actually claiming on the testimony of those

angels that Jesus had risen from the dead.

23 but didn’t find his body. They came and told us that they had seen a vision of angels, who said he was alive.

GILL, "And when they found not his body,.... In the sepulchre, as they expected, and so could not do what they intended:

they came; they returned from the sepulchre with great haste, and in a very great fright, and came to the disciples, where they were assembled;

saying, that they had also seen a vision of angels. The Syriac and Persic versions add, "there"; at the sepulchre, for there were two of them at least, if not three; see Luk_24:4. They not only reported, that they could not find the body of Jesus, but also that they had seen some angels: or the sense may be, that they told them, that though they could not find the dead body of their Lord, yet they had seen

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him alive, as they did by the way, as they were returning, Mat_28:9 and also that a vision of angels had appeared to them:

which said that he was alive; see Luk_24:5. So that it was not a deception of their sight, they certainly saw both Christ and the angels; and were assured from their testimony, as well as by their own eyes and ears, that he was certainly risen: now, though this was so clear a point, and so well attested, the disciples knew not how to believe it; they were perplexed about it; they could neither receive it, nor discredit it; they hoped it might be so, but feared it was not.

24 Then some of our companions went to the tomb and found it just as the women had said, but they did not see Jesus.”

BARNES, "Certain of them which were with us - Peter and John. See Joh_20:2-9.

GILL, "And certain of them which were with us,.... The apostles and brethren, who were together when the women came, and made the above report; particularly Peter, who is named, Luk_24:12 and John, who also was with him, as appears from Joh_20:2 these

went to the sepulchre; of Jesus, to satisfy themselves and their companions, as much as they could, about these things:

and found it even so as the women had said; that is, that the body of Jesus was not there, and that the linen clothes were laid by themselves:

but him they saw not; the Ethiopic version reads, "and him they found not": the women, as before observed, might report, that though they found not the body in the grave, yet they saw him alive by the way, but so did not the disciples; which made it look very strange, doubtful, and suspicious, that the women should see him, and not his apostles; they could not tell how to account for this, and this made them to be in suspense about the fact.

HENRY,"They acknowledge that some of the apostles had visited the sepulchre, and found it empty, Luk_24:24. “But him they saw not, and therefore we have reason to fear that he is not risen, for, if he be, surely he would have shown himself to them; so that, upon the whole matter, we have no great reason to think that he is risen, and therefore have no expectations from him now; our hopes were all nailed to his cross, and buried in his grave.”

PETT, “But, of course, things had not been left there. For dependable, reliable

men had also gone to the tomb, and they had indeed found the tomb empty as the

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women had said, and they had not seen Jesus’ body. Him they had not seen,

either dead or alive.

The conflicting hopes and fears are easy to discern. On the one hand the hope

that the women may be right, and on the other the great fear that it was all a

mistake. For who could lay any dependence on the testimony of women?

Nevertheless whatever the women’s views might have been, there was no doubt

that the body had disappeared. Note how the plural ‘certain of those who were

with us’ confirms that someone had accompanied Peter, as John also states (John

20:2-10).

25 He said to them, “How foolish you are, and how slow to believe all that the prophets have spoken!

BARNES, "O fools - The word “fool” sometimes is a term of reproach denoting “wickedness.” In this sense we are forbidden to employ it in addressing another, Mat_5:22. That, however, is a different word in the Greek from the one which occurs here. The one there used implies contempt, but the one employed in this place denotes “weakness or dulness.” He reproached them for not seeing what he had himself so clearly predicted, and what had been foretold by the prophets. The word used in the original does not imply as much “reproach” as the word “fool” does among us. It was not an expression of “contempt;” it was an expression denoting merely that they were “thoughtless,” and that they did not properly “attend to” the evidence that he must die and rise again.

Slow of heart to believe - Not quick to perceive. Dull of learning. They had suffered their previous opinions and prejudices to prevent their seeing the evidence that he must die and rise from the dead.

All that the prophets have spoken - Respecting the character and sufferings of the Messiah. See the notes at Luk_24:27.

CLARKE, "O fools and slow of heart to believe - Inconsiderate men, justly termed such, because they had not properly attended to the description given of the Messiah by the prophets, nor to his teaching and miracles, as proofs that He alone was the person they described.

Slow of heart - Backward, not easy to be persuaded of the truth, always giving way to doubtfulness and distrust. This very imperfection in them is a strong evidence of the truth of the doctrine which they afterwards believed, and proclaimed to the world. Had they not had the fullest assurance of these things, they never would have credited them; and it is no small honor to the new-covenant Scriptures that such persons were chosen, first, to believe them; secondly, to proclaim them in the world; and, thirdly, to die on the evidence of those truths, the blessed influence of which

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they felt in their own hearts, and fully exemplified in their lives.

GILL, "Then he said unto them,.... That is, Jesus said unto them, as the Syriac and Persic versions read:

O fools; not in a natural sense, as if they were destitute of the common understanding of men; nor in a moral sense, as wicked men, and as they themselves had been in their unregenerate estate; nor in a way of anger and contempt, and with a design to provoke; wherefore Christ did not act contrary to his own rule, in Mat_5:22 but because they were so void of understanding in the Scriptures, and were so very ignorant of them, and were so blind as to the knowledge of them; particularly those which concerned the sufferings and resurrection of the Messiah, being influenced by the popular prejudices of education: he therefore expresses himself with much warmth, concern, and surprise, that he should have been so long with them, and they so long under his doctrine and ministry; besides the advantages of having the Scriptures, and being conversant with them from their youth; and which they daily read, and had heard expounded, and yet were so very senseless and stupid:

and slow of heart to believe all that the prophets have spoken; that is, upon these points, concerning the sufferings of Christ, and his resurrection from the dead; and indeed, they were very slow of heart to believe, not only what the women reported from the angels, but even those of their brethren, who had seen him after he was risen; for which Christ upbraids them, Mar_16:14. Yea, one of them declared after all, that he would not believe, unless he saw the print of the nails in his hands and feet, and put his hand into it, and thrust it into his side; wherefore Christ had good reason to treat them in this sharp manner, and charge them with folly and incredulity; the Jews ought not to object to the word "fools", as unbecoming Christ, since they frequently represent God as making use of it; as for instance, it is said, (x).

"the holy blessed God said to them, שוטים, "O ye fools" that are in the world,

whatsoever ye do, ye do for your own necessities. ---And a little after, "O ye fools" that are in the world, he that labours on the evening of the sabbath, shall eat on the sabbath day.''

HENRY,"(5.) Our Lord Jesus, though not known by face to them, makes himself known to them by his word.

[1.] He reproves them for their incogitancy, and the weakness of their faith in the scriptures of the Old Testament: O fools, and slow of heart to believe, Luk_24:25. When Christ forbade us to say to our brother, Thou fool, it was intended to restrain us from giving unreasonable reproaches, not from giving just reproofs. Christ called them fools, not as it signifies wicked men, in which sense he forbade it to us, but as it signifies weak men. He might call them fools, for he knows our foolishness, the foolishness that is bound in our hearts. Those are fools that act against their own interest; so they did who would not admit the evidence given them that their Master was risen, but put away the comfort of it. That which is condemned in them as their foolishness is, First, Their slowness to believe. Believers are branded as fools by atheists, and infidels, and free-thinkers, and their most holy faith is censured as a fond credulity; but Christ tells us that those are fools who are slow of heart to believe, and are kept from it by prejudices never impartially examined. Secondly,Their slowness to believe the writings of the prophets. He does not so much blame them for their slowness to believe the testimony of the women and of the angels, but for that which was the cause thereof, their slowness to believe the prophets; for, if

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they had given the prophets of the Old Testament their due weight and consideration, they would have been as sure of Christ's rising from the dead that morning (being the third day after his death) as they were of the rising of the sun; for the series and succession of events as settled by prophecy are no less certain and inviolable than as settled by providence. Were we but more conversant with the scripture, and the divine counsels as far as they are made known in the scripture, we should not be subject to such perplexities as we often entangle ourselves in.

JAMIESON, "fools — senseless, without understanding.

CAVIN, "25.And he said to them. This reproof appears to be too harsh and

severe for a weak man such as this was; but whoever attends to all the

circumstances will have no difficulty in perceiving that our Lord had good

reason for rebuking so sharply those on whom he had long bestowed labor to

little purpose, and almost without any fruit. For it ought to be observed, that;

what is here said was not confined to these two persons, but, as a reproof of a

common fault, was intended to be conveyed by their lips to the rest of their

companions. So frequently had Christ forewarned them of his death — so

frequently had he even discoursed about a new and spiritual life, and confirmed

his doctrine by the inspired statements of the prophets — that he would seem to

have spoken to the deaf, or rather to blocks and stones; for they are struck with

such horror at his death, that they know not to what hand to turn. This

hesitation, therefore, he justly attributes to folly, and assigns as the reason of it

their carelessness in not having been more ready to believe. Nor does he only

reprove them because, while they had the best Teacher, they were dull and slow

to learn, but because they had not attended to the instructions of the Prophets; as

if he had said, that their insensibility admitted of no excuse, because it was owing

to themselves alone, since the doctrine of the Prophets was abundantly clear, and

had been fully expounded to them. In like manner, the greater part of men, at

the present day, remain in ignorance through their own fault, because they are

obstinate, and refuse to be instructed. But let us observe that Christ, perceiving

that his disciples are excessively sluggish; commences with reproof, in order to

arouse them; for this is the way in which we must subdue those whom we have

found to be hardened or indolent.

BENSON, "Luke 24:25-27. Then he said, O fools — ω ανοητοι, O foolish, or

thoughtless persons. The word is not ω μωροι, properly rendered, O fools, and is

a term of great indignation, and sometimes of contempt; but that employed here

is only a term of expostulation and reproof; and slow of heart to believe, &c. —

From this reproof it would appear, that Cleopas and his companion were of the

number of those who gave little credit to the tidings which the women had

brought of their Master’s resurrection; his crucifixion and death, as they

themselves acknowledge, having almost convinced them that he was not the

Messiah. What he reproved them for was their not understanding and believing

the prophets, which, he said, declared that, before the Messiah should enter into

his glory, he must suffer such things as they said their Master had suffered. And

beginning at Moses, &c. — And in order that his reproof might appear to be well

founded, that their drooping spirits might be supported, and that they might be

prepared for the discovery he was about to make of himself, he explained the

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whole types and prophecies of the Old Testament, which relate to the Messiah’s

sufferings, such as the Mosaical sacrifices, the lifting up of the brazen serpent,

the twenty-second Psalm, the fifty-third of Isaiah, &c. Thus did Jesus

demonstrate to these desponding disciples, from the Scriptures, that their

despair was without cause, and the suspicion without foundation, which they had

taken up, of their being deceived in thinking him to be the Messiah, because the

priests had put him to death.

COFFMAN, "O foolish men ... "This is not the same word as the one used in

Matthew 5:22, where we are forbidden to say `Thou fool' to our brother."[12]

This was Jesus' dramatic way of emphasizing their failure to accept the plain

teachings of the Old Testament prophecies. It seems incredible that after all that

was written in the Old Testament concerning the suffering Servant of God, his

being despised and rejected, a man of sorrows and acquainted with grief, and

even the exact scenes of the crucifixion having been spelled out in Psalms 22, the

Jewish people remained almost totally blind to that phase of Messiah's character.

"Artificial and even ridiculous explanations were applied to Old Testament

prophecies of Messiah's sufferings and death."[13] And as Geldenhuys further

said:

At all costs they reasoned away all the prophecies of the expiatory death of the

Messiah and defended their own earthly view of a triumphant Jewish

Messiah.[14]

This is precisely the fault of all generations of men who have rejected what they

did not like in God's word, accepting only those portions of it which pleased

them. Such persons say, "I believe in heaven, but I do not believe in hell and the

devil!"

Inherent in the Lord's statement here is the fact that, in order to know God's

teaching in any sector, it is mandatory to take account of "all that the prophets

have spoken" on any given subject. Thus, in the understanding of the sacred

Gospels, it is absolutely necessary to believe "all" that is written in all four of

them. The scissors-and-paste method which is so much in vogue among critical

scholars is utterly incapable of revealing the true teaching of God.

[12] Charles L. Childers, op. cit., p. 613.

[13] Norval Geldenhuys, op. cit., p. 637.

[14] Ibid.

COKE, "Luke 24:25. Then he said,—O fools, &c.— Again he said,—O

thoughtless men; — ανοητοι . The word expresses a want of due attention and

consideration. The slowness of Christ's friends to believe his resurrection, is so

far from being an argument that the proofs of it were defective; that, on the

contrary, their believing afterwards carries the greater weight: for it removes all

suspicion of a collusion between Christ and them in his life-time; and also implies

an impartial examination of the fact, and the strength of those proofs which

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vanquished this incredulity. It appears from the reproof which our Saviour gave

them, that Cleopas and his companions were of the number of those who gave

little credit to the tidings which the women had brought of their Master's

resurrection; wherefore, to shew them their error, Jesus

reprovedthemsharplyfornotunderstandingandbelievingtheprophesies;which,said

he, declare it to be the will of heaven, that before the Messiah should enter into

his glory, that is to say, before he should receive his kingdom, he should suffer

such things as you say your Master has suffered.

ELLICOTT, “(25) O fools, and slow of heart to believe.—The word for “fools”

(more literally, silly, senseless) is not that which is used in Matthew 5:22;

Matthew 23:17, but one belonging to a somewhat higher style of language. It is

used by St. Paul of the “foolish Galatians” (Galatians 3:1), and elsewhere, and by

no other New Testament writer. The word of reproof sounds strong, but we must

remember that our Lord had already given hints as to the true interpretation of

Messianic prophecies (Luke 9:22; Luke 9:44; Mark 14:21), which might have led

thoughtful men to see that they pointed to suffering and death, as well as to

sovereignty and triumph.

PETT, “The Stranger’s reply came back to them as a rebuke. Not because it was

harshly uttered, but because He apparently had more confidence in God’s

promises than they had. It opened with a gentle remonstrance. ‘O foolish ones.’

We can sense the tenderness and slight exasperation that lies behind it. ‘Fools’

would be too strong a translation. He was not expressing any contempt. It was

their lack of understanding that He was hinting at, the lack that had put them in

this mournful state, not their mental abilities. A ‘fool’ in the Old Testament is

regularly someone who is unaware of spiritual realities.

And then He explains why He calls them foolish. It is because He considers them

‘slow of heart’ in that they have refused to believe the many things of which the

prophets had spoke concerning the matter. What they had said concerning the

women in fact summed them up accurately. They had received good news, but

their hearts were slow to take it up. Had they believed the prophets they would

have had no such doubts.

26 Did not the Messiah have to suffer these things and then enter his glory?”

BARNES, "Ought not Christ ... - Ought not the “Messiah.” Was there not evidence that he would do it? and was it not indispensable that he should, in order to fulfil the prophecies? The “necessity” of his suffering these things referred to “here” was that it was foretold that he “would.” The reason why it was predicted, and why it

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was necessary that it should occur, was that it was proper that God should manifest his justice, and do honor to his law, and secure the due regard for his government, while he pardoned the guilty.

CLARKE, "Ought not Christ to have suffered - Ουχι�εδει�παθειν�τον�Χριστον,

Was it not necessary that the Christ should suffer. This was the way in which sin must be expiated, and, without this, no soul could have been saved. The suffering Messiah is he alone by whom Israel and the world can be saved.

GILL, "Ought not Christ to have suffered these things,.... Mentioned in Luk_24:20 as to be delivered by the chief priests, to be condemned to death, and to be crucified: Christ suffered many things in his personal character, being traduced as a sinful and wicked man, and a friend and encourager of sinners; as a man of immoral principles and practices; as an idolater, a blasphemer, an impostor, a seditious person; as one that had had familiarity with the devil, and did his miracles by his assistance, with a load of other reproaches; and these he endured, to answer to the loss of the divine honour and glory, sustained by the sin of man; and to teach his people patience, under the loss of their good names, characters, and reputations: and he suffered much in his body, in the infirmities of it; which he assumed with it, being in all things like to his brethren, excepting sin; and in the pains which he endured, through buffeting and scourging before his crucifixion, and when he hung upon the cross: and he suffered greatly in his soul, partly from the temptations of Satan; and partly from the treatment of his own disciples, through the frowardness of their spirits; and especially his being betrayed by one, denied by another, and forsaken by them all, must greatly afflict his mind; but chiefly from his bearing the loathsome sins of men, the strokes of justice, and the wrath of God; and particularly, through his being forsaken by him: and of all these there was a necessity; he ought to have suffered these things, as he did; the counsels and purposes of God, the covenant transactions and agreement he himself entered into with his Father, the prophecies of the Old Testament, and his own predictions concerning these things, together with the salvation of his people, in a way consistent with the justice of God, and the honour of his law, made them necessary:

and to enter into his glory; which began at his resurrection from the dead, and is seen in his exaltation and session at the right hand of God; upon his ascension he was received up to glory, entered into it, took possession of it, and is crowned with it; and which will still be more manifest, when he shall come to judge the world in righteousness; when his saints also shall appear in glory with him, and shall be everlasting spectators of his glory; and indeed, his entrance into glory is not merely for himself, but in the name and behalf of them. The Vulgate Latin version reads, "and so, or thus to enter into his glory"; that is, by the way of sufferings, which is the way through which his saints enter the kingdom, Act_14:22. And by a view of the glory that was to follow them, and which he and his people were to enjoy together, was he animated to endure them cheerfully and patiently; and this he is entered into, possesses and enjoys, as the consequence and reward of his sufferings.

HENRY,"[2.] He shows them that the sufferings of Christ, which were such a stumbling-block to them, and made them unapt to believe his glory, were really the appointed way to his glory, and he could not go to it any other way (Luk_24:26): “Ought not the Christ (the Messiah) to have suffered these things, and to enter into

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his glory? Was it not decreed, and was not that decree declared, that the promised Messiah must first suffer and then reign, that he must go by his cross to his crown?” Had they never read the fifty-third of Isaiah and the ninth of Daniel, where the prophets speak so very plainly of the sufferings of Christ and the glory that should follow? 1Pe_1:11. The cross of Christ was that to which they could not reconcile themselves; now here he shows them two things which take off the offence of the cross: - First, That the Messiah ought to suffer these things; and therefore his sufferings were not only no objection against his being the Messiah, but really a proof of it, as the afflictions of the saints are an evidence of their sonship; and they were so far from ruining their expectations that really they were the foundation of their hopes. He could not have been a Saviour, if he had not been a sufferer. Christ's undertaking our salvation was voluntary; but, having undertaken it, it was necessary that he should suffer and die. Secondly, That, when he had suffered these things, he should enter into his glory, which he did at his resurrection; that was his first step upward. Observe, It is called his glory, because he was duly entitled to it, and it was the glory he had before the world was; he ought to enter into it, for in that, as well as in his sufferings, the scripture must be fulfilled. He ought to suffer first, and then to enter into his glory; and thus the reproach of the cross is for ever rolled away, and we are directed to expect the crown of thorns and then that of glory.

JAMIESON, "Ought not Christ — “the Christ,” “the Messiah.”

to suffer ... and enter — that is, through the gate of suffering (and suffering “these things,” or such a death) to enter into His glory. “Ye believe in the glory; but these very sufferings are the predicted gate of entrance into it.”

CAVIN, "26.Ought not Christ to have suffered these things? There is no room to

doubt that our Lord discoursed to them about the office of Messiah, as it is

described by the Prophets, that they might not take offense at his death; and a

journey of three or four hours afforded abundance of time for a full explanation

of those matters. Christ did not, therefore, assert in three words, that Christ

ought to have suffered, but explained at great length that he had been sent in

order that he might expiate, by the sacrifice of his death, the sins of the world, —

that he might become a curse in order to remove the curse, — that by having

guilt imputed to him he might wash away the pollutions of others. Luke has put

this sentence in the form of a question, in order to present it with greater force;

from which it may be inferred, that he employed arguments for showing the

necessity of his death. The sum of what is stated is, that the disciples are wrong

in distressing their minds about their Master’s death, (without which he could

not discharge what belonged to Christ; because his sacrifice was the most

important part of redemption;) for in this way they shut the gate, that he might

not enter into his kingdom. This ought to be carefully observed; for since Christ

is deprived of the honor due to him, if he is not reckoned to be a sacrifice for

sins, the only way by which he could enter into his glory was that humiliation or

emptying, (Philippians 2:7,) out of which the Redeemer had arisen. But we see

that no trivial offense is committed among at the present day, by the inversion of

this order; for among the multitude of those who declare, in magnificent

language, that Christ is King, and who extol him by divine titles, hardly one

person in ten thinks of the grace which has been brought to us by his death.

PETT, “For was it not right and fitting, indeednecessary, that the Messiah

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should suffer these things (compare Acts 3:18), thereby entering into His glory?

Was that not what the Scriptures had said?

The thought of glory may refer mainly to His crucifixion as the way of entering

into His glory (see John 12:23-24), but if it was so it could only be in the light of

the certainty of His resurrection. However, Daniel 7:13-14 and its use by Jesus

(Luke 22:69; Matthew 16:28; Matthew 26:64) suggests that both are included,

and that it also includes the idea of His enthronement. The Son of Man will

suffer (along with His people - Daniel 7:25 with 27), but then He will come to the

throne of God to receive glory (Daniel 7:13-14).

This idea of ‘necessity’ appears constantly throughout Luke. See Luke 2:49 - it

was necessary for Him to be in His Father’s house; Luke 4:43 - it was necessary

for Him to preach the Good News of the Kingly Rule of God widely; Luke 9:22 -

it was necessary for the Son of Man to suffer many things, and be rejected by the

Jewish leaders, and be killed, and on the third day be raised; Luke 13:16 - it was

necessary for a woman bound by Satan to be freed; Luke 13:33 - it was necessary

for Him as a prophet to go up to Jerusalem to die; Luke 15:32 - it was necessary

that they should be glad when a lost one was found; Luke 18:1 - it was necessary

for His disciples always to pray and not to lose heart; Luke 19:5 - it was

necessary for Him to stay at the house of Zacchaeus; Luke 21:9 - it is necessary

for judgments to take place throughout history; Luke 22:37 - it was necessary

that the Scripture be fulfilled that He was reckoned among the transgressors;

Luke 24:7 - it was necessary for the Son of Man to be delivered into the hands of

sinful men, and be crucified and on the third day rise again (compare Luke

9:22); Luke 24:44 - it was necessary for everything written about Him in the

Scriptures to be fulfilled. Jesus was driven along by the divine necessity.

27 And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.

BARNES, "Beginning at Moses - At the “writings” of Moses, or at the beginning of the Old Testament; or rather the word “beginning” should be separated from what follows, denoting simply that he “commenced” his discourse, and not that he began at the prophets as well as at Moses; thus, “And commencing his discourse, or replying to them, he expounded from Moses and the prophets,” etc.

All the prophets - The books of the Old Testament generally.

He expounded - He explained or interpreted it to them. Probably He showed them that their notions of the Messiah were not according to the Scriptures. “They” expected a temporal prince; they were perplexed because Jesus had not assumed the

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regal power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his “death,” therefore, was no argument that he was not the Messiah.

In all the scriptures - In all the “writings” of the Old Testament. They were called “scriptures” because they were “written,” the art of printing being then unknown.

The things concerning himself - Concerning the Messiah. It does not appear that he “applied” them to himself, but left them, probably, to make the application. He showed what the Scriptures foretold, and “they” saw that these things applied to Jesus of Nazareth, and began to be satisfied that he was the Messiah. The most striking passages foretelling the character and sufferings of Christ are the following, which we may suppose it possible our Saviour dwelt upon to convince them that, though he was crucified, yet he was the Christ: Gen_3:15; Deu_18:15; Gen_49:10; Num_21:8-9; Isa_53:1-12; Dan_9:25-27; Isa_9:6-7; Psa_110:1-7; Psa_16:1-11; 22; Mal_4:2-6.

CLARKE, "Beginning at Moses, etc. - What a sermon this must have been, where all the prophecies relative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly impelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ; and we may naturally suppose that these prophecies and references were those which our Lord at this time explained and applied to himself. See Luk_24:32.

GILL, "And beginning at Moses,.... The writings of Moses, the book of Genesis particularly, Gen_3:15 which is the first prophecy of him, and speaks of the bruising of his heel, or of the sufferings of death by him; and proceeding to open and explain the types concerning his bearing the cross, and the lifting him upon it, in the business of Isaac, and of the brazen serpent; and concerning the shedding of his blood, and the oblation of himself in the sacrifices of the law of Moses:

and all the prophets; as David, Isaiah, Daniel, and others, very likely the passages in Psa_22:1.

he expounded unto them in all the Scriptures in Moses, and the Prophets,

concerning himself; especially concerning these two points, his sufferings, and his glory, which the Spirit of Christ, in the Prophets, testified before hand: besides the above places referred to, concerning the sufferings of Christ, see the following, in reference to his resurrection and glory, Psa_16:10.

HENRY,"[3.] He expounded to them the scriptures of the Old Testament, which spoke of the Messiah, and showed them how they were fulfilled in Jesus of Nazareth, and now can tell them more concerning him than they could before tell him (Luk_24:27): Beginning at Moses, the first inspired writer of the Old Testament, he went in order through all the prophets, and expounded to them the things concerning

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himself, showing that the sufferings he had now gone through were so far from defeating the prophecies of the scripture concerning him that they were the accomplishment of them. He began at Moses, who recorded the first promise, in which it was plainly foretold that the Messiah should have his heel bruised, but that by it the serpent's head should be incurably broken. Note, First, There are things dispersed throughout all the scriptures concerning Christ, which it is of great advantage to have collected and put together. You cannot go far in any part of scripture but you meet with something that has reference to Christ, some prophecy, some promise, some prayer, some type or other; for he is the true treasure his in the field of the Old Testament. A golden thread of gospel grace runs through the whole web of the Old Testament. There is an eye of that white to be discerned in every place. Secondly, The things concerning Christ need to be expounded. The eunuch, though a scholar, would not pretend to understand them, except some man should guide him (Act_8:31); for they were delivered darkly, according to that dispensation: but now that the veil is taken away the New Testament expounds the Old. Thirdly,Jesus Christ is himself the best expositor of scripture, particularly the scriptures concerning himself; and even after his resurrection it was in this way that he led people into the knowledge of the mystery concerning himself; not by advancing new notions independent upon the scripture, but by showing how the scripture was fulfilled, and turning them over to the study of it. Even the Apocalypse itself is but a second part of the Old Testament prophecies, and has continually an eye to them. If men believe not Moses and the prophets, they are incurable. Fourthly, In studyingthe scriptures, it is good to be methodical, and to take them in order; for the Old Testament light shone gradually to the perfect day, and it is good to observe how at sundry times, and in divers manners (subsequent predictions improving and giving light to the preceding ones), God spoke to the fathers concerning his Son, by whom he has now spoken to us. Some begin their bible at the wrong end, who study the Revelation first; but Christ has here taught us to begin at Moses. Thus far the conference between them.

JAMIESON, "Moses and all the prophets, etc. — Here our Lord both teaches us the reverence due to Old Testament Scripture, and the great burden of it -“Himself.”

CAVIN, "27.And beginning at Moses. This passage shows us in what manner

Christ is made known to us through the Gospel. It is when light is thrown on the

knowledge of him by the Law and the Prophets. For never was there a more able

or skillful teacher of the Gospel than our Lord himself; and we see that he

borrows from the Law and the Prophets the proof of his doctrine. If it be

objected that he began with easy lessons, that the disciples might gradually

dismiss the Prophets, and pass on to the perfect Gospel, this conjecture is easily

refuted; for we shall afterwards find it stated, that all the apostles had their

understanding opened, not to be wise without the assistance of the Law, but to

understand the Scriptures. In order that Christ may be made known to us

through the Gospel, it is therefore necessary that Moses and the Prophets should

go before as guides, to show us the way. It is necessary to remind readers of this,

that they may not lend an ear to fanatics, who, by suppressing the Law and the

Prophets, wickedly mutilate the Gospel; as if God intended that any testimony

which he has ever given respecting his Son should become useless.

In what manner we must apply to Christ those passages respecting him which

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are to be found in every part of the Law and the Prophets, we have not now

leisure to explain. (315) Let it suffice to state briefly, that there are good reasons

why Christ is called the end of the law, (Romans 10:4.) For however obscurely

and at a distance Moses may exhibit Christ in shadows, rather than in a full

portrait, (Hebrews 10:1,) this, at least, is beyond dispute, that unless there be in

the family of Abraham one exalted Head, under whom the people may be united

in one body, the covenant which God made with the holy fathers will be nullified

and revoked. Besides, since God commanded that the tabernacle and the

ceremonies of the law should be adjusted to a heavenly pattern, (Exodus 25:40;

Hebrews 8:5,) it follows that the sacrifices and the other parts of the service of

the temple, if the reality of them is to be found nowhere else, would be an idle

and useless sport. (316) This very argument is copiously illustrated by the

apostle, (Hebrews 9:1;) for, assuming this principle, that the visible ceremonies

of the law are shadows of spiritual things, he shows that in the whole of the legal

priesthood, in the sacrifices, and in the form of the sanctuary, we ought to seek

Christ.

Bucer, too, somewhere throws out a judicious conjecture, that, amidst this

obscurity, the Jews were accustomed to pursue a certain method of interpreting

Scripture which had been handed down to them by tradition from the fathers.

But that I may not involve my inquiries in any uncertainty, I shall satisfy myself

with that natural and simple method which is found universally in all the

prophets, who were eminently skilled in the exposition of the Law. From the

Law, therefore, we may properly learn Christ, if we consider that the covenant

which God made with the fathers was founded on the Mediator; that the

sanctuary, by which God manifested the presence of his grace, was consecrated

by his blood; that the Law itself, with its promises, was sanctioned by the

shedding of blood; that a single priest was chosen out of the whole people, to

appear in the presence of God, in the name of all, not as an ordinary mortal, but

clothed in sacred garments; and that no hope of reconciliation with God was held

out to men but through the offering of sacrifice. Besides, there is a remarkable

prediction, that the kingdom would be perpetuated in the tribe of Judah,

(Genesis 49:10.) The prophets themselves, as we have hinted, drew far more

striking portraits of the Mediator, though they had derived their earliest

acquaintance with him from Moses; for no other office was assigned to them

than to renew the remembrance of the covenant, to point out more clearly the

spiritual worship of God, to found on the Mediator the hope of salvation, and to

show more clearly the method of reconciliation. Yet since it had pleased God to

delay the full revelation till the coming of his Son, the interpretation of them was

not superfluous.

COFFMAN, "There are one-third of one thousand prophecies in the Old

Testament regarding Jesus Christ, and this leads to the conclusion that a

measure of hyperbole is in Luke's statement here; but a long walk of some six or

seven miles would have afforded time enough for mentioning a very large

number of the glorious prophecies fulfilled in Jesus our Lord.

Spence has suggested the following as having probably been included in the

interpretations given by the Lord:

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The promise to Eve (Genesis 3:15) The promise to Abraham (Genesis 22:18) The

Paschal lamb (Exodus 12) The scapegoat (Leviticus 16:1-34) The greater Prophet

(Deuteronomy 18:15) The star and scepter (Numbers 24:17) Immanuel (Isaiah

7:14) "Unto us a child is born" (Isaiah 9:6) The Good Shepherd (Isaiah 40:10,11)

The meek Sufferer (Isaiah 50:6) He who bore our griefs (Isaiah 53:4,5) The Heir

of David (Ezekiel 34:23) The Ruler born in Bethlehem (Micah 5:2) The Branch

(Zechariah 6:12) The lowly King (Zechariah 9:9) The pierced Victim (Zechariah

12:10) The smitten Shepherd (Zechariah 13:7) The Messenger of the Covenant

(Malachi 3:1) The Sun of Righteousness (Malachi 4:2)[15]

Of course, there were many other things also that could have been included in

the Lord's instructions to these two disciples.

ENDNOTE:

[15] H. D. M. Spence, The Pulpit Commentary (Grand Rapids, Michigan: Wm.

B. Eerdmans Publishing Company, 1962), Vol. 16, Luke, p. 271.

COKE, "Luke 24:27. And beginning at Moses, &c.— That his reproof might

appear well founded, that their drooping spirits might be supported, and that

they might be prepared for the discovery he was about to make of himself, which

he explained all the types and prophesies of the Old Testament which relate to

the Messiah's sufferings; such as the Mosaical sacrifices, the lifting up of the

brazen serpent, the 22nd Psalm, the 53rd of Isaiah, &c. &c. It is no way

necessary to suppose that Christ's sufferings, resurrection, and exaltation, are

each of them distinctly foretold in each of those parts of the sacred writings

which are mentioned in this verse. It is enough if Moses gave some intimation

concerning him, which succeeding prophets carried on; and if, when all their

testimonies are taken together, all these events are expressed by some one or

other of them. The design of our Lord's entering into so particular an exposition

of the prophets, or the sacred writers, was to shew, that by making a proper use

of their understanding, they might from those very scriptures whose authority

they allowed, have been convinced that the Messiah ought to have suffered, as

they had seen him suffer, and to rise from the dead on the third day: that is,

Christ chose rather to convince them by reason than by sense, or at least so to

prepare their minds, that their assenting afterwards to the testimony of their

senses, should be with the concurrence of their reason: he had proceeded in the

same manner with the other disciples at Jerusalem; from all of whom he had

hitherto withholden the evidence of sense, having not appeared to any of them,

except Peter, till after the return of these two disciples to Jerusalem. This

proceeding, at once so becoming the Lord of righteousness and truth, and the

moral liberty of man as a reasonable being, must have been prevented, had

Christ discovered himself to them at his first appearing. Wonder and

astonishment in that case would have taken the place of reason, and have left

them, perhaps, when the strong impression was a little worn away, in doubt or

scepticism. The point discussed upon the road was, whether it was agreeable to

prophesy that Christ should suffer and rise again from the dead? Christ himself

undertook to prove this proposition at large from the scriptures of the Old

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Testament; and the argument, through his grace, seemed to have its intended

effect. Suppose now, that he had made himself known, and then entered upon his

argument; what would have been the consequence? Plainly this, the surprise of

seeing one from the dead, and the authority of Christ reasoning from the

scriptures, must have disturbed their judgment, and made them, perhaps,

submit to his interpretation of the prophesies, without considering particularly

the justness and propriety thereof. The plain reason, therefore, why the

discovery was not made sooner, is, that their understandings might be first

convinced upon the strength of argument; while their minds were yet free from

any impression by the event itself, and the irresistible force of Christ's authority.

ELLICOTT, “(27) Beginning at Moses and all the prophets.—Better, from

Moses. Here, then, if not before, there was a full “opening of the Scriptures” on

all that pertained to the work and office of the Christ, and it is, at least, a

legitimate inference to believe that we find the echoes of the great lesson thus

given in all, or most, of the interpretations of Messianic prophecies in the written

or spoken teaching of the Apostles. From the great first gospel of Genesis 3:15, to

the last utterance of the last of the Prophets announcing the coming of Elijah

(Malachi 4:5), with special stress, doubtless, on prophecies, such as those of

Psalms 16, 22, Isaiah 53, that spoke of sufferings and of death as belonging to the

perfect picture of the Servant of the Lord, and the ideal King, the unfolding of

the divine purpose was now made clear to those who before had been “slow of

heart to believe.”

PETT, “And then to their amazement this Stranger began to give them a lesson

from the Scriptures. Commencing with Genesis to Deuteronomy, and then going

on to the prophets, He interpreted to them in all the Scriptures the things

concerning Himself (including those concerning the Messiah, taking the word in

its widest sense as signifying the Promised One). The words suggest a

considerable amount of material, taken from the whole range of Scripture, for

Jesus saw the whole of the Old Testament as pointing forward to Himself (see

John 5:39; John 5:46-47). But some of what He said we can understand from the

subsequent preaching of the Apostles. It would almost certainly, for example,

have included Genesis 12:3 (see Acts 3:25-26); Deuteronomy 18:15 (see Acts

3:22); 2 Samuel 7:11; 2 Samuel 7:16 (see Acts 3:24); Isaiah 35:5-6 with Psalms

61:1-2 (see Acts 4:30); Psa 52:13-53:12 (see Acts 3:13; Acts 8:30-35); Psalms 2

(see Acts 4:25-28; Acts 13:33); Luke 16:8-11 (see Acts 2:25-28); Psalms 110:1 (see

Acts 2:14); Psalms 118:22 (see Luke 20:17; Acts 4:10-11), for it is incidents like

this that explain how the Apostles became so enlightened about these Scriptures

in so short a time (compare also Luke 24:45).

And to those we may probably add some of the following Genesis 3:15 (see

Romans 16:20); Psalms 22:1 (see Matthew 27:46); Luke 22:6-18 (see Matthew

27:35-43); Isaiah 40 (see Luke 4:4-6): Isaiah 42:1-6 (see Matthew 12:17-21);

Isaiah 49:1-6 (see Acts 13:47); Isaiah 50:4-8 (see Matthew 26:67; Matthew

27:30); Daniel 7:13-14 (see for example Luke 22:69; Matthew 16:28; Matthew

26:64); Zechariah 13:7 (see Matthew 26:31); Malachi 3:1 (see Matthew 11:10); as

well as a number of other Scriptures. And we can no doubt add to these all the

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scriptures that spoke of the Old Testament ritual, the offerings, sacrifices and

ordinances that pointed forward to what He had come to do, and also recognise

that, as Stephen did in Acts 7, He may well have seen Old Testament figures as

forerunners of Himself. For He was the last Adam, the second Man (1

Corinthians 15:45-50); the greater than Abraham who rejoiced to see His day

(John 8:56); the new prophet like Moses (Acts 3:22-23; Hebrews 3:1 to Hebrews

4:13); the High Priest more powerfully effective than Aaron (Hebrews 4:14 to

Hebrews 5:10; Hebrews 7:1 to Hebrews 9:28); the mightier conqueror than

Joshua/Jesus (Hebrews 4:8), and above all great David’s greater Son (Luke

1:32-33). All the mighty men of God by their lives and achievements had pointed

forward to Him, and were completed in Him, as indeed are we (Hebrews 11:40 to

Hebrews 12:3).

28 As they approached the village to which they were going, Jesus continued on as if he were going farther.

BARNES, "He made as though he would have gone further - He did not “say” he would go farther, but he kept on as if it was not his intention to stop, and doubtless he “would” have gone on if they had not constrained him to tarry.

CLARKE, "He made as though he would have gone farther - That is, he was going on, as though he intended to go farther; and so he doubtless would had they not earnestly pressed him to lodge with them. His preaching had made a deep impression upon their hearts, Luk_24:32, and now they feel it their greatest privilege to entertain the preacher.

This is a constant effect of the doctrine of Christ: wherever it is felt, the Author of it, the ever-blessed Jesus, is earnestly entreated to dwell in the heart; and he who preaches it, is amply provided with the necessaries of life by those who have received his testimony.

GILL, "And they drew nigh unto the village,.... Of Emmaus, before they were aware; their conversation was so very agreeable, that the way did not seem tedious, nor the time long:

whither they went: where they intended to go, when they set out; this was the end of their journey; wherefore this village was not some intermediate place between Jerusalem and Emmaus:

and he made as though he would have gone further; when they were come to Emmaus, and to the house where the two disciples intended to make their abode that

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night: whether it was a public house, or an house of one of their friends, or one of their own, it matters not; Christ stopped not, nor attempted to go in with them, but stepped a few steps onward, taking his leave of them. The Ethiopic version renders it, "he began to pass by them": which carried in it an appearance as if he intended to have travelled further; and in it there was no fraud, dissimulation, or collusion: he would have gone some little way further, doubtless, had they not detained him; and he intended to stay with them, provided they should ask him, as he did, though not all night, which he never designed: the whole of it is nothing else but a piece of modesty, civility, and prudence; for guile was never found in his mouth.

HENRY,"IV. Here is the discovery which Christ at length made of himself to them. One would have given a great deal for a copy of the sermon Christ preached to them by the way, of that exposition of the bible which he gave them; but it is not thought fit that we should have it, we have the substance of it in other scriptures. The disciples are so charmed with it, that they think they are come too soon to their journey's end; but so it is: They drew nigh to the village whither they went (Luk_24:28), where, it should seem, they determined to take up for that night. And now,

1. They courted his stay with them: He made as though he would have gone further; he did not say that he would, but he seemed to them to be going further, and did not readily turn into their friend's house, which it would not be decent for a stranger to do unless he were invited. He would have gone further if they had not courted his stay; so that here was nothing like dissimulation in the case. If a stranger be shy, every one knows the meaning of it; he will not thrust himself rudely upon your house or company; but, if you make it appear that you are freely desirous of him for your guest or companion, he knows not but he may accept your invitation, and this was all that Christ did when he made as though he would have gone further.Note, Those that would have Christ dwell with them must invite him, and be importunate with him; though he is often found of those that seek him not, yet those only that seek can be sure to find; and, if he seem to draw off from us, it is but to draw out our importunity; as here, they constrained him; both of them laid hold on him, with a kind and friendly violence, saying, Abide with us. Note, Those that have experienced the pleasure and profit of communion with Christ cannot but covet more of his company, and beg of him, not only to walk with them all day, but to abide with them at night. When the day is far spent, and it is towards evening, we begin to think of retiring for our repose, and then it is proper to have our eye to Christ, and to beg of him to abide with us, to manifest himself to us and to fill our minds with good thoughts of him and good affections to him. Christ yielded to their importunity: He went in, to tarry with them. Thus ready is Christ to give further instructions and comforts to those who improve what they have received. He has promised that if any man open the door, to bid him welcome, he will come in to him, Rev_3:20.

JAMIESON, "made as though, etc. — (Compare Mar_6:48; Gen_18:3, Gen_18:5; Gen_32:24-26).

CAVIN, "28.And they drew near to the village. There is no reason for supposing,

as some commentators have done, that this was a different place from Emmaus;

for the journey was not so long as to make it necessary for them to take rest for

the night at a nearer lodging. We know that seven thousand paces—even though

a person were to walk slowly for his own gratification—would be accomplished

in four hours at the utmost; and, therefore, I have no doubt that Christ had now

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reached Emmaus.

And he seemed as if he would go farther. Now as to the question, Can insincerity

apply to him who is the eternal truth of God? I answer, that the Son of God was

under no obligation to make all his designs known. Still, as insincerity of any

kind is a sort of falsehood, the difficulty is not yet removed; more especially as

this example is adduced by many to prove that they are at liberty to tell lies. But

I reply, that Christ might without falsehood have pretended what is here

mentioned, in the same manner that he gave himself out to be a stranger passing

along the road; for there was the same reason for both. A somewhat more

ingenious solution is given by Augustine, (in his work addressed To Consentius,

Book II., chap. 13, and in the book of Questions on the Gospels, chap. 51,) for he

chooses to enumerate this kind of feigning among tropes and figures, and

afterwards among parables and fables. For my own part, I am satisfied with this

single consideration, that as Christ for the time threw a veil over the eyes of those

with whom he was conversing, so that he had assumed a different character, and

was regarded by them as all ordinary stranger, so, when he appeared for the

time to intend to go farther, it was not through pretending any thing else than

what he had resolved to do, but because he wished to conceal the manner of his

departure; for none will deny that he did go farther, since he had then

withdrawn from human society. So then by this feigning he did not deceive his

disciples, but held them for a little in suspense, till the proper time should arrive

for making himself known. It is, therefore, highly improper to attempt to make

Christ an advocate of falsehood; and we are no more at liberty to plead his

example for feigning any thing, than to endeavor to equal his divine power in

shutting the eyes of men. Our safest course is to adhere to the rule which has

been laid down to us, to speak with truth and simplicity; not that our Lord

himself ever departed from the law of his Father, but because, without confining

himself to the letter of the commandments, he kept by the true meaning of the

law; but we, on account of the weakness of our senses, need to be restrained in a

different manner.

BENSON, "Luke 24:28-31. And they drew near unto the village, &c. — His

discourse made so deep an impression upon them, and engrossed their attention

to such a degree, that they neither thought of the length of the journey, nor

considered the countenance of him who spake to them, so that, ere they were

aware, they arrived at the village whither they went. And he made as though he

would have gone farther — When the disciples turned aside from the road to go

to their lodging in the village, Jesus walked forward as if he were going on, as he

would have done, had they not pressed him to stay. But they constrained him —

Being loath to part with a person whose conversation had charmed them so

much, they begged him to go no farther, but to abide with them; for, they said, it

is toward evening — Namely, the first evening of the Jewish day, which began at

three o’clock. See on Matthew 14:15; and the day is far spent — Greek, κεκλικεν

η ημερα, the day has declined. That this is the meaning of the expression is

evident, for, on any other supposition, the two disciples could not have returned

to Jerusalem after dining at Emmaus, so as to have been present, (as it appears

from Luke 24:33 they were,) when Jesus showed himself to his disciples the same

day, which ended at sun-setting. And he went in to tarry with them — By their

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pressing invitations the disciples prevailed with their fellow-traveller to turn in

with them. And their humanity met with an abundant recompense. As he sat at

meat with them he took bread, &c. — Some have inferred from this, that he gave

these two disciples the sacrament on this occasion, adding it to the ordinary meal

they were eating, as at the first institution of the rite. But in the Greek there is no

foundation for the conjecture, the words signifying properly, And it came to

pass, when he sat down at the table with them, taking bread he blessed it, &c. —

Among the Jews, the giving of thanks at table for their food, and the distributing

of it to the guests, was the office of the head of the family. This office Jesus now

assumed, though he only appeared as a guest at this table, and, looking up to

heaven, blessed, or gave thanks over it, just in the manner he had formerly done:

And their eyes were opened — The supernatural cloud, or the miraculous

influence which before prevented their knowing him, was removed, partly,

perhaps, through the action just mentioned, of his taking, blessing, and breaking

the bread in the manner they had known him frequently to do, a manner

probably peculiar to him. And they knew him — To their unutterable

astonishment, plainly seeing that it was Jesus their Master; and, as they were

preparing to acknowledge him as such, he vanished out of their sight — Rather,

suddenly became invisible, or ceased to be seen by them, as the original words,

αφαντος εγενετο απ’ αυτων, literally signify. For certainly he did not vanish as a

mere spectre.

ELLICOTT,(28) He made as though he would have gone further.—This was, it

is obvious, the crucial test of the effect of the Lord’s previous teaching. Did they

feel a new light flowing in upon their souls, bringing new meanings into what

had before been obscure and hard sayings? Were they content to let the

unknown Teacher pass on, and see no more of Him? Their answer showed, in

words that meet us afterwards, that their “hearts” already “burnt within them.”

Here, also, we note the method of the Divine Teacher as an example for other

teachers. We often impress truth more effectively, and ‘stimulate the desire for

further knowledge, by suspending for a time the continued inculcation of it.

PETT, “We can imagine the fascination with which they listened to Him and

recognised how little knowledge of the Scriptures they really had, and may well

have regretted reaching their village so quickly. They no doubt saw Him as one

of those people that the Master had regularly met and talked with, like for

example Nicodemus (John 3:1-7). And on their arrival the Stranger made as

though to take His leave of them. He would not presume on their hospitality.

Jesus rarely forces Himself on us. Had they not issued an invitation to Him to

stay with them that would have been the last that they saw of Him, and they

would not have experienced what was to come. And they would have deserved it.

Jesus behaved perfectly correctly in view of the fact that He did not yet want to

reveal Himself, but wanted them to see Him as a Stranger.

‘Made as though.’ This a good translation. It is not the same thing as pretending

(which the word can mean) but makes clear that He expected to be invited in. It

would in fact have been gross discourtesy in the light in which He was depicting

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Himself had He not been so. It would have been bad manners to indicate that He

expected hospitality.

29 But they urged him strongly, “Stay with us, for it is nearly evening; the day is almost over.” So he went in to stay with them.

BARNES, "Constrained him - They urged him, or pressingly invited him. They did not yet perceive that it was Jesus, but they had been charmed and delighted with his discourse, and they wished to hear him farther. Christians are delighted with communion with the Saviour. They seek it as the chief object of their desire, and they find their chief pleasure in fellowship with him. The two disciples felt it a privilege to entertain the stranger, as they supposed, who had so charmed them with his discourse; and so those to whom the gospel is preached, and who love it, feel it a privilege, and not a burden, to show kindness to those who bear to them the message of salvation.

Abide with us - Remain with us, or pass the night in our house.

CLARKE, "For it is toward evening - And consequently both inconvenient and unsafe to proceed to another village. Reader! it is probably the eve of thy life, whether thou be old or young: thy day may have already declined, and there is, possibly, but a step between thee and the eternal world! Hath the Lord Jesus taught thee by his word and Spirit to believe in him, that thou mightest be saved? Is he come into thy heart? Hast thou the witness of his Spirit that thy sin is blotted out through his blood? Rom_8:16; Gal_4:6; 1Jo_5:10-12. If thou have not, get thee to God right humbly. Jesus is about to pass by, perhaps for ever! O, constrain him, by earnest faith and prayer, to enter into thy soul, and lodge with thee! May God open Thy eyes! May he stir up and inflame Thy heart!

And he went in - And so he will to thee, thou penitent soul! Therefore take courage, and be not faithless but believing.

GILL, "But they constrained him,.... The Arabic version renders it, "they held him by force": but the meaning is not, that they laid hands on him, and held him in a forcible manner against his will; but they were very urgent and importunate with him, that he would stay with them; they would take no denial. The sense is better given in the Persic version, "the disciples with importunity said unto him"; they were so pressing with arguments, that he could not withstand them:

saying, abide with us; his conversation was so engaging, and his discourses were so heavenly and instructive, so sweet and delightful, so powerful and moving, that

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they could not bear to part with him, but were exceeding desirous of his continuance with them, even though he was a stranger to them. And as they had in view their own pleasure and profit, so they urge the necessity and advantage of his stay, with respect to himself:

for it is towards evening, and the day is far spent; it might be four or five o'clock in the afternoon:

and he went in to tarry with them; for a while, not all night. So earnest, importunate, and resolute was the church, when she had found Christ, that he would abide with her, Son_3:4.

JAMIESON, "constrained, etc. — But for this, the whole design of the interview had been lost; but it was not to be lost, for He who only wished to be constrained had kindled a longing in the hearts of His travelling companions which was not to be so easily put off. And does not this still repeat itself in the interviews of the Savior with His loving, longing disciples? Else why do they say,

Abide with me from morn to eve,For without Thee I cannot live;Abide with me when night is nigh,For without Thee I cannot die.- Keble

SBC, The Evening Prayer of Christ’s Friends.

I. First, notice some of the feelings which must have been in the hearts of those who presented this prayer. (1) The first and most natural feeling was grateful interest in a spiritual benefactor. (2) The next feeling was a desire to have such conversation continued. (3) The last feeling we mention in the hearts of these friends of Christ was the presentiment of something more than they had yet seen or heard.

II. Consider some of the circumstances in which this request may be offered by us. (1) It may be said to be suitable to the whole earthly life of every Christian. (2) Another time suitable for presenting this request is in approaching the evening of life. (3) This request is suitable to those who live in an age of the world such as ours.

J. Ker, Sermons, 2nd series, p. 264.

COKE, "Luke 24:29. They constrained him,— They pressed him. Heylin, &c.

See ch. Luke 14:23. We are told in the subsequent verses, that the disciples,

having returned from Emmaus, were telling their brethren what had happened

to them, when Jesus stood in the midst, and saluted them, Luke 24:35-36.

Moreover, it is taken notice of, that this appearance happened on the first day of

the week at even; John 20:19. These circumstances, together with the departure

of the disciples, who went to Emmaus before the news of Christ's resurrection

had reached the city, shew plainly that by the evening in this verse, we are to

understand the first evening of the Jewish day, which began at three o'clock. See

Matthew 14:15. It is toward evening, means, "It is toward three o'clock;" and

the day is far spent, κεκλικεν η ημερα, means, The day has declined: for, on any

other supposition, the two could not have returned to Jerusalem, after dining at

Emmaus, so as to have been present when Jesus shewed himself to his disciples

the first day of the week, which ended at sun-setting.

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ELLICOTT, “(29) Abide with us: for it is toward evening.—As .part of the

narrative, the words have the interest of bringing before us the eager desire of

the disciples to know more of the wisdom which they had been drinking in from

the lips of the unknown Teacher. They could not bring themselves to part with

one who had done so much for them. Devout imagination has, however,

legitimately read other meanings in it. “Abide with me” has become the burden

of the most popular of evening hymns, the true prayer for the evening of each

day, for the evening of each man’s life, for the moments when hopes fail and we

commune one with another and are sad; for those, also, when our hearts burn

within us in the half-consciousness that Christ is speaking to us through the lips

of human teachers.

PETT, “Equally correctly they ‘constrained Him’ (strongly pressed Him) to

accept a night’s hospitality. Darkness was coming on and the roads could become

dangerous for a solitary person, and even though there was a full moon,

travelling in the dark could be unpleasant. Besides He must be hungry. And the

Stranger accepted their invitation and went in to stay with them.

The fact that they shared the house into which they invited Him may suggest that

they were husband and wife (compare John 19:25, although the spelling is

different). But not necessarily. They may have been master and servant, or two

brothers, or related to each other in some other way.

30 When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them.

BARNES, "Sat at meat - Reclined at the table, or while he was at supper.

He took bread and blessed it ... - This was the office of the master of a feast, and perhaps this first attracted particularly their attention. Though he was in “their” house, yet he acted as “master” of the feast, as he used to do with them before his death. Perhaps, also, as he “gave” them the bread, they observed the “prints” in his hands, and they knew that it was Jesus. This was not a “sacramental,” but a common supper; yet our Saviour sought a blessing on the food, and thus set an example to all his followers to acknowledge God in their daily gifts, and to seek his benediction in all their enjoyments.

CLARKE, "He took bread - This was the office of the master and father of a family, and this was our Lord’s usual custom among his disciples. Those whom Christ lodges with he feeds, and feeds too with bread that himself hath blessed, and

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this feeding not only strengthens, but also enlightens the soul.

GILL, "And it came to pass as he sat at meat with them,.... When they were sat down at table with the provisions before them:

he took bread and blessed it, and brake, and gave to them; as if he was the master of the house, when he was both a guest, and a stranger, and as he used to do at common meals, when he ate with his disciples; and thus he did, when he fed five thousand at one time, and four at another, Mat_14:19 see the notes there. See Gill on Mat_14:19. See Gill on Mat_15:26. Whether only Christ, and the two disciples, sat down together, or whether others that belonged to the house sat down with them, is not certain: if they were only three, they were a proper company to bless the bread together; that is, one in the name of the rest, they joining with him: if there were but two, they blessed, or said grace for themselves separately; but if three, the rules were these, according to the Jews (y):

"three that eat together, they are obliged to call a blessing (or for one) --and how do they call a blessing among three? one says, let us bless: if there are three besides himself, he says, bless ye. --Three that eat together have no power to divide;''

that is, to make a separate blessing, but are obliged to it conjunctly: thus here, being three at least, Christ blessed bread for them all.

HENRY,"2. He manifested himself to them, Luk_24:30, Luk_24:31. We may suppose that he continued his discourse with them, which he began upon the road; for thou must talk of the things of God when thou sittest in the house as well as when thou walkest by the way. While supper was getting ready (which perhaps was soon done, the provision was so small and mean), it is probable that he entertained them with such communications as were good and to the use of edifying; and so likewise as they sat at meat his lips fed them. But still they little thought that it was Jesus himself that was all this while talking with them, till at length he was pleased to throw off his disguise, and then to withdraw. (1.) They began to suspect it was he, when, as they sat down to meat, he undertook the office of the Master of the feast, which he performed so like himself, and like what he used to do among his disciples, that by it they discerned him: He took bread, and blessed it, and brake, and gave to them. This he did with his usual air both of authority and affection, with the same gestures and mien, with the same expressions perhaps in craving a blessing and in giving the bread to them. This was not a miraculous meal like that of the five loaves, nor a sacramental meal like that of the eucharist, but a common meal; yet Christ here did the same as he did in those, to teach us to keep up our communion with God through Christ in common providences as well as in special ordinances, and to crave a blessing and give thanks at every meal, and to see our daily bread provided for us and broken to us by the hand of Jesus Christ, the Master, not only of the great family, but of all our families. Wherever we sit down to eat, let us set Christ at the upper end of the table, take our meat as blessed to us by him, and eat and drink to his glory, and receive contentedly and thankfully what he is pleased to carve out to us, be the fare ever so coarse and mean. We may well receive it cheerfully, if we can by faith see it coming to us from Christ's hand, and with his blessing. (2.) Presently their eyes were opened, and then they saw who it was, and knew him well enough. Whatever it was which had hitherto concealed him from them, it was now taken out of the way; the mists were scattered, the veil was taken off, and then they made no question but it was their Master. He might, for wise and holy ends, put on the shape of another, but

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no other could put on his; and therefore it must be he. See how Christ by his Spirit and grace makes himself known to the souls of his people. [1.] He opens the scriptures to them, for they are they which testify of him to those who search them,and search for him in them. [2.] He meets them at his table, in the ordinance of the Lord's supper, and commonly there makes further discoveries of himself to them, is known to them in the breaking of bread. But, [3.] The work is completed by the opening of the eyes of their mind, and causing the scales to fall off from them, as from Paul's in his conversion. If he that gives the revelation do not give the understanding, we are in the dark still.

3. He immediately disappeared: He vanished out of their sight. Aphantos�egeneto -

He withdrew himself from them, slipped away of a sudden, and went out of sight. Or, he became not visible by them, was made inconspicuous by them. It should seem that though Christ's body, after his resurrection, was the very same body in which he suffered and died, as appeared by the marks in it, yet it was so far changed as to become either visible or not visible as he thought fit to make it, which was a step towards its being made a glorious body. As soon as he had given his disciples one glimpse of him he was gone presently. Such short and transient views have we of Christ in this world; we see him, but in a little while lose the sight of him again. When we come to heaven the vision of him will have no interruptions.

JAMIESON, "he took ... and blessed ... and their eyes were opened — The stranger first startles them by taking the place of master at their own table, but on proceeding to that act which reproduced the whole scene of the last Supper, a rush of associations and recollections disclosed their guest, and He stood confessed before their astonished gaze - THEIR RISEN LORD! They were going to gaze on Him, perhaps embrace Him, but that moment He is gone! It was enough.

SBC 30-31, "Christ Meeting with Doubters.

The story of the two disciples going to the village of Emmaus is the one which men in later ages have most connected with their own experiences; the one which has done most to bridge over the chasm between them and those who saw and handled the Word of Life. They have been sure that it was written to tell them that this Word of Life is not far from any one of them; that it is their fault and not His if they do not hear His voice and follow Him.

I. "While they communed together and reasoned, Jesus Himself drew near and went with them." The Evangelist says nothing to heighten the effect of the meeting; not a word to make us feel that this was a new occurrence in the world’s history—an occurrence which would scarcely ever be repeated. And why not? Because, I apprehend, it did not strike St. Luke as a new occurrence, or one which would be rarely repeated. He accepted the coming of this Stranger to these disciples as a sign of that which had been continually taking place, when two men walking near Jerusalem, or walking anywhere else, had communed together and reasoned. "Where two or three are gathered together in My Name, there am I in the midst of them."

II. "He took bread and blessed it," etc. If you ask whether His breaking of bread in that cottage was a sacramental act, I should answer that I conceive no act of Christ can be anything else. Was it not a pledge of His stooping to men, of His union with men, of His dominion over men? But if the question is, whether this breaking of bread was like that to which we are invited, who may communicate in a completed sacrifice, who may draw nigh to God through an ascended High Priest?—I answer, Christ Himself spoke of His departure to the Father as the beginning of all highest

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knowledge, as the opening of such a converse between earth and heaven as never could be possible whilst He was tarrying with them. It is therefore, I maintain, that we are guilty of strange faithlessness and ingratitude when we estimate our position as worse than that of those who saw Him before the Passion, or in the forty days’ after the Resurrection. It must be better and grander. Christ reveals Himself not to one here and there: He is proclaimed as the universal King, as the universal Sacrifice. As such we are permitted to receive Him. As such we are permitted to declare Him to the world.

F. D. Maurice, Sermons, vol. vi., p. 33.

CALVIN, "30.He took bread. Augustine, and the greater part of other

commentators along with him, have thought that Christ gave the bread, not as an

ordinary meal, but as the sacred symbol of his body. And, indeed, it might be

said with some plausibility, that the Lord was at length recognized in the

spiritual mirror of the Lord’s Supper; for the disciples did not know him, when

they beheld him with the bodily eyes. But as this conjecture rests on no probable

grounds, I choose rather to view the words of Luke as meaning that Christ, in

taking the bread, gave thanks according to his custom. But it appears that he

employed his peculiar and ordinary form of prayer, to which he knew that the

disciples had been habitually accustomed, that, warned by this sign, they might

arouse their senses. In the meantime, let us learn by the example of our Master,

whenever we eat bread, to offer thanksgiving to the Author of life, — an action

which will distinguish us from irreligious men.

COFFMAN, "Speculations are plentiful with regard to just how "their eyes were

opened," some supposing that the familiar pattern of Jesus' breaking bread and

offering thanks as he had so frequently done in the presence of all his disciples

was what did it; but it is safer to conclude that the Lord willed their recognition

of him at that particular moment, and accordingly it occurred. There can hardly

fail to be a deep spiritual overtone in this to the effect that the Lord is still known

to his disciples in the breaking of the bread of the Lord's Supper, which

continues to be in all ages the great separator between the saved and the

unsaved.

COKE, "Luke 24:30-31. And—as he sat at meat, &c.— The 31st verse shews that

the

impediment,orsupernaturalinfluence,whichhinderedtheirknowinghimbefore,was

now removed. Yet granting that no supernatural impediment was then existing,

our Saviour's very action of breaking bread, which was the office of the master

of the family, plainly implied that he was no stranger, but their Master, though

theydid not know him. Be this as it may, he had duly prepared them to receive

the testimony of their senses, and now discovered himself, and that by an act of

devotion in breaking bread, which among the Jews was always attended with

thanks to God, the giver of our daily bread. But there seems to have been

something still more peculiar in this action, on which account it was introduced

by St. Luke in his narration of this history, and by the two disciples themselves

when they related to the apostles at Jerusalem what had happened to them at

Emmaus, Luke 24:35. Undoubtedly the manner of breaking the bread, and

probably the form of the words in the thanksgiving, were peculiar to our

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Saviour: probably, they were the same with those made use of by him in the

Lord's supper; at least these two actions are described by St. Luke in the same

words. If so, how strongly were the disciples called upon by this action to

remember their Lord, who had instituted that form, as a memorial of his own

death! and how properly did he accompany that discovery of himself, which he

now thought fit to make to them! We are told after this, that he vanished out of

their sight: the word vanished leads the mind to think of the person vanishing as

a mere spectre. The original words literally signify, "becoming invisible to, or

withdrawing himself from them." In the margin of our Bibles they are well

rendered, He ceased to be seen of them. If this passage be thought to be

inconsistent with the reality of Christ's body, it may reasonably be asked,

whether there is no way for a real body to disappear? If in the night-time we put

out the candles, we shall all disappear; if a man fall asleep in the day-time, all

things disappear to him, his senses are locked up; and yet all things about

continue to be real, and his senses continue perfect; as shutting out all rays of

light from anyparticular body, would make that body disappear. Perhaps

something like this was the case; or perhaps something else, of which we know

nothing: but be it what it will, it does not follow that a body is not real, because

we lose sight of it suddenly. This passage does not therefore infer, that the body

of Christ was no real body; if it did, it would prove likewise, that Christ had no

real body before his death; for we read, that when the multitude would have

thrown him down a precipice, he went through the midst of them unseen. Now

nothing happened after his resurrection more unaccountable than this, which

had happened before it; and if the argument be good at all to prove that Christ

had no real body, it will be good to prove that there never was such a man as

Jesus Christ in the world. Perhaps the adversaries of Christianity may think this

a little too much to prove; but if they do, it is to be hoped they will quit the

argument in one case, as well as in the other; for difference there is none.

Nevertheless, I know not but the immortal resurrection-body of our Lord might

have been endued with such properties, unknown to us in this mortal state, as to

be able to vanish out of the disciples' sight, in such a manner as to be absolutely

imperceptible to mortal eyes: nor do I think that there is the least improbability

in this supposition.

ELLICOTT, “(30) He took bread, and blessed it.—Had the two travellers been

of the number of the Twelve, we might have thought of the words and acts as

reminding them of their last Supper with their Lord. As it was, we must think of

those words and acts as meant to teach them, and, through them, others, the

same lesson that had then been taught to the Twelve, that it would be in the

“breaking of bread” that they would hereafter come to recognise their Master’s

presence. And they, too, we must remember, whether they were of the Seventy,

or among the wider company of disciples, must have had memories, it may be of

multitudes fed with the scanty provision of a few barley loaves, it may be of quiet

evenings without a multitude, when they had looked on the same act, and heard

the same words of blessing. This meal, too, became so full of spiritual

significance that we may well anticipate the technical language of theology and

say that it was to them “sacramental.”

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PETT, “Once indoors they sat Him down for a meal and brought food to the

table, and then something happened which must have astonished the two

disciples. For without a by-your-leave the Stranger reached out, took the bread

and blessed it and broke it. (See especially Luke 9:16; Luke 22:19 which reveal a

pattern. Compare also Acts 2:46; Acts 20:7; Acts 20:11; Acts 27:35). At first this

appeared to break all the rules of Eastern courtesy, for it was the host or master

of the feast whose responsibility it was to take the bread, and bless and break it,

and distribute it to those who sat at table. The guest was expected to recognise

his position.

But their initial astonishment disappeared to be replaced by an even greater

astonishment, for probably as a result of the way in which He did it they

recognised that this was no discourtesy or arrogance. They recognised that the

One Who had done it had the right to take charge of the feast, for it was the

Master Himself.

Mealtimes were a regular place for teaching, so this was no exception. Compare

Luke 5:29; Luke 7:36; Luke 14:1; Luke 14:7; Luke 14:12; Luke 14:15-16.

Compare also the Passover meal which had been a teaching medium for over a

thousand years, and which as a teaching medium, was specifically continued in

the Lord’s Supper. An incident like this adds a special dimension to the Lord’s

Supper as it reminds us that really it is Jesus Who is distributing the elements

there and sitting with us at the table (compare commentary on Luke 22:30).

31 Then their eyes were opened and they recognized him, and he disappeared from their sight.

BARNES, "Their eyes were opened - The obscurity was removed. They saw him to be the Messiah. Their doubts were gone, and they saw clearly that he was risen, and was truly, as they had long hoped, the Saviour of people. It is not meant that they were before “blind,” but that they did not know until then who he was.

He vanished out of their sight - He suddenly departed. It does not appear that there was anything miraculous in this, but, during their surprise, he took the opportunity suddenly to withdraw from them.

CLARKE, "Their eyes were opened - But we are not to imagine that he administered the holy eucharist at this time; there is not the most distant evidence of this. It was a mere family meal, and ended before it was well begun.

They knew him - His acting as father of the family, in taking, blessing, and distributing the bread among them, caused them to recollect those lips which they had often heard speak, and those hands by which they had often been fed. Perhaps he

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also threw off the disguise which he had before assumed; and now appeared in his own person.

He vanished out of their sight - Probably, during their surprise, he took the opportunity of withdrawing from the place; leaving them to reflect and meditate on what they had heard and seen.

GILL, "And their eyes were opened,.... Not that they were before shut, or closed up, but what before held them was removed, and what hindered their sight and knowledge was taken away; and perhaps these actions of his taking the bread, and blessing, and breaking, and giving it to them, might put them in mind of him, and cause them to look wistfully at him, when, what beclouded their sight being gone, and he appearing in his usual form, they perceived who he was:

and they knew him; to be their dear Lord and master, for whose death they had been sorrowing, and of redemption by him, and of whose resurrection they had been doubting:

and vanished out of their sight; not that he vanished as a spectre, or as smoke vanishes into air; but agility being a property of his risen body, he very suddenly, and swiftly, and in a moment, withdrew himself from them; for if he could withdraw himself from company in a very speedy manner before his resurrection, much more after; see Luk_4:30. The Syriac version renders it, "he was taken away from them"; as if some of the ministering angels were made use of to remove him at once; but this seems not necessary: the Arabic version renders it, "he was hidden from them"; that same power of his that held their eyes all the while they were travelling together, interposed some object between him and them, so that he could not be seen by them that very instant, even before he was gone out of the house.

CALVIN, "Luke 24:31.And their eyes were opened. By these words, we are

taught that there was not in Christ any metamorphosis, or variety of forms, by

which he might impose on the eyes of men, (as the poets feign their Proteus,) but

that, on the contrary, the eyes of beholders were mistaken, because they were

covered; just as, shortly afterwards, he vanished from the eyes of those very

persons, not because his body was in itself invisible, but because God, by

withdrawing their rigor, blunted their acuteness. Nor ought we to wonder that

Christ, as soon as he was recognized, immediately disappeared; for it was not

advantageous that they should any longer behold him, lest, as they were

naturally too much addicted to the earth, they might desire again to bring him

back to an earthly life. So far, then, as it was necessary to assure them of his

resurrection, he made himself visible to them; but by the sudden departure, he

taught them that they must seek him elsewhere than in the world, because the

completion of the new life was his ascension to heaven.

ELLICOTT, “(31) And he vanished out of their sight.—Literally, He became

invisible. The adjective does not occur elsewhere in the New Testament. In the

order of time this is the first example of the new conditions of our Lord’s risen

life. It was not that He rose and left the room in which they sat. In a moment they

knew Him with all the fulness of recognition; and then they saw Him no more.

The work for which He had come to them was done. He had imparted comfort

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and insight, and had brought them into communion with Himself, and then they

were to be taught that that communion was no longer to depend, as before, on a

visible and localised presence. (Comp. Luke 24:36, John 20:19; John 20:26.)

PETT, “And it was when He performed this action that their eyes were opened

and they knew Him, and He then, seemingly immediately, disappeared from

their sight. It is very probable that they had a number of times been present at

meals where Jesus had blessed the bread, and had broken and distributed it, and

had therefore recognised the way in which He did it. And the very placing of

Him in a context that they recognised would help with the recognition. This then

opened their eyes to the fact that the Stranger was not just somewhat similar to

Jesus, but really was Jesus. The impression is given that He did not partake of

the bread. This sudden disappearance stresses the deliberate nature of His

revelation of Himself to these two disciples, and made clear that He was not there

as someone who had just come back again. He was there as One Who had risen

from the dead and belonged to another world. Once He was satisfied that they

knew Him He departed mysteriously, His task accomplished. And they would be

continuing witnesses to the resurrection in Jerusalem and Judea once the

Apostles had gone.

32 They asked each other, “Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?”

BARNES, "Our heart burn within us - This is an expression denoting the deep interest and pleasure which they had felt in his discourse before they knew who he was. They now recalled his instruction; they remembered how his words reached the “heart” as he spoke to them; how convincingly he had showed them that the Messiah ought to suffer, and how, while he talked to them of the Christ that they so much loved, their hearts glowed with intense love. This feeling was not confined to them alone. All the followers of Jesus know how precious and tender are the communications of the Saviour, and how the heart glows with love as they think or hear of his life, and sufferings, and death.

He opened to us - He explained to us the Scriptures. See Luk_24:27.

This narrative shows us,

1. How blind people may be to the plainest doctrines of the Scriptures until they are explained to them. These disciples had often read or heard the Scriptures, but never, until then, did they fully understand that the Messiah must suffer.

2. It is proper there should be those whose office it is to explain the Scriptures. Jesus did it while on earth; he does it now by his Spirit; and he has appointed his

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ministers, whose business it is to explain them.

3. If people attempt to explain the Bible, they should themselves understand it. They should give their time and talents to a suitable preparation to understand the sacred volume. Preaching should consist in “real,” and not “fancied” explanations of the Scriptures; the real doctrines which “God” has taught in his word, and not the doctrines that “men” have taught in their systems.

4. Here was convincing evidence that Jesus was the Messiah. This was but one of many instances where Jesus convinced his disciples, contrary to their previous belief. In this case the evidence was abundant. He first satisfied them from the Old Testament that the very things which had happened were foretold; he then dissipated every doubt by showing “himself” to them and convincing them that he was truly the Christ. There was no chance here for deception and juggling. Who would have met them and talked with them in this way but the real Saviour? Who would have thought of writing this narrative to help an imposture? What impostor would have recorded the dulness of the disciples as to the plain declarations of the Old Testament, and “then” have thought of this device to prop up the narrative? Everything about this narrative - its simplicity - its tenderness - its particularity - its perfect nature - its freedom from all appearance of trick - shows that it was taken from real life; and if so, then the Christian religion is true, for here is evidence that Jesus rose from the dead.

CLARKE, "Did not our heart burn within us - His word was in our heart as a burning fire, Jer_20:9. Our hearts waxed hot within us, and while we were musing the fire burned, Psa_39:3. In some such way as this the words of the disciples may be understood: but there is a very remarkable reading here in the Codex Bezae; instead

of καιοµενη, burned, it has κεκαλυµµενη, veiled; and one of the Itala has, fuit

excaecatum, was blinded. Was not our heart veiled (blinded) when he conversed with us on the way, and while he unfolded the Scriptures to us, seeing we did not know him?

GILL, "And they said one to another,.... After Christ was gone, being surprised at what happened, that they should not know him all that while; and that as soon as they did, he should disappear, or withdraw himself in this manner:

did not our hearts burn within us while he talked with us by the way, and while he opened to us the Scriptures? concerning himself, his sufferings, death, and resurrection, which are in Moses, the Prophets, and the Psalms. The Scriptures are as a sealed book to men, learned and unlearned; and none so fit to open them as the lion of the tribe of Judah: he did open and explain them to these his disciples, as well as conversed with them about other things, as they travelled together; and his words came with such evidence, power, and sweetness, that they were ravished with them; their minds were irradiated with beams and rays of divine light; their hearts were warmed and glowed within them; they became fervent in spirit, and their affections were raised and fired; they found the word to be as burning fire within them; and they now knew somewhat what it was to be baptized with fire, which is Christ's peculiar office to administer; see Psa_39:3 they seem as it were not only to reflect on these things with wonder and pleasure, but also to charge themselves with want of thought, with inattention and stupidity; since they might have concluded from the uncommon evidence, force, and energy with which his words came to them,

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who he was, seeing no man could speak as he did, and with such effect as his words had.

HENRY,"V. Here is the reflection which these disciples made upon this conference, and the report which they made of it to their brethren at Jerusalem.

1. The reflection they each of them made upon the influence which Christ's discourse had upon them (Luk_24:32): They said one to another, Did not our hearts burn within us? “I am sure mine did,” saith one; “And so did mine,” saith the other, “I never was so affected with any discourse in all my life.” Thus do they not so much compare notes as compare hearts, in the review of the sermon Christ had preached to them. They found the preaching powerful, even when they knew not the preacher. It made things very plain and clear to them; and, which was more, brought a divine heat with a divine light into their souls, such as put their hearts into a glow, and kindled a holy fire of pious and devout affections in them. Now this they take notice of, for the confirming of their belief, that it was indeed, as at last they saw, Jesus himself that had been talking with them all along. “What fools were we, that we were not sooner aware who it was! For none but he, no word but his, could make our hearts burn within us as they did; it must be he that has the key of the heart; it could be no other.” See here, (1.) What preaching is likely to do good - such as Christ's was, plain preaching, and that which is familiar and level to our capacity - he talked with us by the way; and scriptural preaching - he opened to us the scriptures, the scriptures relating to himself. Ministers should show people their religion in their bibles, and that they preach no other doctrine to them than what is there; they must show that they make that the fountain of their knowledge and the foundation of their faith. Note, The expounding of those scriptures which speak of Christ has a direct tendency to warm the hearts of his disciples, both to quicken and to comfort them. (2.) What hearing is likely to do good - that which makes the heart burn; when we are much affected with the things of God, especially with the love of Christ in dying for us, and have our hearts thereby drawn out in love to him, and drawn up in holy desires and devotions, then our hearts burn within us; when our hearts are raised and elevated, and are as the sparks which fly upwards towards God, and when they are kindled and carried out with a holy zeal and indignation against sin, both in others and in ourselves, and we are in some measure refined and purified from it by the spirit of judgment and the spirit of burning, then we may say, “Through grace our hearts are thus inflamed.”

JAMIESON, "They now tell each to the other how their hearts burned - were fired - within them at His talk and His expositions of Scripture. “Ah! this accounts for it: We could not understand the glow of self-evidencing light, love, glory that ravished our hearts; but now we do.” They cannot rest - how could they? - they must go straight back and tell the news. They find the eleven, but ere they have time to tell their tale, their ears are saluted with the thrilling news, “The Lord is risen indeed, and hath appeared to Simon.” Most touching and precious intelligence this. The only one of the Eleven to whom He appeared alone was he, it seems, who had so shamefully denied Him. What passed at that interview we shall never know here. Probably it was too sacred for disclosure. (See on Mar_16:7). The two from Emmaus now relate what had happened to them, and while thus comparing notes of their Lord’s appearances, lo! Christ Himself stands in the midst of them. What encouragement to doubting, dark, true-hearted disciples!

CALVIN, "32.Did not our heart burn within us? Their recognition of Christ led

the disciples to a lively perception of the secret and hidden grace of the Spirit,

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which he had formerly bestowed upon them. For God sometimes works in his

people in such a manner, that for a time they are not aware of the power of the

Spirit, (of which, however, they are not destitute,) or, at least, that they do not

perceive it distinctly, but only feel it by a secret movement. Thus the disciples

had formerly indeed felt an ardor, which they now remember, but which they

had not then observed: now that Christ has made himself known to them, they at

length begin to consider the grace which they had formerly, as it were, swallowed

without tasting it, and perceive that they were stupid. For they accuse themselves

of indifference, as if they had said, “How did it happen that we did not recognize

him while he was talking? for when he penetrated into our hearts, we ought to

have perceived who he was.” But they conclude that he is Christ, not simply from

the bare sign that his word was efficacious to inflame their hearts, but because

they ascribe to him the honor which belongs to him, that when he speaks with

the mouth, he likewise inflames their hearts inwardly by the warmth of his

Spirit. Paul, indeed, boasts that the ministration of the Spirit was given to him, (2

Corinthians 3:8;) and Scripture frequently adorns the ministers of the word with

such titles as the following; that they convert the hearts, enlighten the

understandings, and renew men so as to become pure and holy sacrifices; but

then it is not to show what they do by their own power, but rather what the Lord

accomplishes by means of them. But both belong equally to Christ alone, to

pronounce the outward voice, and to form the hearts efficaciously to the

obedience of faith.

It cannot be doubted that he then engraved an uncommon Mark on the hearts of

these two men, that they might at length perceive that in speaking he had

breathed into them a divine warmth. For though the word of the Lord is always

fire, yet a fiery rigor was at that time manifested in a peculiar and unusual,

manner in the discourse of Christ, and was intended to be an evident proof of his

divine power; for it is he alone who baptizeth in the Holy Ghost and in fire,

(Luke 3:16.) Yet let us remember that it is the proper fruit of heavenly doctrine,

whoever may be the minister of it, to kindle the fire of the Spirit in the hearts of

men, to purify and cleanse the affections of the flesh, or rather to burn them up,

and to kindle a truly fervent love of God; and by its flame, as it were, to carry

away men entirely to heaven.

BENSON, "Luke 24:32-35. And they said one to another, Did not our heart burn

within us? — This reflection of the disciples, on this affair, is natural and

beautiful. It is as if they had said, How strange it is that we should not have

discovered him sooner, when we found his discourses have that effect upon us,

which was peculiar to his teaching. For did not our very hearts glow within us,

with love to God and our Divine Instructer, as well as to the truths which he

made known to us by opening the Scriptures? They found the preaching

powerful, even when they knew not the preacher; it not only made things of the

greatest importance very plain and clear to them, but, together with a divine

light, brought a divine warmth into their souls, and kindled therein a holy fire of

pious and devout affections: and this they now notice for the confirming of their

belief, that it was indeed Jesus himself who had been talking with them all the

while. And they rose up the same hour — Not being able to conceal such good

news, or to defer the publication of that which they believed would give their

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brethren such joy, as they felt in their own breasts; they therefore, late as it was,

rose up from their unfinished meal, that very hour, and made all possible haste

to Jerusalem, that they might declare to the other disciples the wonderful story,

and give them full assurance of their Lord’s resurrection. They were, however,

in some measure prevented: for, immediately upon their arrival, the apostles,

with the women, accosted them with this declaration, The Lord is risen indeed,

and hath appeared to Simon — Before he was seen of the other apostles, (1

Corinthians 15:5,) he had, in his wonderful condescension and grace, taken an

opportunity on the former part of the day, (though where or in what manner is

not recorded,) to show himself to Peter, that he might early relieve his distresses

and fears, on account of his having so shamefully denied his Master. The

generality of the apostles had given little credit to the reports of the women,

supposing that they were occasioned more by imagination than reality. But when

a person of Simon’s capacity and gravity declared that he had seen the Lord,

they began to think he was risen indeed. And their belief was not a little

confirmed by the arrival of these two disciples, who declared that the Lord had

appeared to them also, and gave a circumstantial relation of all that had

happened.

SBC, "Christ stopping at Emmaus.

We have here:—

I. A striking illustration of our Lord’s method of teaching—which was, to give more when that already given had been duly received. He did not pretend to open truth after truth, just as though His whole business had been to furnish to the world a certain amount of revelation, whether they would hear or whether they would forbear; but He watched with great attentiveness the reception of truth, and He added or withheld according as that reception did or did not indicate love for truth and a readiness to obey its demands. And the importance to ourselves of observing the course which Christ pursued on earth lies mainly in this. We have no reason to suppose that such course was followed only in the days of His public ministry, but rather that it was universally characteristic of God’s spiritual dealings. Let there be a real anxiety for spiritual wisdom, an honest wish to ascertain, in order that you may obey the Divine will; and one lesson shall lead on to another, and you shall always be drawing from Scripture, and yet always feeling yourself to be farther off than ever from exhausting its stores. There is every now and then, with regard to ourselves, a stopping at Emmaus that it may be seen whether you are willing to part with your teacher.

II. A most emphatic warning as to the danger of losing golden opportunities, or of letting slip, through ignorance or procrastination, the means of acquiring great accessions of knowledge and grace. We cannot but think that Christians would escape many of those changes of which they so feelingly complain, and enjoy far more of unbroken fellowship with God, if they were watchful for such moments as those in the streets of Emmaus—moments at which desertion seems likely to succeed to presence, or darkness to light; but which are really moments at which the Redeemer, having vouchsafed some rich manifestation, only waits to be importuned that He may vouchsafe a yet richer. They whom privileges make languid in prayer may justly expect to find their privileges diminished; but they, on the contrary, who pray the more fervently as their privileges increase, will find in every spiritual blessing the germ of a brighter.

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H. Melvill, Penny Pulpit, No. 2,662.

GREAT TEXTS OF THE BIBLE, "24:32 - 24:32

An Open Bible and a Burning Heart

And they said one to another, Was not our heart burning within us, while he

spake to us in the way, while he opened to us the scriptures?—Luk_24:32.

1. What a day of surprises it was, that marvellous first Easter Day! Early in the

morning, before the sun had risen, the little group of broken-hearted women,

Mary Magdalene, Salome, and Mary, mother of James, issuing from the gates,

and through the darkness bearing spices for the body in the tomb, and finding

that the body was no longer there! Malice could it portend? or what?

Straightway the message carried to Peter and to John, their hurried visit to the

sepulchre, and corroboration of the strange report; the linen cloths still lying in

their place, the napkin—which had bound the head—still lying in its folds,

separately, on the stone pillow, where the head had lain, but the body gone,

withdrawn from the embrace of death! And they go back to their own home.

Next, the solitary return of Mary Magdalene, and that first appearance of the

Risen Lord, with its strange utterance, “Touch me not; for I am not yet

ascended.” And then again that fuller manifestation to the disciples who

journeyed to Emmaus, from which we draw our text.

Throughout the Resurrection records it is always the unexpected that happens.

They are no work of human fancy. Who would have invented a first appearance

to Mary Magdalene, and a second to these unknown disciples, of whom one only,

Cleopas, is so much as named, while both alike have no other place in the Gospel

history? Their home was within walking distance of Jerusalem, upon the road

that led seawards towards Joppa. Emmaus lay some seven miles or more upon

the route from Jerusalem. They had been of those who had gone up to the great

Passover, full of hopeful, strange presentiments. They had shared the expectation

that Jesus, in whom they believed, “a prophet mighty in deed and word,” whom

they took to be the Christ, might at the feast manifest Himself. “We hoped that it

was he which should redeem Israel.” And on them too had fallen the crushing

disenchantment, the overthrow of all their hopes, the arrest, the crucifixion, and

the death. They had seen Him numbered with the malefactors; they had perhaps

helped to carry Him to the grave; and upon this miserable morning, sick at heart

with grief and disappointment, they were gathered with the disciples plunged in

speechless gloom of bereavement and spiritual despair. At least we know that,

when tidings reached them of an empty tomb and of a vision of angels, it did not

even keep them in Jerusalem. It did not kindle any gleam of hope. They thought

of it, drearily, as one more unkindness to the dead. The festival was over; they

must go their ways; and, with perhaps the customary prayer of parting in the

Temple precincts, they took the homeward way.

It was noon, or later, as they passed out of the city gates, through the hot Syrian

sun, and, like other groups of wayfarers, took the high road north-westward.

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Alone together, as friends will, they opened their hearts; “they communed with

each other of all these things which had happened.” Sometimes they walked,

talking rapidly, aloud, with the vehemence of Eastern men; and then again “they

stood still, looking sad.” How graphic it all is! And may we not read in it an

allegory of actual life? It is in the communings of friends, two and two, that not

seldom Jesus Christ, perhaps at the time unrecognized, draws near. So absorbed

were they in their own thoughts and griefs that they hardly noticed the stranger

who overtook them and became a silent sharer in their conversation. It is the

same Jesus who in the gospel narrative seems always so unmistakably Himself.

“O foolish men, and slow of heart to believe,” He said, with His own accent of

wondering, expostulating love. And yet “their eyes were holden that they should

not know him.” How was it? We can only guess by interrogating our own hearts.

What is it, as we go wayfaring through life, that holds our eyes, so that

sometimes we perceive the voice of Jesus, and then at other times, though He is

close and speaking audibly, and in the very way we might have expected, we do

not know or recognize?

Lord Christ, if Thou art with us and these eyes

Are holden, while we sadly go and say

“We hoped it had been He, and now to-day

Is the third day, and hope within us dies,”

Bear with us, O our Master—Thou art wise

And knowest our foolishness; we do not pray

“Declare Thyself, since weary grows the way,

And faith’s new burden hard upon us lies”;

Nay, choose Thy time, but ah|! whoe’er Thou art,

Leave us not; where have we heard any voice

Like Thine? our hearts burn in us as we go;

Stay with us; break our bread; so, for our part

Ere darkness falls haply we may rejoice,

Haply when day has been far spent may know.1 [Note: Edward Dowden.]

2. They were out of heart. They had so built on hope, they had so trusted it was

He that should redeem Israel, they had looked for a national deliverance, for the

proclamation of a king. And all had failed, irreparably, as it seemed, and on

their hearts there lay the “sense of void, of hopes not satisfied, of promises

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withdrawn.” When we are cast down, when some spiritual expectation fails us,

when that from which we had hoped most for ourselves or for others whom we

care for turns out a failure, and only convinces us of weakness and of

helplessness, it is hard to believe that Christ is even then and there preparing a

revelation of Himself. Yet just when we are despondent and low-hearted, and

once and again going over the grounds on which we built our hopes, and asking,

Where was my mistake, why has He failed me so? even then, it may be, Christ is

Himself near to make it plain.

We have all our times of perplexity and sorrow. I do not mean those who

naturally take a pessimistic view of life, and whose outlook is usually dashed in

with colours of sepia, but Christians generally, both as members of a corporate

body and in their own personal experience. There are few who have not been

conscious of “an hour of darkness,” a season in which they have a peculiar sense

of spiritual loneliness and desertion, and which is followed by distressing doubts

and troubles—similar to those which the two disciples felt on their way to

Emmaus; similar, for of course they cannot be the same; their future is our past,

and we are fully assured of the fact of Christ’s Resurrection, no less than of His

life and death; but we may be like them in the bitter recollection of our desertion

of Him, the uncertainty of His forgiveness, and apprehension lest He should hide

His face for ever. If this be so, let us not escape from our sadness by letting our

religion slip away from us or by plunging into the cares and pleasures of life.

Rather let us meditate on all the Saviour has done and suffered for us, and the

gracious promises He has made to us, and be assured, though we seem to be

solitary, He is never really far from us. He can read our thoughts and note our

sadness, but if we go on quietly, under the light of His presence, all doubt and

anxiety will pass away.1 [Note: M. Fuller, In Terrâ Pax, 59.]

When Robert Louis Stevenson visited the leper settlement at Molokai in 1889 he

had as fellow passengers in the boat nursing sisters going to work on the island.

“And when I found that one of them was crying, poor soul, quietly under her

veil, I cried a little myself. I thought it was a sin and a shame that she should feel

unhappy. I turned round to her and said something like this: ‘Ladies, God

Himself is here to give you welcome.’ ”2 [Note: Letters of Robert Louis

Stevenson, ii. 154.]

How like my Master it was, to go after those two sorrowing ones on the very day

of His triumphant resurrection! He thought it worth while to walk seven miles,

and spend two hours in the work of comforting two obscure, lowly, dejected

disciples. He seems never to have spoken, as the Risen One, to any but sorrowing

disciples. And He spoke only comfort; nothing else. Never a word about their sin;

never a word of reproof; only words of good cheer, unfolding His own glory, and

their glory in following Him. Living Himself in the joy of victory, He only wished

them to be sharers in that joy.3 [Note: G. H. Knight, The Master’s Questions to

His Disciples, 329.]

He is not far away:

Why do we sometimes seem to be alone,

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And miss the hands outstretched to meet our own?

He is the same to-day,

As when of old He dwelt

In human form with His disciples—when

He knew the needs of all His fellow-men,

And all their sorrows felt.

Only our faith is dim,

So that our eyes are holden, and we go

All day, and until dusk, before we know

That we have walked with Him.4 [Note: E. H. Divall, A Believer’s Rest, 89.]

3. He comforted them by opening to them the Scriptures. By a single word He

might have revealed Himself, as when to that early watcher at the sepulchre He

said “Mary,” and she cast herself at His feet; or, as He came at evening into the

midst of the disciples, saying “Peace be unto you,” and showing them His hands

and His side. But He chose to deal with them in a different and peculiar way,

giving them at first no means of personal recognition, but leading them to a

gradual discovery of His true spiritual glory through enlightening in the truth,

not showing them so much what was, but what they would have known must

have been, if they had understood the Scriptures which they professed to believe.

He who spoke to them seemed a chance-met stranger, their eyes were holden that

they should not know Him; but as word after word of ancient inspiration came

glowing from His lips, and prophet after prophet passed before them, a long

procession of witnesses to that kingly glory of Christ which was to be reached

through sufferings, which but through sufferings never could be reached, it was

as if a mist had passed from their eyes—all things were beheld in a new light,

and through the veil of His earthly lowliness as they remembered it, could they

discern not only the light of the indwelling glory, but in the very crisis of His self-

abasement, and sorrow, and weakness as He hung, desolate and forsaken, on the

cross, as He cried, “It is finished,” and gave up the ghost, as He was borne in the

touching helplessness of death to the grave and left there—in all this they could

see that which was essential to the consummation of His redeeming work. That

lowest, darkest step of all was the necessary initial step to His manifest

exaltation.

Jesus Christ is not only the Interpretation, He is the Interpreter of the

Scriptures, for the Scriptures contain the various efforts of men in different ages

and differing degrees of religious development to find God, and Jesus Christ is

the solution of this supreme problem of the human spirit. We find in Him to-day

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the fulfilment of the law and the prophets: we find in Him the explanation of

human history; we find in Him the key to all the tragedies of human suffering

and shame and sorrow. He is our interpretation of life and death, grief and joy,

success and failure. In His light, life grows to us more reasonable, and its

mystery more clear. He gives purpose to its least intelligible events, and reveals a

meaning in its darkest catastrophes. But what I am asking you to believe is

something much more than this. All this might conceivably be granted by men to

whom such a knowledge would bring only a certain degree of mental satisfaction.

Even if they found in the history of Christ’s life and work an explanation of the

various enigmas that human life presents, they would not necessarily be

quickened to a strong and eager spiritual life, nor experience any special

personal blessedness. Still the deep fountains of truth and life might be closed to

them. For the quickening of the spiritual energies comes from the contact of a

living spirit with our own; and the Scriptures become living books to us, helpful,

stimulating, inspiring, when they cease to have only an historical interest, and, in

the hands of a Living Teacher and Interpreter, become alive with new thought

and power for the salvation and inspiration of the men and women of to-day.1

[Note: C. S. Horne.]

Slowly along the rugged pathway walked

Two sadden’d wayfarers, bent on one quest;

With them another, who had asked to share

Their travel since they left the city walls;

Their converse too intent for speed; and oft,

Where linger’d on the rocks the sunset tints,

They check’d their footsteps, careless of the hour

And waning light and heavy falling dews.

For from the Stranger’s lips came words that burn’d

And lit the altar fuel on their hearts

Consuming fear, and quickening faith at once.

God’s oracles grew luminous as He spoke,

And all along the ages good from ill

And light from darkness sprang as day from night.

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We, too,

Are weary travellers on life’s rough path.

And Thou art still unchangeably the same.

Come, Lord, to us, and let us walk with Thee:

Come and unfold the words of heavenly life,

Till our souls burn within us, and the day

Breaks, and the Day-star rises in our hearts.

Yea, Lord, abide with us, rending the veil

Which hides Thee from the loving eye of faith,

Dwell with us to the world’s end evermore,

Until Thou callest us to dwell with Thee.2 [Note: E. H. Bickersteth.]

4. Now it is not suggested that Christ taught these disciples something new about

the Scripture. What He gave them was a new interpretation of the old. These

travellers were no strangers to the Scripture. They were Jews, and had read

deeply in every book of it. When they were little children in their village homes,

they had clambered round their father’s knee on Sabbaths, and had listened to

the stories of Moses and David and Daniel with the eagerness that our own

young folk display. They had studied Jeremiah more intently than any of us, and

they had heard it expounded in the synagogue. The Scripture was a familiar

book to them. And what did our Lord do when He met with them? He took the

book they had studied all their lives. He turned to the pages which they knew so

well. He led them down by the old familiar texts. And in the old He showed such

a depth of meaning, and in the familiar such a wealth of love, and He so

irradiated the prophetic mystery and so illumined its darkness with His light,

that not by what was absolutely new, but by the new interpretation of the old,

their hearts began to burn within them by the way.

Christ does not startle us with unexpected novelties; He touches with glory what

is quite familiar. It is the familiar experiences that He explains. It is the familiar

cravings that He satisfies. It is the familiar thoughts which have filled the mind

since childhood that He expands into undreamed-of fulness. We have known

what sin was since we were at school. Christ meets us and talks about our sin—

and we learn that sin is more exceedingly sinful than we had ever thought in our

most reproachful moments; we learn, too, that He died that we might be

forgiven, and that there is pardon for our worst, this very hour. We have known

what pain was and we have known what death was, and we have known that

there was a heaven and a God; but when Christ meets us as we travel by the way

and talks to us of these familiar things, there is such promise and light and love

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about them all that everything becomes new.1 [Note: G. H. Morrison, The

Unlighted Lustre, 140.]

5. What was the effect of the interpretation? Their hearts burned within them.

“Was not our heart burning within us?” they said. This was the first utterance

that broke from their lips in the excitement of the actual discovery. They had

been so riveted by His words that they could not think of parting with Him when

they reached their destination. “He made as though he would go further,” but

they constrained Him to remain. And then, while joining with them in their

simple meal, as He took bread, and blessed it, and brake, and gave to them—

whether the action recalled what they must have heard, the scene in the upper

chamber before His death, or they saw the print of the nails—their eyes were

opened, and they knew Him, and He vanished. A gladdening discovery, but it

was not this that made their hearts burn within them; it was the spiritual

discovery of Himself to the soul before they knew Him thus.

What set their hearts a-burning was not the mere word of the Lord Jesus Christ.

It was the Christ who was behind the word. It was their immediate contact with

that personality, and the mysterious outflow of His life upon them, that stirred

them as only personality can do, and moved their nature to its very depths.

When the essayist Hazlitt was a young man at home, his mind was dull and his

faculties unawakened. But in one of those charming essays that he calls

“Wintersloe,” he narrates how the poet Coleridge came to see his father, and

young Hazlitt walked several miles home with him. Hazlitt tells, in his own eager

and eloquent way, all that the walk with Coleridge meant for him. It quickened

his intellect, gave him a new world, put a new radiance into the sunset for him,

and a new note into the song of every bird. His heart began to burn, and it was

not the talk that did it; it was the poet who was behind the talk.1 [Note: G. H.

Morrison, The Unlighled Lustre, 141.]

Hath not thy heart within thee burned

At evening’s calm and holy hour,

As if its inmost depths discerned

The presence of a loftier power?

Hast thou not heard ’mid forest glades

While ancient rivers murmured by,

A voice from forth the eternal shades,

That spake a present Deity?

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And as, upon the sacred page,

Thine eye in rapt attention turned

O’er records of a holier age,

Hath not thy heart within thee burned?

It was the voice of God, that spake

In silence to thy silent heart;

And bade each worthier thought awake,

And every dream of earth depart.

Voice of our God, O yet be near!

In low, sweet accents, whisper peace;

Direct us on our pathway here;

Then bid in heaven our wanderings cease.1 [Note: S. G. Bulfinch.]

6. Here we have the first recorded instance of emotions kindled in the human

soul which since that hour have never ceased. It was the movement of the higher

spirit in man, illuminated and quickened by the Eternal Spirit of our Lord

Himself. We must not trust to all emotions; they need to be tested by reason, to

be confirmed by experience; they need to be examined as to their conformity to

the will of God. But emotions, warm feelings in the soul, are a power, which,

animating the soul, urging it onward, enable it to endure, and give it power to

act. Intellectual conceptions are necessary, but they do not supply force of action,

nor are they the kindling powers urging us on in the higher life. Even the

conscientious sense of duty, noble gift as it is, grand as it is in its effects, has not

the quickening active power, the animating sustaining force of emotions stirred

by the Spirit of God, moving the affections. These inspirations, these movings of

the Spirit, these burnings of heart, were what the Greek Paganism, in the midst

of which the Church grew up, had to reckon with. The Pagan Empire brought all

its power, all its cruelty, all the strength of ages of dominion, to bear on these

emotions, on these burnings of heart of the weakest and poorest, even of the

child. And all failed. It was these emotions, these kindlings of heart, filled with

the Spirit of God, that met the Roman Empire in its desire to extinguish the

infant Church.

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True religion cannot afford to neglect any elements of man’s complex nature;

and so it finds room for emotion. That glow of the soul with which it should hail

the Presence of its Maker and Redeemer is as much His handiwork as the

thinking power which apprehends His message or the resolve which enterprises

to do His will. Yet religious emotion, like natural fire, is a good servant but a bad

master. It is the ruin of real religion when it blazes up into a fanaticism which, in

its exaltation of certain states of feeling, proscribes thought, and makes light of

duty, and dispenses with means of grace, and passes through some phase of

frantic, although disguised self-assertion into some further phase of indifference

or despair. But, when kept well in hand, emotion is the warmth and lustre of the

soul’s life. It announces the nearness and the beauty of the King of Truth; it lifts

the performance of duty from the level of mechanical obedience to the level of

ordered enthusiasm. Often, as in the souls of the two disciples, it is as the

brightness of the dawn, which should tell that the Sun of Truth is near.

Lift up your eyes, even now His coming glows;

Where on the skirt of yon heaven-kissing hill

The trees stand motionless

Upon the silvery dawn.

Deep ocean treasures all her gems unseen,

To pave an archway to the Eternal door;

And earth doth rear her flowers

To strew the heavenly road.

“We have made great strides forward in every line of accomplishment except

that of original, true, and emotional preaching,” said the other, as if waking out

of a reverie. “I agree,” said his companion; “but emotion in itself is not an art

but a gift. The business of the artist is to direct emotion, tone it into a rhythm,

and make it effective.”1 [Note: F. Grierson, The Invincible Alliance (1913), 49.]

In religion there is, there ever must be, an emotional element. Noble emotion,

lofty and purified feeling, is ever the homage paid by human nature to the beauty

of Goodness, and the attraction and even entrancing loveliness of Truth. Nature,

in her tender and majestic moods of softness or of storm; human nature, in its

external fairness of form or of expression, more still in its interior attractiveness

of purity or of self-forgetting—these have a power unrivalled in force and

persistence of awakening and stimulating the nobler and loftier feelings of the

human heart. Sweet to the soul at eventide is the voice of the sweet singer; sweet

to a generous heart and an earnest mind the burning word of encouragement, or

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the supporting glance of affection from a fair face speaking the thought of a soul

beautiful and loved and strong. Human nature—human nature, so sad, so

wrecked, so erring, yet so beautiful, with the likeness of a Divine life, and the air

of a better country still upon it, despite the Fall,—this, above all, will waken the

human soul, and send the heart throbbing in waves of noble, therefore of bravely

controlled, emotion.

What else is the meaning of the high office of poetry, of painting, of music? By

what else do you thrill in romantic literature under the touch of the master’s

hand? How otherwise, but through this response of feeling, come many of those

re-awakings of nobler thoughts and intentions which often fill us with shame at

shortcoming, and through sorrow and pity undoubtedly do us good? Naturally,

then, when the better vision of a heavenly country, when the fairer vision of Him

who is “chiefest among ten thousand and altogether lovely,” are presented to the

human mind, these will kindle our enthusiasm and fire our feelings. This is not

wrong—on the contrary, it is right and real, and it may be blessed. Only let us

remember that such feelings, indeed, are religious, but they are not Religion; if

with them we allow ourselves to be content, we shall make a great mistake. They

become dangerous if they are not—to borrow a phrase from chemistry—

precipitated into conduct, if they do not leave behind them a deposit of more

firmly fixed conviction, a residuum of unassailable principle, and a calmer depth

of conscientious resolve.1 [Note: W. J. Knox Little, The Light of Life, 125.]

COKE, "Luke 24:32. Did not our heart burn, &c.— Nothing can be more

beautiful than this remark: the author of the Guardian observes, that this whole

narrative is delivered in a style which men of letters call "the great and noble

simplicity:" the attention of the disciples when Christ expounded the scriptures

concerning himself, his offering to take his leave of them, their fondness of his

stay, and the manifestation of the great Guest whom they had entertained while

he was yet at meat with them, are all incidents, which wonderfully please the

imagination of a Christian reader, and give to him something of that touch of

mind which the disciples felt, when they said one to another, Did not our heart

burn within us, &c.? See Guardian, No. 21. Psalms 39:3. Jeremiah 20:9.

33 They got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together

BARNES, "The same hour - Though it was late, and they had stopped, as they thought, for the night, yet such was their joy that they hastened to tell it to their companions and friends. This was natural and proper, and it shows how quick and

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ready they who have found the Saviour are to tell it to others. Compare Joh_1:41-45. Young converts to Christ “should hasten” to tell their joy, and should not shrink at self-denial to proclaim to others what God hath done for the soul, Psa_66:16.

“My lips and cheerful heart, prepare.To make his mercies known:

Come, ye that fear my God, and hear.The wonders he hath done.

“When on my head huge sorrows fell,I sought his heavenly aid;

He saved my sinking soul from hell,And death’s eternal shade.”

The eleven - The eleven apostles. Judas was now dead. This shows that the two that went to Emmaus were not apostles.

GILL, "And they rose up the same hour,.... Though it was now evening, and the day was spent and gone; and notwithstanding what business they might have to do at Emmaus, about which they came, and even might not have made an end of eating, or sufficiently refreshed themselves; and though they had had a walk of sixty furlongs that afternoon, yet being big with this appearance of Christ to them, and in haste to impart the joyful news to their fellow disciples, they immediately rose up from table:

and returned to Jerusalem; the same night, from whence they had come that day:

HENRY,"2. The report they brought of this to their brethren at Jerusalem (Luk_24:33): They rose up the same hour, so transported with joy at the discovery Christ had made of himself to them that they could not stay to make an end of their supper, but returned with all speed to Jerusalem, though it was towards evening. If they had had any thoughts of quitting their relation to Christ, this soon banished all such thoughts out of their mind, and there needed no more to send them back to his flock. It should seem that they intended at least to take up their quarters tonight at Emmaus; but now that they had seen Christ they could not rest till they had brought the good news to the disciples, both for the confirmation of their trembling faith and for the comfort of their sorrowful spirits, with the same comforts wherewith they were comforted of God. Note, It is the duty of those to whom Christ has manifested himself to let others know what he has done for their souls. When thou art converted, instructed, comforted, strengthen thy brethren. These disciples were full of this matter themselves, and must go to their brethren, to give vent to their joys, as well as to give them satisfaction that their Master was risen. Observe, (1.) How they found them, just when they came in among them, discoursing on the same subject, and relating another proof of the resurrection of Christ. They found the eleven, and those that were their usual companions, gathered together late in the night, to pray together, it may be, and to consider what was to be done in this juncture; and they

found them saying among themselves (legontas it is the saying of the eleven, not of

the two, as is plain by the original), and when these two came in, they repeated to them with joy and triumph, The Lord is risen indeed, and hath appeared to Simon,Luk_24:34. That Peter had a sight of him before the rest of the disciples had appears 1Co_15:5, where it is said, He was seen of Cephas, then of the twelve. The angel having ordered the women to tell Peter of it particularly (Mar_16:7), for his comfort, it is highly probable that our Lord Jesus did himself presently the same day appear to

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Peter, though we have no particular narrative of it, to confirm the word of his messengers. This he had related to his brethren; but, observe, Peter does not here proclaim it, and boast of it, himself (he thought this did not become a penitent), but

the other disciples speak of it with exultation, The Lord is risen indeed, ontōs - really;

it is now past dispute, no room is left to doubt it, for he has appeared not only to the women, but to Simon.

CAVIN, "33.And they arose in the same hour. (320) The circumstance of the

time, and the distance of the places, show with what ardor those two men turned

to convey the intelligence to their fellow-disciples. As they entered a lodging

towards evening, it is probable that the Lord had not made himself known to

them before night came on. To perform a journey of three hours in the dead of

night was exceedingly inconvenient; yet they rise that very instant, and return in

haste to Jerusalem. And, indeed, if they had only gone thither next day, their

tardiness might have exposed them to suspicion; but as they chose rather to

deprive themselves of the repose of the night than to allow the slightest delay in

making the apostles partakers of their joy, the very haste gave additional credit

to their narrative. Now whenLuke says that they arose in the same hour, (321) it

is probable that they came to the disciples about midnight. But, according to the

testimony of the same Luke, the disciples were at that time conversing together;

and hence we learn their anxiety, and industry, and ardor, in spending almost

the whole night without sleep, and unceasingly making inquiries at each other,

until the resurrection of Christ was ascertained by a multitude of testimonies.

COFFMAN, "The marvelous event related here and in the next two verses was

mentioned significantly by Mark (Mark 16:14-18) and more fully by John (John

20:19-23). From John, it might be inferred that only the Eleven were present

(actually ten, with Thomas absent); and yet John did not state any such

limitation. From this verse it is clear that a considerable number were present,

including (presumably) certain women mentioned in Luke 24:10, and now

further augmented by the arrival of these two disciples who had just seen the

Lord.

COKE, "Luke 24:33. They rose up the same hour,— As soon as Jesus departed,

the two disciples made all the haste they could to Jerusalem, that they might have

the pleasure of acquainting their brethrenwith the agreeable news; but they were

in some measure prevented: for immediately on their arrival, the eleven, with the

women, accosted them, giving them the news of their Master's resurrection. The

eleven was the current stile for the whole college of apostles; and afterthe call of

Matthias to the apostleship, they were again called the twelve. In virtue of this

stile, a general meeting of the apostles is called a meeting of the eleven, or the

twelve, though one or more may happen to be absent. This is agreeable to both

antient and modern usage, in the case of senates, councils, and the like. Hence it

is that St. Luke says the eleven were gathered together, though it appears that

Judas was dead, and that Thomas was absent, John 20:24. St. Paul, 1

Corinthians 15:5 calls it a meeting of the twelve, because he was not converted

till after the election of Matthias, when that again came to be the usual stile.

PETT, “Recognising the significance of what they had seen for their fellow-

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disciples, who would no doubt accept their word more than a woman’s, they

immediately rose up from the table and returned to Jerusalem. And there they

found the eleven gathered together, along with other disciples, who no doubt

included the women, and they were told that the Lord had risen indeed and had

appeared to Simon. Now that Simon Peter had seen Him it could be accepted

that He had risen indeed.

This appearance to Simon Peter has been already prepared for by Luke in Luke

24:11, seemingly in view of the lack of any further material. Note that he did not

just make some up. For evidence of such an appearance to Peter compare 1

Corinthians 15:5. Peter had seemingly testified to the fact that he had seen the

Lord, but we may probably assume from the lack of any details that he had been

unwilling to give further details of the meeting in view of what was said there. It

had been his first meeting with Jesus since his denial. Compare how his public

rehabilitation before the other disciples takes place later in John 21:15-18.

(Reading it as the two from Emmaus ‘saying’ it makes little sense. Why would

the unnamed companion be named and not Cleopas, in such a way as to suggest

that Cleopas had not been involved?)

34 and saying, “It is true! The Lord has risen and has appeared to Simon.”

BARNES, "Saying - The eleven said this.

Hath appeared to Simon - To Peter. It is not known precisely when this happened, as the time and place are not mentioned. Paul has referred to it in 1Co_15:5, from which it appears that he appeared to “Cephas or Peter” before he did to any other of the apostles. This was a mark of special love and favor, and particularly, after Peter’s denial, it showed how ready he was to pardon, and how willing to impart comfort to those who are penitent, though their sins are great.

CLARKE, "Saying, The Lord is risen indeed - The meaning here is, that these two disciples found the apostles, and those who were with them, unanimously testifying that Christ had risen from the dead. It is not the two disciples to whom we

are to refer the word λεγοντας, saying; but to the body of the disciples. See the note on

Mar_16:12.

GILL, "Saying,.... The following words; and which are not the words of the two disciples, but of the apostles, whom they found gathered together; and who, just as these two entered the room, said to one another, or rather to these two disciples, to whom at once, and as soon as ever they saw them, not being able to hold it in, they

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communicated the good news they had just heard, and which; perhaps, Peter had been just telling them:

the Lord is risen indeed; it is certainly matter of fact: for though the women were not credited, but their accounts were as idle tales, and, at most, only occasioned some thoughts and reflections, which they could not settle; yet now they were satisfied of the reality of his resurrection, and speak of it with the greatest assurance and joy:

and hath appeared unto Simon; he appeared to him first, before he did to any of the rest, though he had denied him in so shameful a manner: which is an instance of great grace and goodness: and he appeared to him, on purpose, no doubt, to comfort him under his distress; as well as being the oldest, disciple, and a man of figure and credit among them, his report would be believed. None of the writers of the New Testament take notice of this appearance besides, only the Apostle Paul, 1Co_15:5. It is certain that it was the same day Christ rose from the dead; and was after the women had seen him, and after Peter had, been at the sepulchre; and before the return of the two disciples from Emmaus, and before he showed himself to the rest of the apostles.

CALVIN, "34.Saying, The Lord is actually risen. By these words Luke means

that those persons who had brought to the apostles joyful intelligence to confirm

their minds, were informed by the disciples respecting another appearance. Nor

can it be doubled that this mutual confirmation was the reward which God

bestowed on them for their holy diligence. By a comparison of the time, we may

conclude that Peter, after having returned from the sepulcher, was in a state of

great perplexity and uncertainty, until Christ showed himself to him, and that,

on the very day that he had visited the sepulcher, he obtained his wish. Hence

arose that mutual congratulation among the eleven, that there was now no

reason to doubt, because the Lord had appeared to Simon.

But this appears to disagree with the words of Mark, who says, that the eleven

did not even believe those two persons; for how could it be that those who were

already certain now rejected additional witnesses, and remained in their former

hesitation? By saying that he is actually risen, they acknowledge that the matter

is beyond all doubt. First, I reply, that the general phrase contains a synecdoche;

for some were harder or less ready to believe, and Thomas was more obstinate

than all the rest, (John 20:25.) Secondly, We may easily infer that they were

convinced in the same way as usually happens to persons who are astonished,

and who do not consider the matter calmly; and we know that such persons are

continually falling into various doubts. However that may be, it is evident from

Luke, that the greater part of them, in the midst of that overpowering

amazement, not, only embraced willingly what was told them, but contended

with their own distrust; for by the word actually they cut off all ground for

doubt. And yet we shall soon afterwards see that, a second and a third time, in

consequence of their astonishment, they fell back into their former doubts.

COKE, "Luke 24:34. The Lord is risen indeed,— Our Lord appeared to St.

Peter the same day as he did to the disciples, in their way to Emmaus; but

whether, before he conversed with the disciples, or after, is not certain. It was not

till after the two disciples had left Jerusalem, and set out for Emmaus; for it

appears from the account which they give our Lord of what had come to their

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knowledge, that they knew nothing of any appearance to St. Peter: and yet it

must have been before they returned to Jerusalem; for they found the eleven

discoursing of this appearance to Simon. It is doubtful therefore which of these

two appearances should be placed first; but they both happened on the day of

Christ's resurrection. As neither the time nor the particulars of this appearance

are recorded by the evangelists, though St. Paul expressly refers to it, 1

Corinthians 15:5 we shall not pretend to say any thing more about it, than that

the apostles seem to have laid greater stress upon that alone, than upon all those

related by the women; for upon the two disciples coming into the chamber, they

accost them immediately, without waiting to hear their relation, with the Lord it

risen indeed, and hath appeared to Simon, but make no mention of any of his

appearances to the women. Probably Peter was the first man, as Mary

Magdalene was the first woman, favoured with a sight of our Saviour after his

resurrection. St. Peter's report of his being risen may have been supposed less

subject to suspicion, after his having denied him; and therefore our Lord's first

appearance to him might have been designed to establish this important

circumstance upon the most unexceptionable evidence. Peter had denied his

Master; and had his Master shewn himself to any other disciple before he

shewed himself to him, might not Peter have thought his repentance ineffectual,

his reconciliation impossible, and consequently have been plunged in despair?

but what greater consolation could be afforded to this penitent sinner, and

through him to all other penitents, than to find that his Lord was entirely

reconciled to him, by the peculiar honour paid him; that thoughhe had denied

him, he was not rejected by him; and though his fall wasattended with

inconceivable aggravations, the magnanimity and mercy of his Saviour was still

greater. As the faith of the disciples was much strengthened by the report of St.

Peter, so must it have been greatly confirmed by the arrival of these two

disciples, who declared that the Lord had appeared to them also. St. Mark,

however, represents the reception which their report met with somewhat

differently, ch. Luke 16:12-13. They went and told it unto the residue: neither

believed they them. But there is no inconsistency between the evangelists; for

though the greatest part of the apostles believed that Jesus was risen, as St. Luke

affirms, some, who had not given credit either to the women nor to Simon,

continued obstinately to disbelieve, in spite of all that the two disciples or the rest

could say. This seems to be a better method of reconciling the evangelists, than to

suppose that on St. Peter's information the apostles believed Jesus was risen, but

did not believe that he had appeared to the two disciples; because, according to

their own account of the matter, they did not know him at first, and because at

parting he had vanished out of their sight: for surely it is natural to think that

the disciples, who, on this occasion, were more than twentyin number, would

divide in their opinions upon such a subject as the resurrection of their Master

from the dead. We know from St. Luke himself, that a few did not believe after

they had seen Jesus with their own eyes. See Luke 24:41 and compare Matthew

28:17. It is therefore no straining of the text to suppose, that by the eleven saying,

the Lord is risen indeed, and hath appeared to Simon, St. Luke means only some

of the eleven; perhaps the greatest part of them said so. Besides, we must

understand the evangelist's words in a limited sense, because St. Peter, of whom

he speaks, was himself one of the eleven.

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MACLAREN, "PETER ALONE WITH JESUS

The other appearances of the risen Lord to individuals on the day of Resurrection are narrated with much particularity, and at considerable length. John gives us the lovely account of our Lord’s conversation with Mary Magdalene, Luke gives us in full detail the story of the interview with the two travellers on the road to Emmaus. Here is another appearance, known to ‘the eleven, and them that were with them’ on the Resurrection evening, and enumerated by Paul in his list of the appearances of the Lord, the account of which was the common gospel of himself and all the others, and yet deep silence is preserved in regard to it. No word escaped Peter’s lips as to what passed in the conversation between the denier and his Lord. That is very significant.

The other appearances of the risen Lord to individuals on the day of Resurrection suggest their own reasons. He appeared first to Mary Magdalene because she loved much. The love that made a timid woman brave, and the sorrow that filled her heart, to the exclusion of everything else, drew Jesus to her. The two on the road to Emmaus were puzzled, honest, painful seekers after truth. It was worth Christ’s while to spend hours of that day of Resurrection in clearing, questioning, and confirming sincere minds. Does not this other appearance explain itself? The brief spasm of cowardice and denial had changed into penitence when the Lord looked, and the bitter tears that fell were not only because of the denial, but because of the wound of that sharp arrow, the poisoned barb of which we are happy if we have not felt the thought-’He will never know how ashamed and miserable I am; and His last look was reproach, and I shall never see His face any more.’ To respond to, and to satisfy, love, to clear and to steady thought, to soothe the agony of a penitent, were worthy works for the risen Lord. I venture to think that such a record of the use of such a day bears historical truth on its very face, because it is so absolutely unlike what myth-making or hallucination, or the excited imagination of enthusiasts would have produced, if these had been the sources of the story of the Resurrection. But apart from that, I wish in this sermon to try to gather the suggestions that come to us from this interview, and from the silence which is observed concerning them.

With regard to-

I. The fact of the appearance itself.

We can only come into the position rightly to understand its precious significance, if we try to represent to ourselves the state of mind of the man to whom it was granted. I have already touched upon that; let me, in the briefest possible way, recapitulate. As I have said, the momentary impulse to the cowardly crime passed, and left a melted heart, true penitence, and profound sorrow. One sad day slowly wore away. Early on the next came the message which produced an effect on Peter so great, that the gospel, which in some sense is his gospel (I mean that ‘according to Mark’) alone contains the record of it-the message from the open grave: ‘Tell my disciples and Peter that I go before you into Galilee.’ There followed the sudden rush to the grave, when the feet made heavy by a heavy conscience were distanced by the light step of happy love, and ‘the other disciple did outrun Peter.’ The more impulsive of the two dashed into the sepulchre, just as he afterwards threw himself over the side of the boat, and floundered through the water to get to his Lord’s feet, whilst John was content with looking, just as he afterwards was content to sit in the boat and say, ‘It is the Lord.’ But John’s faith, too, outran Peter’s, and he departed ‘believing,’ whilst Peter only attained to go away ‘wondering.’ And so another day wore away, and at some unknown hour in it, Jesus stood before Peter alone.

What did that appearance say to the penitent man? Of course, it said to him what it said to all the rest, that death was conquered. It lifted his thoughts of his Master. It

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changed his whole atmosphere from gloom to sunshine, but it had a special message for him. It said that no fault, no denial, bars or diverts Christ’s love. Peter, no doubt, as soon as the hope of the Resurrection began to dawn upon him, felt fear contending with his hope, and asked himself, ‘If He is risen, will He ever speak to me again?’ And now here He is with a quiet look on His face that says, ‘Notwithstanding thy denial, see, I have come to thee.’

Ah, brethren! the impulsive fault of a moment, so soon repented of, so largely excusable, is far more venial than many of our denials. For a continuous life in contradiction to our profession is a blacker crime than a momentary fall, and they who, year in and year out, call themselves Christians, and deny their profession by the whole tenor of their lives, are more deeply guilty than was the Apostle, But Jesus Christ comes to us, and no sin of ours, no denial of ours, can bar out His lingering, His reproachful, and yet His restoring, love and grace. All sin is inconsistent with the Christian profession. Blessed be God; we can venture to say that no sin is incompatible with it, and none bars off wholly the love that pours upon us all. True; we may shut it out. True; so long as the smallest or the greatest transgression is unacknowledged and unrepented, it forms a non-conducting medium around us, and isolates us from the electric touch of that gracious love. But also true; it is there hovering around us, seeking an entrance. If the door be shut, still the knocking finger is upon it, and the great heart of the Knocker is waiting to enter. Though Peter had been a denier, because he was a penitent the Master came to him. No fault, no sin, cuts us off from the love of our Lord.

And then the other great lesson, closely connected with this, but yet capable of being treated separately for a moment, which we gather from the fact of the interview, is that Jesus Christ is always near the sorrowing heart that confesses its evil. He knew of Peter’s penitence, if I might so say, in the grave; and, therefore, risen, His feet hasted to comfort and to soothe him. As surely as the shepherd hears the bleat of the lost sheep in the snowdrift, as surely as the mother hears the cry of her child, so surely is a penitent heart a magnet which draws Christ, in all His potent fullness and tenderness, to itself. He that heard and knew the tears of the denier, and his repentance, when in the dim regions of the dead, no less hears and knows the first faint beginnings of sorrow for sin, and bends down from His seat on the right hand of God, saying, ‘I dwell in the high and holy place, with him also that is of a humble and contrite spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.’ No fault bars Christ’s love. Christ is ever near the penitent spirit; and whilst he is yet a great way off, He has compassion, and runs and falls on his neck and kisses him.

Now let us look at-

II. The interview of which we know nothing.

We know nothing of what did pass; we know what must have passed. There is only one way by which a burdened soul can get rid of its burden. There is only one thing that a conscience-stricken denier can say to his Saviour. And-blessed be God!-there is only one thing that a Saviour can say to a conscience-stricken denier. There must have been penitence with tears; there must have been full absolution and remission. And so we are not indulging in baseless fancies when we say that we know what passed in that conversation, of which no word ever escaped the lips of either party concerned. So then, with that knowledge, just let me dwell upon one or two considerations suggested.

One is that the consciousness of Christ’s love, uninterrupted by our transgression, is the mightiest power to deepen penitence and the consciousness of unworthiness. Do you not think that when the Apostle saw in Christ’s face, and heard from His lips, the

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full assurance of forgiveness, he was far more ashamed of himself than he had ever been in the hours of bitterest remorse? So long as there blends with the sense of my unworthiness any doubt about the free, full, unbroken flow of the divine love to me, my sense of my own unworthiness is disturbed. So long as with the consciousness of demerit there blends that thought-which often is used to produce the consciousness, viz., the dread of consequences, the fear of punishment-my consciousness of sin is disturbed. But sweep away fear of penalty, sweep away hesitation as to the divine love, then I am left face to face with the unmingled vision of my own evil, and ten thousand times more than ever before do I recognise how black my transgression has been; as the prophet puts it with profound truth, ‘Thou shalt be ashamed and confounded, and never open thy mouth any more, because of thy sins, when I am pacified towards thee for all that thou hast done.’ If you would bring a man to know how bad he is, do not brandish a whip before his face, or talk to him about an angry God. You may bray a fool in a mortar, and his foolishness will not depart from him. You may break a man down with these violent pestles, and you will do little more. But get him, if I may continue the metaphor, not into the mortar, but set him in the sunshine of the divine love, and that will do more than break, it will melt the hardest heart that no pestle would do anything but triturate. The great evangelical doctrine of full and free forgiveness through Jesus Christ produces a far more vital, vigorous, transforming recoil from transgression than anything besides. ‘Do we make void the law through faith? God forbid! Yea, we establish the law.’

Then, further, another consideration may be suggested, and that is that the acknowledgment of sin is followed by immediate forgiveness. Do you think that when Peter turned to his Lord, who had come from the grave to soothe him, and said, ‘I have sinned,’ there was any pause before He said, ‘and thou art forgiven’? The only thing that keeps the divine love from flowing into a man’s heart is the barrier of unforgiven, because unrepented, sin. So soon as the acknowledgment of sin takes away the barrier-of course, by a force as natural as gravitation-the river of God’s love flows into the heart. The consciousness of forgiveness may be gradual; the fact of forgiveness is instantaneous. And the consciousness may be as instantaneous as the fact, though it often is not. ‘I believe in the forgiveness of sins’; and I believe that a man, that you, may at one moment be held and bound by the chains of sin, and that at the next moment, as when the angel touched the limbs of this very Apostle in prison, the chains may drop from off ankles and wrists, and the prisoner may be free to follow the angel into light and liberty. Sometimes the change is instantaneous, and there is no reason why it should not be an instantaneous change, experienced at this moment, by any man or woman among us. Sometimes it is gradual. The Arctic spring comes with a leap, and one day there is thick-ribbed ice, and a few days after there are grass and flowers. A like swift transformation is within the limits of possibility for any of us, and-blessed be God! within the experience of a good many of us. There is no reason why it should not be that of each of us, as well as of this Apostle.

Then there is one other thought that I would suggest, viz., that the man who is led through consciousness of sin and experience of uninterrupted love which is forgiveness, is thereby led into a higher and a nobler life. Peter’s bitter fall, Peter’s gracious restoration, were no small part of the equipment which made him what we see him in the days after Pentecost-when the coward that had been ashamed to acknowledge his Master, and all whose impulsive and self-reliant devotion passed away before a flippant servant-girl’s tongue, stood before the rulers of Israel, and said: ‘Whether it be right in the sight of God to hearken unto you more than unto God, judge ye!’ The sense of sin, the assurance of pardon, shatter a man’s unwholesome self-confidence, and develop his self-reliance based upon his trust in Jesus Christ. The consciousness of sin, and the experience of pardon, deepen and

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make more operative in life the power of the divine love. Thus, the publicans and the harlots do go into the Kingdom of God many a time before the Pharisees. So let us all be sure that even our sins and faults may be converted into stepping stones to higher things.

III. Lastly, notice the deep silence in which this interview is shrouded.

I have already pointed to the occupations of that Resurrection day as bearing on their face the marks of veracity. It seems to me that if the story of the Resurrection is not history, the talk between the denier and the Master would have been a great deal too tempting a subject for romancers of any kind to have kept their hands off. If you read the apocryphal gospels you will see how eager they are to lay hold of any point in the true gospels, and spin a whole farrago of rubbish round about it. And do you think they could ever have let this incident alone without spoiling it by expanding it, and putting all manner of vulgarities into their story about it? But the men who told the story were telling simple facts, and when they did not know anything they said nothing.

But why did not Peter say anything about it? Because nobody had anything to do with it but himself and his Master. It was his business, and no one else’s. The other scene by the lake reinstated him in his office, and it was public because it concerned others also; but what passed when he was restored to his faith was of no concern to any one but the Restorer and the restored. And so, dear friends, a religion which has a great deal to say about its individual experiences is in very slippery places. The less you think about your emotions, and eminently the less you talk about them, the sounder, the truer, and the purer they will be. Goods in a shop-window get fly-blown very quickly, and lose their lustre. All the deep secrets of a man’s life, his love for his Lord, the way by which he came to Him, his penitence for his sin, like his love for his wife, had better speak in deeds than in words to others. Of course while that is true on one side, we are not to forget the other side. Reticence as to the secret things of my own personal experience is never to be extended so as to include silence as to the fact of my Christian profession. Sometimes it is needful, wise, and Christlike for a man to lift the corner of the bridal curtain, and let in the day to some extent, and to say, ‘Of whom I am chief, but I obtained mercy.’ Sometimes there is no such mighty power to draw others to the faith which we would fain impart, as to say, ‘Whether this Man be a sinner or no, I know not; but one thing I know, that whereas I was blind now I see.’ Sometimes-always-a man must use his own personal experience, cast into general forms, to emphasise his profession, and to enforce his appeals. So very touchingly, if you will turn to Peter’s sermons in the Acts, you will find that he describes himself there (though he does not hint that it is himself) when he appeals to his countrymen, and says, ‘Ye denied the Holy One and the Just.’ The personal allusion would make his voice vibrate as he spoke, and give force to the charge. Similarly, in the letter which goes by his name-the second of the two Epistles of Peter-there is one little morsel of evidence that makes one inclined to think that it is his, notwithstanding the difficulties in the way, viz., that he sums up all the sins of the false teachers whom he is denouncing in this: ‘Denying the Lord that bought them.’ But with these limitations, and remembering that the statement is not one to be unconditionally and absolutely put, let the silence with regard to this interview teach us to guard the depths of our own Christian lives.

Now, dear brethren, have you ever gone apart with Jesus Christ, as if He and you were alone in the world? Have you ever spread out all your denials and faults before Him? Have you ever felt the swift assurance of His forgiving love, covering over the whole heap, which dwindles as His hand lies upon it? Have you ever felt the increased loathing of yourselves which comes with the certainty that He has passed by all your sins? If you have not, you know very little about Christ, or about

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Christianity (if I may use the abstract word) or about yourselves; and your religion, or what you call your religion, is a very shallow and superficial and inoperative thing. Do not shrink from being alone with Jesus Christ. There is no better place for a guilty man, just as there is no better place for an erring child than its mother’s bosom. When Peter had caught a dim glimpse of what Jesus Christ was, he cried: ‘Depart from me, for I am a sinful man, O Lord!’ When he knew his Saviour and himself better, he clung to Him because he was so sinful. Do the same, and He will say to you: ‘Son, thy sins be forgiven thee; Daughter, thy faith hath made thee whole. Go in peace, and be whole of thy plague.’

SBC, "I. The importance of Christ’s Resurrection is a thing which we must each learn for ourselves; it will not be felt by our being assured by others that it is important. But few persons of any education reach the age of manhood without having an opportunity to learn it, whether they choose to avail themselves of it, or to neglect it. Be the exciting cause what it may, the effect is almost sure to occur; we commune with our own hearts, and think of life and death, and ask ourselves what will be our condition when sixty years are over; whether, indeed, we shall then have died for ever, or whether we shall but have fallen asleep in Christ, to be awakened by Him when the number of His redeemed is full. It is then that the words of my text assume a very different character to our ears; then it seems no slight, no ordinary, blessing to be assured that the Lord is risen indeed.

II. The fact of our Lord’s Resurrection implies two things: (1) That He was actually dead; and (2) that He was alive again after having died. The latter point was the only one which was disputed in former times; it was the original account given of the matter by the Jews, that His disciples came and stole away His body. But it is a remarkable instance, both of the force of truth in the long run, and of the sounder spirit of criticism which prevails in modern times, that this objection is now generally given up. No one who pretends to be a judge of human character can doubt the perfect honesty of the narrative in the two last chapters of St. John’s Gospel; and admitting the honesty it is equally impossible to doubt the truth of it—as to the fact of our Lord’s showing Himself to His disciples after He had been crucified. But it is pretended now that He did not actually die under His Crucifixion; that the appearances were those of a living man, not of one risen from the dead. But where the death of the sufferer was so peculiarly important to those concerned in it, as in the case of our Lord; where He had Himself appealed to His rising again as the proof that He came from God; and where His enemies trusted to prove by His death that He had not come from Him—it becomes an improbability beyond all calculation, that an event, in itself so extraordinary, should happen in the very case where its occurrence could not fail to be considered as miraculous. Eight-and-forty hours after His burial, He was seen, not only alive, but in perfect strength and vigour, presenting Himself to Mary Magdalene, in the garden in the morning; to two of His disciples at Emmaus, six miles distant from Jerusalem, in the afternoon; and to His Apostles at Jerusalem in the evening: not as a man saved by miracle from dying of wounds, which must at any rate have left him in a state of the most helpless weakness, but as He was, in truth, the Son of God, who had overcome death, and who retained only so much of His earthly nature as might prove to His Apostles that it was He Himself—Jesus, who had been crucified, Jesus, who was now risen, to live for ever.

T. Arnold, Sermons, vol. iii., p. 94.

ELLICOTT, “(34) The Lord is risen indeed, and hath appeared to Simon.—Of the manifestation thus referred to, we have no other record in the Gospels. It occupies,

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however, a prominent place in those which St. Paul enumerates (1 Corinthians 15:5), and takes its place among the phenomena which indicates St. Paul’s acquaintance with the substance of St. Luke’s Gospel. What passed at the meeting we can only reverently imagine. Before the Passion, the Lord had “turned and looked” on Peter with a glance of tender and sorrowful reproof (Luke 22:61). Now, we may believe, He met the repentant eager disciple with the full assurance of pardon.

35 Then the two told what had happened on the way, and how Jesus was recognized by them when he broke the bread.

CLARKE, "And they - The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See on Luk_24:31 (note).

GILL, "And they told what things were done in the way,.... That is, when the eleven had done speaking, and had finished their report, which they did with great joy and pleasure; then "these two disciples", as the Persic version expresses it, to confirm them the more in the truth of Christ's resurrection, gave them a particular account, how, as they were travelling, Jesus joined himself to them, and entered into a conversation with them, and opened the Scriptures in a sweet and powerful manner to them; and yet their eyes were holden all the while, so that they did not perceive who he was:

and how he was known of them in breaking bread; that so it was, that whilst he was breaking bread, and giving it to them, and they were eating together, their eyes were opened, and they saw plainly who he was: now, though this was a common meal, and not the ordinance of the Lord's supper, yet since Christ made himself known to his disciples at an ordinary meal, may not his followers expect that he will make himself known to them, and grant them communion with him at his table? and which should be no small argument to engage believers to a constant attendance on it.

HENRY,"How they seconded their evidence with an account of what they had seen (Luk_24:35): They told what things were done in the way. The words that were spoken by Christ to them in the way, having a wonderful effect and influence upon them, are here called the things that were done in the way; for the words that Christ speaks are not an empty sound, but they are spirit and they are life, and wondrous things are done by them, done by the way, by the by as it were, where it is not expected. They told also how he was at length known to them in the breaking of

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bread; then, when he was carving out blessings to them, God opened their eyes to discern who it was. Note, It would be of great use for the discovery and confirmation of truth if the disciples of Christ would compare their observations and experiences, and communicate to each other what they know and have felt in themselves.

Jesus Appears to the Disciples

36 While they were still talking about this, Jesus himself stood among them and said to them, “Peace be with you.”

BARNES, "Jesus stood in the midst of them - This was when the apostles were assembled, and when they had closed the doors for fear of the Jews, Joh_20:19. It was this fact, as well as his sudden and unexpected appearance, that alarmed them. The doors were shut, and the suddenness of his appearance led them to suppose they had seen a spirit.

Peace be unto you - This was a form of salutation among the Hebrews denoting a wish of peace and prosperity. See Gen_43:23. It was especially appropriate for Jesus, as he had said before his death that he left “his peace” with them as their inheritance Joh_14:27, and as they were now alarmed and fearful at their state, and trembling for fear of the Jews, Joh_20:19.

CLARKE, "And as they thus spake - While the two disciples who were going to Emmaus were conversing about Christ, he joined himself to their company. Now, while they and the apostles are confirming each other in their belief of his resurrection, Jesus comes in, to remove every doubt, and to give them the fullest evidence of it. And it is ever true that, wherever two or three are gathered together in his name, he is in the midst of them.

Peace be unto you - The usual salutation among the Jews. May you prosper in body and soul, and enjoy every heavenly and earthly good! See the notes on Mat_5:9; Mat_10:12.

GILL, "And as they thus spake,.... While the two disciples, that came from Emmaus, were giving the above relation; just as they had finished it, and had scarcely done speaking:

Jesus himself stood in the midst of them; the apostles; who were assembled together in a certain house, the doors being shut for fear of the Jews; and it was on the evening of the same day Christ rose from the dead, and late at night; see Joh_20:19 and without hearing the doors opened, or the sound of the feet of Jesus, and

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without seeing him come in, and approach unto them, he, in a moment, at once, stood in the middle of them, as if he had immediately rose up out of the earth before them; and so the Persic version renders it, "Jesus rose up out the midst of them": by his power he opened the and secretly let himself in, and shut them again at once; and by the agility of his body moved so swiftly, that he was not discerned until he was among them, where he stood to be seen, and known by them; whereby he made that good in a corporeal sense, which he had promised in a spiritual sense, Mat_18:20and was an emblem of his presence in his churches, and with his ministers, to the end of the world.

And saith unto them, peace be unto you; which was an usual form of salutation among the Jews; See Gill on Joh_20:19. The Vulgate Latin, and all the Oriental versions add, "I am he, fear not"; but this clause is not in the Greek copies.

HENRY,"Five times Christ was seen the same day that he rose: by Mary Magdalene alone in the garden (Joh_20:14), by the women as they were going to tell the disciples (Mat_28:9), by Peter alone, by the two disciples going to Emmaus, and now at night by the eleven, of which we have an account in these verses, as also Joh_20:19. Observe,

1. The great surprise which his appearing gave them. He came in among them very seasonably, as they were comparing notes concerning the proofs of his resurrection: As they thus spoke, and were ready perhaps to put it to the question whether the proofs produced amounted to evidence sufficient of their Master's resurrection or no, and how they should proceed, Jesus himself stood in the midst of them, and put it out of question. Note, Those who make the best use they can of their evidences for their comfort may expect further assurances, and that the Spirit of Christ will witness with their spirits (as Christ here witnessed with the disciples, and confirmed their testimony) that they are the children of God, and risen with Christ. Observe, 1. The comfort Christ spoke to them: Peace be unto you. This intimates in general that it was a kind visit which Christ now paid them, a visit of love and friendship. Though they had very unkindly deserted him in his sufferings, yet he takes the first opportunity of seeing them together; for he deals not with us as we deserve. They did not credit those who had seen him; therefore he comes himself, that they might not continue in their disconsolate incredulity. He had promised that after his resurrection he would see them in Galilee; but so desirous was he to see them, and satisfy them, that he anticipated the appointment and sees them at Jerusalem. Note, Christ is often better than his word, but never worse. Now his first word to them was, Peace be to you; not in a way of compliment, but of consolation. This was a common form of salutation among the Jews, and Christ would thus express his usual familiarity with them, though he had now entered into his state of exaltation. Many, when they are advanced, forget their old friends and take state upon them; but we see Christ as free with them as ever. Thus Christ would at the first word intimate to them that he did not come to quarrel with Peter for denying him and the rest for running away from him; no, he came peaceably, to signify to them that he had forgiven them, and was reconciled to them.

JAMIESON, "Luk_24:36-53. Jesus appears to the assembled disciples - His ascension.

Jesus ... stood — (See on Joh_20:19).

CALVIN, "36.Jesus himself stood in the midst of them. While the Evangelist

John copiously details the same narrative, (John 20:19,) he differs from Luke in

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some circumstances. Mark, too, differs somewhat in his brief statement. As to

John, since he only collects what Luke omitted, both may be easily reconciled.

There is no contradiction about the substance of the fact; unless some person

were to raise a debate about the time: for it is there said that Jesus entered in the

evening, while it is evident, from the thread of the narrative, that he appeared at

a late hour in the night, when the disciples had returned from Emmaus. But I do

not think it right to insist precisely on the hour of the evening. On the contrary,

we may easily and properly extend to a late hour of the night what is here said,

and understand it to mean that Christ came to them after the evening, when the

apostles had shut the doors, and kept themselves concealed within the house. In

short, John does not describe the very commencement of the night, but simply

means that, when the day was past, and after sunset, and even at the dead hour

of night, Christ came to the disciples contrary to their expectation.

Still there arises here another question, since Mark and Luke relate that the

eleven were assembled, when Christ appeared to them; and John says that

Thomas was then absent, (John 20:24.) But there is no absurdity in saying that

the number — the eleven — is here put for the apostles themselves, though one

of their company was absent. We have lately stated—and the fact makes it

evident—that John enters into the details with greater distinctness, because it

was his design to relate what the others had omitted. Besides, it is beyond a

doubt that the three Evangelists relate the same narrative; since John expressly

says that it was only twice that Christ appeared to his disciples at Jerusalem,

before they went to Galilee; for he says that he appeared to them the third time

at the sea of Tiberias, (John 21:1) He had already described two appearances of

our Lord, one which took place on the day after his resurrection, (John 20:19,)

and the other which followed eight days afterwards, (John 20:26) though, were

any one to choose rather to explain the second appearance to be that which is

found in the Gospel by Mark, I should not greatly object.

I now return to the words of Luke. He does not, indeed, say that Christ, by his

divine power, opened for himself the doors which were shut, (John 20:26;) but

something of this sort is indirectly suggested by the phrase which he employs,

Jesus stood. For how could our Lord suddenly, during the night, stand in the

midst of them, if he had not entered in a miraculous manner? The same form of

salutation is employed by both, Peace be to you; by which the Hebrews mean,

that for the person whom they address they wish happiness and prosperity.

BARCLAY, "IN THE UPPER ROOM (Luke 24:36-49)

24:36-49 While they were still speaking, Jesus stood in the midst of them, and

said to them, "Peace to you!" They were terrified and afraid, because they

thought that they were seeing a spirit. He said to them, "Why are you troubled?

And why do the questions arise in your heart? See my hands and my feet--that it

is I--myself. Handle me and see, for a spirit has not flesh and bones as you see

that I have." And when he had said this he showed them his hands and his feet.

When they still thought it too good to be true, and when they were astonished he

said to them. "Have you anything to eat here?" They gave him part of a cooked

fish, and he took it and ate it before them.

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He said to them, "These are my words which I spoke to you while I was still with

you--that all the things which stand written about me in the law of Moses, and in

the prophets, and in the psalms must be fulfilled." Then he opened their minds

so that they understood the scriptures; and he said to them, "Thus it is written,

that the anointed one should suffer and should rise from the dead on the third

day; and that repentance in his name and forgiveness of sins should be

proclaimed to all nations, beginning from Jerusalem. And--look you--I send out

the promise of my Father upon you. But stay in this city until you will be clothed

with power from on high."

Here we read of how Jesus came to his own when they were gathered in the

upper room. In this passage certain great notes of the Christian faith are

resonantly struck.

(i) It stresses the reality of the resurrection. The risen Lord was no phantom or

hallucination. He was real. The Jesus who died was in truth the Christ who rose

again. Christianity is not founded on the dreams of men's disordered minds or

the visions of their fevered eyes, but on one who in actual historical fact faced

and fought and conquered death and rose again.

(ii) It stresses the necessity of the cross. It was to the cross that all the scriptures

looked forward. The cross was not forced on God; it was not an emergency

measure when all else had failed and when the scheme of things had gone wrong.

It was part of the plan of God, for it is the one place on earth, where in a moment

of time, we see his eternal love.

(iii) It stresses the urgency of the task. Out to all men had to go the call to

repentance and the offer of forgiveness. The church was not left to live forever in

the upper room; it was sent out into all the world. After the upper room came the

world-wide mission of the church. The days of sorrow were past and the tidings

of joy must be taken to all men.

(iv) It stresses the secret of power. They had to wait in Jerusalem until power

from on high came upon them. There are occasions when the Christian may seem

to be wasting time, as he waits in a wise passivity. Action without preparation

must often fail. There is a time to wait on God and a time to work for God. Fay

Inchfawn writes of the days when life is a losing contest with a thousand little

things.

"I wrestle--how I wrestle!--through the hours.

Nay, not with principalities and powers--

Dark spiritual foes of God's and man's--

But with antagonistic pots and pans;

With footmarks on the hall,

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With smears upon the wall,

With doubtful ears and small unwashen hands,

And with a babe's innumerable demands."

And then, even in the busyness she lays aside her work to be for a moment with

God.

"With leisured feet and idle hands, I sat.

I, foolish, fussy, blind as any bat,

Sat down to listen, and to learn. And lo,

My thousand tasks were done the better so."

The quiet times in which we wait on God are never wasted; for it is in these times

when we lay aside life's tasks that we are strengthened for the very tasks we lay

aside.

BENSON, "Luke 24:36-43. As they thus spake, Jesus stood in the midst of

them — While the disciples from Emmaus were giving their brethren an account

of the Lord’s appearing to them, and were probably offering arguments to

convince those (if any such were present) who doubted the truth of his

resurrection, Jesus himself came in, and by his appearance, and by what he said

and did in their presence, put an end to their discourse, and gave them all full

satisfaction. How he came in, is not here said; but (John 20:19) we learn, it was

when the doors of the room were shut where the disciples were assembled. It

was, however, just as easy to his divine power to open a door undiscernedly, as it

was to come in at a door opened by some other hand. And saith unto them, Peace

be unto you — Thus graciously intimating that he forgave their former

cowardice, and would still continue to treat them as friends, though they had of

late conducted themselves in a manner unworthy of that character and relation.

But they were terrified and affrighted — At this sudden, unexpected

appearance; and supposed that they had seen a spirit — This is not to be

wondered at, considering that they knew the doors of the room were shut, and

secured by locks and bolts, for fear of the Jews. And in the present hurry of their

thoughts, they did not reflect on the proofs Christ had so often given of his divine

power, or on the evidences they had but just before received of his resurrection.

And he said, Why are ye troubled? — Why are ye thus perplexed and

affrighted? and why do thoughts — διαλογισμοι, doubtful and suspicious

reasonings, arise in your hearts, as if it were only the appearance of a spirit

which you have here before you? Behold my hands and my feet — Which, for

your satisfaction, still retain the scars of those wounds which I received in being

nailed to the cross. Handle me, and see — Whether this be not really a solid and

substantial body; for a spirit — As you know; hath not flesh and bones, as you

see me have — But is only an empty form, presenting itself to the eye, but

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eluding the grasp of any hand. Here our Lord manifestly allows, both that

disimbodied spirits, even the spirits of deceased persons, do exist, and that they

may appear to the living. This the disciples supposed; and surely if they had been

mistaken, our Lord would haw shown them their error. And he showed them his

hands and his feet — And, as John says, also his side, in which probably was the

appearance of a large wound, newly, but perfectly, healed. Our Lord did this

that they might be fully convinced, by the united testimony of their senses, that

he their Lord and Master was indeed risen. And while they yet believed not for

joy — They did in some sense believe; otherwise they would not have rejoiced.

But their excess of joy prevented a clear, rational belief; and wondered — Were

in such astonishment, that they hardly knew what they saw or heard, or where

they were; he said, Have ye here any meat? —

That I may eat with you, and thereby may still more fully assure you of the truth

of my resurrection, and of the reality of my presence with you. And they gave

him a piece of a broiled fish — On which it is probable they had been supping

just before. And he took it, and did eat before them — Not that he had any need

of any food, but to give them still further evidence, in order that not even a

shadow of a doubt might remain in their minds, upon a point of the utmost

importance to the business for which he came into the world, and a fundamental

article of the Christian system. As our Lord remained on earth forty days after

this, during which he had several interviews with his disciples, he continued all

that time, according to this evangelist, (Acts 1:3,) to give them still further proof

of the reality of his resurrection; discoursing also to them concerning the nature

of the new dispensation of religion, which he was about to erect in the world by

their ministry.

COFFMAN, "JESUS' APPEARANCE TO THE APOSTLES AND OTHERS

(THOMAS BEING ABSENT)

See in my Commentary on John, under John 20:19-23, for comment on the

parallel passage in the Gospel of John.

Peace be unto you ... These were the last words Jesus had spoken before going

forth to suffer crucifixion and death; but in the meanwhile, the conduct of the

apostles had been such as to leave them weighted down with feelings of guilt and

inadequacy. Under the circumstances, this was a shout of victory and a divine

assurance that all would be well with them. There were two reactions on the part

of those present. First, they were simply terrified, as any mortal would have been

under the circumstances; but very soon this gave way to joy, which was also

mentioned by Luke in Luke 24:41.

MACLAREN, "THE TRIUMPHANT END

There are no marks of time in this passage, and, for anything that appears, the narrative is continuous, and the Ascension might have occurred on the evening of the Resurrection. But neither is there anything to forbid interpreting this close of Luke’s Gospel by the fuller details contained in the beginning of his other treatise, the Acts, where the space of forty days interposes between the Resurrection and the

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Ascension. It is but reasonable to suppose that an author’s two books agree, when he gives no hint of change of opinion, and it is reasonable to regard the narrative in this passage as a summary of the whole period of forty days. If so, it contains three things,-the first appearance of the risen Lord to the assembled disciples (Luk_24:36-43), a condensed summary of the teachings of the risen Lord (Luk_24:44-49), and an equally compressed record of the Ascension (Luk_24:50-53).

I. The proofs of the Resurrection graciously granted to incredulous love (Luk_24:36 - Luk_24:43).

The disciples were probably assembled in the upper room, where the Lord’s Supper had been instituted, and which became their ordinary meeting-place (Act_1:1-26) up till Pentecost. What sights that room saw! There, when night had come, they were discussing the strange reports of the Resurrection, when, all suddenly, they saw Jesus, not coming or moving, but standing in the midst. Had He come in unnoticed by them in their eager talk? The doors were shut. How had this calm Presence become visible all at once?

So little were they the enthusiastic, credulous people whom modern theories which explain away the Resurrection assume them to have been, that even His familiar voice in His familiar salutation, tenfold more significant now than ever before, did not wake belief that it was verily He. They fled to the ready refuge of supposing that they saw ‘a spirit.’ Our Lord has no rebukes for their incredulity, but patiently resumes His old task of instruction, and condescends to let them have the evidence of two senses, not shrinking from their investigating touch. When even these proofs were seen by Him to be insufficient, He added the yet more cogent one of ‘eating before them.’ Then they were convinced.

Now their incredulity is important, and the acknowledgment shows the simple historical good faith of the narrator. A witness who at first disbelieved is all the more trustworthy. These hopeless mourners who had forgotten all Christ’s prophecies of His Resurrection, and were so fixed in their despair that the two from Emmaus could not so far kindle a gleam of hope as to make them believe that their Lord stood before them, were not the kind of people in whom hallucination would operate, as modern deniers of the Resurrection make them out to have been. What changed their mood? A fancy? Surely nothing less than a solid fact. Hallucination may lay hold on a solitary, morbid mind, but it does not attack a company, and it scarcely reaches to fancying touch and the sight of eating.

Note Luke’s explanation of the persistent incredulity, as being ‘for joy.’ It is like his notice that the three in Gethsemane ‘slept for sorrow.’ Great emotion sometimes produces effects opposite to what might have been expected. Who can wonder that the mighty fact which turned the black smoke of despair into bright flame should have seemed too good to be true? The little notice brings the disciples near to our experience and sympathy. Christ’s loving forbearance and condescending affording of more than sufficient evidence show how little changed He was by Death and Resurrection. He is as little changed by sitting at the right hand of God. Still He is patient with our slow hearts. Still He meets our hesitating faith with lavish assurances. Still He lets us touch Him, if not with the hand of sense, with the truer contact of spirit, and we may have as firm personal experience of the reality of His life and Presence as had that wondering company in the upper room.

II. Luk_24:44 - Luk_24:49 are best taken as a summary of the forty days’ teaching.

They fall into stages which are distinctly separated. First we have (ver. 44) the reiteration of Christ’s earlier teaching, which had been dark when delivered, and now

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flashed up into light when explained by the event. ‘These are my words which I spake,’ and which you did not understand or note. Jesus asserts that He is the theme of all the ancient revelation. If we suppose that the present arrangement of the Old Testament existed then, its present three divisions are named; namely, Law, Prophets, and Hagiographa, as represented by its chief member. But, in any case, He lays His hand on the whole book, and declares that He, and His Death as sacrifice, are inwrought into its substance. ‘The testimony of Jesus is the spirit of prophecy.’ Whatever views we hold as to the date and manner of origin of the Old Testament books, we miss the most pregnant fact about them if we fail to recognise that they all point onwards to Him.

Another stage is marked by that remarkable expression, ‘He opened their mind.’ His teaching was not, like ours, from without only. He gave not merely instruction, but inspiration. It was not enough to spread truth before the disciples. He did more; He made them able to receive it. He gives no lesser gifts from the throne than He gave in the upper room, and we may receive, if our minds are kept expectant and in touch with Him, the same inward eye to see wondrous things out of the Word.

Luk_24:46, by its repetition of ‘and He said,’ seems to point to another stage, in which the teaching as to the meaning of the Old Testament passes into instructions for the future. Already Jesus had hinted at the cessation of the old close intercourse in that pathetic ‘while I was yet with you,’ and now He goes on to outline the functions and equipment of the disciples in the future period of His absence. As to the past sufferings, He indicates a double necessity for them,-one based on their having been predicted; another, deeper, based on the fitness of things. These sufferings made the preaching of repentance and forgiveness possible, and imposed on His followers the obligation of preaching His name to all the world. Without the Cross His servants would have no gospel. Having the Cross, His servants are bound to publish it everywhere.

The universal reach of His atonement is implied in the commission. The sacrifice for the world’s sin is the sole ground of remission of sin, and is to be proclaimed to every creature. Mark that here the same word is employed in connection with proclaiming Christ’s Death as in John’s version of this saying (Joh_20:23), which is misused as a fortress of the priestly power of absolution. The plain inference is that the servant’s power of remission is exercised by preaching the Master’s death of expiation.

The ultimate reach of the message is to be to all nations; the beginning of the universal gospel is to be at Jerusalem. The whole history of the world and the Church lies between these two. By that command to begin at Jerusalem, the connection of the Old with the New is preserved, the Jewish prerogative honoured, the path made easier for the disciples, the development of the Church brought into unison with their natural sentiments and capacities.

The spirit of the commandment remains still imperative. ‘The eyes of a fool are in the ends of the earth.’ A wise and Christlike beneficence will not gaze far afield, and neglect things close at our doors. The scoff at the supporters of foreign missions, as if they quixotically went abroad when they should work at home, has no point even as regards Christian practice, for it is the people who work for the distant heathen who also toil for home ones; but it has still less ground in regard to Christian conceptions of duty, for the Lord of the harvest has bidden the reapers begin with the fields nearest them.

The equipment for work is investiture with divine power. A partial bestowment of the Spirit, which is the Father’s promise, took place while Jesus spoke. ‘I send’ refers to something done at the moment; but the fuller clothing with that garment of power was to be waited for in expectancy and desire. No man can do the Christian work of

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witnessing for and of Christ without that clothing with power. It was granted as an abiding gift on Pentecost. It needs perpetual renewal. We may all have it. Without it, eloquence, learning, and all else, are but as sounding brass and a tinkling cymbal.

III. Luk_24:50 give us the transcendent miracle which closes the earthly life of Jesus.

We cannot here enter on the large questions which it raises, but must content ourselves with simply pointing to the salient features of Luke’s condensed account. The mention of the place as ‘over against Bethany’ recalls the many memories of that village where Jesus had found His nearest approach to a home, where He had exercised His stupendous life-giving power, whence He had set out to the upper room and the near Cross. His last act was to bless His followers. He is the High-priest for ever, and these uplifted hands meant a sacreder thing than the affectionate good wishes of a departing friend. He gives the blessings which He invokes. His wish is a conveyance of good.

The hands remained in the attitude of benediction while He ascended, and the last sight of Him, as the cloud wrapped Him round, showed Him shedding blessing from them. He continues that attitude and act till He comes again. Two separate motions are described in verse 51. He was parted from them,-that is, withdrew some little distance on the mountain, that all might see, and none might hinder, His departure; and ‘was carried up into heaven’ by a slow upward movement, as the word implies. Contrast this with Elijah’s rapture. There was no need of fiery chariot or whirlwind to lift Jesus to the heavens. He went up where He was before, returning to the glory which He had with the Father before the world was. The end matches the beginning. The supernatural birth corresponds with the supernatural departure.

We have to think of that Ascension as the entrance of corporeal humanity into the divine glory, as the beginning of His heavenly activity for the world, as the token of His work being triumphantly completed, as the prophecy and pledge of immortal life like His own for all who love Him. Therefore we may share the joy which flooded the lately sorrowful disciples’ hearts, and, like them, should make all life sacred, and be continually in the Temple, blessing God, and have the deep roots of our lives hid with Christ in the glory.

BI 36-49, "Jesus Himself stood in the midst of them

The first appearance of the risen Lord to the eleven

I.THE CERTAINTY OF OUR LORD’S RESURRECTION. No fact in history is better attested.

1. Observe, that when this person appeared in the room, the first token that it was Jesus was His speech: they were to have the evidence of hearing: He used the same speech. No sooner did He appear than He spoke. His first accents must have called to their minds those cheering notes with which He had closed His last address. They must have recognized that charming voice. He was a peace-maker, and a peace-giver, and by this sign they were given to discern their Leader. I want you to notice that this evidence was all the better, because they themselves evidently remained the same men as they had been. “They were terrified and affrighted, and supposed that they had seen a spirit”; and thus they did exactly what they had done long before when He came to them walking on the waters. They are not carried away by enthusiasm, nor wafted aloft by fanaticism; they are not even as yet upborne by the Holy Spirit into an unusual state of mind, but they

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are as slow of heart and as fearful as ever they were. If they are convinced that Jesus has risen from the dead, depend upon it, it must be so.

2. Thus far in the narrative they had received the evidence of their ears, and that is by no means weak evidence; but now they are to have the evidence of sight; for the Saviour says to them, “Behold My hands and My feet, that it is I Myself”; “and when He had thus spoken, He showed them His hands and His feet.” John says also “His side,” which he specially noted because he had seen the piercing of that side, and the outflow of blood and water. They were to see and identify that blessed Body which had suffered death.

3. Furthermore, that they might be quite sure, the Lord invited them to receive the evidence of touch or feeling. He called them to a form of examination, from which, I doubt not, many of them shrank; He said, “Handle Me, and see; for a spirit hath not flesh and bones, as ye see Me have.” The saints are not at the coming of their Lord to remain disembodied spirits, nor to wear freshly created bodies, but their entire manhood is to be restored, and to enjoy endless bliss. It will be of a material substance also; for our Saviour’s Body was material, since He said, “Handle Me, and see that it is I Myself; for a spirit hath not flesh and bones, as ye see Me have.”

4. Still further to confirm the faith of the disciples, and to show them that their Lord had a real Body, and not the mere form of one, He gave them evidence which appealed to their common sense. He said, “Have ye any meat; and they gave Him a piece of a broiled fish, and of an honeycomb. And he took it and did eat before them.” This was an exceedingly convincing proof of His unquestionable resurrection. In very deed and fact, and not in vision and phantom, the Man who had died upon the cross stood among them.

II. OUR LORD’S CHARACTER WHEN RISEN FROM THE DEAD.

1. Notice, first, that in this appearance of Christ we are taught that He is still anxious to create peace in the hearts of His people. No sooner did He make Himself visible than He said, “Peace be unto you.” He has not lost His tender care ever the least of the flock; He would have each one led by the still waters, and made to lie down in green pastures.

2. Note again, that He has not lost His habit of chiding unbelief, and encouraging faith; for as soon as He has risen, and speaks with His disciples, He asks them, “Why are ye troubled? and why do thoughts arise in your hearts?” He loves you to believe in Him, and be at rest.

3. Notice, next, that when the Saviour had risen from the dead, and a measure of His glory was upon Him, He was still most condescendingly familiar with His people. He showed them His hands and His feet, and He said, “Handle Me, and see.”

4. The next thing is that the risen Lord was still wonderfully patient, even as He had always been. He bore with their folly and infirmity; for “while they yet believed not for joy, and wondered,” He did not chide them.

5. Observe that our Saviour, though He was risen from the dead, and therefore in a measure in His glory, entered into the fullest fellowship with His own. Peter tells us that they did eat and drink with Him. I do not notice in this narrative that He drank with them, but He certainly ate of such food as they had, and this was a clear token of His fellowship with them.

6. Let me call your attention to the fact that when Jesus had risen from the dead,

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He was just as tender of Scripture as He was before His decease.

7. Once again, our Saviour, after He had risen from the dead, showed that He was anxious for the salvation of men; for it was at this interview that

He breathed upon the apostles, and bade them receive the Holy Ghost, to fit them to go forth and preach the gospel to every creature.

III. The light which is thrown by this incident upon THE NATURE OF OUR OWN RESURRECTION.

1. First, I gather from this text that our nature, our whole humanity, will be perfected at the day of the appearing of our Lord and Saviour Jesus Christ, when the dead shall be raised incorruptible, and we that may then be alive shall be changed. Jesus has redeemed not only our souls, but our bodies.

2. I gather next that in the resurrection our nature will be full of peace. Jesus Christ would not have said, “Peace be unto you,” if there had not been a deep peace within Himself. Be was calm and undisturbed. There was much peace about His whole life; but after the resurrection His peace becomes very conspicuous. There is no striving with scribes and Pharisees, there is no battling with anybody after our Lord is risen. Such shall be our life, we shall be flooded with eternal peace, and shall never again be tossed about with trouble, and sorrow, and distress, and persecution.

3. When we rise again our nature will find its home amid the communion of saints. When the Lord Jesus Christ had risen again His first resort was the room where His disciples were gathered. His first evening was spent among the objects of His love. Even so, wherever we are we shall seek and find communion with the saints.

4. Furthermore, I see that in that day our bodies will admirably serve our spirits. For look at our Lord’s Body. Now that He has risen from the dead He desires to convince His disciples, and His Body becomes at once the means of His argument, the evidence of His statement. His flesh and bones were text and sermon for Him.

5. In that day, beloved, when we shall rise again from the dead we shall remember the past. Do you not notice how the risen Saviour says, “These are the words which I spake unto you, while I was yet with you.” He had not forgotten His former state. It is rather a small subject, and probably we shall far more delight to dwell on the labours of our Redeemer’s hands and feet; but still we shall remember all the way whereby the Lord our God led us, and we shall talk to one another concerning it.

6. Observe that our Lord, after He had risen from the dead, was still full of the spirit of service, and therefore He called others out to go and preach the gospel, and He gave them the Spirit of God to help them. When you and I are risen from the dead, we shall rise full of the spirit of service. He will use us in the grand economy of future manifestations of His Divine glory. Possibly we may be to other dispensations what the angels have been to this. Be that as it may, we shall find a part of our bliss and joy in constantly serving Him who has raised us from the dead. (C. H. Spurgeon.)

A Divine visitation

I. WHEN HE APPEARED.

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1. When they had been acting unworthily by fleeing from Him at His betrayal, and deserting Him at His trial.

2. When they were unprepared, and unbelieving, doubting His express promise, and refusing the testimony of His messengers.

3. When they greatly needed His presence, for they were like sheep without a shepherd.

4. When they were exercising the little life they had by coming together in loving assembly. So far they were doing well, and acting in a way which was likely to bring blessing.

5. When they were lamenting His absence, and thus proving their desire after Him. This is an admirable means of gaining His presence.

6. When certain among them were testifying concerning Him. Are not we in a similar condition? May we not hopefully look for our Lord’s manifestation of Himself?

II. WHAT HE SAID. “Peace be unto you.”

1. It was a benediction: He wished them peace,

2. It was a declaration: they were at peace with God.

3. It was a fiat; He inspired them with peace.

4. It was an absolution: He blotted out all offences which might have spoiled their peace.

III. WHAT CAME OF HIS APPEARING.

1. He banished their doubts. Even Thomas had to shake off his obstinate unbelief.

2. He revealed and sealed His love upon their hearts by showing them His hands and His feet.

3. He refreshed their memories. “These are the words which I spoke unto you” (Luk_24:44).

4. He opened their understandings (Luk_24:45).

5. He showed them their position. “Ye are witnesses of these things” (Luk_24:48).

6. He filled them with joy (Joh_20:20).

Peace be unto you.—

Peace bestowed upon man

I. Notice the nature of the blessing which the Lord Jesus proclaims. It is the blessing of “Peace.”

II. We observe the peculiar connection which the Redeemer implies this blessing to possess with Himself. He comes to them as the author of peace: and the peace which He wishes for them, He Himself gives.

1. Let it be considered that reconciliation with God arises wholly and exclusively from the sacrificial efficacy of the Saviour’s sufferings.

2. Not only is reconciliation secured entirely by the sacrificial efficacy of His sufferings, but from the Lord Jesus Christ proceeds the mission of the Holy

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Spirit, whose office it is to apply actually to men the various blessings of redemption.

III. The animating influence which the Lord Jesus designs a participation of this blessing to exercise over all those by whom it is enjoyed.

1. The possession of this spiritual peace is designed to act as a preservative against temptation.

2. As designed to be a consolation amidst sorrow.

3. As designed to be an incentive to activity.

4. As an exciting cause of gratitude. (J. Parsons.)

The timely presence and salutation of Jesus

I. With reference to THE CHARACTER OF THE VISIT we may remark, that the visits which Christ makes to His Churches are of two kinds. He sometimes comes in anger, to chastise them. In this manner He threatened to visit some of the Asiatic Churches. At other times He visits His Churches in a gracious manner, to comfort, animate, and bless them. This is evident, in the first place, from the language in which He addressed them; Peace be with you. This was no mere formal greeting on His lips, but the expression of a genuine desire for their welfare. Nay, more; it was an assurance that peace existed between God and them. Nor was this all: it was also the bestowment of His peace upon them.

II. THE TIME WHEN THIS GRACIOUS VISIT WAS MADE.

1. It was made at a time when the disciples were exceedingly unworthy of such a favour, and when they rather deserved to have been visited in anger. They had treated Him in a very unkind and ungrateful manner.

2. It was made at a time when the Church was very imperfectly prepared for it, and when very few among them expected it, or had any hope of such a favour.

3. The time when Christ made this gracious visit to His Church was a time in which it was very much needed. The faith, and hope, and courage of its members were reduced to the lowest point of depression, and unless revived by His presence, must soon have expired.

4. This visit was made at a time when the Church was employed in exerting the little life which yet remained among them, and in using proper means to increase it. Though assembling at this time was dangerous, so that they did not dare to meet openly, yet they did assemble, and they assembled in the character of Christ’s disciples. This proved the existence of a bond of union among them, which drew them together. This bond of union consisted in sympathy of feeling. They all felt the same affections, the same apprehensions and anxieties, and the same sorrows, and all their thoughts centred in one object. This object was their crucified Master.

5. The gracious visit appears to have been made the very first time that the Church met after Christ’s resurrection. This circumstance is highly indicative of His affection for them, of His unwillingness to leave them mourning one moment longer than was necessary, and of His strong desire to be again in the midst of them. We remark lastly, that this gracious visit was made on the Lord’s day. And the next visit which He made to His

Church was made on the next Lord’s day. My brethren, should He not favour us with

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His presence on this occasion, let us consider this evil as the cause of His absence, and set ourselves to remove it without delay. (E. Payson, D. D.)

The mission and equipment of the disciples

I. THE SALUTATION—“Peace be unto you.” These words were, no doubt, meant to allay the fears which were then agitating the disciples’ minds. In themselves they were fitted to bare this effect, as showing the spirit and purpose with which He had come among them. But they were also, and still more, fitted to have this effect, because of what they brought to their remembrance. They were, in fact, like His wounds, signs by which they might identify the risen Lord. The twofold utterance of this salutation is not with out significance. As Luke tells us, “The disciples had beheld, touched, and gladly received their rebuke; but there is again a wondering among them before the final clear and tranquil assurance fills their hearts. As before through fear, so now through astonished joy, they cannot altogether and fully believe.” Their joy, though it has actual faith in it, “does not reach to peace and joy combined in their fulness.” It has “in its first vehemence and disquietude too little peace.” It is a “violent joy, in which, notwithstanding its semblance of overpowering feeling, a deep and firm faith can scarcely fix its roots. Therefore the wise and patient Master gradually brings them to the peace of faith.” But we unduly limit the significance and scope of these words, if we view them only as designed to remove the fears of the disciples. Rather are we to regard them as the salutation which His resurrection brings to those for whom He died—the message borne by His wounds to all who look to Him for salvation. This resurrection as plainly as His advent proclaims, “peace on earth and goodwill to men.”

II. THE SENDING—“As My Father hath sent Me, even so send I you.” This was fitly preceded by the salutation, inasmuch as the man who is to be the herald of peace to others needs to enjoy peace himself. How great the honour which He puts upon His servants in thus comparing their mission with His own! And we offer the following remarks, not as exhaustive, but only as possible helps to the interpretation:

1. That they are, in some measure, to represent Him before men even as He represented the Father, giving men, both by their life and their teaching, a representation of His character, so as to enable them to form a conception of what He was. Such was unquestionably their calling. They were to be living epistles of Christ. He was to live in them.

2. That they receive authority from Him in some measure, as He received authority from His Father. They speak in His name, as He spoke in His Father’s name. They do His works, as He did the works of His Father.

3. That they are to be His messengers to mankind, as He was the Father’s messenger, taking up and publishing among the nations the gospel which He first proclaimed.

4. That they are to prosecute their work in the same spirit as He did—a spirit of self-denial and benevolence, seeking not their own gratification, but the glory of God and the salvation of men.

5. That they must seek to do their work by the same instrumentality—not with carnal weapons, but by the spiritual forces which are mighty through God to the pulling down of strongholds—not depending on human might or power, but on the Spirit of the Lord of hosts.

6. That they are to be in the world as He was—in it, though not of it—seeking no

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portion in it, nor making it their rest—desirous of remaining in it only while they have work to do—glad to leave it when their work is done. Such are some of the things which may be implied in their being sent by Him as He was sent by the Father.

III. THE ENDOWMENT—“He breathed on them, and saith unto them, Receive ye the Holy Ghost.”

IV. THE MOMENTOUS WORK TO BE DONE—“Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” (W. Landels.)

Behold My hands and My feet

Jesus on the evening of Easter Day

I. Here we note first of all our LORD’S INDULGENT TREATMENT OF MISTAKES AND IMPERFECTIONS IN RELIGIOUS BELIEF. We may venture to say that the disciples, seeing our Lord in the midst of them, ought to have recognized Him at once. They knew, from long companionship with Him, that there were no discoverable limits to His power over life and nature. That our Lord held His disciples responsible for such knowledge as this is plain from the words which He had used, earlier in the afternoon, when addressing the two on the Emmaus road; and from St. Mark we learn that on this occasion, too, He “upbraided them with their unbelief and hardness of heart.” Yet, looking to St. Luke’s report, what tender censure it is! Here certainly is no expression which betrays grief or anger. He meets their excitement with the mildest rebuke—if it be a rebuke. “Why are ye disquieted? and why do critical reasonings arise in your hearts?” He traces their trouble of heart to its true source—the delusion which possessed their understandings about His being only a “spirit.” In His tenderness He terms their unworthy dread a mere disquietude of the heart; they are on a false track, and He will set them right. What a lesson is here for all who, whether as fathers and mothers, or teachers, or clergymen, have upon their hands the immense responsibility of imparting religious truth to others! The first condition of successful teaching is patient sympathy with the difficulties of the learner. A great master was once asked, “What is the first condition of successful teaching?” “Patience,” he said. “What is the second?” “Patience.” “What is the third?” He paused, then said, “Sympathy.” And what a rebuke is here on the want of considerateness, of courtesy, of generosity, which so often disfigures our modern treatment of real or supposed religious error! Who can wonder at our failures to convince, when our methods are so unlike that of the Great Teacher!

II. Here, too, we see OUR LORD’S SANCTION OF THE PRINCIPLE OF INQUIRY INTO THE FOUNDATIONS OF OUR RELIGIOUS BELIEF. Undoubtedly the understanding has great and exacting duties towards Revealed Truth. If God speaks, the least that His rational creatures can do is to try to understand Him. And therefore, as the powers of the mind gradually unfold themselves, the truths of religion ought to engage an increasing share of each of them, and not least of the understanding. What too often happens is, that while a young man’s intelligence is interesting itself more and more in a widening circle of subjects, it takes no account of religion. The old childish thoughts about religion lie shrivelled up in some out-of-the-way corner of a powerful and accomplished mind, the living and governing powers of which are engaged in other matters. Then, the man for the first time in his life meets with some sceptical book; and he brings to bear on it the habits of thought and judgment which have been trained in the study of widely different matters. He forms, he can form, no true estimate of a subject, so unlike any he has really taken in

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hand before: he is at the mercy of his new instructor, since he knows nothing that will enable him to weigh the worth or the worthlessness of startling assertions. He makes up his mind that science has at length spoken on the subject of religion; and he turns his back, with a mingled feeling of irritation and contempt, on the truths which he learned at his mother’s knee. This is no imaginary case; and among the reasons which go to explain so sad a catastrophe, this, I say, is one; that the understanding has not been properly developed in the boy and the young man, with relation to religious truth. What is the law of that development? It is this: that as the mind grows, it learns to reinforce the teaching of authority by the inquiries of reverent reason. But do not suppose that, because it condescends to be thus tested by your understanding as regards its reality, it is therefore within the compass of your understanding as regards its scope. It begins with that which you can appraise; it ends in that which is beyond you: because while you are finite and bounded in your range of vision, it is an unveiling of the Infinite, of the Incomprehensible.

III. Once more, NOTE HERE THE DIRECTION WHICH OUR LORD PURPOSELY GAVE TO THE THOUGHTS OF HIS PERPLEXED DISCIPLES. He does not turn them in upon themselves; He does not take their trouble, so to speak, sympathetically to pieces, and deal with its separate elements; He does not refute one by one the false reasonings which arise within them. He does not say to them, “These disquietudes, these doubts, are mere mental disorders, or interesting experiences, and the mind itself can cure diseases which the mind has produced.” He would, on the contrary, have them escape from themselves; from the thick jungle of their doubts and fears and hopes and surmises: and come to Him. Whatever they may think, or feel; He is there, seated on a throne which enthusiasm did not raise, and which doubt cannot undermine; in His own calm, assured, unassailable Life. “Behold My hands and My feet, that it is I Myself: handle Me, and see; for a mere spirit hath not flesh and bones, as ye see Me have.” “Let us remind ourselves that whether we believe them or not, the facts of the Christian creed are true; and that faith only receives, but that it cannot possibly create or modify Christ and His gifts. Whether men believe or not in His eternal person, in the atoning virtue of His death, in the sanctifying influences of His Spirit, in the invigorating grace of His sacraments—these are certain truths. They are utterly independent of the hesitations and vacillations of our understandings about them. To ourselves, indeed, it is of great moment whether we have faith or not: to Him, to His truth, to His gifts, it matters not at all. “The Lord sitteth above this waterflood” of our changing and inconstant mental impressions; “the Lord remaineth a King for ever.” “If we believe not, yet He abideth faithful; He cannot deny Himself.” (Canon Liddon.)

The reality of the resurrection

I. THE NATURE OF OUR LORD’S RISEN BODY. It was the Body which had been born of the Virgin Mary, and had been nailed to the cross; the Body from which life had been expelled by the painful death of crucifixion, ere it had been buried in the grave of Joseph of Arimathea. This identity is insisted on by our Lord. “I Myself.” “Flesh and bones.” Our Lord’s risen body, then, was literally the very body which had been crucified; and yet it had properties attaching to it which distinguished it. It was sown a natural body, that is a body governed by ordinary natural laws; and raised a spiritual body, that is, a body which, while retaining physical substance and unimpaired identity, was yet endowed and interpenetrated with some of the properties of spirit.

II. Now, corresponding to the twofold character of our Lord’s risen Body, visible and palpable on the one hand, and spiritual on the other, is THE CHARACTER OF THE

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RELIGION WHICH REPRESENTS HIM AMONG MEN. Religion is like a sacrament: it has its outward and visible signs and its inward fact, or thing signified. Of these, the latter is, beyond dispute, the more important. Religion, the bond between the soul and God, lives in the habits, or acts, whereby the soul adheres to, and communes with, the Infinite Source of life. It is made up of faith, hope, and love, pouring themselves forth at the feet of the Invisible King; it is by turns aspiration, worship, resolve; it expends itself in a thousand unheard, unuttered acts, whereby the human spirit holds converse with its Creator. Religion is thus in its essence altogether removed from the province of sense; we cannot feel, or see, or hear, these acts of the soul, which assert its presence. It belongs to the purely immaterial world; it is hid with the Father, who seeth in secret, and who is worshipped, if at all, in spirit and truth. On the other hand, religion has another aspect. It steps forth from the sphere of the supersensuous, which is its congenial home; it takes bodily form and mien, and challenges the senses of hearing, and sight, and touch. It appeals through the human voice to the ear of sense. It meets and fascinates the eye; it even presents itself, as in the outward elements of a sacrament, to the touch. It is represented by a visible society—the Church. This society has its ministers, its assemblies for worship, its characteristic rites, its public buildings—all of which fall within the province of sense. The visible Church is, as our Lord said, a city set on a hill, which cannot be hid. Again, religion is represented by a book—the Bible. The Bible, too, belongs to the world of sense, just as much as the Church. We see it, handle it, read it. It brings religion visibly into the area of history, of poetry, of philosophy, as embodied in a large ancient literature. In the same way, religion takes an outward, shape in the good works and characters of individual Christians. They arrest observation; they invite comment, examination, discussion; they belong just as much to the public life of mankind as do the lives of worldly or wicked men. By them, too, Jesus Himself stands in the midst of human society. In short, religion in the world has this double character—outward and inward.

III. OUR LORD’S PRECEPT, “HANDLE ME, AND SEE,” IS ADDRESSED TO TWO DIFFERENT CLASSES OF MEN.

1. It is an encouragement for the timid.

2. It is a direction for the perplexed. (Canon Liddon.)

The wounds of Jesus

I wish to draw your attention to the simple fact that our Lord Jesus Christ, when He rose again from the dead, had in His body the marks of His passion. If He had pleased He could readily have removed them.

I. OF WHAT USE WAS THE EXHIBITION OF THOSE WOUNDS TO THE DISCIPLES? They were infallible proofs that He was the same person. Had not some such evidence been visible upon our Saviour, it is probable that His disciples would have been unbelieving enough to doubt the identity of His person. But, now, think! If Christ had to undergo in His countenance those matchless transformations, that must have been, first of all, connected with His bloody sweat, then, with His agony, and after that, with the transforming, or, if I may use such a word, the transmutation of His body into a spiritual body, can you not conceive that His likeness would be changed, that the disciples would scarcely know Him if there had not been some deeply graven marks whereby they would be able to discover Him? The disciples looked upon the very face, but, even then they doubted. There was a majesty about Him which most of them had not seen. Peter, James, and John, had seen Him transfigured, when His garments were whiter than any fuller could make them; but

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the rest of the disciples had only seen Him as a man of sorrows; they had not seen Him as the glorious Lord, and, therefore, they would be apt to doubt whether He was the same. But these nail-prints, this pierced side, these were marks which they could not dispute, which unbelief itself could not doubt.

II. Let us turn to the second question: WHY SHOULD CHRIST WEAR THESE WOUNDS IN HEAVEN, AND OF WHAT AVAIL ARE THEY?

1. I can conceive, first, that the wounds of Christ in heaven will be a theme of eternal wonder to the angels.

2. Again, Christ wears these scars in His Body in heaven as His ornaments. The wounds of Christ are His glories, they are His jewels and His precious things.

3. Nor are these only the ornaments of Christ: they are His trophies—the trophies of His love. Have you never seen a soldier with a gash across his forehead or in his cheek? Why every soldier will tell you the wound in battle is no disfigurement—it is his honour.

4. Another reason why Jesus wears His wounds is, that when He intercedes He may employ them as powerful advocates. When He rises up to pray for His people, He needs not speak a word; He lifts His hands before His Father’s face; He makes bare His side, and points to His feet. These are the orators with which He pleads with God—these wounds. Oh, He must prevail.

5. Jesus Christ appears in heaven as the Wounded One, this shows again that He has not laid aside His priesthood. If the wounds had been removed we might have forgotten that there was a Sacrifice; and, mayhap, next we might have forgotten that there was a Priest. But the wounds are there: then there is a Sacrifice, and there is a Priest also, for He who is wounded is both Himself the Sacrifice and the Priest.

6. There is another and terrible reason why Christ wears His wounds still. It is this. Christ is coming to judge the world. Christ has with Himself today the accusers of His enemies. And when Christ shall come a second time to judge the world in righteousness, seated on the great white throne, that hand of His shall be the terror of the universe. “They shall look on Him whom they have pierced,” and they shall mourn for their sins. They would not mourn with hopeful penitence in time; they shall mourn with sorrowful remorse throughout eternity.

III. WHAT DOES CHRIST MEAN BY SHOWING TO US HIS HANDS AND FEET?

1. He means this, that suffering is absolutely necessary. Christ is the head, and His people are the members. If suffering could have been avoided, surely our glorious Head ought to have escaped; but inasmuch as He shows us His wounds, it is to tell us that we shall have wounds too.

2. But next He teaches us His sympathy with us in our suffering. “There,” says He, “see this hand! I am not an high priest that cannot be touched with the feeling of your infirmities. I have suffered, too. I was tempted in all ways like as you are. Look here! there are the marks—there are the marks. They are not only tokens of My love, they are not only sweet forget-me-nots that bind Me to love you for ever. But besides that they are the evidence of My sympathy. I can feel for you. Look—look—I have suffered. Have you the heart-ache? Ah, look you here, what a heart-ache I had when this heart was pierced. Do you suffer, even unto blood wrestling against sin? So did I. I have sympathy with you.”

3. Christ wears these wounds to show that suffering is an honourable thing. To suffer for Christ is glory.

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4. Lastly, there is one sweet thought connected with the wounds of Christ that has charmed my soul, and made my heart run over with delight. It is this: I have sometimes thought that if I am a part of Christ’s Body, I am a poor wounded part; if I do belong to that all-glorious whole, the Church, which is His fulness, the fulness of Him that filleth all in all, yet have I said within me, “I am a poor maimed part, wounded, full of putrifying sores.” But Christ did not leave even His wounds behind Him; even those He took to heaven. “Not a bone of Him shall be broken,” and the flesh when wounded shall not be discarded—shall not be left. He shall carry that with Him to heaven, and He shall glorify even the wounded member. Is not this sweet, is not this precious to the troubled child of God? (C. H. Spurgeon.)

The crucial test

In an old legend it is said that Satan once appeared to an old saint and said, “I am Christ,” when the saint confounded him, and exposed his pretensions, as he said, “Then where are the nail-prints?” (H. O.Mackey.)

They yet believed not for Joy

Primitive doubtings and their cure

I. THE DOUBTS OF THE DISCIPLES.

II. THE LORD’S WAY OF MEETING THE DOUBTS OF THE DISCIPLES—“He showed them His hands and His feet.” Strange as this kind of recognition, this way of fixing the doubted identity, may seem, it was satisfactory. The mother in the story knew her long-lost child by the scar on the shoulder received in infancy; so was the Son of God recognized by the nail-prints and the bruises of the Cross. But did the disciples need this? Were the loved features not the same as ever? Were the eyes that wept over Jerusalem not the same as before; or had the grave robbed them of their tenderness and lustre? Were the lips, from which came the gracious words of parting love, not the same as in the upper chamber at the last supper? Was the voice so altered, that they did not know its tones? No. These resemblances might all be recognized; but so many things threw doubt upon these recognitions. It is, then, to remove all doubt that He exhibits the marks of His Passion. And in doing so, He shows us the true way of dispelling doubt, of whatever kind it may be, viz., the fuller knowledge of Himself, as the dead, the buried, the risen, and living Christ. It is this that is the cure of all unbelief, the death of doubting, the cherisher of faith, the perpetual source of stability and peace; for the real cause of all doubting is imperfect knowledge of the Lord. (H. Bonar, D. D.)

Too good to be true

In the case before us, the disciples saw Christ manifestly before their eyes. To a certain extent they believed in His resurrection; that belief gave them joy, and at once that very joy made them unbelieving. They looked again; they believed once more; anon, a wave of joy rolled right over the head of their faith, and then afresh their doubts returned. If God had been half as merciful or a tithe as kind as He was, I could have believed it, but such exceeding riches of His grace were too much; such out-doings of Himself in goodness, such giving exceeding abundantly above what one could ask or even think, seemed too much to believe. We will at once attempt to deal

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with this temptation.

I. To begin, LET ME ACCOUNT FOR IT.

1. It is little marvel that the spirit is amazed even to astonishment and doubt when you think of the greatness of the things themselves. The black sinner says, My iniquity is great; I deserve the wrath of God; the gospel presents me with a pardon, full and complete. I have laboured to wash out these stains, but they will not disappear; the gospel tells me that the precious blood of Jesus cleanseth from all sin.

2. Another reason for incredulity may be found in our sense of unworthiness. Note the person that receives these mercies, and you will not wonder that he believes not for joy. “Ah,” saith he, “if these things were given to the righteous I could believe it, but to me, an old offender, to me, a hardhearted despiser of the overflowing love of God that cannot be!”

3. Add to these the strange terms upon which God presents these things to poor sinners. The miracle of the manner equals the marvel of the matter. No works; simply trust thy soul with Christ.

4. And add to this one more thought—the method by which God proposes to work all this; that is to say, He proposes to pardon, and to justify the sinner instantaneously.

II. Having thus tried to account for this state of the heart, may I have the help of God while I try to DO BATTLE WITH THE EVIL THAT IS IN IT, THAT WE MAY BE ABLE TO BELIEVE IN CHRIST!

1. Troubled heart, let me remind thee, first of all, that thou hast no need to doubt the truth of the precious revolution because of its greatness, for He is a great God who makes it to thee. Let no low thoughts of God come in to make you doubt His power to save you.

2. Again, let me remind you that the greatness of God’s mercy should encourage you to believe that it comes from God.

3. Let me remind you again, that you may get another argument to put aa end to your fears about the greatness of God’s mercy from the greatness of His providence.

III. I close by USING YOUR VERY FEARS AS AN ENTICEMENT TO BELIEVE. If it be so joyous only to think of these things, what must it be to possess them If it gives such a weight to thy spirit only to think of being pardoned, adopted, accepted, and saved, what must it be really to be washed? (C. H.Spurgeon.)

The final recorded meeting in Jerusalem

I. CONSIDER THE WAITING (see Act_1:4).

II. THE PROMISED BAPTISM (see Act_1:5).

III. CHRIST’S EXEGESIS, OR EXPLANATION OF THE OLD TESTAMENT.

1. Reminds them of former teaching.

2. Law, prophets, Psalms, etc., must be understood of Him.

IV. THE OPENING OF THEIR UNDERSTANDING.

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V. THE COMPREHENSIVE CHARACTER OF CHRIST’S COMMISSION.

1. Repentance.

2. Remission of sins.

3. In His name. Christ the sole hope.

4. Among all nations. Missions an essential part of the Church.

5. Beginning at Jerusalem.

VI. THE DISPENSATION OF THE GOSPEL COMMITTED TO THEM.

VII. TARRYING AT JERUSALEM. “Tarrying,” when clone because of faith, is a fine proof of faith, and strengthens prayer, and is an exercise of humility. (G. Venables, S. C. L.)

The Saviour’s last words

I. ESSENTIAL CHARACTERISTICS OF THE OLD TESTAMENT SCRIPTURES.

1. Prophetic.

(1) The books of Divine origin.

(2) Its writers holy men.

2. Messianic.

(1) In their spirit.

(2) In their letter.

(3) In their symbols.

3. Harmonic.

(1) Moses, the prophets, and psalms distinct chords of one Christly anthem.

(2) This wondrous unity of the Old Testament Scriptures an irrefragable proof of their essential divinity.

II. ESSENTIAL NEED OF DIVINE ILLUMINATION TO UNDERSTAND THE OLD TESTAMENT SCRIPTURES.

1. Suggested by Christ’s exposition.

2. Proved in the disciples’ experience.

3. Corroborated in all generations.

III. ESSENTIAL PRE-REQUISITES FOR HUMAN SALVATION.

1. The death of Christ.

2. The resurrection of Christ.

3. Repentance and remission of sins.

IV. AN ESSENTIAL CHARACTERISTIC OF A DISCIPLE OF CHRIST.

1. TO bear witness of personal salvation through Christ.

2. To bear witness of personal interest in the salvation of others,

V. AN ESSENTIAL NEED FOR SUCCESSFUL WITNESSING FOR CHRIST.

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1. This promise of the Father was the gift of the Holy Spirit (Act_1:8).

2. This gift of the Holy Spirit was to endue the disciples of Christ with power for testimony.

3. This enducment with the power of the Holy Spirit essential for successsful bearing witness for Christ.

Practical questions:

1. Are we all disciples of Christ?

2. Do we all bear witness for Jesus Christ?

3. Is our witnessing for Christ accompanied with the power of the Holy Spirit?

4. If not, why not? (D. C. Hughes, M. A.)

The gospel for the world

I. THE BASIS OF THE GOSPEL FOR THE WORLD.

1. This threefold division of the Scriptures suggestive in this connection.

(1) As showing that Christ is the central glory of each and every part.

(2) As showing in this the essential unity of all the parts.

2. The fulfilment of the Messianic prophecies of the Old Testament Scriptures most important in the evangelization of the world.

(1) Because it proves the Divine origin of the Scriptures.

(2) Because it shows the Divine authority with which the Christ of the Scriptures is invested as the world’s Saviour.

II. THE QUALIFICATIONS FOR THE PROMULGATION OF THE GOSPEL TO THE WORLD.

1. A spiritual understanding of the Scriptures.

(1) Concerning the fitness of a suffering and a triumphant Christ.

(2) Concerning the essentials of gospel preaching.

2. Another qualification is Christian discipleship.

3. A third qualification is the special enduement of power.

(1) This enduement of power by the Holy Spirit should be distinguished from the indwelling of the Holy Spirit, which is not a special, but general privilege of every Christian.

(2) The condition for this enduement may be seen in the account given of the prayerful waiting therefor, before the day of Pentecost Act_1:12-14; Act 2:1-4).

III. THE RETURN OF CHRIST TO HEAVEN, NECESSARY FOR THE SUCCESS OF THE GOSPEL IN THE WORLD.

1. The return of our Lord to heaven was necessary in order that the Holy Spirit might be sent. (Joh_16:7).

2. On the work of the Spirit depend the conviction and conversion of men, and the completion of the truth (Joh_16:8-14).

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IV. PRACTICAL CONCLUSIONS.

1. The world’s great need—the gospel of Christ.

2. The Church’s great responsibility to supply this need.

3. The importance of being equipped. (G. Venables, S. C. L.)

Then opened He their understanding

Christ illuminates the understanding

I. WHAT IS INCLUDED IN THIS ACT OF CHRIST?

1. It implies the transcendent nature of spiritual things, far exceeding the highest flight and reach of natural reason.

2. Christ’s opening the understanding implies the insufficiency of all external means, how excellent soever they are in themselves to operate savingly upon men, till Christ by His power opens the soul, and so makes them effectual.

3. Christ’s opening the understanding imports His Divine power, whereby He is able to subdue all things to Himself. Who but God knows the heart? Who but God can unlock and open it at pleasure?

II. BY WHAT ACTS CHRIST PERFORMS THIS WORK.

1. By His Word.

2. By His Spirit. He breaks in upon the understanding and conscience by powerful convictions and compunctions (Joh_16:8).

When this is done, the heart is opened: saving light now shines in it; and this light set up, the spirit in the soul is—

1. A new light, in which all things appear far otherwise than they did before. The names “Christ” and “sin,” the words “heaven” and “hell” have another sound in that man’s ears, than formerly they had.

2. It is a very affecting light; a light that hath heat and powerful influences with it, which makes deep impressions on the heart.

3. And it is a growing light, like the light of the morning, which “shines more and more unto the perfect day” (Pro_4:18).

Inferences:

1. If this be the work and office of Jesus Christ, to open the understandings of men; hence we infer the miseries that lie upon those men, whose understandings, to this day, Jesus Christ hath not opened; of whom we may say, as it is Deu_29:4.

2. If Jesus Christ be the great Prophet of the Church, then surely He will take special care both of the Church and the under-shepherds appointed by Him to feed them.

3. Hence you that are yet in darkness, may be directed to whom to apply yourselves for saving knowledge. It is Christ that hath the sovereign eye-salve that can cure your blindness.

4. Since then there is a common light, and special saving light, which none but Christ can give, it is therefore the concernment of every one of you to try what your light is. “We know that we all have knowledge” (1Co_8:1).

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These lights differ—

1. In their very kind and natures. The one is heavenly, supernatural, and spiritual; the other earthly and natural, the effect of a better constitution or education (Jas_3:15; Jam 3:17).

2. They differ most apparently in their effects and operations. The light that comes in a special way from Christ, is humbling, abasing, and soul-emptying light; by it a man feels the vileness of his own nature and practice, which begets self-loathing in him; but natural light, on the contrary, puffs up and exalts, makes the heart swell with self-conceitedness 1Co_8:1). The light of God is practical and operative, still urging the soul—yea, lovingly constraining it to obedience.

3. They differ in their issues. Natural common knowledge vanisheth, as the apostle speaks (1Co_13:8). ‘Tis but Mayflower, and dies in its month. “Doth not their excellency that is in them go away?” (Job_4:21). But this that springs from Christ is perfected, not destroyed by death; it springs up into everlasting life. The soul in which it is subjected carries it away with it into glory.

4. How are they obliged to love, serve, and honour Jesus Christ, whom he hath enlightened with the saving knowledge of Himself? O that with hands and hearts lifted up to heaven, ye would adore the free grace of Jesus Christ to your souls! (J. Flavel.)

On the understanding of Scripture

I. OUR LORD DESIGNED TO PUT AN ESPECIAL HONOUR ON THE SCRIPTURES. He might have taught His disciples without them. He might have enabled them by immediate inspiration, to understand all things which related to His person. His office, and Divine commission; to His death and sufferings, His resurrection, and the glory that should follow. But He chose rather to refer them to the living oracles, given by God unto their fathers. Let me solemnly ask you, beloved brethren, what value do you set upon the Scriptures?

II. But, while vast numbers read not the Scriptures at all, MANY READ THEM, BUT UNDERSTAND THEM NOT. Their meaning is sealed up. If we would profit by the Scriptures, we must not read them like another book.

III. That these remarks may be brought to some practical end, let us, finally, ask—DO WE READ THE SCRIPTURES CONTINUALLY WITH THIS CONVICTION, THAT, WITHOUT THE TEACHING OF THE SPIRIT OF CHRIST, WE CANNOT UNDERSTAND THEM? It is our duty to search the Scriptures; it is the Lord alone who can enable us to understand them.

1. If this conviction be strong on our minds, it will lead us to read the Scriptures with earnest prayer.

2. Again, if we be under an abiding conviction that, without the teaching of the Spirit, we cannot understand the Scriptures, we shall read them with diligence and perseverance.

3. Once more, if we be deeply convinced of our need of the grace of God, we shall read the Scriptures with an obedient, humble, teachable spirit. (E. Blencowe, M. A.)

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The understanding opened

I. THE CHANGE PRODUCED. The unlocking of the whole soul; the breaking down of all the barriers of pride, prejudice, and sin, which preclude the gospel, and prevent the cordial reception of its salutary truths.

II. THE AUTHOR OF THIS CHANGE. The Lord Jesus Christ, by His Spirit. Inward illumination is necessary, because of—

1. The insufficiency of human powers.

2. The inefficiency of outward means.

III. The END of this change; the object which its Divine Author particularly regards; and this is, a right acquaintance with the holy Scriptures. “Then opened He their understanding”; why? to what end and purpose? “That they might understand the Scriptures.” Here let it be carefully noted—the holy Scriptures are a complete revelation of the mind and will of God. But what is this understanding of the Scriptures, this right acquaintance with the Word of God, which evinces the teaching of the Spirit of Christ?

1. It is impressive. It is knowledge which touches and interests the heart.

2. It is progressive. The Spirit of Christ teaches gradually. “More and more unto the perfect day.”

3. It is practical. This knowledge has influence on the spirit and conduct of men, an influence most salutary and important.

(1) It humbles for sin.

(2) It endears the Saviour.

(3) It promotes holiness.

From the whole we remark—

1. The unhappy condition of those whose minds are yet closed against the light of the word and Spirit of Christ. Natural blindness is a melancholy affliction, but unspeakably more so this darkness of the soul!

2. The duty of such as desire Divine teachings. Think not highly of yourselves, but soberly as you ought to think.

3. The encouragement which the gospel gives to apply to Jesus Christ. This encouragement is large and free. (T. Kidd.)

Understanding the Scriptures

Whilst at prayer-meeting to-night, I learned more of the meaning of Scripture than ever before. Suitable frames of soul are like good lights, in which a painting appears to its full advantage. (S. Pearse.)

The opened understanding

This is in all probability as stupendous a miracle as any in the Lord’s history. That men should in a moment receive a power of mental comprehension which they had not before, and that this power should enable them to see the true import and meaning of a book which had hitherto been closed to them, seems greater than any

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acts of healing, or feeding of multitudes, or stilling of tempests. It implies Divine power over our spiritual and intellectual nature such as God only can exercise. And yet it is the commonest of all miracles, and the one which survives amongst us. The opening of the mind and heart to the things of God is constantly now going on. To many—we may say to all—who submit their wills and understandings to God, the Scriptures are unlocked, a new light is shed upon every part of them, especially upon the works and words of the Lord. This power of a risen Christ we claim every time we put up to God one of the most familiar of all our prayers, that “by patience and comfort of His holy Word we may embrace and ever hold fast the blessed hope of everlasting life” in Jesus Christ. (M. F. Sadler.)

Thus it is written, and thus it behoved Christ to suffer

Christ’s epitome of the gospel

I. THE GOSPEL IS HERE REPRESENTED AS THE OUTCOME OF THE LONGCHERISHED PURPOSES OF GOD. It behoved Christ to suffer and to rise again, because it was included in God’s redemptive purposes as revealed by His servants the prophets. Redemption was not an afterthought in the Divine mind.

II. THE GOSPEL IS HERE REPRESENTED AS GROUNDING ITSELF IN TWO HISTORICAL FACTS: VIZ., ON THE SUFFERINGS AND THE RESURRECTION OF CHRIST.

III. THE GOSPEL, AS EXPRESSED IN THESE TWO FACTS, IS HERE REPRESENTED AS THE SUBJECT MATTER OF APOSTOLIC PREACHING. Why? Unquestionably, because they are the most vital and essential doctrines of Christianity. They lie at the root of all experimental religion.

IV. THE GOSPEL IS HERE REPRESENTED AS EMBRACING IN ITS MERCIFUL RESIGNS THE ENTIRE HUMAN RACE. IT IS TO BE PREACHED “AMONG ALL NATIONS.”

V. THE GOSPEL IS HERE REPRESENTED AS OFFERING DIVINE MERCY TO THE CHIEF OF SINNERS. “Beginning at Jerusalem.” (W. H. C. Harris.)

The principles and proclamation of the gospel

It would be difficult to find in the Word of God another paragraph which contains within itself more of the essential principles of the gospel than that to which this text belongs.

I. THE GROUND ON WHICH THE GOSPEL PROCLAMATION RESTS: “It behoved Christ to suffer, and to rise from the dead the third day.” There could have been no gospel if there had been no Cross; but the death, even of Jesus, would have had no efficacy for the removal of human guilt, if He had not risen from the grave. The one fact is invariably connected with the other in the Epistles. The honour of the law required a victim. Three doctrines unite to form a trinity of gospel truth:

1. The person of Christ as God incarnate.

2. The death of Christ as the sacrifice.

3. The resurrection of Christ as the witness to the other two doctrines.

II. THE SUBSTANCE OF THE GOSPEL MESSAGE HERE DESCRIBED: “That repentance and remission of sins should be preached in His name.” It is a

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proclamation of the remission of sins. This pardon is—

1. Full;

2. Free;

3. Immediate;

4. Irreversible.

But it is not a proclamation of forgiveness alone. Two things, repentance and remission, are to go together. A man cannot have forgiveness and continue at the same time to indulge in sin. This mention of repentance is virtually the same thing as that insistence on faith so constantly found in the New Testament. Faith is the Christ ward side of repentance. Repentance is the sinward side of faith.

III. THE ORDER IN WHICH THIS PROCLAMATION IS TO BE MADE: “To all nations, beginning at Jerusalem.” The reasons of “beginning at Jerusalem” were—

1. To magnify the Divine mercy.

2. To secure a convincing illustration of the gospel’s efficacy.

3. To establish a principle for the guidance of God’s people in all ages.

So the law is that our first efforts should begin in our own homes—“beginning at Jerusalem”—but we are not to be content with working there. We must look abroad also “to all nations.” (W. M. Taylor, D. D.)

Christ’s sufferings, resurrection

etc.:—

I. THE EXPEDIENCY OF CHRIST’S SUFFERING AND RESURRECTION.

1. That prophecy might be fulfilled (Zec_13:1).

2. That justice might be satisfied, and peace made (Rom_3:25-26).

3. To convince and confound His adversaries.

4. To confirm the faith of His disciples.

5. To conquer sin, death, and grave.

6. That He might be the firstfruits.

7. That after abasement He might be exalted.

II. THE BLESSED EFFECTS RESULTING. “That repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.”

1. The nature and necessity of repentance (Act_5:31).

2. Full and free remission (Act_13:39).

3. “In His name,” or by His authority (Mar_16:15-16).

4. Beginning at Jerusalem in the first place (Luk_1:72).

5. And carrying it to all nations.

III. THE IMPROVEMENT.

1. The grace of Christ always prevents us (Luk_19:10).

2. Repentance and remission of sins are the fruits of Christ’s death and

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resurrection (Rom_8:33-34).

3. Remission of sins also accompanied with the saving knowledge of salvation.

4. The gospel commission is without exception of nations, as God’s people are in all nations.

5. Salvation is alone in the name of Christ. (T. B. Baker.)

Two supreme necessities

I. IT BEHOVED CHRIST TO SUFFER.

1. Because He must show the evil of sin; and this is only seen in its results.

2. Because He must vindicate the Divine honour; and this He could only do by bearing the penalty of sin.

3. Because His truth would oppose the natural inclinations of men, and they would be sure to make Him suffer.

4. Because He must render a perfect obedience to the Father; and this could only be tested and proved by suffering.

II. IT BEHOVED CHRIST TO RISE.

1. Because His work was a commission, and some sign of its acceptance was needed.

2. Because His work was incomplete at death; part must be accomplished in renewed life. (The Weekly Pulpit.)

Christ’s death and resurrection foretold in Scripture

I. THAT MESSIAH SHOULD SUFFER DEATH.

1. Foretold in the Pentateuch. Gen_22:18.

(2) Sacrificial slaying of beasts.

2. Foretold in the Prophets (Isa_53:1-12.; Dan_9:25-26; Zec_12:10).

3. Foretold in the Psalms (Psa_16:9-10).

II. THAT IT BEHOVED HIM ALSO TO RISE AGAIN.

1. This was first foreshown in the same story of Isaac, wherein his sacrifice or suffering was acted. For from the time that God commanded Isaac to be offered for a burnt-offering, Isaac was a dead man; but the third day he was released from death. This the text tells us expressly, that it was the third day when Abraham came to Mount Moriah, and had his son, as it were, restored to him again: which circumstance there was no need nor use at all to have noted, had it not been for some mystery. For had there been nothing intended but the naked story, what did it concern us to know whether it were the third or the fifth day that Abraham came to Moriah, where he received his son from death? (see Heb_11:17-19). The same was foreshowed by the law of sacrifices, which were to be eaten before the third day. Some sacrifices were to be eaten the same day they were offered; but those which were deferred longest, as the peace-offerings, were to be eaten before the third day. The third day no sacrifice might be eaten, but was to be burnt: if it were eaten, it was not accepted for an atonement but

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counted an abomination. Namely, to show that the sacrifice of Messiah, which these sacrifices represented, was to be finished the third day by His rising from the dead: and therefore the type thereof determined within that time,beyond which time it was not accepted for atonement of sin, because then it was no longer a type of Him.

2. As for the prophets, I find no express prediction in them for the time of Christ’s rising (for that of the case of the Prophet Jonah, I take to be rather an allusion then a prophecy) only in general, “That Christ should rise again,” is implied both in that famous prophecy of Isa_53:1-12., and that of Zec_12:3. I come to the Psalms, where not only His rising again is prophesied of, but the time thereof determined; though at first sight it appears not so: namely, in that fore-alledged passage of the Sixteenth Psalm, “Thou wilt not leave My soul in hell, nor suffer Thine Holy One to see corruption.” All men shall rise again, but their bodies must first return to dust, and see corruption. But Messiah was to rise again before He saw corruption. If before, then, the third day at farthest; for then the body naturally begins to see corruption. (J. Mede.)

Necessity for Christ’s sufferings

Christ’s sacrifice upon Calvary came along by a process of natural simplicity. His death is readily explicable, and yet after He died He said that that death was one of the foregone conclusions of history: “Thus it behoved Christ to suffer.” Paul said “Christ must needs have suffered.” “Must.” It is well to think down deep thoughts into the “musts” of history. The ages were surveyed—using the word of the civil engineer—before they were peopled and built upon, and the points were fixed which now century by century God is covering with facts and events. (C. H. Parkhurst.)

Why it behoved Christ to suffer and to rise

I. TO SUFFER.

1. It did not primarily behove Christ to suffer merely because the prophets had foretold that He should suffer and die; the necessity of His sufferings was rather the reason why prophets were directed to foretel a suffering Messiah. It behoved Him to suffer, that He might make a full and sufficient atonement for the sins of guilty man. It was the will of the Divine Father, and that will was sovereign and absolute, that Jehovah Jesus, the everlasting Son of the Father, should assume our nature, live in our world, and suffer in our stead. It was the voluntary engagement of the Son of God to accomplish His Father’s will—“Lo! I come; in the volume of the Book it is written of Me, I delight to do Thy will, O My God.”

2. I grant you there are collateral reasons why it thus “behoved Christ to suffer.” “Thus it behoved Him to suffer,” that He might exhibit a perfect pattern of all excellence, and of patience in the midst of suffering. In all His condescension, in all His meekness, in all His forgiveness, in all His charity, He has taught us how to live and how to suffer; and “if we say we abide in Him, we ought to walk as He also walked.”

3. “It behoved Him to suffer in our nature, and in our world, that He might, in some sense, ennoble and dignify the path of poverty and of suffering.

4. “It behoved Him to suffer,” that from personal experience in our nature and in our world, He might know how to sympathise with His suffering people.

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5. “It behoved Him to suffer,” preparatory to that glory to which, as Mediator, He was to be exalted. “Ought not Christ to suffer these things, and to enter into His glory?” Not unfrequently does it happen, that the path of suffering is the high road to honour and glory; and never does true greatness appear in a light so impressive and interesting, as when seen grappling with difficulties, struggling with opposition, and ultimately rising superior to all. Through what a scene of suffering and agony and blood did our Divine Saviour pass, preparatory to entering into His glory! And when He arrived at the heavenly world, what an outburst of triumph and joy do we hear! “Worthy is the Lamb that was slain.” And let His suffering followers know, that if so be they suffer with Him, in His cause and in His state and temper, they shall also be glorified together.

II. TO RISE AGAIN.

1. It behoved Him to rise, that in rising He might show that the redemption-price paid by the shedding of His blood was sufficient, and that it was accepted.

2. It behoved Him to rise from the dead, that in rising He might show that He had triumphed over death.

3. It behoved Him to rise., that in rising He might be “the firstfruits of them that slept.”

4. It behoved Him to rise from the dead, that in rising He might assert and exercise His regal character and office as King of saints, as Lord of the earth. (R. Newton, D. D.)

That repentance and remission of sins should be preached

Christ’s first and last subject

From Mat_4:17, coupled with this verse, we learn that repentance was the first subject upon which the Redeemer dwelt, and that it was the last which, with His departing breath, He commended to the earnestness of His disciples. He begins His mission crying, “Repent”; He ends it by saying to His successors the apostles, “Preach repentance and remission of sins among all nations, beginning at Jerusalem.”

I. Repentance—ITS ORIGIN. When we cry, “Repent and be converted,” there are some foolish men who call us legal. Now, we beg to state, at the opening of this first point, that repentance is of gospel parentage. It was not born near Mount Sinai. If repentance is ever obtained by the poor sinner, it must be found at the foot of the Cross, and not where the ten commandments lie shivered at Sinai’s base. And as repentance is of gospel parentage, I make a second remark, it is also of gracious origin. Repentance was never yet produced in any man’s heart apart from the grace of God.

II. But to pass forward from this first point to our second head, let us notice the ESSENTIALS of true repentance. I have thus, as best I could, feeling many and very sad distractions in my own mind, endeavoured to explain the essentials of true repentance, illumination, humiliation, detestation, transformation.

III. And now, with all brevity, let me notice, in the third place, the COMPANIONS of true repentance. Her first companion is faith. There was a question once asked by the old Puritan divines, “Which was first in the soul, faith or repentance?” Some said that a man could not truly repent of sin until he believed in God, and had some sense of a Saviour’s love. Others said a man could not have faith till he had repented of sin; for

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he must hate sin before he could trust Christ. So a good old minister who was present made the following remark: “Brethren,” said he, “I don’t think you can ever settle this question. It would be something like asking whether, when an infant is born, the circulation of the blood or the beating of the pulse can be first observed.” Said he, “it seems to me that faith and repentance are simultaneous. They come at the same moment. There could be no true repentance without faith. There never was yet true faith without sincere repentance.” We endorse that opinion. I believe they are like the Siamese twins—they are born together, and they could not live asunder, but must die if you attempt to separate them. Faith always walks side by side with his weeping sister, true repentance. There is another sweet thing which always goes with repentance, just as Aaron went with Moses, to be spokesman for him; for you must know that Moses was slow of speech, and so is repentance. Repentance has fine eyes, but stammering lips. In fact, it usually happens that repentance speaks through her eyes, and cannot speak with her lips at all, except her friend—who is a good spokesman—is near. He is called “Mr. Confession.” This man is noted for his open-breastedness. Repentance sighs over the sin—confession tells it out. Holiness is evermore the bosom friend of penitence. Fair angel, clad in pure white linen, she loves good company, and will never stay in a heart where repentance is a stranger. Repentance must dig the foundations, but holiness shall erect the structure, and bring forth the top-stone. Repentance is the clearing away of the rubbish of the past temple of sin; holiness builds the new temple which the Lord our God shall inherit. Repentance and desires after holiness never can be separated. Yet once more—wherever repentance is, there cometh also with it peace.

IV. And now I come to my fourth and last point, namely, the EXCELLENCIES of repentance. I shall somewhat surprise you, perhaps, if I say that one of the excellencies of repentance lies in its pleasantness. “Oh!” you say, “but it is bitter!” Nay, say I; it is sweet. At least, it is bitter when it is alone, like the waters of Marah; but there is a tree called the cross, which if thou canst put into it, it will be sweet, and thou wilt love to drink of it. At a school of mutes who were both deaf and dumb, the teacher put the following question to her pupils: “What is the sweetest emotion?” As soon as the children comprehended the question, they took their slates and wrote their answers. One girl in a moment wrote down “Joy.” As soon as the teacher saw it, she expected that all would write the same, hut another girl, more thoughtful, put her hand to her brow, and she wrote “Hope.” Verily, the girl was not far from the mark. But the next one, when she brought up her slate, had written “Gratitude,” and this child was not wrong. Another one, when she brought up her slate, had written “Love,” and I am sure she was right. But there was one other who had written in large characters—and as she brought up her slate the tear was in her eye, showing she had written what she felt—“Repentance is the sweetest emotion.” And I think she was right. Besides this excellency, it is specially sweet to God as well as to men. “A broken and a contrite heart, O God, Thou wilt not despise.” When St. Augustine lay a-dying, he had this verse always fixed upon the curtains, so that as often as he awoke he might read it—“A broken and a contrite heart, O God, Thou wilt not despise.” When you despise yourselves, God honours you; but as long as you honour yourselves, God despises you. (C. H. Spurgeon.)

The gospel commission

I. THE FOUNDATION OF THIS COMMISSION (see Luk_24:46).

II. THE PECULIAR WORK OF THIS COMMISSION. The preaching of repentance and remission of sins in the name of Christ.

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III. ITS BEGINNING AS TO LOCALITY. Jerusalem.

IV. THE EXTENT OF THE COMMISSION. All nations.

V. THE GRAND USE TO WHICH THE COMMISSION MUST NOW BE PUT BY THE PEOPLE OF GOD. (A. Somerville.)

The apostolic commission

I. THE WORK PRESCRIBED BY THE SAVIOUR. The end of this work is, that sinners should be saved. This practical end we must ever keep in view.

1. The means here prescribed is preaching—preaching repentance and remission of sins. This ordinance of preaching, even in the general sense of public religious teaching, is all but peculiar to the religion of Christ.

2. The power indicated in our text is the power of truth, of the true Word of God. And here we see the ultimate source of our strength, in the revealed will of God. The so-called crusaders, in their wild enterprise for the recovery of God-forsaken Palestine from the infidels, were animated and sustained by the battle-cry, “God wills it.” In seeking to win the lost world to its life in God, from the bondage of sin and death and hell, we have to cheer us and sustain us the Bible truth, “God wills it.” For the work which He has ordained shall certainly be done (Isa_55:10-13). This glorious work the gospel is fitted instrumentally to achieve by its nature as true and Divine, “the Word of God.”

3. Not only the gospel is true and Divine; its Teacher is true and Divine. It is ordained in this Will that the preaching shall be “in the name” of Jesus the Christ.

II. THE ORDER IN WHICH THIS WORK IS TO BE UNDERTAKEN: “BEGINNING AT JERUSALEM.” Not passing by Jerusalem, nor coming to her in the last place, but “beginning at Jerusalem”: so runs the Will.

1. They are the nearest, most easily reached.

(1) In place. To the apostles elect Jerusalem was literally the nearest point of Judaea, and Judaea of Palestine, and Palestine of the world. And even beyond Judaea and Palestine, in every important city of the Gentile world, there was a Judaea and Jerusalem, a Jewish quarter and synagogue, more accessible and convenient for public religious teaching and discussion than any other quarter and temple. This is one of his points of resemblance to the Scot—his nation, far more than ours, is the ubiquitous nation. All the world over, the Jew is nearest in place.

(2) They are nearest in mind. The wood has first to be hewn in the savage forest, and the stones to be quarried from the bowels of the earth, before the heathen mind can furnish as much as an altar for our faith to be laid on. But in the mind of the Jew the altar is built to our hands; the wood is there upon it, ready to be kindled to a blaze.

2. They are, when found and saved, fitted to be the most precious, as instruments of diffusing the gospel to others. I have already referred to their lot of ubiquity, showing that they are by position an army in actual occupation of the world. I might add that they have a natural gift of tongues, being familiar with the languages of all the nations among which they are dispersed. And we have seen that they have a theological knowledge, derived from Old Testament revelation, such that they need only to know Jesus as the incarnate Word in order to be

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ready-made preachers of Him in the gospel.

3. They are the worst. They are the chief of sinners, peculiarly the children of the devil (Joh_8:44). No other nation has sinned as they havesinned, so long and deeply and desperately, against the light of God’s offered mercy, first in “Moses and all the prophets,” then in the person of Jesus the Christ, and finally in the apostles and evangelists throughout the new dispensation of the Spirit. Therefore we ought to preach the gospel of salvation “to the Jews first.” For, first, in so doing we act in the spirit of the gospel as a dispensation of healing mercy: we illustrate the abounding grace of the great Physician, who hastens to go first with His remedy where the malady is deadliest. And second: when Jerusalem has yielded at last, and believed and repented for salvation, what shall her actual salvation be but spiritual resurrection to the world? For she will love much because she has been forgiven much. (J. Macgregor, D. D.)

The work of the Christian ministry

I. THE GRAND SUBJECTS OF THE CHRISTIAN MINISTRY: repentance and remission of sins.

II. HOW THESE SUBJECTS ARE TO BE DELIVERED: preached.

(1) Simply;

(2) earnestly;

(3) faithfully;

(4) affectionately.

III. IN WHOSE NAME THESE TWO GREAT SUBJECTS ARE TO BE PREACHED: in the name of Christ.

IV. TO WHOM: all nations.

V. WHERE FIRST: at Jerusalem. (W. J. Grundy.)

Repentance and pardon

Repentance and pardon are like to the three spring months of the year—March, April, and May. Sin comes in like March—blustering, stormy, and full of bold violence. Repentance succeeds like April—showery, weeping, and full of tears. Pardon follows like May—springing, singing, full of joys and flowers. If our hands have been full of March, with the tempest of unrighteousness, our eyes must be full of April, with the sorrow of repentance; and then our hearts shall be full of May, in the true joy of forgiveness.

The duty and importance of special efforts for the conversion of cities

I. OUR SAVIOUR DEVOTED HIS PERSONAL MINISTRY VERY MUCH TO CITIES AND LARGE TOWNS.

II. CHRIST, IN HIS INSTRUCTIONS TO HIS DISCIPLES, PARTICULARLY DIRECTS THEIR ATTENTION TO CITIES AND LARGE TOWNS.

III. CITIES WERE THE THEATRES OF THE HOLY SPIRIT’S FIRST AND MOST ILLUSTRIOUS ACHIEVEMENTS. Instance—Jerusalem, Antioch, Ephesus, Corinth, etc.

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IV. WE SHOULD SEEK THE CONVERSION OF CITIES, BECAUSE IN THEM THE ADVERSARY REIGNS WITH PECULIAR POWER. Would you see the power of Satan in cities? Cast your eye back upon the past. What were Sodom and Gomorrah? What were Tyre, and Sidon, and Nineveh? What was Babylon? What was Jerusalem in its latter days, when given up, accursed of God? What were they but sinks of pollution and fountains of ruin? And, could we draw aside the curtains of darkness, what might we see in modern cities?

V. THERE ARE PECULIAR ADVANTAGES FOR THE PROMOTION OF RELIGION IN CITIES. In cities, ministers and good men can readily and effectually cooperate in plans of usefulness. Cities also furnish peculiar advantages for individual exertion. If Christians in our cities would conduct themselves agreeably to the Bible, how awful to the wicked would be their example! What reformations would be wrought among the worldly and profane! How many haunts of poverty and wretchedness would be searched out!

How many souls, once in communion with the saints, would be brought back from their wanderings!

VI. ANOTHER REASON FOR SPECIAL EFFORTS IN BEHALF OF CITIES IS, THE INFLUENCE WHICH THEY EXERT ON THE COUNTRY AND ON THE WORLD. (W. Patton, M. A.)

The charge to the apostles

I. WHAT THEY WERE TO PREACH.

1. Repentance. This consists in conviction of sin, contrition of heart, and godly sorrow for transgressions; and it ends in real conversion to God.

2. Remission of sins. Free, full, final. The Forgiver retains no anger.

3. They were to preach both repentance and the remission of sins. We are not to separate what God hath joined together. To encourage the hope of pardon, without repentance, is rebellion against common sense, and treason against the whole spirit and letter of the Word of God. And, on the other hand, there is no true repentance without proper views of, and faith in, God’s pardoning mercy and grace. Without these the heart may be terrified, but it never can be softened.

II. HOW THEY WERE TO PREACH THIS. “In His name.”

1. In His stead.

2. By His authority.

3. Through His mediatorial influence.

III. AMONG WHOM WERE THEY TO PREACH? “Among all nations.”

1. Christianity was designed to be universal; to enter and to pervade all nations of the earth.

2. Christianity is adapted to universality.

3. Enough has already been done to encourage our hope of its actual universality in due time.

IV. WHERE WERE THEY TO BEGIN THEIR WORK? “In Jerusalem.”

1. To fulfil Scripture (Zec_14:8).

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2. To attest more strongly the truth of Christianity. They were to begin to preach the facts of the gospel in the very place where it is reported they occurred; and so recently as to be in the memory of those they addressed. Would impostors have done this?

3. To afford proofs of the Saviour’s compassion. He sends His ambassadors with offers of mercy and pardon to a city whose inhabitants were reeking with His blood.

4. It was that His ministers should afford encouragement to all; so that none should have a just pretence “to perish in despair.” “Though your sins are as scarlet, they shall be as snow; though they be red like crimson, they shall be as wool.”

5. It was to encourage His servants in their endeavours to evangelize. The apostles were not to begin at a distance, but as near as possible. Suppose, now, you had a wilderness covered with briers and thorns, and you wished to make a smooth passage through it; would it be wiser to begin at the farther end, and work homewards, or at home first, pursuing your course to the farther end? Would not the latter way save you some time and trouble? And, as you went on, would not the little parts you cultivated afford supplies to aid you to proceed with your cultivation? (W. Jay.)

Repentance

He that repents leaves the wrong way to take the right. Repentance is a change of mind leading to a change of conduct. He that repents turns quite round to God; his back was to heaven’s gate, his face is now toward it. A single action may show the change, as the weather-vane, pointing to a new quarter, tells us that the wind has changed. And what a change that may be! “The wind is west,” we cry; “the drought is over!” How simple is repentance, how mighty the effects! “Effects!” “Simple!” Is the rain that blesses the thirsty land caused by the turning weather-cock? Is the great change of wind, of which even smoke or a straw may give us notice, only to be had for the wishing, or so very simple in its causes? We cannot state too simply to ourselves what repentance is; but this repentance, of which we so speak, is a very great thing. This change in the soul’s weather may come in with stormy darkness; thunder and rain and tempest may be the servants of God that bring the blessing. To preach repentance then is not merely to cry: “Consider your ways, amend them.” It is to present such inducements, and to provide such “assistances” that the soul may feel itself very powerfully dealt with for amendment; and these are provided and presented in Jesus Christ. (T. T. Lynch.)

Remission of sins

“Remission of sins “ is the assurance that God will not charge them against the repenting soul; and that He will break the strength they still have in it, and wholly disperse and destroy them. Pardon and complete deliverance are assured; and at once the effect of former sin begins to be put away. But the process of salvation is a gradual one. To put on Christ is not the work of an hour. The Physician once welcomed, many a visit must He pay. Even were the soul at the hour of its repentance absolutely assured that no more harm could ever come to it from what it had done amiss, it has all its good yet to win and to appropriate: as yet it occupies a low place; it is untaught, unclad; it must be educated; it can rise only by degrees. Christ has said

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for it, and for all souls, “I have overcome evil; I have perfected good.” By faith in Him, i.e., by our so personal union with Him, through trust, that He is ours and we His, we gain all the benefits of His protection from evil, and His promised impartation of God. But we enter into the fulness of the blessing gradually. And, strong as our confidence in the Divine pardon may be, sin in us does not at once die; and earnest as our repentance toward God may be, the good new life in us is not at once adult and all-accomplished. But, in the name of Christ, there has been preached to us, and still is, “repentance and remission of sins”: “repentance,” with all inducements and all assistances; “remission,” with all assurance: the comfort of the blessing, the earnest of its full realization—these may at once be ours. In the name of Christ: shall we say, by His power the one is preached; for His sake, the other? Yes; so we may say. But the two blessings are one in Him who has subdued the past for us and won for us the future. Vain, and wrong, were any declaration of pardon without a call to repentance. Vain, and even mocking, were any call to repentance without the promise of pardon. Hope there can be none for man unless he be made divinely good. Good, and happy in his goodness can no man be made, unless the forces of evil with which he was leagued, by which he was thralled, to which he contributed, are overcome. (T. T. Lynch.)

Beginning at Jerusalem

Reasons for “beginning at Jerusalem”

I. THAT THE PROMISE OF THE FATHER MIGHT BE FULFILLED.

II. THAT THE TRUTH OF CHRISTIANITY MIGHT BE CONFIRMED.

III. THAT THE FULNESS OF CHRIST’S MERCY MIGHT BE PROCLAIMED.

IV. THAT THE EFFICACY OF HIS GRACE MIGHT BE MANIFESTED. In conclusion, we learn from the subject—

1. That it is the duty of professing Christians to manifest the spirit of Christ. If Christ is dwelling in you, you cannot but manifest His spirit, for His life is your life.

2. We learn from this subject, that it is our duty to spread the gospel of Christ.

3. From this Subject we learn how sincere and earnest is God’s desire for the salvation of sinners—“He is not willing that any should perish.” (J. Dobie, D. D.)

Beginning at Jerusalem

I. WHAT THEY WERE TO PREACH.

1. Repentance.

(1) Repentance as a duty.

(2) The acceptableness of repentance.

(3) The motives of repentance. Not mere fear of hell; but sorrow for sin.

(4) Repentance in its perpetuity.

(5) The source of repentance. The Lord Jesus Christ is exalted to give repentance.

2. Remission of sins. Free, full, irreversible pardon for all who repent of sin, and

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lay hold on Christ by faith.

II. WHERE IT IS TO BE PREACHED. Among all nations. Divine warrant for missions.

III. But this is not all. We are actually told HOW TO PREACH IT. Repentance and remission are to be preached in Christ’s name. What does this mean?

1. Ought we not to learn from this that we are to tell the gospel to others, because Christ orders us to do so? In Christ’s name we must do it. Silence is sin when salvation is the theme. But it means more than that.

2. Not only preach it under His orders, but preach it on His authority. The true servant of Christ has his Master to back him up.

3. But does it not mean, also, that the repentance and the remission which are so bound together come to men by virtue of His name? Oh, sinner, there would be no acceptance of your repentance if it were not for that dear name!

IV. Now, I shall ask your attention to the principal topic of the present discourse, and that is, that He told His disciples WHERE TO BEGIN. The apostles were not to pick and choose where they should start, but they were to begin at Jerusalem. Why?

1. Because it was written in the Scriptures that they were to begin at Jerusalem (Isa_2:3; Joe_2:32; Joe 3:16; Zec_14:8).

2. I suppose that our Lord bade His disciples begin to preach the gospel at Jerusalem, because it was at Jerusalem that the facts which make up the gospel had occurred.

3. The third reason why the Lord Jesus told them to begin at Jerusalem may have been that He knew that there would come a time when some of His disciples would despise the Jews, and there fore He said—When you preach My gospel, begin with them. This is a standing commandment, and everywhere we ought to preach the gospel to the Jew as well as to the Gentile; Paul even says, “to the Jew first.”

4. The fourth reason for beginning at Jerusalem is a practical lesson for you. Begin where you are tempted not to begin. Naturally these disciples would have said one to another when they met, “We cannot do much here in Jerusalem. The first night that we met together the doors were shut for fear of the Jews. It is of no use for us to go out into the street; these people are all in such an excited frame of mind that they will not receive us; we had better go up to Damascus, or take a long journey, and then commence preaching; and when this excitement is cooled down, and they have forgotten about the crucifixion, we will come and introduce Christ gradually, and say as little as we can about putting Him to death.” That would have been the rule of policy—that rule which often governs men who ought to be led by faith. But our Lord had said, “Beginning at Jerusalem,” and so Peter must stand up in the midst of that motley throng, and he must tell them, “This Jesus whom ye have with wicked hands crucified and slain is now risen from the dead.” Instead of tearing Peter to pieces they come crowding up, crying, “We believe in Jesus: let us be baptized into His sacred name.” The same day there were added to the church three thousand souls, and a day or two afterwards five thousand were converted by the same kind of preaching. We ought always to try to do good where we think that it will not succeed.

5. Begin at home. Look well to your own children, servants, brothers, sisters, neighbours.

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6. Begin where much has been already done. The Jerusalem people had been taught for centuries in vain; and yet Christ’s disciples were to speak to them first. We must not pass the gospel-hardened; we must labour for the conversion of those who have enjoyed privileges but have neglected them.

7. Begin where the gospel day is short. It was about to end at Jerusalem. Now, then, if you have any choice as to the person you shall speak to, select an old man. He is near his journey’s end, and if he is unsaved there is but a little bit of candle left by the light of which he may come to Christ. Or when any of you notice a girl upon whose cheek you see that hectic flush which marks consumption—if you notice during service the deep “churchyard” cough—say to yourself, “I will not let you go without speaking to you, for you may soon be dead.” We ought speedily to look up those whose day of grace is short.

8. Begin, dear friend, where you may expect opposition. That is a singular thing to advise, but I recommend it because the Saviour advised it. If they began at Jerusalem, they would arouse a ferocious opposition. But nothing is much better for the gospel than opposition.

9. The Saviour bade them begin at Jerusalem, because the biggest sinners lived there. (C. H. Spurgeon.)

Beginning at Jerusalem

I. The charge to begin at Jerusalem shows how the gospel challenges investigation of the facts which it proclaims in the locality in which they transpired, and where, in consequence, they are capable of being most thoroughly sifted.

II. The charge to begin at Jerusalem shows that even Jerusalem sinners—the men who had thirsted for the Saviour’s blood—the men who had cried, “Away with Him, crucify Him!”—the men who mocked Him in His last agonies—the men who reviled and tortured and murdered Him—were not excluded from His compassion.

1. Taking at the outset the lowest ground, we learn from His words that there is mercy for the greatest sinners.

2. But this is not all. The text requires us to advance a step further. It not only teaches that there is mercy for the worst sinners, but that the worst and most wretched sinners are especially the objects of mercy. Should you begin to ask how this is, and on what principle it is to be accounted for, our own feelings under certain circumstances may help us to an answer. The mother, if she loves as a mother should, has no arbitrary or groundless preference for any of her children. While they are all about her, behaving as children should, she cannot tell you which is dearest. Most sincerely she will tell you that she loves them all alike. But in after years, when their character is developed, and each pursues his own course, it is the poor prodigal whose suffering most awakens her solicitude, and not so much his suffering as his sin. It is his image that is most frequently present to her mind. Let me add here, that the salvation of the worst sinners will serve most to magnify the Divine mercy. As the rough sea makes manifest the good qualities of the lifeboat which has weathered the storm; as the physician’s skill is most illustriously displayed, and the efficacy of his medicines most strikingly evinced, by the cure of the most aggravated disease; as the builder’s reputation is advanced, not only by the beauty and symmetry of the structure which he has erected, but also by the worthlessness of the materials out of which it has been formed; so is mercy most illustriously displayed and most gloriously magnified in the salvation of the greatest sinners. Moreover, the forgiveness of the greater guilt

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is fitted to awaken greater gratitude in the forgiven sinner.

III. The Saviour’s charge shows the order in which we should proceed in our efforts for the conversion of the world. The principle which He commends to us is the sound principle of beginning at home. But while our efforts should begin at home, they should only begin there. (W. Landels.)

The Divine order of preaching

Mark the order to be observed, for it is here prescribed, in promulgating the system of truth and mercy throughout the world. They were to “begin at Jerusalem”; and therefore we must begin there. For thus it is written—“A law shall go forth from Zion, and the word of the Lord from Jerusalem.” This part of the Divine order gives to our common Christianity a character of the most resplendent truth. “Beginning at Jerusalem.” Suppose they had begun anywhere else but at Jerusalem. Suppose they had passed Jerusalem by. Suppose they had gone to the coasts of Tyre and Sidon. Suppose they had gone to countries still more remote, and there commenced operations, and there proclaimed repentance and remission of sins in the name of Jesus Christ. Infidelity with both its eyes open and both its ears, to look at anything that can be seen, and listen to anything that can be heard, which can be lifted up to the discredit of Christianity—infidelity would very soon have raised its crest, arid lifted its voice on high. It would have said, “You see how these apostles, as they are called, managed this matter. Not a man of them dared say a word in Jerusalem. They knew, if they had gone there with their tales about the darkened sun, the rending rocks and rising dead, the people of Jerusalem would have risen up to confront them; a child of seven years old would have been enough to confront them all. Away they went to another part of the world, and there began with their tales of one Jesus that lived and died and rose again, and that all who believe in Him will be saved by Him; and these untutored people, who had no means of ascertaining whether the statements were true or false, seeing the confidence with which they were asserted, were credulous enough to receive them, and thus your Christianity made a beginning in the world.” Did it sot Let infidelity blush, if of a blush it is capable—which I very much doubt—for where shame is, virtue may be some day or other. Let infidelity blush!—at Jerusalem they did begin. On the very spot where the facts happened,there were those facts fearlessly and triumphantly proclaimed. They did not wait half a century, till a]most all that lived when the facts occurred were numbered with the dead. They went immediately; they “began” there on the very spot; there they preached a risen Saviour, and repentance and remission of sins in His name. Truth loves daylight, truth glories in the sunshine—invites attention, challenges examination, commands conviction and assent. “Begin at Jerusalem!” and does not this give to our Divine Christianity a character of the tenderest compassion? “Begin at Jerusalem?” I can almost imagine I hear Simon Peter, who had a warm heart and therefore a ready tongue, say to his Master—“Oh! let it be rather anywhere but Jerusalem. Hast Thou forgotten how they treated Thy prophets before Thee? Hast Thou so soon forgotten how they treated Thyself?—how they despised Thy teaching and Thy prayers, and Thy entreaties and tears? Hast Thou so soon forgotten how they thirsted for Thy blood, and how they rested not till they had imbrued their hands in it? Look at Thy hands and side, do not they bear the marks of their cruelty?—Anywhere but Jerusalem.” Such might be the language of man, but such was not the determination of our merciful Redeemer—“As the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.” “Begin at Jerusalem.” “Though I bear the marks of their cruelty, they shall have the first offer of My clemency. Begin there. Go and try to find out those that

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falsely accused Me, and tell them I am ready to become their advocate, to plead their cause before the throne on high. ‘Begin at Jerusalem ‘—try to find out those that scourged Me, and tell them from Me, that by My stripes they may be healed. ‘Begin at Jerusalem ‘—find out those cruel wretches that mingled for Me in My extremity the cup of vinegar and gall, and tell them from Me, that at My hand they may receive the cup of salvation. ‘Begin at Jerusalem’—find out those that plaited the crown of thorns—that put it on—that smote Me with a reed, and mocked Me—and tell them from Me, that from Me they may receive’ a crown of glory that fadeth not away.’” (R. Newton, D. D.)

The Church’s duty to those outside

Suppose you gentlemen who are in business received no business letters to-morrow morning when you reached your office, and you were expecting large remittances from abroad, you would be very much astonished. You would wait for the next post, and for the next, but I expect that, before noon, your excitement would be so great that you would hurry off, probably, to the General Post Office, and, if there was a universal non-delivery of letters in the city of London, you would really wish to see the Postmaster-General if he were within reach, or, at any rate, the postmaster of the main office. And what would be your criticism if, when you explained your troubles and the nondelivery of the letters, that official shrugged his shoulders, and calmly replied that the letters were all there, and that you were quite aware that the post-office was open from seven to ten, and that you bad only to call and you could have your letters. You would turn round and say, “The Government pays you to deliver the letters at our address.” And in the same way God has given you and me certain messages of mercy to the sinners in this neighbourhood, and it is our business to take those messages to them. (H. P. Hughes, M. A.)

Tarry ye in the city of Jerusalem

Tarrying for fitness

I. THE FITNESS OF THE CHRISTIAN.

1. Its essential feature. “Power.” his comprehends all the “fruits of the Spirit.”

2. It is properly and distinctly a gift imparted from without and above. “Endued with power from on high.”

3. Its purpose. Not an ornament or accomplishment merely. It qualified men for various offices in the Church (Eph_4:7; Eph 4:11).

II. TARRYING FOR FITNESS. Great benefits require time for their realization: and spiritual exercise prepares for spiritual endowment.

1. By their enforced tarrying the disciples were taught that no man must thrust himself into the ministry of Christ.

2. The delay was an important element of their preparation.

3. The place for power is the place of Divine appointment. Why “Jerusalem”? It was full of associations of His ignominy and death. It contained the worst enemies of His cause. But “Christ is God’s forgiveness.” (A. F. Muir, M. A.)

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Times of waiting

The time during which they were to “tarry” proved to be ten days—from the Thursday to the Sunday week following. It was just long enough to be a real test and trial. You may say, perhaps, considering the circumstances, it was a tremendous trial. And yet, mercifully, just shortened enough to be not intolerable—a discipline, but like every other from the Father’s hand, a discipline beautifully tempered. I am inclined to think that this interruption—I speak, of course, according to man—this interruption by ten days had a great design, and that it was to illustrate one very important part of God’s methods with all His children, at all times and under all circumstances. I see traces of the same method of dealing throughout the Bible. There is a pause, there is a breathing time, before anything falls. In judgments, the flood did not begin till not only a hundred and twenty years had passed, but not until seven days after the date for which it had been positively announced. And at Sodom, at Gomorrah, at Jericho, at Nineveh, at Jerusalem, there were intervals, distinct, between sentence and execution. While equally, many, I might say most, of the best blessings of which we read did not come till there had first been what you may call their period—a waiting-time. Sometimes it is very short, as in the case of the Syrophoenician woman, or Mary and Martha at Bethany, three or four days; sometimes longer, as with Abraham looking for a son, or David’s succession to his predicted throne; sometimes exceedingly protracted, as when good king Hezekiah never lived to see the answer to a father’s prayers in the conversion of his son, and yet, nevertheless, when the appointed moment came, his son was brought to God, though the lips that prayed it were silent. And what, what is the whole of this dispensation through which we are now passing? A space between two advents—a waiting time for that which seemed to be, and which apostles thought to be, quite close at the door two thousand years ago. Do you say that is too long to be a parallel, that is not an interval? Nay, “a little while and ye shall not see Me; and again a little while and ye shall see Me, because I go to the Father.” And we are dealing with One to whom “one day is as a thousand years, and a thousand years as one day.” The thought, then, which I wish to impress upon you, and which seems to me to be the lesson of this season is, that God is a God who delights in intervals—intervals as they relate to our little minds, but all an equal part in one grand design—and that the right viewing and the proper use of these intervals is an essential part of the Christian’s education. We ought to know how these intervals should be passed. First, you must have in your mind a remembrance that it is an interval, only an interval, an ordained interval, an interval with a defined boundary line—though you cannot see it—that it is in the map, that it is as much a part of the map of God’s covenant as the issue which is to come, or as the means which you are now using to obtain it. Then, acknowledging it as God’s own waiting time, you must honour Him. Shall the great God, all wise and true, be hurried by one of His creatures? “Tarry thou the Lord’s leisure” is written on the fore-front of all God’s government. Is not it enough for you that He has told you “what”?—are you to dictate the “when,” and determine the “where”? Still, while you keep the eye of expectation upon the horizon where the promise is to arise, keep your hand on the door. The hour is a fixed hour—it is in the “determinate counsel and foreknowledge of God.” Then, in the interval, you will do well to do just what Christ told His little Church to do in this great model of all waiting—go on with present duties, be content for a little time to have a very small sphere, keep in the appointed path, and be sure that you use ordinances, be where all blessing comes, stay in Jerusalem. Then, in your Jerusalem, look to it that it is all love, else your prayers will be hindered. And, like the twelve—and this is a wonderful record, and shows how God blesses and honours His waiting ones, even when all outward circumstances are quite dark—spend the time in great joy. And be much in prayer, especially united prayer. (J. Vaughan, M. A.)

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Endued with power from on high

Spiritual power

Our need to-day is the same as that of the apostles. Our work is prosecuted under different circumstances, but its difficulties are essentially the same. The weak things of the world have still to contend against the mighty, and can be equal to the struggle only in so far as they are made mighty by power from on high. And the promise to us is unchanged.

I. WHAT THIS SPIRITUAL POWER IS. In a word, it is intensity in every part of the Christian life. There is power in faith—the strong, simple, unwavering faith which so lays hold of a truth that it possesses and controls the soul, stirring its deepest sympathies, and awakening its mightiest faculties. There is power in the devoted loyalty to truth which leads a man to obey her call at whatever cost, to surrender wealth, ease, honour, and, what is as hard as all besides, personal prejudice, as well as interest for her sake. There is power in the courage which leads a man to work out his own ideal of duty; to speak what is true, and do what is right, without taking counsel with flesh and blood; to stand alone and defy a scoffing world, rather than compromise his integrity or betray his trust. There is power in sympathy—the gentle, loving, active compassion, which finds its chief delight in doing good; which unlocks the hearts of men as by a magic key, and establishes a rule within them by the force of its own unselfishness. There is power in the grandeur and sublimity imparted to life by its conscious association with another and eternal state of being, and the desire so to shape all its thoughts and words and deeds that it shall be but the fitting prelude to that better and purer life. There is power in devoted love to a high and noble Person: a love which not only inspires in the soul the earnest desire to partake of His goodness and beauty, but to forget itself in the daily effort to exalt and honour Him. All these elements are united in that “spiritual power” of which I speak.

II. THE NEED WHICH THE CHURCH HAS OF THIS POWER. It is the one great want of this age. With it, we need not be afraid of the utmost liberty; without it, there is no safety, even in the most watchful and zealous conservatism. With it, we shall be able to silence the gainsaying even of this sceptical generation; without it, we may employ the most cogent arguments, and put them in the most convincing form, and our labour will be utterly fruitless; for it is the hearts of men we have to move rather than their intellects, and hearts are only reached by the power of soul. With it, we may still have controversy, but there will be a counteractive force that will repress all its evil and violence;. without it, we may have uniformity and quiet, but in them there will be the seeds of corruption, decay, and death. With it, we may have a feeble agency and imperfect organization and defective plans, and yet out of their very weakness will be perfected strength; without it, we may have improvement in our machinery, but for lack of the motive power there will be no result. Give this, and everything will follow. The whole aspect of our religious condition will be altered, a new and more vigorous love will characterize the action of the Church, problems that seem insoluble will be settled, and difficulties that have been regarded as insuperable will be overcome.

III. HOW THIS POWER IS TO BE OBTAINED. It is “power from on high.” God gives it—gives it to every humble and trusting soul, gives it in answer to prayer, gives it liberally to all who earnestly seek. The first and great condition of it is absolute trust in Him. Nothing else can impart earnestness and sincerity to our supplications. (J. G. Rogers, B. A.)

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Power from on high

I propose to illustrate this description of the blessed Spirit—

I. BY THE EXTRAORDINARY EFFECTS PRODUCED UPON THE APOSTLES.

II. BY THE ORDINARY INFLUENCE EXERTED ON THEM AND ON ALL TRUE CHRISTIANS.

I. Consider, then, in these extraordinary gifts, which were only intended for the time, how mightily God wrought in man.

1. Take the gift of tongues.

2. Mark the illumination of the mind with the full truth.

3. Mark the power with which they spake. All was light, all feeling.

4. Mark their miracles of healing.

5. Note their discernment of spirits, as in the cases of Ananias and Simon Magus.

6. Finally, take their courage.

II. BY THE ORDINARY INFLUENCES EXERTED ON THE APOSTLES AND ON ALL TRUE CHRISTIANS. Let us, then, consider how this power manifests itself. And here, too, we shall see a mighty working of God in man, not inferior in real glory, and superior in grace, to those extraordinary illapses. This is displayed—

1. In the awakening of the soul of man from its deep and deadly sleep of sin.

2. Our subject is illustrated by the office of the Spirit as the

Comforter.

3. We have another instance in the office of the Spirit as the Holy Ghost the Sanctifier.

4. Take a final instance from the fruits of the Spirit.

I apply this subject to your edification by observing—

1. That there is a power promised to you more glorious than all the endowments of apostolic gifts.

2. Fix the greatness of the blessing before you.

3. Do you ask how you are to attain it? See your example in the apostles. Believe your Lord: “I send the promise of My Father upon you.”

4. Know that “if any man have not the Spirit of Christ, he is none of His.” Aspire, then, to this.

5. Ask the effusion of the Spirit upon your friends, the whole Church, and the world. (R. Watson.)

Power

The chief aim and labour of Boulton was the practical introduction of Wart’s steam engine as the great working power of England. With pride he said to Boswell, when visiting Soho, “I sell here, sir, what all the world desires to have—power.” (Smiles.)

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Power from on high

Some men are richly endowed with this priceless gift. When they speak their hearers feel that a supernatural power is grappling with them, and forcing them to yield or to set up a conscious resistance. People are often at a loss to account for the influence which such men possess. As men they see nothing in them to account for it; but they are compelled to feel and confess that mysterious something with which their entire being is surcharged. Mr. Carpenter, of New Jersey, a Presbyterian layman, who lived many years ago, presents a most striking instance of this wonderful power. His education was very limited, and his mental endowments were of the most ordinary kind. Till anointed of the Holy Ghost he was a mere cipher in the Church. As soon, however, as he received that anointing, he became a man of marvellous spiritual power. The hardest sinners melted under his appeals, and yielded to Christ. At his death it was stated that by a very careful inquiry it had been ascertained that more than ten thousand souls had been converted through his direct instrumentality. Finney is another instance. “Soon after his conversion,” we are told, “he received a wonderful baptism of the Spirit, which was followed by marvellous effects. His words uttered in private conversation, and forgotten by himself, fell like live coals on the hearts of men, and awakened a sense of guilt, which would not let them rest till the blood of sprinkling was applied. At his presence, before he opened his lips, the operatives in a mill began to fall on their knees, and cry for mercy. When traversing Western and Central New York, he came to the village of Rome in a time of spiritual slumber. He had not been in the house of the pastor an hour before he had conversed with all the family, and brought them all to their knees seeking pardon or the fulness of the Spirit. In a few days every man, woman, and child in the village and vicinity was converted, and the work ceased from lack of material to transform; and the evangelist passed on to other fields to behold new triumphs of the gospel through his instrumentality.” (John Griffith.)

New power

When I was preaching in Farwell Hall, in Chicago, I never worked harder to prepare my sermons than I did then. I preached and preached; but it was beating against the air. A good woman used to say, “Mr. Moody, you don’t seem to have power in your preaching.” Oh, my desire was that I might have a fresh anointing. I requested this woman and a few others to come and pray with me every Friday at four o’clock. Oh, how piteously I prayed that God might fill the empty vessel. After the fire in Chicago, I was in New York city, and going into the bank on Wall Street, it seemed as if I felt a strange and mighty power coming over me. I went up to the hotel, and there in my room I wept before God, and cried, “Oh, my God, stay Thy hand!” He gave me such fulness that it seemed more than I could contain. May God forgive me if I should speak in a boastful way, but I do not know that I have preached a sermon since, but God has given me some soul. Oh, I would not be back where I was four years ago for all the wealth of this world. If you would roll it at my feet, I would kick it away like a football. I seem a wonder to some of you, but I am a greater wonder to myself than to any one else. These are the very same sermons I preached in Chicago, word for word. It is not new sermons, but the power of God. It is not a new gospel, but the old gospel, with the Holy Ghost of power. (D. L. Moody.)

Need of the Spirit of God—the fire from heaven

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Suppose we saw an army sitting down before a granite fort, and they told us that they intended to batter it down, we might ask them, “How!” They point to a cannon ball. Well, but there is no power in that; it is heavy, but not more than half-a-hundred or perhaps a hundred-weight; if all the men in the army hurled it against the fort they would make no impression. They say, “No, but look at the cannon!” Well, but there is no power in that. A child may ride upon it; a bird may perch in its mouth. It is a machine, and nothing more. “But look at the powder.” Well, there is no power in that; a child may spill it; a sparrow may peck it. Yet this powerless powder and powerless ball are put into the powerless cannon: one spark of fire enters it, and then, in the twinkling of an eye, that powder is a flash of lightning, and that cannon ball is a thunderbolt which smites as if it had been sent from heaven. So is it with our church or school machinery of this day; we have the instruments necessary for pulling down strongholds, but O for the fire from heaven! (W. Arthur.)

ELLICOTT, “(36) Jesus himself stood in the midst of them.—The account agrees

with that in John 20:19, who adds the fact that the doors of the room had been

closed for fear of the Jews. The mode of appearance in both Gospels suggests the

idea, as in Luke 24:31, of new conditions of existence, exempted from the

physical limitations of the natural body, and shadowing forth the “spiritual

body” of 1 Corinthians 15:44. It may be noted, however, that there had been

time for the journey from Emmaus without assuming more than the ordinary

modes of motion.

Peace be unto you.—The words do not appear elsewhere as addressed by our

Lord to His disciples, but they were, as we find in Matthew 10:12, Luke 10:5,

identical with the customary salutation of the Jews, so that we may fairly assume

that here also the familiar words, as before the familiar act, were meant to help

the disciples to recognise His presence. St. John records (John 20:19) the same

salutation at the same interview.

PETT, “Jesus Appears To The Eleven (24:36-43).

We now come to the climax to which all that has gone before is building up, the

appearance of the risen Jesus to His Apostles and His ascension into Heaven. For

Luke it is the ultimate moment. He is being revealed as the Son of the Most High.

In this passage He comes to them, shows them His hands, (which would include

the wrists, the word can mean both), and His feet, eats with them and makes

clear to them the genuine reality of His resurrection. It is the final earthly

evidence of Who He is, which would gradually come home to their hearts as it

did so vividly to Thomas in John 20:28. This is a parallel account to John

20:19-23 although the differences make clear that one is not just an extract from

the other. Compare also Mark 16:14-18 which similarly contains tradition not

mentioned by Luke. That too would appear to be from a separate source.

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Just as at Jesus’ baptism Luke had made clear that the Holy Spirit descended

inbodilyform (Luke 3:22), so now does he make clear that Jesus really did

appear in His real resurrected body. It was a body that could be felt and

touched. It thus consisted, in some sense, of flesh and bones (the mention of blood

is noticeably absent). Here was the ultimate evidence of the resurrection.

Here as elsewhere the manuscript D omits one or two phrases. But as they are

included in p75, Alpha, B, A, W, etc we have included them. There seems no

good reason for not doing so as they fit the context, in general agree with John

without just being copied from there, and we know that D is not always reliable,

being influenced by d and the other Old Latin versions.

Analysis.

a As they spoke these things, He himself stood in the midst of them, and says to

them, “Peace be to you” (Luke 24:36).

b But they were terrified and frightened, and supposed that they saw a ghost

(Luke 24:37).

c And He said to them, “Why are you troubled? And for what reason do

questionings arise in your heart?” (Luke 24:38).

d “See My hands and My feet, that it is I myself. Handle Me, and see, for a ghost

does not have flesh and bones, as you behold Me having” (Luke 24:39).

c And when He had said this, He showed them His hands and His feet (Luke

24:40).

b And while they still disbelieved for joy, and wondered, He said to them, “Have

you here anything to eat?” (Luke 24:41).

a And they gave Him a piece of a broiled fish. And He took it, and ate before

them (Luke 24:42-43).

Note that in ‘a’ He stood among them and wished them ‘peace’ in order to

demonstrate that He was risen, and in the parallel He ate a piece of fish in front

of them for the same purpose. In ‘b’ they were terrified and frightened, and in

the parallel they ‘disbelieved for joy’ and were filled with wonder. In ‘c’ He

asked them why they were questioning and in the parallel showed them His

hands and feet so as to resolve their doubts. Centrally in ‘d’ He allows them to

handle Him to see that He really is flesh and bones, and not a ghost.

37 They were startled and frightened, thinking they saw a ghost.

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CLARKE, "And supposed that they had seen a spirit - But if there be no such thing as a disembodied spirit, would not our Lord have shown them their error? Instead of this, he confirms them in their opinion, by saying, A spirit hath not flesh and bones as you see me have, Luk_24:39; therefore he says, handle me and see me. They probably imagined that it was the soul only of our blessed Lord which they saw; but they were soon fully convinced of the identity of his person, and the reality of his resurrection; for,

1. They saw his body.

2. They heard him speak.

3. They handled him.

4. They saw him eat a piece of broiled fish and honeycomb, which they gave him.

In these things it was impossible for them to have been deceived.

GILL, "But they were terrified and affrighted,.... At the sight of him, and at his sudden appearance among them, without being heard, or seen before, and the doors shut and bolted; they could not tell how to account for it, that it should be Jesus himself risen from the dead in his own body, though they had been just speaking of his resurrection, and had had a confirmation of it from the disciples that went to Emmaus:

and supposed that they had seen a spirit; that what they saw was a phantom, or apparition, or a spirit, that had assumed, and appeared in, the shape of Jesus, and was not he himself.

HENRY,"Five times Christ was seen the same day that he rose: by Mary Magdalene alone in the garden (Joh_20:14), by the women as they were going to tell the disciples (Mat_28:9), by Peter alone, by the two disciples going to Emmaus, and now at night by the eleven, of which we have an account in these verses, as also Joh_20:19. Observe,

1. The great surprise which his appearing gave them. He came in among them very seasonably, as they were comparing notes concerning the proofs of his resurrection: As they thus spoke, and were ready perhaps to put it to the question whether the proofs produced amounted to evidence sufficient of their Master's resurrection or no, and how they should proceed, Jesus himself stood in the midst of them, and put it out of question. Note, Those who make the best use they can of their evidences for their comfort may expect further assurances, and that the Spirit of Christ will witness with their spirits (as Christ here witnessed with the disciples, and confirmed their testimony) that they are the children of God, and risen with Christ. Observe, 1. The comfort Christ spoke to them: Peace be unto you. This intimates in general that it was a kind visit which Christ now paid them, a visit of love and friendship. Though they had very unkindly deserted him in his sufferings, yet he takes the first opportunity of seeing them together; for he deals not with us as we deserve. They did not credit those who had seen him; therefore he comes himself, that they might not continue in their disconsolate incredulity. He had promised that after his resurrection he would see them in Galilee; but so desirous was he to see them, and satisfy them, that he anticipated the appointment and sees them at Jerusalem. Note,

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Christ is often better than his word, but never worse. Now his first word to them was, Peace be to you; not in a way of compliment, but of consolation. This was a common form of salutation among the Jews, and Christ would thus express his usual familiarity with them, though he had now entered into his state of exaltation. Many, when they are advanced, forget their old friends and take state upon them; but we see Christ as free with them as ever. Thus Christ would at the first word intimate to them that he did not come to quarrel with Peter for denying him and the rest for running away from him; no, he came peaceably, to signify to them that he had forgiven them, and was reconciled to them. 2. The fright which they put themselves into upon it (Luk_24:37): They were terrified, supposing that they had seen a spirit, because he came in among them without any noise, and was in the midst of them ere they

were aware. The word used (Mat_14:26), when they said It is a spirit, is phantasma, it

is a spectre, an apparition; but the word here used is pneuma, the word that properly

signifies a spirit; they supposed it to be a spirit not clothed with a real body. Though we have an alliance and correspondence with the world of spirits, and are hastening to it, yet while we are here in this world of sense and matter it is a terror to us to have a spirit so far change its own nature as to become visible to us, and conversable with us, for it is something, and bodes something, very extraordinary.

II. The great satisfaction which his discourse gave them, wherein we have,

CALVIN, "37.And they were terrified and affrighted. John does not mention

this terror; but as he also says that Christ showed his hands and sides to the

disciples, we may conjecture that some circumstance had been omitted by him.

Nor is it at all unusual with the Evangelists, when they aim at brevity, to glance

only at a part of the facts. From Luke, too, we learn that the terror excited in

them by the strangeness of the spectacle was such, that they dare not trust their

eyes. But a little ago, they had come to the conclusion that the Lord was risen,

(verse 34,) and had spoken of it unhesitatingly as a matter fully ascertained; and

now, when they behold him with their eyes, their senses are struck with

astonishment, so that they think he is a spirit. Though this error, which arose

from weakness, was not free from blame, still they did not so far forget

themselves as to be afraid of enchantments. But though they did not think that

they are imposed upon, still they are more inclined to believe that an image of the

resurrection is exhibited to them in vision by the Spirit, than that Christ himself,

who lately died on the cross, is alive and present. So then they did not suspect

that this was a vision intended to deceive them, as if it had been an idle phantom,

but, seized with fear, they thought only that there was exhibited to them in spirit

what was actually placed before their eyes.

COFFMAN, "See under preceding verse. It was incumbent upon Jesus to win

over the apostles to a complete and unfailing faith in his resurrection; and so, in

these verses, one beholds the Son of God actually laying the keel, in a figure, of

that ship of the church which would sail the seas of all subsequent generations.

After the interview reported in this paragraph and the Johannine parallel, there

was never any wavering at all on the part of the apostles forever afterward. They

passed up and down the provinces of the great empire shouting, "He is risen

from the dead," sealing their testimony with blood, and preaching the gospel

that turned the world upside down. Did it all actually happen? There is no

explanation of the results of that night appearance unless indeed it did all

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actually take place. No skepticism can explain it otherwise.

In order to counteract their terror at being in the presence of what they

supposed was a spirit, Jesus did such things as would enable them ever

afterward to remember that his body was real, one that they observed, handled,

and recognized, with the added detail that he even ate with them, not that he

needed to do any such thing, but because they needed to see that he could!

38 He said to them, “Why are you troubled, and why do doubts rise in your minds?

BARNES, "Why are ye troubled? - Why are you alarmed or frightened?

And why do thoughts ... - The word “thoughts” here means “doubts” or suspicions. It is used in this sense also in 1Ti_2:8. The doubts which they had were whether he was the Christ. He reproves them for doubting this; for,

1. The Scriptures had foretold his death;

2. He had himself repeatedly done it; and,

3. They had now the testimony of Peter that he had seen Jesus alive, and of the angels that he was risen. After all this evidence, Jesus reproves them for doubting whether he was truly the Messiah.

GILL, "And he said unto them, why are ye troubled,.... Who had more reason to rejoice, and be glad, as they were when they knew that it was Jesus:

and why do thoughts arise in your hearts? whether what they saw was Jesus, or an apparition, which gave them a great deal of trouble and uneasiness, and filled them with fright and terror; as it was, and is usual with persons when they fancy they see a spirit, or an apparition; see Mat_14:26.

HENRY,"1. The reproof he gave them for their causeless fears: Why are you troubled, and why do frightful thoughts arise in your hearts? Luk_24:38. Observe here, (1.) That when at any time we are troubled, thoughts are apt to rise in our hearts that do us hurt. Sometimes the trouble is the effect of the thoughts that arise in our hearts; our griefs and fears take rise from those things that are the creatures of our own fancy. Sometimes the thoughts arising in the heart are the effect of the trouble, without are fightings and then within are fears. Those that are melancholy and troubled in mind have thoughts arising in their hearts which reflect dishonour upon God, and create disquiet to themselves. I am cut off from thy sight. The Lord has forsaken and forgotten me. (2.) That many of the troublesome thoughts with which our minds are disquieted arise from our mistakes concerning Christ. They here thought that they had seen a spirit, when they saw Christ, and that put them into this fright. We forget that Christ is our elder brother, and look upon him to be at as great a distance from us as the world of spirits is from this world, and therewith terrify ourselves. When Christ is by his Spirit convincing and humbling us, when he is by his

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providence trying and converting us, we mistake him, as if he designed our hurt, and this troubles us. (3.) That all the troublesome thoughts which rise in our hearts at any time are known to the Lord Jesus, even at the first rise of them, and they are displeasing to him. He chid his disciples for such thoughts, to teach us to chide ourselves for them. Why art thou cast down, O my soul? Why art thou troubled?Why do thoughts arise that are neither true nor good, that have neither foundationnor fruit, but hinder our joy in God, unfit us for our duty, give advantage to Satan, and deprive us of the comforts laid up for us?

JAMIESON, "a spirit — the ghost of their dead Lord, but not Himself in the body (Act_12:15; Mat_14:26).

thoughts — rather, “reasonings”; that is, whether He were risen or no, and whether this was His very self.

CALVIN, "38.Why are you troubled? By these words they are exhorted to lay

aside terror, and regain the possession of their minds, that, having returned to

the rigor of their senses, they may judge of a matter which is fully ascertained;

for so long as men are seized with perturbation, they are blind amidst the

clearest light. In order, therefore, that the disciples may obtain undoubted

information, they are enjoined to weigh the matter with calmness and

composure.

And why do thoughts arise in your hearts? In this second clause, Christ reproves

another fault, which is, that by the variety of their thoughts they throw

difficulties in their own way. By saying that thoughts arise, he means that the

knowledge of the truth is choked in them in such a manner, that seeing they do

not see, (Matthew 13:14;) for they do not restrain their wicked imaginations, but,

on the contrary, by giving them free scope, they permit them to gain the

superiority. And certainly we find it to be too true, that as, when the sky has

been clear in the morning, clouds afterwards arise to darken the clear light of the

sun; so when we allow our reasonings to arise with excessive freedom in

opposition to the word of God, what formerly appeared clear to us is withdrawn

from our eyes. We have a right, indeed, when any appearance of absurdity

presents itself, to inquire by weighing the arguments on both sides; and, indeed,

so long as matters are doubtful, our minds must inevitably be driven about in

every direction: but we must observe sobriety and moderation, lest the flesh exalt

itself more highly than it ought, and throw out its thoughts far and wide against

heaven.

COFFMAN, "This was the overwhelming, absolutely convincing, undeniable,

objective proof that Jesus rose from the dead. No wonder they believed it. Christ

here established the fact of his resurrection in the intelligent faith of his apostles,

the same being the foundation which no man could lay, "which is Christ the

Lord" (1 Corinthians 3:11).

See my hands and my feet ... This is as near as the New Testament comes to

saying that the feet of Jesus were nailed to the cross; but in conjunction with the

prophecy in Psalms 22:16, the evidence is conclusive to the effect that they were

indeed nailed to the cross.

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Wherefore do questionings arise ... The omniscience of Jesus, as so frequently

during his ministry, was conspicuous in this reply, not to the words of his

apostles but to their inward questionings.

He took and ate ... We shall not discuss the post-resurrection body of Jesus,

because we know nothing of it; and it is quite evident from the writings of men

who have delved into the matter that this ignorance is by no means unique. The

wisdom of God has concealed many things, and among them is the exact nature

and qualities of the post-resurrection body, either of Jesus or of ourselves in the

hereafter. Perfectly evident in the account here is the ability to appear and

disappear at will, the ability to pass through doors without their opening, and

the ability to be recognized or unrecognized at will.

The reality of the resurrection is absolutely proved by Luke's record here. See

article at end of chapter on "The Four Witnesses Agree."

ELLICOTT, “(38) Why are ye troubled?—The question has a singular interest

as witnessing to the identity of character, if one may so speak, of the risen Lord

with all that had belonged to His humanity in the days of His ministry. He, too,

had known what it was to be “troubled in spirit” (John 11:33; John 12:27; John

13:21), and out of that experience had grown the tender sympathy which showed

itself in the words addressed to the disciples, “Let not your heart be troubled”

(John 14:1). Now they had a trouble of a different kind, and still, as before with

the two who were on their way to Emmaus, He seeks to calm and sustain them.

He knows even the unuttered thoughts and questionings that are rising in their

hearts.

39 Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.”

BARNES, "Behold my hands ... - Jesus proceeds to give them evidence that he was truly the same person that had been crucified. He first showed them his hands and his feet - still, pierced, and with the wounds made by the nails still open. Compare Joh_20:27. He told them to handle him and see him. He ate before them. All this was to satisfy them that he was not, as they supposed, a spirit. Nor could better evidence have been given. He appealed to their senses, and performed acts which a disembodied spirit could not do.

Handle me - Or touch me; feel of me. Compare Joh_20:27.

And see - Be convinced, for you could not thus handle a spirit. The object here was to convince them that his body had really come to life.

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For a spirit ... - He appeals here to what they well knew; and this implies that the spirit may exist separate from the body. That was the view of the apostles, and our Saviour distinctly countenances that belief.

GILL, "Behold my hands, and my feet,.... The Evangelist John adds, "and side"; that is, the prints of the nails and spear, in his hands, and feet, and side; and the wounds they made there, and the scars they left behind; by which they might be convinced he was not a spirit, and be assured of the truth of his resurrection, and that in the same numerical body in which he suffered; as well as that it might be observed by them how great was his love to them, to endure what he did for them.

Handle me and see; or know by feeling, as well as by sight; so that if the one was not sufficient, the other might confirm; sight might be deceived, but feeling could not: Apollonius Tyaneus, to them that did not know whether he was alive or dead, and who took him for a spirit, proposed himself to be touched, and handled, that they might be convinced (z):

for a spirit hath not flesh and bones; nothing but appearance, or air at most; no solid substance to be felt and handled:

as ye see me have; or may perceive, both by sight and feeling.

HENRY,"2. The proof he gave them of his resurrection, both for the silencing of their fears by convincing them that he was not a spirit, and for the strengthening of their faith in that doctrine which they were to preach to the world by giving them full satisfaction concerning his resurrection. Two proofs he gives them: -

(1.) He shows them his body, particularly his hands and his feet. They saw that he had the shape, and features, and exact resemblance, of their Master; but is it not his ghost? “No,” saith Christ, “behold my hands and my feet; you see I have hands and feet, and therefore have a true body; you see I can move these hands and feet, and therefore have a living body; and you see the marks of the nails in my hands and feet, and therefore it is my own body, the same that you saw crucified, and not a borrowed one.” He lays down this principle - that a spirit has not flesh and bones; it is not compounded of gross matter, shaped into various members, and consisting of divers heterogeneous parts, as our bodies are. He does not tell us what a spirit is (it is time enough to know that when we go to the world of spirits), but what it is not: It has not flesh and bones. Now hence he infers, “It is I myself, whom you have been so intimately acquainted with, and have had such familiar conversation with; it is I myself, whom you have reason to rejoice in, and not to be afraid of.” Those who know Christ aright, and know him as theirs, will have no reason to be terrified at his appearances, at his approaches. [1.] He appeals to their sight, shows them his handsand his feet, which were pierced with the nails. Christ retained the marks of them in his glorified body, that they might be proofs that it was he himself; and he was willing that they should be seen. He afterwards showed them to Thomas, for he is not ashamed of his sufferings for us; little reason then have we to be ashamed of them, or of ours for him. As he showed his wounds here to his disciples, for the enforcing of his instructions to them, so he showed them to his Father, for the enforcing of his intercessions with him. He appears in heaven as a Lamb that had been slain (Rev_5:6); his blood speaks, Heb_12:24. He makes intercession in the virtue of his satisfaction; he says to the Father, as here to the disciples, Behold my hands and my feet, Zec_13:6, Zec_13:7. [2.] He appeals to their touch: Handle me, and see. He would not let Mary Magdalene touch him at that time, Joh_20:17. But the disciples

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here are entrusted to do it, that they who were to preach his resurrection, and to suffer for doing so, might be themselves abundantly satisfied concerning it. He bade them handle him, that they might be convinced that he was not a spirit. If there were really no spirits, or apparitions of spirits (as by this and other instances it is plain that the disciples did believe there were), this had been a proper time for Christ to have undeceived them, by telling them there were no such things; but he seems to take it for granted that there have been and may be apparitions of spirits, else what need was there of so much pains to prove that he was not one? There were many heretics in the primitive times, atheists I rather think they were, who said that Christ had never any substantial body, but that it was a mere phantasm, which was neither really born nor truly suffered. Such wild notions as these, we are told, the Valentinians and Manichees had, and the followers of Simon Magus; they were called

Dokētai and Phantusiastai. Blessed be God, these heresies have long since been buried;

and we know and are sure that Jesus Christ was no spirit or apparition, but had a true and real body, even after his resurrection.

(2.) He eats with them, to show that he had a real and true body, and that he was willing to converse freely and familiarly with his disciples, as one friend with another. Peter lays a great stress upon this (Act_10:41): We did eat and drink with him after he rose from the dead.

SBC, "The Resurrection of the Body.

I. We may learn from this text, first, that the Resurrection will be the restoration of the whole man, in spirit and soul and body; a restoration of all in which consists the integrity of our nature and the identity of our person. And this is emphatically the hope of the Gospel. The light of nature could not show this mystery. The heathen reached only to the immortality of the soul, and even that they saw but dimly, and often doubted. It was seen, too, that even the elder Church saw this mystery in broken and uncertain lights. Without doubt, they saw, as it were, the refracted light of the coming mystery; but in some sense their eyes were holden, while they ministered to us greater things than they themselves conceived, for St. Paul declares that life and immortality are brought to light through the Gospel.

II. It is plain that, among those that are raised from the dead, there shall be a perfect recognition, and that not limited to the blessed, but, like the Resurrection itself, comprehending the wicked also. It follows, inseparably from the law of personal identity, and the law of individual responsibility, that it should be so.

III. This doctrine throws a great light upon the true doctrine of what the Church is. It is not a form, or piece of mechanism, moulded by the human will, or put together for the uses and expedients of men and nations; but a mystery, partaking of a sacramental character, framed and ordained by God Himself. In a word, the Church is the root of the new creation which shall be raised in its fulness at the last day; it is in part earthly, in part heavenly; there is one body and one spirit. And it is ever putting off its mortal shroud, casting its sere leaves upon the earth, and withdrawing its vitality into its hidden source. The earth is sowing with holy dust, and the world unseen replenishing with the souls of the righteous. Even now already, in the clear foresight of the Everlasting, to whom all things are present in their fulness, the Church is complete in Christ. But to us who see only in part and by broken aspects, and on the outer surface, it is imperfect and to come; yet flowing on, and continually unfolding itself from age to age.

H. E. Manning, Sermons, vol. i., p. 364.

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CALVIN, "39.Look at my hands and my feet. He calls upon their bodily senses

as witnesses, that they may not suppose that a shadow is exhibited to them

instead of a body. And, first, he distinguishes between a corporeal man and a

spirit; as if he had said, “Sight and touch will prove that I am a real man, who

have formerly conversed with you; for I am clothed with that flesh which was

crucified, and which still bears the marks of it.” Again, when Christ declares

that his body may be touched, and that it has solid bones, this passage is justly

and appropriately adduced by those who adhere to us, for the purpose of

refuting the gross error about the transubstantiation of bread into the body, or

about the local presence of the body, which men foolishly imagine to exist in the

Holy Supper. For they would have us to believe that the body of Christ is in a

place where no Mark of a body can be seen; and in this way it will follow that it

has changed its nature, so that it has ceased to be what it was, and from which

Christ proves it to be a real body. If it be objected, on the other hand, that his

side was then pierced, and that his feet and hands were pierced and wounded by

the nails, but that now Christ is in heaven without any vestige of wound or

injury, it is easy to dispose of this objection; for the present question is not

merely in what form Christ appeared, but what he declares as to the real nature

of his flesh. Now he pronounces it to be, as it were, a distinguishing character of

his body, that he may be handled, and therefore differs from a spirit. We must

therefore hold that the distinction between flesh and spirit, which the words of

Christ authorize us to regard as perpetual, exists in the present day.

As to the wounds, we ought to look upon this as a proof by which it was intended

to prove to us all, that Christ rose rather for us them for himself; since, after

having vanquished death, and obtained a blessed and heavenly immortality, yet,

on our account, he continued for a time to bear some remaining marks of the

cross. It certainly was an astonishing act of condescension towards the disciples,

that he chose rather to want something that was necessary to render perfect the

glory of the resurrection, than to deprive their faith of such a support. But it was

a foolish and an old wife’s dream, to imagine that he will still continue to bear

the marks of the wounds, when he shall come to judge the world.

ELLICOTT, “(39) Behold my hands and my feet.—The test thus offered to the

disciples, like that afterwards given to Thomas, was to be to them a proof that

they were not looking on a spectre from the shadow-world of the dead. The

Resurrection was a reality, not an appearance. In St. John’s words, “which our

hands have handled” (1 John 1:1), we have an interesting coincidence with the

use of the same word here. The conditions of the problem must remain, however,

transcendental and mysterious. There is a real corporeity, and yet there is a

manifest exemption from the common conditions of corporeal existence. St.

Luke’s narrative presents an undesigned coincidence with that of John 20:25.

What Thomas asked for was the evidence which had, he heard, been given to

others. Without that evidence he could not, he felt, believe

PETT, “Verse 39-40

“See my hands and my feet, that it is I myself. Handle me, and see, for a ghost

does not have flesh and bones, as you behold me having.” And when he had said

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this, he showed them his hands and his feet.’

Then He showed them His hands and feet, and told them to handle Him and

make absolutely sure for themselves that He really was flesh and bones. For then

at least they would surely realise that He could not be a ghost (pneuma), a

phantasma. Ghosts just did not have flesh and bones like He had.

The slightly more common New Testament description for a man was ‘flesh and

blood’ (Matthew 16:17; 1 Corinthians 15:50; Galatians 1:16; Ephesians 6:12;

Hebrews 2:14), but significantly we are informed that ‘flesh and blood cannot

inherit the Kingly Rule of God’ (1 Corinthians 15:50). Jesus had taken on

Himself ‘flesh and blood’ when He had become man (Hebrews 2:14), in order

that He might help those who were flesh and blood, and it was that flesh and

blood that He had sacrificed for them (John 6:53-57), so that by partaking of

Him they might find life.

But now He was no longer ‘flesh and blood’, although He was ‘flesh and bones’

as they could feel for themselves (compare Ephesians 5:30). But we should notice

that as such He could appear and disappear at will, so that it was clearly not

solid flesh and bones as known to man, even though His disciples could feel them.

Rather He has deliberately manifested Himself in this way so that they might be

able to satisfy themselves of His reality. We cannot therefore read out from this

the nature of the resurrection body, which is a ‘spiritual body’ (1 Corinthians

15:44-50).

Nevertheless Paul’s reference in Ephesians 5:30 serves to demonstrate that ‘flesh

and bones’ was to be seen as an appropriate description for Jesus in His heavenly

existence, possibly because Paul was connecting with these words of Jesus, which

were thus clearly known to him. The question is, why? The answer may well be

connected with Genesis 2:23 where flesh and bones represented man and woman

in their perfect manhood (before they became creatures of ‘flesh and blood?).

Thus flesh and bones may be intended to indicate perfect manhood, whereby the

One Who was God became perfect manhood, the second man, the last Adam, in

order to deliver us to perfect manhood. ‘He was the son of Adam, who was the

son of God’ (Luke 3:38). We can only leave it there. Any further theorising

would probably only lead us into error for we are speaking of what we cannot

know.

‘He showed them his hands and his feet.’ There they would see the marks and

nail prints. Later He would even tell Thomas that he could put his fingers in

them and put his hand in the hole that the spear had made in His side (John

20:27). He wanted them to be left in no doubt about His reality. The memory of

this experience was to last a lifetime.

40 When he had said this, he showed them his 235

hands and feet.

GILL, "And when he had thus spoken,.... And put them into a method of satisfying themselves by their senses:

he showed them his hands and his feet; that is, he held them forth to be seen and handled by them, which no doubt they did; and which were the infallible proofs by which he showed himself alive to them after his passion; and by which they knew the truth of his incarnation, or that he assumed a true and real body, and of the resurrection of the same body; see Act_1:3.

SBC, "I. The doubts of the disciples. There were some things respecting their

Master which these disciples strangely doubted; and there were other things, which they as strangely, as it seems to us, did not doubt at all. They doubted whether He were risen, as some had reported; but they had no doubt that, if He were risen, all was well with them. They doubted whether those who said that they had seen Him were correct in their statement; but they had no doubt that, if these witnesses were correct in their report, they had no further ground for sorrow or doubt or fear. They doubted whether this person, who now stood in the midst of them, was really their old Master, Jesus of Nazareth; but they had no doubt that, if this were really He, they had abundant cause of rejoicing.

II. The Lord’s way of meeting the doubts of His disciples. "He showed them His hands and His feet." His object in doing this was not only to convince them that He was no spectre, no shadow; but that He was the very Christ who had been crucified. The nail-prints were the proof, not only that He had died, but that He had triumphed over death; that, though "crucified through weakness, He lived again by the power of God." Strange as this kind of recognition, this way of fixing the doubted identity, may seem, it was satisfactory. The mother in the story knew her long-lost child by the scar on the shoulder received in infancy; so was the Son of God recognised by the nail-prints and the bruises of the Cross. He who raised Him from the dead, left these scars still visible, these marks of death and weakness, these memorials of the Cross and its nails, in order, by means of them, to speak to us, to give demonstration of His true death and true resurrection, that thereby we might be comforted exceedingly: nay, made like those of whom it is written: "Then were the disciples glad, when they saw the Lord."

H. Bonar, Short Sermons, p. 249.

41 And while they still did not believe it because of joy and amazement, he asked them, “Do you have anything here to eat?”

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BARNES, "Believed not for joy - Their joy was so great, and his appearance was so sudden and unexpected, that they were bewildered, and still sought more evidence of the truth of what they “wished” to believe. This is nature. We have similar expressions in our language. “The news is too good to be true;” or, “I cannot believe it; it is too much for me.”

Any meat - This word does not mean “meat” in our sense of it, but in the old English sense, denoting “anything to eat.”

CLARKE, "They - believed not for joy - They were so overcome with the joy of his resurrection, that they did not, for some time, properly receive the evidence that was before them - as we phrase it, they thought the news too good to be true.

GILL, "And while they yet believed not for joy,.... Though they had been prepared for the belief of resurrection, by the report of the women, the relation of Simon Peter, and the account of the two disciples that came from Emmaus; yet such was the joy they were transported with, upon the evidence of it, the news was so good, and the favour and benefit so great, that they could scarcely believe their own senses of seeing and feeling:

and wondered; at the sight of their risen Lord, and at the power of God, which was seen herein: the thing was marvellous in their eyes, and was a wonderful confirmation of the truth of his deity, sonship, and Messiahship.

He said unto them, have ye any meat? not that he needed any, or was hungry and desirous of some to satisfy, or gratify his appetite, but to give them a further proof that he was not a spirit; and that he was risen from the dead in a true and real body, which was capable of eating and drinking.

HENRY,"[1.] When they saw his hands and his feet, yet they knew not what to say, They believed not for joy, and wondered, Luk_24:41. It was their infirmity that

they believed not, that yet they believed not, eti�apistountōn�autōn - they as yet being

unbelievers. This very much corroborates the truth of Christ's resurrection that the disciples were so slow to believe it. Instead of stealing away his body, and saying, He is risen, when he is not, as the chief priests suggested they would do, they are ready to say again and again, He is not risen, when he is. Their being incredulous of it at first, and insisting upon the utmost proofs of it, show that when afterwards they did believe it, and venture their all upon it, it was not but upon the fullest demonstration of the thing that could be. But, though it was their infirmity, yet it was an excusable one; for it was not from any contempt of the evidence offered them that they believed not: but, First, They believed not for joy, as Jacob, when he was told that Joseph was alive; they thought it too good news to be true. When the faith and hope are therefore weak because the love and desires are strong, that weak faith shall be helped, and not rejected. Secondly, They wondered; they thought it not only too good, but too great, to be true, forgetting both the scriptures and the power of God.

CAVIN, "Luke 24:41.But while they yet believed not for joy. This passage shows

also that they were not purposely incredulous, like persons who deliberately

resolve not to believe; but while their will led them to believe eagerly, they were

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held bound by the vehemence of their feelings, so that they could not rest

satisfied. For certainly the joy which Luke mentions arose from nothing but

faith; and yet it hindered their faith from gaining the victory. Let us therefore

observe with what suspicion we ought to regard the vehemence of our feelings,

which, though it may have good beginnings, hurries us out of the right path. We

are also reminded how earnestly we ought to struggle against every thing that

retards faith, since the joy which sprung up in the minds of the apostles from the

presence of Christ was the cause of their unbelief.

COKE, "Luke 24:41. And while they yet believed not, &c.— The disciples,

beholding the infallible proofs of their Master's resurrection specified in the

former verses, received him with exultation and rapture; but their joy and

wonder so wrought upon their minds, that some of them, sensible of the

commotion they were in, suspended their belief, till they had considered the

matter more calmly. Jesus therefore, knowing their thoughts, to calm their

minds, and to establish their conviction, calls for meat, and eats with them; so

much compassion did he shew for their infirmity; so much care did he take, that

not even a shadow of a scruple should remain in their minds, upon a point of the

utmost importance to the great business for which he came into the world: and

perceiving now that every doubt was vanished, and that they were perfectly

convinced, he said to them, pursuing the argument begun by the angels, and

carried on by himselfwith the two disciples in the way to Emmaus, These are the

words, &c. Luke 24:44-48.

ELLICOTT, “(41) While they yet believed not for joy.—We again note St.

Luke’s characteristic tendency to psychological analysis. As men sleep for

sorrow (Luke 22:45), so they disbelieve for very joy. What is brought before

their eyes is too good to be true.

Have ye here any meat?—Literally, anything to eat, any food. Here again there is

an agreement with St. John (). A new crucial test is given of the reality of the

resurrection-body. It could be no shadow or spectre that thus asked for food.

This we all feel; but the further question, whether there was not only the power

to receive food, but a life in any sense dependent upon the laws which govern the

bodily life of men, leads us into a region of problems which we cannot solve, and

on which it is profitless to dwell. What seems suggested is a spiritual existence

capable, by an act of volition, of assuming, in greater or less measure, the

conditions of corporeal. We note how the Apostles dwelt afterwards on what now

occurred as a proof of their Lord’s resurrection. They had “eaten and drunk

with Him” (Acts 10:41).

PETT, “Then because He was aware that they were still uncertain about His

reality He determined to join them at their meal and asked them if they had

anything that He could eat. But we must not just see His action as a bit of play

acting. The eating of food with them, as He had been constantly doing for the last

few years, was intended to be a sign of His continuing fellowship with them

(compare John 21:9-13). As Peter said in Acts 10:41, ‘we who did eat and drink

with Him after He rose from the dead’. This would suggest that now He both ate

and drank with them. He had said that He would not again eat food until it was

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fulfilled in the Kingly Rule of God (Luke 22:16), and that He would not drink of

the fruit of the vine until He drank it new with them in the Kingly Rule of His

Father, but now He could sit at table with them, eating and drinking with them

in His Kingly Rule (for He had already by now ascended to His Father - John

20:17) and appoint them to their responsibilities as rulers over ‘the twelve tribes

of Israel’ (Luke 22:30), as He did in John 20:22-23. It demonstrated that in a

sense the old relationship still continued, even though He would not still be with

them in the flesh (but He would be with them in spirit, see Matthew 28:20). And

nothing would quieten their fears quicker than again to share a meal with Him.

But they were still not sure that they could believe that it really was Him. They

were so overjoyed that they were afraid that it would turn out to be an illusion. It

had been one thing for Peter, and the women, and Cleopas, to tell them that He

was alive, it was quite another to see His beloved form for themselves, a form

that they had never expected to see again, in spite of all His promises. But

gradually it was sinking in, and they began to believe.

42 They gave him a piece of broiled fish,

BARNES, "Honey-comb - Honey abounded in Palestine, and was a very common article of food. Bees lived in caves of the rocks, in the hollows of trees, and were also kept as with us. The disciples gave, probably, just what was their own common fare, and what was ready at the time.

GILL, "And they gave him a piece of a broiled fish,.... Which was left by them at supper, of which they had been eating; for being fishermen, most of them, this was agreeable food to them:

and of an honeycomb; not to eat with the fish, but after it.

HENRY,"[2.] For their further conviction and encouragement, he called for some meat. He sat down to meat with the two disciples at Emmaus, but it is not said that he did eat with them; now, lest that should be made an objection, he here did actually eat with them and the rest, to show that his body was really and truly returned to life,though he did not eat and drink, and converse constantly, with them, as he had done (and as Lazarus did after his resurrection, who not only returned to life, but to his former state of life, and to die again), because it was not agreeable to the economy of the state he was risen to. They gave him a piece of a broiled fish, and of a honey-comb, Luk_24:42. The honey-comb, perhaps, was used as sauce to the broiled fish, for Canaan was a land flowing with honey. This was mean fare; yet, if it be the fare of the disciples, their Master will fare as they do, because in the kingdom of our Father

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they shall fare as he does, shall eat and drink with him in his kingdom.

ELLICOTT, “(42) A piece of a broiled fish, and of an honeycomb.—The fact is

interesting as pointing to the common food of the disciples. Fish—as in the

miracles of the Five Thousand and the Four, and, we may add, in the narrative

of John 21:9—seems to have been the staple article of diet. Honey—as in the

proverbial speech which described Canaan as a land flowing with milk and

honey (Exodus 3:8; Exodus 3:17; Deuteronomy 26:9; Deuteronomy 26:15;

Jeremiah 11:5, et al.), as in the histories of Samson (Judges 14:8) and Jonathan

(1 Samuel 14:27) and John the Baptist (Matthew 3:4)—was common enough to

enter into the diet of the poor. Even in a time of scarcity, when the corn and the

olive crops failed, or were laid waste, butter and honey remained as a resource

which did not fail (Isaiah 7:15; Isaiah 7:22).

PETT, “And in response to His request they gave Him a piece of broiled fish

from the meal that they were enjoying and He ate it in front of them. Once again

they were partaking in a fellowship meal with their Master. This was also

possibly an indication that His special fasting could be seen as over because the

Kingly Rule of God was now being ‘fulfilled’ by His presence with them as their

risen Lord (Luke 22:16).

So Luke’s Gospel had begun with Jesus 1) being welcomed into the world by the

faithful in the Temple in Jerusalem, awaiting the Kingly Rule of God 2) being

proclaimed as the Son of the Most High, 3) being in conflict with Satan in the

wilderness. And it has now ended with, in reverse order, 3) His seeming defeat by

Satan in being sent to His death on the cross ( Luke 22:3), which has been turned

into a victory, 2) the revelation of Himself as the One who has conquered death

and ascended to His Father (Luke 24:36-51), and 1) Himself as the One Whose

faithful followers are worshipping in the Temple in Jerusalem, ready for the

advancement of the Kingly Rule of God from Jerusalem to Rome (Luke 24:52-53

with Acts 1:8).

43 and he took it and ate it in their presence.

GILL, "And he took it, and did eat before them. That is, he took both the fish, and the honeycomb, and ate of them before them, they looking on all the while; and which was a proof of his being truly risen from the dead, and not a spectre, or apparition, and which they failed not afterwards to make use of; see Act_10:41. The Vulgate Latin, Arabic, and Ethiopic versions add, "he took the rest, or what remained, and gave it to them".

CALVIN, "43.And he took, and ate it in their presence. Here we perceive, on the

other hand, how kindly and gently Christ bears with the weakness of his

followers, since he does not fail to give them this new support when they are

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falling. And, indeed, though he has obtained a new and heavenly life, and has no

more need of meat and drink than angels have, still he voluntarily condescends

to join in the common usages of mortals. During the whole course of his life, he

had subjected himself to the necessity of eating and drinking; and now, though

relieved from that necessity, he eats for the purpose of convincing his disciples of

the certainty of his resurrection. Thus we see how he disregarded himself, and

chose always to be devoted to our interests. This is the true and pious meditation

on this narrative, in which believers may advantageously rest, dismissing

questions of mere curiosity, such as, “Was this corruptible food digested?”

“What sort of nourishment did the body of Christ derive from it?” and, “What

became of what did not go to nourishment?” As if it had not been in the power of

Him who created all things out of nothing to reduce to nothing a small portion of

food, whenever he thought fit. As Christ really tasted the fish and the

honeycomb, in order to show that he was a man, so we cannot doubt that by his

divine power he consumed what was not needed to pass into nourishment. Thus

the angels, at the table of Abraham, (Genesis 18:1,) having been clothed with real

bodies, did actually, I have no doubt, eat and drink; but yet I do not therefore

admit that the meat and drink yielded them that refreshment which the

weakness of the flesh demands; but as they were clothed with a human form for

the sake of Abraham, so the Lord granted this favor to his servant, that those

heavenly visitors ate before his tent. Now if we acknowledge that the bodies

which they assumed for a time were reduced to nothing after they had

discharged their embassy, who will deny that the same thing happened as to the

food?

44 He said to them, “This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.”

BARNES, "These are the words - Or this is the “fulfillment” of what I before told you respecting my death. See Luk_18:33; Mar_10:33.

While I was yet with you - Before my death. While I was with you as a teacher and guide.

In the law of Moses - The five books of Moses - Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Among the Jews this was the first division of the Old Testament, and was called the “law.”

The prophets - This was the second and largest part of the Hebrew Scriptures. It comprehended the books of Joshua, Judges, 1st and 2nd Samuel, 1st and 2nd Kings, which were called the “former prophets;” and Isaiah, Jeremiah, Ezekiel, and the twelve smaller books from Daniel, to Malachi, which were called the “latter prophets.”

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The psalms - The word here used probably means what were comprehended under the name of “Hagiographa,” or holy writings. This consisted of the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and Nehemiah, and the two books of Chronicles. This division of the Old Testament was in use long before the time of Christ, and was what he referred to here; and he meant to say that in “each of” these divisions of the Old Testament there were prophecies respecting himself. The “particular” subject before them was his “resurrection from the dead.” A most striking prediction of this is contained in Psa_16:9-11. Compare it with Act_2:24-32; Act_13:35-37.

CLARKE, "The law - the prophets - the psalms - This was the Jewish division of the whole old covenant. The Law contained the five books of Moses; the Prophets, the Jews divided into former and latter; they were, according to Josephus, thirteen. “The Psalms included not only the book still so named, but also three other books, Proverbs, Job, and Canticles.

These all,” says the above author, “contain hymns to God, and rules for the conduct of the lives of men.” Joseph. Cont. App. i. 8. This account is imperfect: the common Jewish division of the writings of the old covenant is the following, and indeed seems to be the same to which our Lord alludes: -

I. The Law, תורה thorah, including Genesis, Exodus, Leviticus, Numbers, and

Deuteronomy.

II. The Prophets, נביאים, nabiaim, or teachers, including Joshua, Judges, the two

books of Samuel, and the two books of Kings: these were termed the former prophets. Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi: these were termed the latter prophets.

III. The Hagiographa, (holy writings), כתובים kethuvim, which comprehended the

Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. The Jews made anciently only twenty-two books of the whole, to bring them to the number of the letters in the Hebrew alphabet; and this they did by joining Ruth to Judges, making the two books of Samuel only one; and so of Kings and Chronicles; joining the Lamentations to Jeremiah, and making the twelve minor prophets only one book.

GILL, "And he said unto them, these are the words which I spake unto you,.... Or this is the substance of them, the sense and meaning of them; for what follows, we do not find any where expressed in so many words:

while I was yet with you; that is, whilst he was in his state of humiliation, whilst he dwelt among them, and had his abode with them; otherwise he was now with them, but not to continue with them; in a short time he was to ascend to his God, and their God, to his Father, and their Father:

that all things must be fulfilled, which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me: concerning his sufferings, and death, and resurrection from the dead, spoken of in Gen_3:15 Psa_16:10 and in this he refers to what he had said to his disciples in Mat_16:21 and

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alludes to the usual distinction among the Jews of the books of the Old Testament into the Law, the Prophets, and the Hagiographa; among which last stands the book of Psalms, and is put for the whole; a division often to be met with in both their Talmuds (a), and other writings (b).

HENRY,"3. The insight he gave them into the word of God, which they had heardand read, by which faith in the resurrection of Christ is wrought in them, and all the difficulties are cleared. (1.) He refers them to the word which they had heard from him when he was with them, and puts them in mind of that as the angel had done (Luk_24:44): These are the words which I said unto you in private, many a time, while I was yet with you. We should better understand what Christ does, if we did but better remember what he hath said, and had but the art of comparing them together. (2.) He refers them to the word they had read in the Old Testament, to which the word they had heard from him directed them: All things must be fulfilled which were written. Christ had given them this general hint for the regulating of their expectations - that whatever they found written concerning the Messiah, in the Old Testament, must be fulfilled in him, what was written concerning his sufferings as well as what was written concerning his kingdom; these God had joined togetherin the prediction, and it could not be thought that they should be put asunder in the event. All things must be fulfilled, even the hardest, even the heaviest, even the vinegar; he could not die till he had that, because he could not till then say, It is finished. The several parts of the Old Testament are here mentioned, as containing each of them things concerning Christ: The law of Moses, that is, the Pentateuch, or the five books written by Moses, - the prophets, containing not only the books that are purely prophetical, but those historical books that were written by prophetical

men, - the Psalms, containing the other writings, which they called the Hagiographa.

See in what various ways of writing God did of old reveal his will; but all proceeded from one and the self-same Spirit, who by them gave notice of the coming and kingdom of the Messiah; for to him bore all the prophets witness

JAMIESON 44-49, "These are the words, etc. — that is, “Now you will understand what seemed so dark to you when I told you about the Son of man being put to death and rising again” (Luk_18:31-34).

while ... yet with you — a striking expression, implying that He was now, as the dead and risen Savior, virtually dissevered from this scene of mortality, and from all ordinary intercourse with His mortal disciples.

law ... prophets ... psalms — the three Jewish divisions of the Old Testament Scriptures.

CALVIN, "44.These are the words. Though it will afterwards appear from

Matthew and Mark that a discourse similar to this was delivered in Galilee, yet I

think it probable that Luke now relates what happened on the day after his

resurrection. For what John says of that day, that he breathed on them, that they

might receive the Holy Ghost, (John 20:22) agrees with the words of Luke which

here immediately follow, that he opened their understanding, that they might

understand the Scriptures. By these words Christ indirectly reproves their gross

and shameful forgetfulness, that, though they had long ago been fully informed

of his future resurrection, they were as much astonished as if it had never been

mentioned to them. The import of his words is: “Why do you hesitate as if this

had been a new and unexpected occurrence, while it is only what I frequently

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predicted to you? Why do you not rather remember my words? For if hitherto

you have reckoned me worthy of credit, this ought to have been known to you

from my instructions before it happened.” In short, Christ tacitly complains that

his labor has been thrown away on the apostles, since his instruction has been

forgotten.

All things which are written concerning me. He now rebukes them more sharply

for their slowness, by declaring that he brought forward nothing that was new

but that he only reminded them of what had been declared by the Law and the

Prophets, with which they ought to have been familiar from their childhood. But

though they had been ignorant of the whole doctrine of religion, nothing could

have been more unreasonable than not to embrace readily what they knew to

have undoubtedly proceeded from God; for it was a principle admitted by the

whole nation, that there was no religion but what was contained in the Law and

the Prophets. The present division of the Scriptures is more copious than what

we find in other passages; for besides the Law and the Prophets, he adds, in the

third place, the Psalms, which, though they might with propriety have been

reckoned among the Prophets, have, something distinct and peculiar to

themselves. Yet the division into two par which we have seen elsewhere, (Luke

16:16; John 1:45,) embraces notwithstanding the whole of Scripture

COFFMAN, "In this and verses following, Luke telescopes a number of events

which took place during a period of some forty days. See Luke's own words in

Acts 1:3. Summers very properly called this verse (and to the end of the chapter)

"a summary of Jesus' teachings between his resurrection and his ascension."[16]

Jesus accepted the Old Testament in its entirety as the word of God; and here, as

Childers said, "Jesus is referring to the full gamut of Messianic prophecy, from

the first promise in Genesis 3:15 to the book of Malachi."[17]

The threefold division of the Old Testament is also indicated here by Jesus, these

being the Torah, the Nebhi'im, and the Kethubhim,Hebrews 9:2. The divisions of

the Old Testament are: the Law, the Psalms, and the Prophets, as here; and in

the New Testament, four divisions, the Gospels (which are central to the whole

Bible), the Acts, the Epistles and the Revelation, thus making seven divisions in

the entire Bible.

[16] Ray Summers, op. cit., p. 333.

[17] Charles L. Childers, op. cit., p. 617.

COKE, "Luke 24:44. In the law of Moses, and in the prophets, &c.— The Old

Testament was in those days divided into three parts; first, the law, which

contained the five books of Moses; secondly, the hagiographa, which contained

divine hymns and moral instructions, and went under the general title of the

Psalms, because they were esteemed the most eminent, and were placed at the

head of those writings; and thirdly, the prophets, which contained not only the

books merely prophetical, but those likewise which were historical, written by

prophetic men.

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ELLICOTT, “(44) These are the words which I spake unto you.—As with the

travellers to Emmaus, so now with the Ten who were present, our Lord leads His

disciples to the true method of interpreting the prophecies which foretold the

Christ. And that method was not an afterthought. It had been given in hints and

outlines before; now they were led to see it in its fulness. The three-fold division

of the Law, the Prophets (including most of the historic books), and the Psalms

(the latter term standing for the whole of the Kethubim, the Hagiographa or

“holy writings,” of which the Psalms were the most conspicuous portion),

corresponded to that which was in common use among the Jews. (See General

Introduction I.—The Books of the New Testament.)

PETT, “The first essential ingredient of the message of the early church was that

fact that what they taught was based on the Scriptures. And this was Jesus’

emphasis here. He points out that while He was with them He had revealed that

everything that was written about Him had to come to their full fruition. The

word for ‘fulfilled’ indicates being ‘brought to completion’, being ‘filled full’. It

is not just a question of them happening, they will happen to the full and bring

God’s promises and purposes to completion.

Note especially His emphasis on ‘what is written’. Then in Luke 24:45 He speaks

of ‘The Writings’ (the Scriptures), and again in Luke 24:46 He speaks of what is

written. To Him the written word was clearly very important. He gave no place

to the oral law (the traditions of the elders). In view of this we can hardly believe

that the early church saw the writing down of Jesus own words as less

important. It is probable therefore that they were recorded from the beginning

by such people as the ex-public servant Matthew whose business record keeping

had been. Those records were probably one of the sources from which Luke

derived Jesus’ teaching.

(When Papias said that he preferred the living voice to what was written what

he, of course, meant was that he preferred going to the source rather than

receiving it second hand. He wanted to hear it first hand. He was not talking

about what Justin Martyr later called ‘the memoirs of the Apostles’ which would

be first hand).

‘Which are written in the law of Moses, and the prophets, and the psalms,

concerning me.” Jesus saw the whole of the Old Testament as pointing to

Himself. Compare commentary on Luke 24:27 which see for examples of His

applications.

Jesus then defines the Scriptures as ‘ the law of Moses, and the prophets, and the

psalms’. The first refers to the first five books of the Old Testament which were

seen as the Law of Moses, the second to the prophetic writings which included

Joshua to Kings excluding Ruth, and what we call the prophets from Isaiah to

Malachi (excluding Lamentations). The only question is as to whether Daniel was

included with the prophets or was included with the third section, the ‘holy

writings’. There seem to have been differences of opinion. But whichever way it

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was Jesus clearly used it as Scripture, for it is the source of some of His teaching

concerning the Son of Man. ‘The psalms’, which were the largest book in the

third section of Scripture, ‘the other writings’ (often later called the

hagiographa), was a title often given to the whole of those writings which

consisted of the remainder of the books in the Old Testament. Thus Jesus was

aligning Himself with the Jewish canon and not including the Apocrypha or the

other Apocalyptic writings as Scripture.

PETT, “The New Message And The New Power (24:44-51)

In Mark 1:15 the Gospel is summarised as, ‘The time is fulfilled, and the Kingly

Rule of God is at hand, repent and believe in the Good News.’ In other words

‘the time spoken of by Scripture is here, God’s Kingly Rule is at hand, and the

conditions for entering that Kingly Rule are repentance and faith.’ In the

speeches in Acts this is expanded by introducing the Good News concerning

Jesus into the pattern, for by His enthronement in Heaven He has become the

essence of the Kingly Rule of God. He has become the King. But otherwise the

message follows a similar pattern. (SeeThe Speeches in Acts). [link here]

The same pattern is now revealed in the closing verses of Luke. In accordance

with it we are told that the Scriptures must be fulfilled (Luke 24:44-45), a brief

summary of the work of Jesus is given describing His death and subsequent

rising to God in resurrection (Luke 24:46), and this is then followed by the call to

repentance and forgiveness (Luke 24:47). Here then is the pattern of early

preaching in miniature, and the basis on which Peter patterned his own

messages, following the example of Jesus Himself, and building on the experience

that he had had during Jesus’ earthly ministry. This is the content of the message

to which the Apostles are to be witnesses (Luke 24:48). All that is then required

is for them to wait to receive power from above with which to carry out the task

(Luke 24:49). This is then followed by Jesus’ final farewell and ascension into

Heaven (Luke 24:50-51).

Verses 44-53

The New Message And The New Power; A Final Summary Preparing For Acts

(24:44-53).

Having presented what he sees as the ultimate revelation of the earthly Jesus in

describing the appearance of Jesus to His Apostles Luke moves rapidly on to His

ascension, ignoring most of what took place in the following days in his usual

way. Instead he prepares for the opening chapters of Acts by revealing in

microcosm the message that was to be preached by His Apostles. It is quite

possible that by this time he was running out of space. But it is equally possible

that he does not want to spoil the effects of the opening of the new story in Acts

by providing too much information here.

Notice for example how Luke appears deliberately to avoid mention of the Holy

Spirit here, while at the same time indicating the importance of awaiting His

coming as ‘power from on high’. The patent coming of the Holy Spirit is to be

the first emphasis of his new book. He also ignores the departure of the Apostles

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for Galilee after the seven day feast was ended. The revelation of the risen Jesus

to His Apostles has been made, now the next thing is instruction as to what they

are to do, and the ascension into Heaven, the explanation of which can be left to

Acts.

We should not, however, that once the seven days of the feast were over, the

return to Galilee is something that they would normally have done naturally

even if Jesus had not told them to go there. So we should not be surprised to

discover that they did so. But Luke ignores all the subsequent appearances in

Galilee, for that would take his readers attention away from Jerusalem, and he

feels that what he has said has been quite sufficient. He is not writing to sceptics

who will analyse his account and compare it with that of others. He is finally

proclaiming the truth of the resurrection, which he has adequately done. Now he

wants attention to be concentrated on Jerusalem For Acts is to begin in

Jerusalem (in accordance with Isaiah 2:2-4), and will gradually result in a move

out from there, first to the wider locality, and then to Rome, the centre of the

known world. So, ignoring the visit to Galilee, he takes up his brief narrative

from when they return to Jerusalem in accordance with Jesus’ instructions, and

are told to wait there until they receive the power from above, the power that is

to come on them and endue them for what they have to do.

We will in fact learn at the beginning of Acts that there were forty days between

Jesus first appearance to His Apostles and His final departure from them (Acts

1:3), days which are unaccounted for by Luke, and about which he here gives us

almost no information. All he does tell us is that during this time Jesus spoke to

them of the Kingly Rule of God (Acts 1:3). He was preparing them for their

future.

That suggests that what now follows is to be read in that light. For the purpose of

the book of Acts is to describe the story of the spread of the word concerning the

Kingly Rule of God, which is in fact all about Jesus (Acts 28:23; Acts 28:31),

from Jerusalem to Rome. Most of the information that he gives below is

therefore preparation for this ministry in Acts.

Analysis.

a He said to them, “These are my words which I spoke to you, while I was yet

with you, that all things must needs be fulfilled, which are written in the law of

Moses, and the prophets, and the psalms, concerning me” (Luke 24:44).

b Then He opened their mind, that they might understand the Scriptures (Luke

24:45).

c And He said to them, “Thus it is written, that the Christ should suffer, and rise

again from the dead the third day, and that repentance and remission of sins

should be preached in His name to all the nations, beginning from Jerusalem”

(Luke 24:46).

d “You are witnesses of these things” (Luke 24:48).

c “And behold, I send forth the promise of My Father on you, but tarry you in

the city, until you be clothed with power from on high” (Luke 24:49).

b And He led them out until they were over against Bethany, and He lifted up his

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hands, and blessed them, and it came to about that while He blessed them, He

parted from them, and was carried up into heaven (Luke 24:50-51).

a And they worshipped him, and returned to Jerusalem with great joy, and were

continually in the temple, blessing God (Luke 24:52).

Note how in ‘a’ they learn that in Him the promises of the Scriptures concerning

the Coming One have been totally fulfilled, and in the parallel, in response, they

worshipped Him and rejoiced, and were continually in the Temple blessing God,

a totally transformed community. In ‘b’ their minds were opened to understand

the Scriptures (the equivalent of their special reception of the Holy Spirit in

John, fulfilling the promises in the Upper Room) and in the parallel He blessed

them and was carried up into Heaven before their eyes, which were opened to see

His ascension. In ‘c’ He proclaims what their message is to be, that through His

death and resurrection repentance and remission of sins has been made available

to all, and is to be preached to all nations, and in the parallel they are told of the

power from above that they will receive in order to fulfil this task. And centrally

in ‘d’ they are informed that they it is their great privilege to be His witnesses.

45 Then he opened their minds so they could understand the Scriptures.

BARNES, "Opened he their understanding - Enabled them fully to comprehend the meaning of the prophecies which foretold his death and resurrection. They had seen him die, they now saw him risen. Their prejudices were now, by his instructions, and by the facts which they could no longer call in question, removed, and they no longer doubted that he was the Messiah, and that all the “facts” in the case which had before confounded them could be easily accounted for. Hence, we may learn:

1. That “facts,” or the farther disclosure of truth, will yet remove the “mysteries” that we now see in religion.

2. That our prejudices and our preconceived opinions are one cause of our seeing so many mysteries in the Bible. If a man is willing to take the plain declarations of the Bible, he will commonly be little perplexed with mysteries.

3. That God only can open the mind so as fully to comprehend the Scriptures. He only can overcome our prejudices, open our hearts, and dispose us to receive the ingrafted word with meekness, and with the simplicity of a child. See Act_16:14; Jam_1:21; Mar_10:15.

4. The design of God’s opening the understanding is that we may be acquainted with the Scriptures. It is not that we may be made wise above what is written, but that we may submit ourselves wholly to the Word of God.

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CLARKE, "Then opened he their understanding - ∆ιηνοιξεν, He fully

opened. They had a measure of light before, so that they discerned the Scriptures to be the true word of God, and to speak of the Messiah; but they had not light sufficient to enable them to apply these Scriptures to their Lord and Master; but now, by the influence of Christ, they see, not only, the prophecies which pointed out the Messiah, but also the Messiah who was pointed out by these prophecies. The book of God may be received in general as a Divine revelation, but the proper meaning, reference, and application of the Scriptures can only be discerned by the light of Christ. Even the very plain word of God is a dead letter to those who are not enlightened by the grace of Christ; and why? because this word speaks of spiritual and heavenly things; and the carnal mind of man cannot discern them. They who receive not this inward teaching continue dark and dead while they live.

GILL, "Then opened he their understanding,.... He not only opened their hearts, to attend to what he said, and the proofs he gave of his resurrection from the dead in a true body; but he removed the veil from the eyes of their minds, and gave them an understanding of the sacred writings, respecting this matter:

that they might understand the Scriptures; concerning his sufferings, death, and resurrection, which they were very ignorant of before, and which were as a sealed book unto them, Joh_20:9 though they had been from their infancy brought up to the reading of the Scriptures, and had had the advantage of Christ's ministry for some years; which shows the necessity of the special illumination of the Spirit, and the influence of his grace to remove the darkness of the mind, and give the true sense of the sacred writings.

HENRY,". By an immediate present work upon their minds, of which they themselves could not but be sensible, he gave them to apprehend the true intent and meaning of the Old Testament prophecies of Christ, and to see them all fulfilled in him: Then opened he their understanding, that they might understand the scriptures, Luk_24:45. In his discourse with the two disciples he took the veil from off the text, by opening the scriptures; here he took the veil from off the heart, by opening the mind. Observe here, [1.] That Jesus Christ by his Spirit operates on the minds of men, on the minds of all that are his. He has access to our spirits, and can immediately influence them. It is observable how he did now after his resurrection give a specimen of those two great operations of his Spirit upon the spirits of men, his enlightening the intellectual faculties with a divine light, when he opened the understandings of his disciples, and his invigorating the active powers with a divine heat, when he made their hearts burn within them. [2.] Even good men need to have their understandings opened; for though they are not darkness, as they were by nature, yet in many things they are in the dark. David prays, Open mine eyes. Give me understanding. And Paul, who knows so much of Christ, sees his need to learn more. [3.] Christ's way of working faith in the soul, and gaining the throne there, is by opening the understanding to discern the evidence of those things that are to be believed. Thus he comes into the soul by the door, while Satan, as a thief and a robber, climbs up some other way. [4.] The design of opening the understanding is that we may understand the scriptures; not that we may be wise above what is written, but that we may be wiser in what is written, and may be made wise to salvation by it. The Spirit in the word and the Spirit in the heart say the same thing. Christ's scholars never learn above their bibles in this world; but they need to be

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learning still more and more out of their bibles, and to grow more ready and mightyin the scriptures. That we may have right thoughts of Christ, and have our mistakes concerning him rectified, there needs no more than to be made to understand the scriptures.

CALVIN, "45.Then he opened their understanding. As the Lord had formerly

discharged the office of Teacher, with little or no improvement on the part of the

disciples, he now begins to teach them inwardly by his Spirit; for words are icily

wasted on the air, until the minds are enlightened by the gift of understanding. It

is true, indeed, that

the word of God is like a lamp,

(Psalms 119:105;)

but it shines in darkness and amidst the blind, until the inward light is given by

the Lord, to whom it peculiarly belongs to enlighten the blind, (Psalms 146:8.)

And hence it is evident how great is the corruption of our nature, since the light

of life exhibited to us in the heavenly oracles is of no avail to us. Now if we do not

perceive by the understanding what is right, how would the will be sufficient for

yielding obedience? We ought, therefore, to acknowledge that we come short in

every respect, so that the heavenly doctrine proves to be useful and efficacious to

us, only so far as the Spirit both forms our minds to understand it, and our

hearts to submit to its yoke; and, therefore, that in order to our being properly

qualified for becoming his disciples, we must lay aside all confidence in our own

abilities, and seek light from heaven; and, abandoning the foolish opinion of

free-will, must give ourselves up to be governed by God. Nor is it without reason

that Paul bids men

become fools, that they may be wise to God,

(1 Corinthians 3:18;)

for no darkness is more dangerous for quenching the light of the Spirit than

reliance on our own sagacity.

That they might understand the Scriptures. Let the reader next observe, that the

disciples had not the eyes of their mind opened, so as to comprehend the

mysteries of God without any assistance, but so far as they are contained in the

Scriptures; and thus was fulfilled what is said,

(Psalms 119:18,) Enlighten mine eyes,

that I may behold the wonders of thy law.

For God does not bestow the Spirit on his people, in order to set aside the use of

his word, but rather to render it fruitful. It is highly improper, therefore, in

fanatics, under the pretense of revelations, to take upon themselves the liberty of

despising the Scriptures; for what we now read in reference to the apostles is

daily accomplished by Christ in all his people, namely, that by his Spirit he

guides us to understand the Scriptures, and does not hurry us away into the idle

raptures of enthusiasm.

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But it may be asked, Why did Christ choose to lose his labor, during the entire

period of three years, in teaching them, rather than to open their understandings

from the very outset? I reply, first, though the fruit of his labor did not

immediately appear, still it was not useless; for when the new light was given to

them, they likewise perceived the advantage of the former period. For I regard

these words as meaning, not only that he opened their understandings, that, in

future they might be ready to receive instruction, if any thing were stated to

them, but that they might call to remembrance his doctrine, which they had

formerly heard without any advantage. Next, let us learn that this ignorance,

which lasted during three years, was of great use for informing them that from

no other source than from the heavenly light did they obtain their new

discernment. Besides, by this fact Christ gave an undoubted proof of his

Divinity; for he not only was the minister of the outward voice, which sounded in

their ears, but by his hidden power he penetrated into their minds, and thus

showed that what, Paul tells us, does not belong to the teachers of the Church is

the prerogative of Him alone, (1 Corinthians 3:7.) Yet it ought to be observed,

that the apostles were not so destitute of the light of understanding as not to hold

certain elementary principles; but as it was only a slight taste, it is reckoned to be

a commencement of true understanding when the veil is removed, and they

behold Christ in the Law and the Prophets.

46 He told them, “This is what is written: The Messiah will suffer and rise from the dead on the third day,

BARNES, "It behoved - It became; it was proper or necessary that the Messiah should thus suffer. It was predicted of him, and all things have happened as it was foretold.

GILL, "And he said unto them, thus it is written,.... In the above cited books of the Law, the Prophets, and the Psalms; not what after follows, in so many words, but the matter and substance thereof:

and thus it behoved Christ to suffer, and to rise from the dead the third day; it was necessary, both because of the decree and appointment of God, and because of the prophecies and predictions of the Old Testament; see Luk_24:25.

HENRY,"[1.] The great gospel truth concerning the death and resurrection of Jesus Christ must be published to the children of men (Luk_24:46): Thus it was written in the sealed book of the divine counsels from eternity, the volume of that book of the covenant of redemption; and thus it was written in the open book of the Old Testament, among the things revealed; and therefore thus it behoved Christ to

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suffer, for the divine counsels must be performed, and care taken that no word of God fall to the ground. “Go, and tell the world,” First, “That Christ suffered, as it was written of him. Go, preach Christ crucified; be not ashamed of his cross, not ashamed of a suffering Jesus. Tell them what he suffered, and why he suffered, and how all the scriptures of the Old Testament were fulfilled in his sufferings. Tell them that it behoved him to suffer, that it was necessary to the taking away of the sin of the world, and the deliverance of mankind from death and ruin: nay, it became him to be perfected through sufferings,” Heb_2:10. Secondly, “That he rose from the dead on the third day, by which not only all the offence of the cross was rolled away, but he was declared to be the Son of God with power, and in this also the scriptures were fulfilled (see 1Co_15:3, 1Co_15:4); go, tell the world how often you saw him after he rose from the dead, and how intimately you conversed with him. Your eyes see” (as Joseph said to his brethren, when his discovering himself to them was as life from the dead) “that it is my mouth that speaketh unto you, Gen_45:12. Go, and tell them, then, that he that was dead is alive, and lives for evermore, and has the keys of death and the grave,”

SBC, "Our Lord’s Last Words.

I. The last command of a friend who has left us is commonly regarded with more than usual interest. Whatever else men forget they remember this. It is connected with a moment sacred in their recollections. The last glimpse of the familiar form receding from their view, the vessel long watched amidst the distant haze—these or similar remembrances are linked to those words. Nay, sometimes they were the last uttered on earth. The words of the dying—oh, how we treasure them; how full they are to us of seeds of action; how deep we lay them in our hearts! And our dear Friend has been taken from us; not the Friend of one family, but of all the families of the earth; the Friend of man—He who loved us and gave Himself for us. We have in the Gospels four distinct testimonies that our Lord’s parting words were a plain command to His Church to preach the Gospel among all nations, to make disciples of all nations, to preach repentance and remission of sins among all nations, to witness for Him unto the uttermost parts of the earth. This is the last sound of that Voice which spake as never man spake; this the utterance which yet vibrated in the air as He was borne upward, and which still speaks on in the ear of every one of His faithful followers: "Evangelise the world;" "Rest not till all know Him."

II. And what shall we say of the amount of this world’s means which God has put into our hands for aiding such work? Need any good work languish, because England cannot afford to support it? Let our vast schemes, undertaken for comfort or luxury, witness what we can afford to lay out on any object when it pleases us. God has bestowed on us all our wealth. He has placed us for religious exertion foremost among the nations of the earth. He has provided us with instruments whereby we may avail ourselves of these opportunities, and lavished on us abundance of wealth to make those instruments effective. It is clear then that we are, as a Christian nation, deeply responsible for carrying on the evangelisation of the earth.

H. Alford, Quebec Chapel Sermons, vol. vii., p. 291.

CALVIN, "46.And he said to them, Thus it is written. The connection of these

words refutes the calumny of those who allege that outward doctrine would be

superfluous, if we did not naturally possess some power of understanding.

“Why,” say they, “would the Lord speak to the deaf?” But we see that, when the

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Spirit of Christ, who is the inward Teacher, performs his office, the labor of the

minister who speaks is not thrown away; for Christ, after having bestowed on his

followers the gift of understanding, instructs them out of the Scriptures with real

advantage. With the reprobate, indeed, though the outward word passes away as

if it were dead, still it renders them inexcusable.

As to the words of Christ, they are founded on this principle: Whatever is

written must be fulfilled, for God declared nothing by his prophets but what he

will undoubtedly accomplish.” But by these words we are likewise taught what it

is that we ought chiefly to learn from the Law and the Prophets; namely, that

since Christ is the end and the soul of the law, (Romans 10:4,) whatever we learn

without him, and apart from him, is idle and unprofitable. Whoever then desires

to make great proficiency in the Scriptures ought always to keep this end in view.

Now Christ here places first in order his death and resurrection, and afterwards

the fruit which we derive from both. For whence come repentance and

forgiveness of sins, but because our old man is crucified with Christ, (Romans

6:6,) that by his grace we may rise to newness of life; and because our sins have

been expiated by the sacrifice of his death, our pollution has been washed away

by his blood, and we have, obtained righteousness through his resurrection? He

teaches, therefore, that in his death and resurrection we ought to seek the cause

and grounds of our salvation; because hence arise reconciliation to God, and

regeneration to a new and spiritual life. Thus it is expressly stated that neither

forgiveness of sins nor repentance can be preached but in his name; for, on the

one hand, we have no right to expect the imputation of righteousness, and, on the

other hand, we do not obtain self-denial and newness of life, except so far as

he is made to us righteousness and sanctification,

(1 Corinthians 1:30.)

But as we have elsewhere treated copiously of this summary of the Gospel, it is

better to refer my readers to those passages for what they happen not to

remember, than to load them with repetitions.

COFFMAN, "This is a summary of the great commission which was probably

given repeatedly during the forty days prior to the ascension. This

announcement of it stressed the importance of the sufferings of the Saviour, and

the great corollary of it, his resurrection from the tomb on the third day.

Unto all nations ... is in the same vein of thought as "every creature" in Mark,

and "all the nations," as in Matthew. Boles caught the significance of "beginning

at Jerusalem" in these words:

They were not to regard even the city where Jesus was crucified as hopelessly

wicked and too bad to be benefited by the gospel. The Jewish leaders who

crucified Jesus were to hear the gospel and have the opportunity of being

saved.[19]

Beginning at Jerusalem ...

Here the reign of Jesus Christ began. Here the dispensation of the Holy Spirit

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began. Here the reign of Christ upon the throne of David began. Here the reign

of the apostles on twelve thrones began. Here the great commission began to be

preached. Here the "times of the Gentiles" began. Here the gospel of forgiveness

began to be preached. Here the church of Jesus Christ began. Here the

evangelization of the world began.

ENDNOTE:

[19] H. Leo Boles, The Gospel according to Luke (Nashville: Gospel Advocate

Company, 1972), p. 477.

PETT, “The central point in their message as delivered to them by Him was that

these very Scriptures had declared beforehand in writing that the Messiah would

have to suffer, and would rise again from the dead on the third day. The idea of

the ‘Coming One’ as suffering is found in Isaiah 50:4-8; Isaiah 52:13 to Isaiah

53:12, and also in Psalms 22:6-21; Daniel 7 (where the son of man suffers before

being glorified); Zechariah 13:7 among others. The Jewish teachers tended to

avoid applying the sections concerning suffering to the Messiah, and rather

applied them to Israel, while at the same time applying other aspects of the

Servant to the Messiah. But Jesus applied them to Himself. The idea of rising on

the third day probably resulted from a combination of Isaiah 53:11-12 with

Hosea 6:1-2, ‘After two days He will revive us, on the third day He will raise us

up and we shall live before Him’.

This was initially spoken of Israel, (God’s vine). But Jesus was here as in Himself

representing the true Israel, the true Vine (John 15:1). As the Servant God had

declared Him to be Israel (Isaiah 49:3). Thus he could apply it to Himself.

Note the context in Hosea. God will wait ‘in His place’ until Israel acknowledge

their guilt and seek His face, and in their distress seek Him and say, ‘come let us

return to the Lord’ (let us repent). But this will not be until ‘He has torn that He

may heal them, He has stricken and will bind them up’. But when He looked

there was no man, no one to stand between, until He raised up the Servant Who

was torn for the sins of Israel, and stricken for her iniquity (Isaiah 53:3-5). this

was what first had be played out on the One Who would come as the

representative of Israel. And the result will be a reviving and a raising up on the

third day, first for Him (Isaiah 53:10; Isaiah 53:12) and then for them. For He

will have gone before them in order to be a guilt offering and make it possible for

all. It could all only be because their representative had first gone through it for

them that they would themselves be able to enjoy it.

So as the One Who saw Himself as suffering for Israel, in their place, and as

their representative, Jesus also saw Himself as being raised again like them, on

the third day.

Indeed the fact is that the Servant’s task could only be fulfilled by resurrection.

How else could He see His offspring, prolong His days and receive the spoils of

victory (Isaiah 53:10; Isaiah 53:12)? (Compare also Isaiah 52:13-15). And how

else could the Son of Man come triumphantly out of suffering into the presence

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of the Ancient of Days to receive the everlasting kingdom (Daniel 7:13-14)? And

unless He was raised how could the Holy One ‘not see corruption’ (Psalms

16:10)? Resurrection was required as God’s vindication in a suffering world

(Isaiah 26:19). And it is also constantly implied by such statements as Luke

9:24-26. All this was clear from the Scriptures (Luke 18:31). It was also

according to Matthew linked by Jesus with Jonah’s time in the fish’s stomach

(Matthew 12:40), although that is more an illustration than a necessary parallel.

So this is the central point in the Apostolic message, that Jesus suffered and rose

again on the third day. And as a result, at the end of Acts, Luke makes clear that

the preaching of the Kingly Rule of God involves manifesting all that Jesus is to

those who hear and respond (Acts 28:23; Acts 28:31)

47 and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.

BARNES, "Repentance - Sorrow for sin and forsaking of it. It was proper that the “necessity” of repentance should be preached among all nations, for all were sinners. See Act_17:30.

Remission of sins - Pardon or forgiveness of sins. It should be proclaimed that all people should repent, and that those who are penitent may be pardoned.

In my name - By my command it should be proclaimed that people should repent, and by my merit that they may be pardoned. Pardon is offered by the authority of Christ to all nations, and this is a sufficient warrant to offer the gospel “to every man.”

CLARKE, "Repentance - See its nature fully explained on Mat_3:1 (note).

Remission of sins - Αφεσιν��µαρτιων, The taking away - removal of sins, in

general every thing that relates to the destruction of the power, the pardoning of the guilt, and the purification of the heart from the very nature of sin.

Should be preached in his name - See the office of a proclaimer, herald, or preacher, explained in the note on Mat_3:1 (note), and particularly at the end of that chapter.

In his name - On his authority, and in virtue of the atonement made by him: for on what other ground could the inhabitants of the earth expect remission of sins?

Among all nations - Because God wills the salvation of All; and Jesus Christ by his grace has tasted death for Every man. Heb_2:9.

Beginning at Jerusalem - Making the first overtures of mercy to my murderers! If, then, the sinners of Jerusalem might repent, believe, and be saved, none, on this side hell, need despair.

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GILL, "And that repentance and remission of sins,.... Which are the sum of the Gospel ministry; see Act_20:21 the doctrine of "repentance" is not of the law, which neither requires, nor admits of it, but of the Gospel. The Persic version calls it, "the Gospel of repentance"; a doctrine preached by John the Baptist, Christ, and his apostles; and the thing itself is a blessing of the covenant, a gift of God's grace, and in the hands of Christ to bestow; and therefore the doctrine of it is published in his name, as well as remission of sins; which, though it springs from the free grace of God, is procured by the blood of Christ, and through him it is preached. These two are joined together, not because repentance is the cause of pardon; for repentance makes no satisfaction for sin, or atonement for it; nor does the law at all regard it: tears of repentance will not wash away sin; notwithstanding these, iniquity remains marked before God; Christ's tears themselves did not take away, nor atone for sin; his blood must be shed, and it was shed for the remission of it; and that is the only meritorious cause it. The Syriac version wrongly reads, "repentance for the remission of sins": the Jews (c) indeed have a notion that repentance atones for sin; but it is a very bad one, and has no countenance neither from the law of nature, nor the law of Moses: but these two are put together, because there is a connection between them, as there is between repentance, and life, and salvation: repentance issues in these things; and to whomsoever the grace of repentance is given, to them the forgiveness of sins is applied; nor need any truly repenting sinner despair of the pardon of his sin: and indeed, there is no true evangelical repentance without views, or at least hopes of pardoning grace, and mercy; for that is attended with faith in Christ, and is heightened by the discoveries of forgiving love: such who have the fullest view of the remission of their sins, have the clearest sense of sin, and have the most sorrow for it, and loath themselves on account of it, and are ashamed of it, and do most frankly confess it, and most thoroughly forsake it. And now it was necessary, according to Old Testament prophecies, that both these

should be preached in his name; in the name of the Messiah; by his authority, and as coming through him; since the remission of sin is by his blood; and he is exalted as a prince, and a Saviour, to give both repentance and forgiveness of sins to all the Israel of God, whether Jews or Gentiles; and therefore it is fitting and proper that these should be preached,

among all nations; of the world, where God's elect are; that so they may be brought hereby to repentance, and receive the forgiveness of their sins:

beginning at Jerusalem; from whence, according to the Old Testament, the word and doctrine of the Lord were to go forth, Psa_110:2 and is particularly mentioned, because the Gospel was to be first preached to the Jews, and be the power of God unto salvation to them; and because that in Jerusalem lived those who had been concerned in crucifying Christ, to whom repentance and forgiveness must be preached; and which would be a great encouragement to the vilest of sinners, to hope for mercy and forgiveness, since such received both.

HENRY,"[2.] The great gospel duty of repentance must be pressed upon the children of men. Repentance for sin must be preached in Christ's name, and by his authority, Luk_24:47. All men every where must be called and commanded to repent, Act_17:30. “Go, and tell all people that the God that made them, and the Lord that bought them, expects and requires that, immediately upon this notice given, they turn from the worship of the gods that they have made to the worship of the God that made them; and not only so, but from serving the interests of the world and the

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flesh; they must turn to the service of God in Christ, must mortify all sinful habits, and forsake all sinful practices. Their hearts and lives must be changed, and they must be universally renewed and reformed.”

[3.] The great gospel privilege of the remission of sins must be proposed to all, and assured to all that repent, and believe the gospel. “Go, tell a guilty world, that stands convicted and condemned at God's bar, that an act of indemnity has passed the royal assent, which all that repent and believe shall have the benefit of, and not only be pardoned, but preferred by. Tell them that there is hope concerning them.”

(2.) To whom they must preach. Whither must they carry these proposals, and how far does their commission extend? They are here told, [1.] That they must preach this among all nations. They must disperse themselves, like the sons of Noah after the flood, some one way and some another, and carry this light along with them wherever they go. The prophets had preached repentance and remission to the Jews,but the apostles must preach them to all the world. None are exempted from the obligations the gospel lays upon men to repent, nor are any excluded from those inestimable benefits which are included in the remission of sins, but those that by their unbelief and impenitency put a bar in their own door. [2.] That they must begin at Jerusalem There they must preach their first gospel sermon; there the gospel church must be first formed; there the gospel day must dawn, and thence that light shall go forth which must take hold on the ends of the earth. And why must they begin there? First, Because thus it was written, and therefore it behoved them to take this method. The word of the Lord must go forth from Jerusalem, Isa_2:3. And see Joe_2:32; Joe_3:16; Oba_1:21; Zec_14:8. Secondly, Because there the matters of fact on which the gospel was founded were transacted; and therefore there they were first attested, where, if there had been any just cause for it, they might be best contested and disproved. So strong, so bright, is the first shining forth of the glory of the risen Redeemer that it dares face those daring enemies of his that had put him to an ignominious death, and sets them at defiance. “Begin at Jerusalem, that the chief priests may try their strength to crush the gospel, and may rage to see themselves disappointed.” Thirdly, Because he would give us a further example of forgiving enemies. Jerusalem had put the greatest affronts imaginable upon him (both the rulers and the multitude), for which that city might justly have been excepted by name out of the act of indemnity; but no, so far from that, the first offer of gospel grace is made to Jerusalem, and thousands there are in a little time brought to partake of that grace.

CALVIN, "47.To all nations, beginning at Jerusalem. Christ now discovers

clearly what he had formerly concealed—that the grace of the redemption

brought by him extends alike to all nations. For though the prophets had

frequently predicted the calling of the Gentiles, still it was not revealed in such a

manner that the Jews could willingly admit the Gentiles to share with them in

the hope of salvation. Till his resurrection, therefore, Christ was not

acknowledged to be any thing more than the Redeemer of the chosen people

alone; and then, for the first time, was the wall of partition (Ephesians 2:14)

thrown down, that they who had been strangers, (Ephesians 2:19,) and who had

formerly been scattered, might be gathered into the fold of the Lord. In the

meantime, however, that the covenant of God might not seem to be made void,

Christ has assigned to the Jews the first rank, enjoining the apostles to begin at

Jerusalem. For since God had peculiarly adopted the posterity of Abraham, they

must have been preferred to the rest of the world. This is the privilege of the

firstborn which Jeremiah ascribes to them, when Jehovah says, I am a father to

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Israel, and Ephraim is first-born, (Jeremiah 30:9.) This order, too, Paul

everywhere observes with the greatest care, telling us that Christ came and

proclaimed peace to those who were near, and afterwards to strangers who were

at a distance, (Ephesians 2:17.)

BENSON, "Luke 24:44-48. And he said to them — Not, as appears, on the day of

his resurrection, but on that of his ascension. These are the words which I spake

to you — In private, frequently; while I was yet with you — Dwelling among

you: we should better understand what Christ does, if we did but better

remember what he hath said; that all must be fulfilled which is written in the law

of Moses, and the prophets, and the psalms — Under these three, the Jews were

wont to comprehend all the books of the Old Testament. Under the name law,

the five books called the pentateuch were included; the chief of the historical

books were joined with the prophets, and all the rest with the psalms. The

prophecies, as well as types, relating to the Messiah, are contained in one or

other of these books. Then opened he their understanding to understand the

Scriptures — Especially in their reference to him. He had explained many parts

of them before, repeatedly, in the course of his ministry, and since his

resurrection, especially to the two as they went to Emmaus. But still they

understood them not, till he took off the veil from their hearts, by the

illumination of his Spirit. And he said, Thus it is written, &c. — Thus Moses and

the prophets foretold that the Messiah should suffer, and rise from the dead on

the third day, as Jesus had done; so that, if they had understood the Scriptures,

instead of being stumbled at these events, and finding their faith in him as the

Messiah shaken by them, they would thereby have found it confirmed. And that

repentance and remission of sins — The two principal doctrines of the gospel,

inclusive of, or leading to, all the others; should be preached — As they

continually were by the apostles, both to Jews and Gentiles. And should they not

still be preached? are they not as necessary to be preached as ever? in his

name — In imitation of his example as a prophet; through his mediation and

grace as a priest; and by his authority and ordinance, as a king; among all the

Gentile nations — As well as among the Jews; beginning at Jerusalem — In

God’s visible church, where there had long been the greatest light, and the

greatest privileges and advantages; where the greatest blessings had been

abused, and the greatest guilt contracted; and where, in a little time, judgment

would begin, as mercy was to begin now. That the heralds of divine grace should

begin at Jerusalem, was appointed both graciously and wisely; graciously, as it

encouraged the greatest sinners to repent, when they saw that even the

murderers of Christ were not excepted from mercy; and wisely, as hereby

Christianity was more abundantly attested, the facts being published first on the

very spot where they happened. And ye are witnesses of these things — Chosen

of God, and appointed to be such; namely, witnesses of Christ’s life, doctrine,

and miracles, and especially of his death, resurrection, and ascension.

COKE, "Luke 24:47. Beginning at Jerusalem.— It was both graciously and

wisely appointed by our Lord, that the gospel, which was to be disseminated

among all nations, should begin to be preached at Jerusalem: graciously, as it

encouraged the repentance of the greatest sinners, when they saw that even the

murderers of Christ were not exempted from the offer of gospel mercy: and

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wisely, as hereby Christianity was more abundantly attested, the facts being

published first on the very spot where they happened, and as the vast concourse

of people of various nations present there at the feast of Pentecost would

contribute greatly to its speedier propagation. Our Lord commands that his

gospel should be preached among all nations, to the whole Gentile world; an

event inconceivable to the Jews, and to human reason almost impossible.

Naturally every man is zealous for the religion of his fathers; and though it may

have many absurdities in it, he does not easily perceive them, because he imbibed

them in his earliest years. Idolatry had this further advantage, that all the

pleasures of the flesh wereconsistentwiththisreligion.Itsworship required no

attention of mind; every part of it was external and pompous, fit to captivate and

entertain the senses: besides, all degrees of men were engaged to defend it:—

thecivil powers, from maxims of policy, every great change in religion portending

danger to the state, and every change in religion being prohibited by the laws,

unless the consent of the sovereign power was obtained; the artists, because of

gain; the priests, to preserve their authority and emoluments; the people, out of

superstition and misguided devotion. This was the unpromising prospect, when

Christ foretold and commanded the setting up of his religion in the room of

idolatry; a religion which taught the denial of man's self, his irregular appetites

and passions; which prescribed an invisible God for the object of adoration, and

a spiritual worship and purity of heart suitable to the nature of that object;

which promised nothing desirable in this world, neither riches, dignities, nor

grandeur, but often the loss of all these, as their portion who should embrace

it.—And what were the means which Christ proposed for so vast an

undertaking? As disproportioned to the work, as the religions were opposite.—A

few men, of mean extraction, of no education or experience, without the arts of

rhetoric and persuasion, without armies, without force or policy; of a nation

hated by the Gentiles, and hating them from a bigotry to their own customs.

What an extravagancy was it to think of extirpating, by such means, a religion

deeply rooted in human nature, supported by prejudices, vices, interest, and

authority, wherein so many wise men and philosophers formerly miscarried; and

to plant upon its ruins Christianity, which to the Greeks was foolishness.—How

vain the attempt,—had not God declared the success beforehand! St. Luke tells

us, that Christ had had discourses to this purpose with his disciples, and

reminded them, after his resurrection, of what he had said upon that subject;

Luke 24:44-47. These respective events are written in several prophets. See

Psalms 2. Hosea 2:23. Joel 2:32. Malachi 1:11. Daniel 7:14. But this of preaching

among all nations seems to be taken particularly from Isaiah 49:6 as well as from

various other prophesies; whence St. Paul also tells the Jews that salvation ought

to be offered to the Gentiles, and that they would hear it, Acts 28:28. St.

Matthew, Matthew 12:17-21 applies another text of the same prophet, Isaiah

42:1-4 which is direct to his purpose. From these and the like passages in the

New Testament there is good ground to affirm, that Christ and his apostles did

declare the conversion of the Gentiles to Christianity, as impossible as it seemed

to be, upon the authority of the scripture prophesies; and the present and past

face of the world demonstrates, that they were not mistaken.

ELLICOTT, “(47) And that repentance and remission of sins . . .—Here also we

have a point of contact with St. John’s narrative. Though St. Luke did not know

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the special form in which the commission had been given, he had, at least, learnt

that forgiveness of sins had occupied a prominent place in what had been said on

that evening, and that that forgiveness was not limited to the children of

Abraham.

Beginning at Jerusalem.—There is a manifest break and condensation of the

narrative at this point. St. Luke has no personal reminiscences. The second

appearance, when Thomas was present, those on the mountain or by the lake in

Galilee, are unrecorded by him, and were probably not known. He has before

him the plan of his second book, and he is content to end his first with what will

serve as a link leading on to it. Assuming his chief informants to have been, not

the disciples, but the company of devout women, we have a natural explanation

of this comparative vagueness. In Acts 1:8, words that closely resemble these are

placed at the end of the forty days, which are there distinctly recognised.

PETT, “The message having been proclaimed it then had to be applied, and here

Jesus makes clear that that application has twofold prongs, repentance and

forgiveness of sins. Repentance primarily indicates a turning to God, although

this unquestionably also includes turning from sin and a change of heart and

mind about God and about sin.

The Greek word literally means a ‘change of mind’ but was used to translate the

Semitic idea of ‘turning’ to God, involving a change of direction and often

sorrow of heart (1 Kings 8:47; 1 Kings 13:33; Psalms 78:34; Isaiah 6:10; Ezekiel

3:19; Amos 4:6). It has been common also on the lips of Jesus both as a noun and

a verb (e.g. Luke 5:32; Luke 10:13; Luke 11:32; Luke 13:3; Luke 13:5; Luke

15:7; Luke 15:10). It reflects the contrite heart that comes to God for forgiveness

and renewal (Psalms 34:18; Psalms 51:17; Isaiah 57:15; Isaiah 66:2).

John the Baptiser had proclaimed the same message (Luke 3:3). But he had done

it pointing forward to Jesus as the One Who would give them the Holy Spirit.

Here Jesus proclaims it as linked with His sufferings and resurrection. It is

because He has died and has risen again that He can offer them the forgiveness

of sins. The idea of the atoning significance of His death cannot be avoided. It

was because His death was seen as finally fulfilling the purpose of all the

offerings and sacrifices that He could be seen as being spoken of in ‘all the

Scriptures’.

This forgiveness of sins was to be preached ‘in His Name’. Their forgiveness is

dependent on what He is and on what He has done for them. Without His death

and resurrection there could now be no forgiveness. And this was to be a

message for all nations, although it would begin at Jerusalem, which is why Luke

exclusively refers to Jerusalem. As he has made clear Jerusalem is where

deliberately Jesus came to die, and where His death and resurrection took place.

That is why forgiveness can begin at Jerusalem. And that is why Luke

concentrates attention there.

Matthew presents it in another way, although he too sees it as happening

through the Name (Matthew 28:19). But in His case it is the presence of the risen

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Jesus that will be the guarantee of their power. John refers it to the Holy Spirit

and links the idea with forgiveness, as Luke does (John 20:22-23).

48 You are witnesses of these things.

BARNES, "Are witnesses of these things - Of my life, my sufferings, my death, and my resurrection. How solemn was their office - to “testify” these things to the world, and, in the face of suffering and death, to go and proclaim them to all nations! In like manner, “all” Christians are witnesses for Christ. They are the “evidences” of his mercy and his love, and they should so live that others may be brought to see and love the Saviour.

CLARKE, "Ye are witnesses of these things - He gave them a full commission to proclaim these glad tidings of peace and salvation to a lost world. The disciples were witnesses not only that Christ had suffered and rose again from the dead; but also that he opens the understanding by the inspiration of his Spirit, that he gives repentance, that he pardons sin, and purifies from all unrighteousness, and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. And these are the things of which their successors in the Gospel ministry must bear witness. As far as a man steadily and affectionately proclaims these doctrines, so far God will bless his labor to the salvation of those who hear him. But no man can with any propriety bear witness of that grace that saves the soul, whose own soul is not saved by that grace.

GILL, "And ye are witnesses of these things. As they were witnesses of the truth of his humanity, having seen, and heard, and handled him, both before, and after his resurrection from the dead, and of all that he did, of all the miracles that he wrought in Jerusalem, Judea, and Galilee, and of his transfiguration on the mount; so likewise of his sorrows in the garden, and of his sufferings in the palace of the high priest, and in Pilate's hall, and on the cross; and of his death, which was the death of the cross; and also of his resurrection from the dead, in the same body, to whom he showed himself alive by many infallible proofs; by showing them the print of the nails in his hands and feet; by being handled by them; by eating and drinking in their presence; and by conversing with them for the space of forty days: and their business was also to testify the doctrine of repentance, and remission of sins, in Jerusalem, in all Judea, and Samaria, and to the uttermost parts of the earth, which they accordingly did; see Act_1:8.

HENRY,"The instructions he gave them as apostles, who were to be employed in setting up his kingdom in the world. They expected, while their Master was with them, that they should be preferred to posts of honour, of which they thought themselves quite disappointed when he was dead. “No,” saith, he, “you are now to enter upon them; you are to be witnesses of these things (Luk_24:48), to carry the

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notice of them to all the world; not only to report them as matter of news, but to assert them as evidence given upon the trial of the great cause that has been so long depending between God and Satan, the issue of which must be the casting down and casting out of the prince of this world. You are fully assured of these things yourselves, you are eye and ear-witnesses of them; go, and assure the world of them; and the same Spirit that has enlightened you shall go along with you for the enlightening of others.” Now here they are told,

(1.) What they must preach. They must preach the gospel, must preach the New Testament as the full accomplishment of the Old, as the continuation and conclusion of divine revelation. They must take their bibles along with them (especially when they preached to the Jews; nay, and Peter, in his first sermon to the Gentiles, directed them to consult the prophets, Act_10:43), and must show people how it was written of old concerning the Messiah, and the glories and graces of his kingdom, and then must tell them how, upon their certain knowledge, all this was fulfilled in the Lord Jesus.

CALVIN, "48.And you are witnesses of those things. He does not yet commission

them to preach the gospel, but only reminds them to what service he has

appointed them, that they may prepare themselves for it in due time. He holds

out this, partly as a consolation to soothe their grief, and partly as a spur to

correct their sloth. Conscious of their recent departure from their Master, they

must have been in a state of dejection and here, contrary to all expectation,

Christ bestows on them incredible honor, enjoining them to publish to the whole

world the message of eternal salvation. In this manner he not only restores them

to their former condition, but by the extent of this new favor he utterly

obliterates the recollection of their heinous crimes; but at the same time, as I

have said, he stimulates them, that they may not be so slow and dilatory in

reference to the faith of which they were appointed to be preachers.

COKE, "Luke 24:48. And ye are witnesses of these things.— That this was the

grand business of the apostles, is evident; and the ingenious author of

Miscellanea Sacra has taken great pains to shew how the title of witnesses, and

the office of testifying, are, in the sacred writings, appropriated to the apostles.

But after all, though it was indeed essential to the apostolical office, that they

who bore it should be able to testify the facts as of their own personal knowledge,

yet it is certain that a great many others, who were not apostles, were to testify

the same; and it was their duty, and no doubt their care to do it, as the

providence of God gave them opportunity. The apostles had many other duties

incumbent upon them for the edification of the church; and, in order to the

performance of them, were furnished with extraordinary gifts and powe

ELLICOTT, “(48) Ye are witnesses of these things.—Here again we have a link

connecting the Gospel with the Acts, the key-note of which, especially in the

earlier chapters, is that the disciples are to be “witnesses” of their Lord’s work

and teaching, and above all of His resurrection (Acts 1:8; Acts 1:22; Acts 2:32;

Acts 3:15; Acts 5:32).

Behold, I send the promise of my Father . . .—As far as St. Luke’s Gospel is

concerned, the promise thus referred to would seem to be that of Luke 11:13.

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The discourses preserved by St. John show, however, that there had been the

more recent and more definite promise of the Comforter (John 14:16; John

15:26), and so far St. Luke’s report, vague as it is, presents an undesigned

coincidence.

Tarry ye in the city of Jerusalem.—Again we have a parallelism with Acts 1:4.

The omission of all reference to the return of the disciples to Galilee is at first

startling, but it, at least, proves the entire independence of St. Luke’s Gospel,

and it may be explained on the very natural supposition that he had no

knowledge of further details at this stage of his history, and would not construct

a narrative with invented ones.

Until ye be endued with power from on high.—The Greek word is probably to be

taken with more of its original meaning than is conveyed by the English. The

disciples were to be invested—i.e., clothed upon—with a new power, which was

to be as the new garb in which their old nature and its gifts were to manifest

themselves, purified and strengthened, but not losing their identity. It is

noticeable that this is a very favourite thought with St. Paul. Men “put on”

Christ (Galatians 3:27), the “new man” (Ephesians 4:24). In the risen life they

are clothed with, and put on, incorruption (1 Corinthians 15:53-54; 2

Corinthians 5:2-4). The word is not used, in its figurative spiritual sense, by any

other New Testament writer.

49 I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high.”

BARNES, "The promise of my Father - The promise which the Father had made to them “through” the Saviour. See Mat_10:19; Joh_14:16-17, Joh_14:26. The promise was, that they should be aided by the power of the Holy Spirit. He also doubtless referred to the promise of God, made in the days of Joel, respecting the outpouring of the Holy Spirit. See Joe_2:28-29, compared with Act_2:16-21.

Endued with power from on high - The power which would be given them by the descent of the Holy Spirit - the power of speaking with tongues, of working miracles, and of preaching the gospel with the attending blessing and aid of the Holy Spirit. This was accomplished in the gift of the Holy Spirit on the day of Pentecost. See Acts 2.

CLARKE, "The promise of my Father - That is, the Holy Ghost, promised, Joh_15:26. See Act_1:4; Act_2:33.

Until ye be endued with power - The energy of the Holy Ghost was to be

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communicated to them for three particular purposes.

1. That he might be in them, a sanctifying comforter, fortifying their souls and bringing to their remembrance whatever Jesus had before spoken to them.

2. That their preaching might be accompanied by his demonstration and power to the hearts of their hearers, so that they might believe and be saved.

3. That they might be able to work miracles to confirm their pretensions to a Divine mission, and to establish the truth of the doctrines they preached.

GILL, "And behold, I send the promise of my Father upon you,.... By which is meant the promise of the Spirit, called the promise of the Father, because he was promised by the Father to be sent, and poured on the saints in the times of the Messiah, Isa_44:3 and because Christ promised to pray the Father for him, and to send him from him; and that the Father should send him in his name, who would fit and qualify them for, and assist them in bearing a testimony for him; since he would teach them all things, lead them into all truth, take of the things of Christ, and show them to them, and bring to their remembrance all things they had seen and heard: and this promise of the Father was to be sent in a very short time, in ten days time, as accordingly it was; and might be very properly said to be sent "upon" them, since, when he was sent down, he sat upon them in the appearance of fire; and this being a marvellous thing, as well as of great moment and importance, it is introduced with a "behold", as a note both of admiration and attention.

But tarry ye in the city of Jerusalem; for the space of ten days; here they were to continue during that time, and not depart thence; yea, they were to sit there, as the word used signifies: they were to sit still, and be silent; they were not to begin to preach; they were only to attend to prayer and Christian conversation, and to wait for the Spirit, the promise of the Father; and who also is designed in the following clause:

until ye be endued with power from on high; the Spirit of God is a spirit of might, and of power, as well as of knowledge, of understanding, of counsel, of love, and of a sound mind; whereby they were to be fortified, and inspired with courage and greatness of soul, so as to look their greatest adversaries in the face with boldness and intrepidity, and freely, and without fear, speak unto them; and whereby their ministrations would be succeeded to the conversion of many souls; and accordingly so it was: for after the Spirit was poured out upon them, they who before were timorous and fearful, came forth publicly, with undaunted courage, and resolution, and boldness, to the amazement of their adversaries; and their preaching was with the demonstration of the Spirit, and of power; who may be said to be "from on high", since he descended from heaven upon them; and they may be said to be "endued", or "clothed" with him, since there was such an extra ordinary and plentiful effusion of his gifts and graces on them: and now they were to wait in Jerusalem for this, that in the place where the Spirit had been dishonoured and blasphemed, and the unpardonable sin against him had been committed by the Scribes and Pharisees, the might be in a most visible and signal manner honoured; and also, because the doctrine of the Lord was to go out of Zion, and the word of the Lord out of Jerusalem. The Vulgate Latin version leaves out the word "Jerusalem", and reads only, "sit ye in the city until", &c. but then no other city can be designed.

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HENRY,"(3.) What assistance they should have in preaching. It is a vast undertaking that they are here called to, a very large and difficult province, especially considering the opposition this service would meet with, and the sufferings it would be attended with. If therefore they ask, Who is sufficient for these things? here is an answer ready: Behold, I send the promise of my Father upon you, and you shall be endued with power from on high, Luk_24:49. He here assures them that in a little time the Spirit should be poured out upon them in greater measures than ever, and they should thereby be furnished with all those gifts and graces which were necessary to their discharge of this great trust; and therefore they must tarry at Jerusalem, and not enter upon it till this be done. Note, [1.] Those who receive the Holy Ghost are thereby endued with a power from on high, a supernatural power, a power above any of their own; it is from on high, and therefore draws the soul upward, and makes it to aim high. [2.] Christ's apostles could never have planted his gospel, and set up his kingdom in the world, as they did, if they had not been endued with such a power; and their admirable achievements prove that there was an excellency of power going along with them. [3.] This power from on high was the promise of the Father, the great promise of the New Testament, as the promise of the coming of Christ was of the Old Testament. And, if it be the promise of the Father, we may be sure that the promise is inviolable and the thing promised invaluable. [4.] Christ would not leave his disciples till the time was just at hand for the performing of this promise. It was but ten days after the ascension of Christ that there came the descent of the Spirit. [5.] Christ's ambassadors must stay till they have their powers, and not venture upon their embassy till they have received full instructions and credentials. Though, one would think, never was such haste as now for the preaching of the gospel, yet the preachers must tarry till they be endued with power from on high, and tarry at Jerusalem, though a place of danger, because there this promise of the Father was to find them, Joe_2:28.

CALVIN, "49.And, lo, I send. That the apostles may not be terrified by their

weakness, he invites them to expect new and extraordinary grace; as if he had

said, though you feel yourselves to be unfit for such a charge, there is no reason

why you should despond, because I will send you from heaven that power which

I know that you do not possess. The more fully to confirm them in this

confidence, he mentions that the Father had promised to them the Holy Spirit;

for, in order that they might prepare themselves with greater alacrity for the

work, God had already encouraged them by his promise, as a remedy for their

distrust. Christ now puts himself in the place of the Father, and undertakes to

perform the promise; in which he again claims for himself divine power. To

invest feeble men with heavenly power, is a part of that glory which God swears

that he will not give to another: and, therefore, if it belongs to Christ, it follows

that he is that God who formerly spoke by the mouth of the prophet, (Isaiah

42:8.) And though God promised special grace to the apostles, and Christ

bestowed it on them, we ought to hold universally that no mortal is of himself

qualified for preaching the gospel, except so far as God clothes him with his

Spirit, to supply his nakedness and poverty. And certainly, as it is not in

reference to the apostles alone that Paul exclaims,

(2 Corinthians 2:16,)

And who shall be found sufficient for these things?

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so all whom God raises up to be ministers of the gospel must be endued with the

heavenly Spirit; and, therefore, in every part of Scripture he is promised to all

the teachers of the Church without exception.

But remain you in the city of Jerusalem. That they may not advance to teach

before the proper time, Christ enjoins on them silence and repose, until, sending

them out according to his pleasure, he may make a seasonable use of their labors.

And this was a useful trial of their obedience, that, after having been endued

with the understanding of the Scripture, and after having had the grace of the

Spirit breathed on them, (John 20:22;) yet because the Lord had forbidden them

to speak, they were silent as if they had been dumb. For we know that those who

expect to gain applause and admiration from their hearers are very desirous to

appear in public. Perhaps, too, by this delay, Christ intended to punish them for

indolence, because they did not, in compliance with his injunction, set out

immediately, on the same day, for Galilee. However that may be, we are taught

by their example, that we ought to attempt nothing but as the Lord calls us to it;

and, therefore, though they may possess some ability to teach in public, let men

remain in silence and retirement, until the Lord lead them by the hand into the

public assembly. When they are commanded to remain at Jerusalem, we must

understand this to mean, after they had returned from Galilee. For, as we shortly

afterwards learn from Matthew, though he gave them an opportunity of seeing

him at Jerusalem, still he did not change his original intention to go to Galilee,

(Matthew 26:32.) The meaning of the word, therefore, is, that after having given

them injunctions at the appointed place, he wishes them to remain silent for a

time, until he supplies them with new rigor.

BENSON, "Luke 24:49. And behold, I send the promise of my Father —

Emphatically so called, namely, the Holy Ghost, in his enlightening, renewing,

and comforting influences, that you may be enabled to understand, love, obey,

and adorn the gospel which you preach; and in his extraordinary and

miraculous gifts, that you may attest the truth and importance of it to the world.

But tarry ye in Jerusalem, &c. — As the divine wisdom hath seen fit that the first

offers of mercy shall be made to this people, sinful as they are, and that the

gospel dispensation, in its greatest glory, shall be opened here, and the fullest

proof possible be given of its truth and importance, that those may be rendered

inexcusable who shall continue to reject it; I charge you not to go from hence till

you have received those gifts and graces with which you are to be furnished, for

the perfect discharge of your ministry.

COFFMAN, "This verse also, as indicated by Luke 24:48, was addressed to the

apostles. They were here instructed not to begin the task of worldwide

evangelism until they had been clothed with power from on high. Jesus also told

them that "Ye shall receive power, when the Holy Spirit is come upon you" (Acts

1:8). The power was to come after the Holy Spirit came upon them; and, since

this event occurred upon the first Pentecost after the resurrection, it is quite

correct to identify that Pentecost as the beginning of the gospel age, the birthday

of the church, the beginning of Christ's reign upon the throne of David, etc. All

of this is clearly evident in Acts 2.

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PETT, “But before they can do this they will need exceptional power, that which

the Father has promised them, the drenching with the Holy Spirit (Luke 3:6-17),

power from on High. In Luke the promise was made from the beginning, and

later confirmed (Luke 11:13), but in John it was also clarified and expanded

(John 7:38-39; John 14:16-17; John 14:26; John 15:26; John 16:7-11). There

may, however, also here be a reference o the Old Testament promises of the

Spirit in Isaiah 44:1-5; Ezekiel 36:25-27; Ezekiel 37:9-10; Joel 2:28-29 as cited in

Acts 2:18)

This exceptional power came in two stages. Firstly in the Upper room it came to

the Apostles alone as their eyes were opened to understand the Scriptures, and

they received the Spirit of truth from Jesus ready for the task ahead, through

Whose direction they would offer forgiveness to all who believed and come

within the range of God’s mercy (John 20:23). And then it would come on the

whole body of disciples, forming them into the new congregation of the new

Israel at Pentecost (Matthew 16:18; Acts 1:6-8; Acts 2:1-4), from where they

would go out to proclaim the word of the Kingly Rule of God to the world.

The Ascension of Jesus

50 When he had led them out to the vicinity of Bethany, he lifted up his hands and blessed them.

BARNES 50-51, "To Bethany - See the notes at Mar_16:19. Bethany was on the eastern declivity of the Mount of Olives, from which our Lord was taken up to heaven, Act_1:12. Bethany was a favored place. It was the abode of Martha, and Mary, and Lazarus, and our Saviour delighted to be there. From this place, also, he ascended to his Father and our Father, and to his God and our God.

While he blessed them - While he commanded his benediction to rest upon them; while he assured them of his favor, and commended them to the protection and guidance of God, in the dangers, trials, and conflicts which they were to meet in a sinful and miserable world.

CLARKE, "He led them out as far as to Bethany - The difficulties in this verse, when collated with the accounts given by the other evangelists, are thus reconciled by Dr. Lightfoot.

“I. This very evangelist (Act_1:12) tells us, that when the disciples came back from

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the place where our Lord had ascended, they returned from mount Olivet, distant from Jerusalem a Sabbath day’s journey. But now the town of Bethany was about fifteen furlongs from Jerusalem, Joh_11:18, and that is double a Sabbath day’s journey.

“II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day’s journey was seven furlongs and a half. Antiq. lib. 20, cap. 6. About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him

to the mount of Olives, J�και�της�πολεως�αντικρυς�κειµενον,�απεχει�σταδια�πεντε;

which, being situated on the front of the city, is distant five furlongs. These things are all true:

1. That the mount of Olives lay but five furlongs distant from Jerusalem.

2. That the town of Bethany was fifteen furlongs.

3. That the disciples were brought by Christ as far as Bethany.

4. That, when they returned from the mount of Olives, they traveled more than five furlongs. And,

5. Returning from Bethany, they traveled but a Sabbath day’s journey.

All which may be easily reconciled, if we would observe: - That the first space from the city was called Bethphage, which I have cleared elsewhere from Talmudic authors, the evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a Sabbath day’s journey, till it came to that part which is called Bethany. For there was a Bethany, a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, i.e. about two miles, or a double Sabbath day’s journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day’s journey.

“Our Savior led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet, which was called Bethany, and was distant from the city a Sabbath day’s journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem, Mar_11:1. Whereas, therefore, Josephus saith that mount Olivet was but five furlongs from the city, he means the first brink and border of it. But our evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished from Bethphage.”

Between the appearance of Christ to his apostles, mentioned in Luk_24:36, etc., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, Mat_26:32; Mat_28:10; Mar_14:28; Mar_16:7; and there he appeared to them, as is mentioned by Matthew, Mat_28:16, etc., and more particularly by John, Joh_21:1, etc. See Bishop Pearce.

Lifted up his hands - Probably to lay them on their heads, for this was the ordinary way in which the paternal blessing was conveyed, See Gen_48:8-20.

GILL, "And he led them out as far as Bethany,.... Not the town of Bethany; could that be thought, it might be supposed that he led his disciples thither, to pay a visit to his dear friends there, Lazarus, Mary, and Martha, before his ascension; but

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the town of Bethany was fifteen furlongs, or near two miles distance from Jerusalem, Joh_11:18 whereas the place from whence Christ ascended was but a sabbath day's journey from it, which was two thousand cubits, or about a mile, Act_1:12. This Bethany, therefore, was a tract of land, so called from the town, which began at the Mount of Olives, where Bethphage ended; see Mar_11:1 and hither from Jerusalem Christ led his disciples, in order to ascend to heaven in their sight; and this was the spot of ground, where he began to ride in triumph to Jerusalem, and here he ascended in a triumphant manner to heaven; this was the place he frequently retired to for solemn, and solitary prayer, and where he had put up many a strong cry to God, and now from hence he ascended to him; this was the place whither he went after he had ate his last passover, where he was taken, and from whence he came to suffer and die for his people:

and he lift up his hands, and blessed them. The lifting up of his hands was not in order to put them upon his disciples; though the Ethiopic version adds, "and put them on"; nor was it used as a prayer gesture; nor was the blessing of them prayer wise, or by praying for a blessing on them; but as Aaron, his type, lift up his hands towards the people of Israel, and blessed them, when he had offered the offerings for them, Lev_9:22 so Christ, as the great high priest, having offered himself a sacrifice for the sins of his people, lift up his hands towards his apostles, and blessed them in an authoritative way, by bestowing blessings upon them: he blessed them with a larger measure of the Spirit; for though they were to wait some few days longer for the extraordinary effusion of the Spirit, yet, in the mean while, they received from him more of it than they had formerly had; for he breathed upon them, and said, receive the Holy Ghost, Joh_20:22. He blessed them with larger measures of grace, and with more spiritual light, and understanding into the Scriptures of truth, and with much inward peace of mind, and with the fresh discoveries of pardoning love; and which seemed necessary, since by their conduct towards him, one by denying him, and the rest by forsaking him, the peace of their minds was broken, and they needed a fresh application of forgiving grace. The form of blessing the people used by Aaron, and his sons, the priests, who were types of Christ, is recorded in Num_6:23and though our Lord might not use the same form in blessing his disciples, yet it seems he used the same gesture, lifting up his hands, as they did. The Targumists say (d), the blessing of the priests was done by stretching, or spreading out their hands; but other Jewish writers observe, it was by lifting them up: concerning which their rule is (e);

"in the province, the priests lift up their hands, as high as their shoulders, but in the sanctuary, above their heads, except the high priest, who did not lift up his hands above the plate of gold on his forehead.''

The reason of this was, because the name Jehovah was written upon it, and it was not proper his hands should be lifted up above that. The account Maimonides (f) gives of this affair is;

"how is the lifting up of hands? in the borders, at the time the messenger of the congregation comes to service, when he has said, who ever will, &c. all the priests that stand in the synagogue, remove from their places, and go, and ascend the desk (or pulpit), and stand there with their faces to the temple, and their backs to the people, and their fingers closed within their hands, until the messenger of the congregation has finished the confession, or thanksgiving; and then they turn their faces to the people, and stretch out their fingers, and lift up their hands to their shoulders and begin to bless, and the messenger of the congregation pronounces

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them (the blessings) word by word, &c. How is the blessing of the priests in the sanctuary? the priests go up into the desk (or pulpit), after the priests have finished the morning daily service, and lift up their hands above, over their heads, except the high priest, who does not lift up his hands above the plate of gold, on his forehead; and one pronounces them (the blessings) word for word, as they do in the borders (in the country), &c.''

And as our Lord used this gesture in blessing, it is very likely he complied with another rule, by expressing it in the Hebrew tongue; for the Jews say (g), the blessing of the priests is not said in any place, but in the holy tongue.

HENRY,"This evangelist omits the solemn meeting between Christ and his disciples in Galilee; but what he said to them there, and at other interviews, he subjoins to what he said to them at the first visit he made them on the evening of the day he rose; and has now nothing more to account for but his ascension into heaven, of which we have a very brief narrative in these verses, in which we are told,

I. How solemnly Christ took leave of his disciples. Christ's design being to reconcile heaven and earth, and to continue a days-man between them, it was necessary that he should lay his hands on them both, and, in order thereunto, that he should passand repass. He had business to do in both worlds, and accordingly came from heaven to earth in his incarnation, to despatch his business here, and, having finished this, he returned to heaven, to reside there, and negotiate our affairs with the Father. Observe, 1. Whence he ascended: from Bethany, near Jerusalem, adjoining to the mount of Olives. There he had done eminent services for his Father's glory, and there he entered upon his glory. There was the garden in which his sufferings began, there he was in his agony; and Bethany signifies the house of sorrow. Those that would go to heaven must ascend thither from the house of sufferings and sorrow, must go by agonies to their joys. The mount of Olives was pitched upon long since to be the place of Christ's ascension: His feet shall stand in that day upon the mount of Olives, Zec_14:4. And here it was that awhile ago he began his triumphant entry into Jerusalem, Luk_19:29. 2. Who were the witnesses of his ascension: He led out his disciples to see him. Probably, it was very early in the morning that he ascended, before people were stirring; for he never showed himself openly to all the people after his resurrection, but only to chosen witnesses. The disciples did not see him rise out of the grace, because his resurrection was capable of being proved by their seeing him alive afterwards; but they saw him ascend into heaven, because they could not otherwise have an ocular demonstration of his ascension. They were led out on purpose to see him ascend, had their eye upon him when he ascended, and were not looking another way. 3. What was the farewell he gave them: He lifted up his hands, and blessed them. He did not go away in displeasure, but in love; he left a blessing behind him; he lifted up his hands, as the high priest did when he blessed the people; see Lev_9:22. He blessed as one having authority, commanded the blessing which he had purchased; he blessed them as Jacob blessed his sons. The apostles were now as the representatives of the twelve tribes, so that in blessing them he blessed all his spiritual Israel, and put his Father's name upon them. He blessed them as Jacob blessed his sons, and Moses the tribes, at parting, to show that, having loved his own which were in the world, he loved them unto the end. 4. How he left them: While he was blessing them, he was parted from them; not as if he were taken away before he had said all he had to say, but to intimate that his being parted from them did not put an end to his blessing them, for the intercession which he went to heaven to make for all his is a continuation of the blessing. He began to bless them on earth, but he went to heaven to go on with it. Christ was now sending his apostles to preach his gospel to the world, and he gives them his blessing, not for themselves only, but to be

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conferred in his name upon all that should believe on him through their word; for in him all the families of the earth were to be blessed. 5. How his ascension is described. (1.) He was parted from them, was taken from their head, as Elijah from Elisha's. Note, The dearest friends must part. Those that love us, and pray for us, and instruct us, must be parted form us. The bodily presence of Christ himself was not to be expected always in this world; those that knew him after the flesh must now henceforth know him so no more. (2.) He was carried up into heaven; not by force, but by his own act and deed. As he arose, so he ascended, by his own power, yet attended by angels. There needed no chariot of fire, nor horses of fire; he knew the way, and, being the Lord from heaven, could go back himself. He ascended in a cloud, as the angel in the smoke of Manoah's sacrifice, Jdg_13:20.

JAMIESON, "to Bethany — not to the village itself, but on the “descent” to it from Mount Olivet.

CALVIN, "Luke 24:50.And lifted up his hands, and blessed them; by which he

showed that the office of blessing, which was enjoined on the priests under the

law, belonged truly and properly to himself. When men bless one another it is

nothing else than praying in behalf of their brethren; but with God it is

otherwise, for he does not merely befriend us by wishes, but by a simple act of

his will grants what is desirable for us. But while He is the only Author of all

blessing, yet that men might obtain a familiar view of his grace, he chose that at

first the priests should bless in his name as mediators. Thus Melchizedek blessed

Abraham, (Genesis 14:19,) and in Numbers 6:23, a perpetual law is laid down in

reference to this matter. To this purport also is what we read in Psalms 118:26,

We bless you out of the house of the Lord In short, the apostle has told us that to

bless others is a Mark of superiority; for the less, he says, is blessed by the

greater, (Hebrews 7:7.) Now when Christ, the true Melchizedek and eternal

Priest, was manifested, it was necessary that in him should be fulfilled what had

been shadowed out by the figures of the law; as Paul also shows that we are

blessed in him by God the Father, that we may be rich in all heavenly blessings,

(Ephesians 1:3.) Openly and solemnly he once blessed the apostles, that believers

may go direct to himself, if they desire to be partakers of his grace. In the lifting

up of the hands is described an ancient ceremony which, we know:, was formerly

used by the priests.

BARCLAY, "THE HAPPY ENDING (Luke 24:50-53)

24:50-53 Jesus led them out as far as Bethany; and he raised his hands and

blessed them; and as he was blessing them he parted from them, and was borne

up into heaven. And when they had worshipped him they returned to Jerusalem

with great joy; and they were continually in the Temple praising God.

The ascension must always remain a mystery, for it attempts to put into words

what is beyond words and to describe what is beyond description. But that

something such should happen was essential. It was unthinkable that the

appearances of Jesus should grow fewer and fewer until finally they petered out.

That would have effectively wrecked the faith of men. There had to come a day

of dividing when the Jesus of earth finally became the Christ of heaven. But to

the disciples the ascension was obviously three things.

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(i) It was an ending. The days when their faith was faith in a flesh and blood

person and depended on his flesh and blood presence were over. Now they were

linked to someone who was forever independent of space and time.

(ii) Equally it was a beginning. The disciples did not leave the scene heart-

broken; they left it with great joy, because now they knew that they had a Master

from whom nothing could separate them any more.

I know not where his islands lift

Their fronded palms in air;

I only know I cannot drift

Beyond his love and care.

"I am sure," said Paul, "that nothing--nothing in life or death--can separate us

from the love of God in Christ Jesus our Lord." (Romans 8:38-39.)

(iii) Further, the ascension gave the disciples the certainty that they had a friend,

not only on earth, but in heaven. Surely it is the most precious thing of all to

know that in heaven there awaits us that self-same Jesus who on earth was

wondrous kind. To die is not to go out into the dark; it is to go to him.

So they went back to Jerusalem, and they were continually in the Temple

praising God. It is not by accident that Luke's gospel ends where it began--in the

house of God.

BENSON, "Luke 24:50-53. And he led them out as far as Bethany — Not the

town, but the district: namely, to the mount of Olives, which was within the

boundaries of Bethany. And he lifted up his hands — In a most solemn and

devout manner; and blessed them — As one that had authority, not only to

desire, but to command a blessing upon them. And while he blessed — Or was

blessing them, and while they beheld, (Acts 1:9,) by which it appears that this

event took place in the day-time; he was parted from them — Miraculously and

unexpectedly; and carried up into heaven — Not suddenly, but leisurely, that

they might behold him departing, till a cloud received him out of their sight, Acts

1:9. It was much more proper that our Lord should ascend into heaven, than

that he should rise from the dead, in the sight of the apostles. For his

resurrection was proved when they saw him alive after his passion; but they

could not see him in heaven while they continued on earth. And they worshipped

him — Not only prostrated themselves before him, as the word προσκυνεω, here

used, often means; but, being fully satisfied of his divine power and glory, they

worshipped him in the strictest sense of the word, or paid him divine honours,

though now become invisible to them; which it is certain they continued to do

during the whole course of their ministry; confiding in him in all their dangers

and trials; loving him and living to him; and making him, together with the

Father, the great object of their prayers, praises, and obedience. And returned to

Jerusalem with great joy — On account of the glorious discoveries which he had

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made to them, the glorious work to which he had called them, the extraordinary

qualifications with which he had promised to endue them, and the great success

which he had engaged to give them therein; especially for the full proof they had

now received, that he was indeed the true Messiah, their Saviour, and their

Lord; and that they had not been deceived in attaching themselves to him as his

disciples, but had been guided by the truth and grace of God. And were

continually in the temple — That is, constantly attended there at the hours of

service; praising and blessing God — As for all his other benefits, so in

particular for sending the Messiah for the redemption and salvation of mankind,

for raising him from the dead, after he had been unjustly and cruelly crucified

by a cabal of wicked men; for his glorious ascension into heaven in their sight,

and the promise made them of his return; and for performing such wonders to

confirm and perfect their faith in him. Amen — May he be continually praised

and blessed!

COFFMAN, "THE ASCENSION

The above verses relate the ascension of Christ into heaven, an event which was

ten days before the first Pentecost after the resurrection, and thus some forty

days after the events related in the first part of this chapter.

The indication in Acts 1:9-12 is that the ascension occurred on Mount Olivet; but

it is wrong to make a contradiction out of the fact that "they were over against

Bethany," as here. This does not at all say that he ascended "from" Bethany, but

from a point (on the Mount of Olives) which was over against Bethany, that

village being located, of course, on the eastern slope of the Mount of Olives. The

"two locations" are one. Besides that, the words "and was carried up into

heaven" may have the same meaning as the passage in Acts 1:9, that is, that

Jesus was taken up beyond their vision. Dummelow pointed out that "It is just

possible that Luke 24:51 does not describe the ascension."[20]

Cranfield observed that:

Human eyes were not permitted to see the event of the resurrection itself ... The

angels as the constant witnesses of God's action saw it ... By their testimony the

resurrection was made known to men.[21]

In Acts 1:9f, a cloud obscured the actual "going up" of Jesus; and, as the holy

angels announced the ascension in connection with that disappearance, their

word identifies that event as the ascension; and, if we identify this occasion with

that, as being one and the same, which is the view most reasonable to this writer,

then it may be assumed that the sacred author in this passage merely left off

mentioning the cloud. "Carried up into heaven" would then be understood as an

event certified by angelic testimony but not actually witnessed by men.

[20] J. R. Dummelow, op. cit.

[21] C. E. B. Cranfield, The Gospel according to St. Mark (Cambridge:

University Press, 1966), p. 465.

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COKE, "Luke 24:50. He led them out as far as to Bethany;— The town of

Bethany was about fifteen furlongs from Jerusalem; John 11:18 whereas the

place from which our Lord ascended on mount Olivet, was but a sabbath-day's

journey, or about half that distance from Jerusalem; Acts 1:12. So that to

reconcile what St. Luke here tells us in his gospel, with the account that he gives

of our Lord's ascension in the Acts, we must conclude, that he conducted his

disciples only to the boundaries of Bethany, which came much nearer to

Jerusalem, and took in part of the mount of Olives. See on Matthew 21:1. It is

indeed possible that our Lord might make his last visit on earth to Lazarus and

his pious sisters; but it is manifest that he did not ascend from the town of

Bethany, where many others must have seen him; but from the mount of Olives,

where none beheld him but his own disciples;nor is there any intimation in the

words of the evangelists that he came from Bethany to the mount of Olives on the

day of his ascension; but rather that he went directly from Jerusalem thither.

Lifting up the hands was an attitude of blessing, as well as of prayer. See Genesis

19:23; Genesis 48:14-15; Genesis 48:22. It has been observed, that it was much

more proper that our Lord should ascend to heaven in the sight of his apostles,

than that he should arise from the dead in their sight; for his resurrection was

abundantly proved to them, when they saw him alive after his passion; but they

could not see him in heaven while they continued upon earth, unless in vision.

BI 50-53 "While He blessed them He was parted from them

The ascension

I.CONSIDER THE ASCENSION AS THE CROWNING FACT OF CHRIST’S LIFE. It was the consummation of all His glorious work for man, and henceforth man through Him becomes a conqueror too. “He led captivity captive, He received gifts for men.” And with the baptism of these we are conquerors, in our temptations over the devil, in our gardens of agony over sorrow, and in the end over death and the grave, when we shall ascend to be with Him in glory.

II. CONSIDER HIS ASCENSION AS HIS ENTHRONEMENT AS KING OVER ALL. Unseen but ever present. Ruling from His throne in heaven over all the affairs of the world till His enemies become His footstool.

III. CONSIDER HIS ASCENSION IN RELATION TO HIS COMING AGAIN Act_1:11). (R. Davey.)

Our Lord’s ascension

I. NOTICE THE PLACE FROM WHICH OUR LORD ASCENDED. Near Gethsemane. Near Bethany. A familiar haunt.

II. NOTICE THE WITNESSES OF OUR LORD’S ASCENSION. His faithful apostles.

III. NOTICE THE LAST ACT OF OUR LORD BEFORE HIS ASCENSION. Blessing.

IV. THE ASCENSION OF CHRIST HELPS OUR THOUGHTS, AND GIVES DEFINITENESS TO OUR CONCEPTIONS OF THE FUTURE LIFE OF THE REDEEMED.

V. CHRIST’S ASCENSION IS THE PLEDGE OF THE HEAVENLY LIFE OF THE

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REDEEMED.

VI. WHEN OUR LORD ASCENDED INTO HEAVEN HE GAINED FOR US A GREAT AND UNSPEAKABLE BLESSING, THE GIFT OF THE HOLY SPIRIT. (W. Bull, B. A.)

The ascension

In this quiet and unostentatious manner did our Saviour take His departure from this world. His exit was as noiseless—as little attended with pomp—as His entrance. He has finished the redemption of a world—He has vanquished the powers of hell—He has triumphed over death and the grave.

1. From His ascension, therefore, we may learn that heaven has been opened for us. He became our brother. He stood as our representative. There is not only comfort for us in the assurance of admission, but in the thought, that when admitted we shall find One so closely related to us occupying such an exalted place.

2. Our Saviour’s ascension in the nature He wore while on earth may teach us that, though He be so highly exalted, He has sympathy with us still; though far removed from us as regards His bodily presence, the brotherly tie which united us has not been severed.

3. The presence in heaven—the exaltation to the throne of universal dominion of One so closely related to us, and having such sympathy with us, should give confidence to our prayers, leading us to desire and expect great blessings at His hands.

4. Finally. Let us be thankful for the privilege we enjoy in the exaltation of One who bears our nature. (W. Landels.)

On the ascension of Christ

First, let us consider the TIME of the occurrence-of this event. This interval, also, was sufficient in order to afford Him an opportunity of detailing much that to them would be highly interesting, in relation to His kingdom, to the preaching of His gospel, and to the establishment of His empire through the world. Once more, He continued a sufficient period of time on earth in order to afford the strongest evidence of the love He bore to His Church and people; that He would not even take possession of the promised crown, nor enter upon “the joy set before Him,” till He had ordered all things relating to His kingdom. We notice, in the second place, the SITE OR SPOT at which this occurrence took place. “He led them out as far as to Bethany.” I pass on, in the third place, to consider the MANNER in which the ascent of our Lord Jesus Christ took place. You will observe, first, that it was while He prayed—“as He blessed them.” Observe, again, that it was while they werelistening to the interesting communications which our Lord had to impart. It belongs to this part of the subject to observe their solemn adoration of Him after that they saw Him no more. “He was parted from them, and carried up into heaven: and they worshipped Him.” I hasten to the last point of our discourse—to consider THE GREAT ENDS AND OBJECTS OF THIS MOST IMPORTANT TRANSACTION. Christ has left our world—He is gone—He has gone to the mansions of heavenly glory; and for what purposes has He taken His departure. First, in order that He might celebrate a signal triumph over all His enemies. He has gone, secondly, to take possession of the well-

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earned reward, the stipulated recompense, to which His obedience and His suffering have so well entitled Him. Thirdly, He has gone to receive and to communicate that fulness which the Father had entrusted into His hands; and especially the gift of the Holy Ghost, which he bestows upon “the rebellious also, that the Lord God might dwell among them.” Fourthly, He has gone to ensure and prepare a place for all His believing followers. I only add that He has gone thus to heaven in order to give an example and specimen of the manner in which He will come again in the clouds of Heaven. And is He gone? and have the heavens received Him? Then, first, let us send our hearts after Him. Secondly, in the absence of our Lord, let us abide closely in the fellowship of His Church. Like the disciples, let us resort to the temple; like the disciples, let us keep together. Let us not be scattered and disunited. Thirdly, this subject should lead us to cherish a cheerful confidence with respect to our entrance into eternity. And let this soothe our spirits when we are mourning over our dead. (G. Clayton, M. A.)

The Lord’s farewell

I. THE LAST ACTS OF THE REDEEMER ON EARTH.

1. He selects a suitable place from which to take His departure.

2. He solemnly blesses His disciples.

3. He ascends up to heaven.

4. “It came to pass, while He blessed them, He was taken up.” Did His ascension, then, interrupt and cut short the blessing? No; He still continued to bless as He went up. No—nor is the blessing yet at an end: for this is that Christ who, as St. Paul says, “is even at the right hand of God, who also maketh intercession for us.”

II. THE FIRST ACTS OF THE REDEEMED AFTER HIS DEPARTURE.

1. They worshipped Him. Remember that! The appointed teachers of the Christian religion “worshipped” Christ; it was their very first act after they had ceased to behold Him.

2. They were filled with joy—great joy.

Now therefore they rejoiced—

1. On their Lord’s account. “If ye love Me,” He had said, “ye would rejoice, because I said, I go to the Father.” And this their joy is now fulfilled.

2. On their own account. All was now plain in the system of that redemption, concerning which they had long formed such erroneous expectations.

3. In the use of appointed means they sought and expected His gifts of grace. In Jerusalem were they to receive the “promise of the Father”; therefore they at once returned thither. On their arrival, behold them “continually in the temple, praising and blessing God!” continually—that is, at every appointed service. (J. Jowett, M. A.)

Our Lord’s attitude in ascending

I. HIS HANDS WERE UPLIFTED TO BLESS.

1. This blessing was no unusual thing. To stretch out His hands in benediction was His customary attitude. In that attitude He departed, with a benediction still

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proceeding from His lips.

2. This blessing was with authority. He blessed them while His Father acknowledged Him by receiving Him to heaven.

3. This blessing was so full that, as it were, He emptied His hands. They saw those dear hands thus unladen of their benedictions.

4. The blessing was for those beneath Him, and beyond the sound of His voice; He scattered benedictions upon them all.

5. The blessing was the fit finis of His sojourn here; nothing fitter, nothing better, could have been thought of.

II. THOSE HANDS WERE PIERCED. This could be seen by them all as they gazed upward.

1. Thus they knew that they were Christ’s hands.

2. Thus they saw the price of the blessing. His crucifixion has purchased continual blessing for all His redeemed.

3. Thus they saw the way of the blessing; it comes from those human hands, through those sacrificial wounds.

4. A sight of those hands is in itself a blessing. By that sight we see pardon and eternal life.

5. The entire action is an epitome of the gospel. This is the substance of the matter—“hands pierced distribute benedictions.” Jesus, through suffering and death, has power to bless us out of the highest heaven. This is the last that was seen of our Lord. He has not changed His attitude of benediction, He will not change it till He shall descend in His glory.

III. THOSE HANDS SWAY THE SCEPTRE. His hands are omnipotent. Those very hands, which blessed His disciples, now hold, on their behalf, the sceptre—

1. Of providence: both in small affairs and greater matters.

2. Of the spiritual kingdom: the Church and all its work.

3. Of the future judgment and the eternal reign. (C. H. Spurgeon.)

The Saviour’s hand

That wonderful hand of Christ! It was the same hand which had been so quickly stretched out to rescue Peter when sinking in Galilee’s waves. It was that same hand which had been held in the sight of the questioning disciples on the third evening after they had seen it laid lifeless in the tomb. It was that same hand which incredulous Thomas must see before he would believe its risen power; it was that same hand which was extended to him not only to see, but to touch the nail-prints in its palm. It was that same hand which the disciples last saw uplifted in a parting blessing when the cloud parted Him from them. It was only after ten days that they realized the fulness of blessing which came from that extended, pierced hand of Christ. Peter at Pentecost must have preached with that last sight of it fresh in his memory, when he said, “God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” That hand, with its nail-prints, knocks at the heart’s door for entrance. That hand, with its deep marks of love, beckons on the weary runner in the heavenly way. (F. B. Pullan.)

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Lessons from the ascension

The ascension was the appropriate bloom and culmination of the resurrection.

I. SINCE OUR LORD HAS ASCENDED, WE ARE NEVER TO THINK OF HIM AS DEAD, He has rounded the black and inscrutable Cape of Storms, and changed it for us henceforth into the Cape of Good Hope. It follows that all the great offices pertaining to His exaltation are in active exercise.

1. He stands in heaven to-day the Living Head of His redeemed Church.

2. He stands in heaven to-day our Priestly Advocate.

3. He stands in heaven to-day as the Controller of all things in God’s providential government.

II. SINCE OUR LORD HAS ASCENDED, WE ARE NEVER TO THINK OF HIM AS DISTANT. Contact of spirit with spirit—nothing can be nearer, more intimate. Christ’s inner presence by the Holy Ghost is the special boon and issue of His ascension.

III. SINCE OUR LORD HAS ASCENDED, WE ARE NEVER TO THINK OF HIM AS DIFFERENT. He has not laid aside His brotherhood with us. To our Brother’s heart prayer must find its way; from Him to us a perfect sympathy must ever flow. (W. Hoyt, D. D.)

On the ascension of Christ

I. In the first place, BY OUR SAVIOUR’S ASCENSION INTO HEAVEN IT WAS MADE TO APPEAR THAT THE GREAT DESIGN FOR WHICH HE DESCENDED TO THE EARTH WAS COMPLETELY FULFILLED. A solemn attestation was thus given by God to the virtue and efficacy of that great sacrifice which He offered by His death for the sins of the world. The ascension of Christ was the signal of His triumph over all the powers of darkness.

II. It is, in the next place, to be viewed by us WITH RESPECT TO CHRIST HIMSELF, AS A MERITED RESTORATION TO HIS ORIGINAL FELICITY. As the Son of God, all glory belonged to Him for ever.

III. In the third place, Christ ascended into heaven THAT HE MIGHT ACT THERE, IN THE PRESENCE OF GOD, AS OUR HIGH PRIEST AND INTERCESSOR. (H. Blair, D. D.)

The ascension of Christ

1. This event had been foretold and typified in the Old Testament. See especially Psa_68:1-35; Psa 110:1-7. Moses, ascending the mount to receive the law, may be a type of Christ ascending to receive spiritual blessings for men. Elijah, taken up into heaven, and imparting a double portion of his spirit to his successor, was probably typical of Christ ascending and imparting the Pentecostal gift of the Holy Ghost. And the Jewish high priest, in passing from the holy place, which represented earth, to the most holy, which figured heaven, also foreshadowed the ascension of our Lord.

2. These predictions and types were now to be fulfilled.

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3. To the top of this mountain our Saviour led His disciples, purposing to ascend visibly from thence. He might have taken His departure unseen by them, but He ascended openly, to confirm their faith in Him as the promised Messiah, to assure them of the certainty of the life in the world to come, and of their own exaltation to the place whither He had gone before.

4. The manner in which Christ was taken up from the midst of His disciples, as described in our text, was most interesting, and is worthy of our attention. In the very act of blessing them He was taken away. Oh, what a delightful consistency and loveliness of character we have in Jesus from the beginning of His mission to its close! The first assurance of His birth was accompanied by the cry of peace on earth and good-will to men; and here, He goes from the world with hands outstretched in benedictions upon those He left below. Surely if any man love not such a Saviour he deserves to be “Anathema, Maranatha.”

5. But what feelings must have possessed the hearts of the disciples when they witnessed these things.

6. And where was He from whom they had been separated? His place on the eternal throne of glory had been resumed, and He sat there now not as God merely, but God-man, the great mediatorial king.

7. Such ware the leading circumstances attending the ascension of our Lord. (W. H. Lewis, D. D.)

The ascension of Jesus

I. THE WITNESSES OF THE ASCENSION. Only friends. Only the small band of the eleven apostles.

II. THE PLACE. In the neighbourhood of Jerusalem, which had been the scene of many of our Lord’s great miracles, where His most violent enemies resided, and where He had suffered death in the most public manner. Also near Bethany, a spot sufficiently retired to permit the assemblage of the eleven without exciting the vigilance of enemies.

III. THE MANNER of Christ’s ascension. The ascension seems to have been slow and gentle. The apostles could therefore view it distinctly and deliberately, so that they might be assured of its reality, and be able to describe it to others. No chariot nor horses of fire were seen like those which wafted the prophet Elijah to heaven; no violent whirlwind agitated the air, no blaze of glory dazzled the eyes, or overpowered the feelings of the anxious spectators. Every part of the scene accorded with the character of the mild and benevolent Jesus. Though a parting scene, there was nothing in it to terrify or depress the minds of the apostles. They were indeed surprised and filled with astonishment, but it was an astonishment which expanded, elevated, and delighted them; for we are told they returned to Jerusalem with great joy.

IV. Let us next inquire WHAT REASONS CAN BE ASSIGNED FOR THE ASCENSION OF JESUS,

1. First, then, it was necessary to complete the proof of His exalted rank and Divine mission.

2. The ascension was necessary in order that the Lord Jesus should complete His mediatorial functions.

3. It was necessary that Jesus should ascend to heaven, to receive the

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approbation and honour from His heavenly Father, which were to be given to Him as the Mediator and Redeemer of man.

V. THE BENEFITS WHICH WE MAY DERIVE FROM THE ASCENSION OF JESUS.

1. It tends to complete our faith in Him. His miracles proved His Divine power; and His prophecies, His Divine knowledge. His death proved His own declaration, “that He had power to lay down His life”; His resurrection, “that He had power to take it again.” In addition, His ascension showed that all the purposes of His coming to this world were finished, that He was going to return to the glory which He had with the Father before the world was; nay, that the glory of His human nature was to be increased in a high degree. Hereby, then, is our faith in Him enlarged, strengthened, and completed, for we have full assurance of the dignity and perfection of Jesus, and that the grit and benevolent purposes for which He visited this world were fully accomplished.

2. We are assured, also, as connected with the ascension of Jesus, of another event resembling it in manner, namely, the second coming of the Lord Jesus.

3. By the ascension of Jesus His promises to the righteous are fully ratified. (J. Thomson, D. D.)

Tile Lord’s ascension

I. THE CIRCUMSTANCES OF OUR LORD’S ASCENSION.

1. The time. Not until after He had appeared to His disciples frequently, and conversed with them freely. He tarried with them forty days, to convince them of His resurrection, to instruct them in the knowledge of the truth, and to encourage them to stedfastness in the cause of the gospel.

2. The place of His ascension. Mount Olivet. This was a place to which He frequently resorted for secret prayer. So, also, the bed of sickness, though the believer may endure much agony there, is generally the spot whence his soul, released from trouble, ascends to the joys of heaven.

3. The ascension of Christ took place in the presence of numerous witnesses. There was no necessity for any persons being present when our Lord rose from the dead, because His appearing after His resurrection to those who knew Him before His crucifixion was a sufficient proof of His resurrection.

4. Another circumstance of which we are informed is, that this event took place while our Lord was employed in blessing the disciples. By this action He showed the strength and the duration of His affection for His disciples.

5. We are told, in Act_1:9, that “a cloud received Him out of their sight.” Clouds are frequently mentioned in Scripture as a medium through which the Lord in some degree manifested Himself to men.

6. The last circumstance we have to notice is, that our Lord’s ascension was attended by angels.

II. ITS ENDS, or the chief purposes for which He ascended.

1. Christ ascended in order to send down the gifts of the Holy Spirit.

2. Jesus Christ ascended into heaven in order to make intercession for His people.

3. Jesus Christ ascended in order that He might receive infinite power,

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happiness, and glory, as the reward of His humiliation. He is set down on His throne of glory to exercise dominion over the universe, but especially over His Church.

4. Our Lord ascended into heaven that He might prepare a place for His followers, and bring them home to Himself.

III. Having considered the chief circumstances and ends of our Lord’s ascension, we now come to consider, in the last place, THE PRACTICAL EFFECTS WHICH THE CONSIDERATION OF THE EVENT SHOULD PRODUCE ON US.

1. It should lead us to pay the Redeemer that Divine homage which is so justly due to His name.

2. It becomes us to rejoice on account of our Lord’s ascension.

3. Our Lord’s ascension should lead us unhesitatingly to trust in Him for salvation.

4. Christ’s ascension should encourage us to engage with liveliness in religious exercises.

5. The consideration of our Lord’s ascension should raise our thoughts and affections to heaven.

6. Our Lord’s ascension should carry forward our thoughts to His second coming. (James Foote, M. A.)

From home to heaven

It seems natural to wish to pass away from this world from the place which we call our home. How many persons—when they are in search of health in the mountains of Switzerland or by the lake side, in the watering places, or bright sunny spots, where they seek to fan the dying embers of life—when they find that their end is approaching, desire to go home to die. Those who go out to India in the Civil Service have this hope before them, that they shall spend their last days in England and die at home. So it was natural that our Saviour should choose to pass away from the familiar slope of Olivet, within sight of Bethany, the nearest place to a home that the Son of Man knew during His public ministry, that from this oft-frequented haunt He should ascend to His Father and our Father, to His God and our God. (W. Bull, B. A.)

The parting blessing

He departed from them in the act of blessing; He was still blessing when the cloud received Him out of their sight. And what was this but the natural climax of all our Lord’s precedent life? That life had been one of continual blessing. And before we turn from this subject of “connection,” does it not see m as though heaven and earth are here represented as connected with blessing? The lark, soaring up on high, seems nevertheless to connect the skies and earth by her train of song; thus binds Christ the heaven and the earth now. There is no sight; but from the height above drops blessing—blessing for all who will take it; no less blessing on His part because it may be refused by us; blessing which shall fall upon all believers now; and which shall soak into the thirsty bosom of the millenial earth when He is owned as King of all its kings and Lord of all its lords. And with this thought of connection comes that of activity also. We have not presented before us any careful thoughts of Christ about His own glory; the activity of His mind—yea, even of His body—was all being put

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forth on behalf of others. We can easily imagine how comforting thoughts flowed in upon the disciples when they remembered this. He ascended into the heavens while blessing them; and, if so, what but blessing could they look for from that other world? Those who knew Him not might look up with fear and trembling, and see the Judge upon His throne. The heavens contained nothing but woe for them; but Jesus, by entering heaven in the very act of blessing, taught His people how to look up, what there to see, and what thence to expect. There is yet one more thought which presses upon our minds in connection with this parting aspect of Christ. What He dropped on them they in turn were to drop upon the world. The last impression of their Lord was to exercise its peculiar power upon their after lives; and we may be well assured that so it did. Activity in blessing marked Jesus’ career to the very last; He was unwearied in well-doing. He has carried His energy with Him into heaven. Remembering, then, that all good things are given to us for others as well as for ourselves, let us use for others this word “while,” in whatever teaching it conveys to our souls. Good things most truly perform their mission to us when they pass on through us to perform a ministry to others also. We never know the power of a good thing—how really good it is—until we begin to use it, to put it in the way of evolving its fragrance. (P. B. Power, M. A.)

Christ departs while blessing

Oh, what a fitting close to such a life as that of the Redeemer! He had come to bless the world, and He spent His every moment on earth in communicating blessings; and now, as though He were going within the veil to carry on the same gracious purpose, He quits the earth with extended hands, and the last words that He utters in mortal hearing are words of Divine benediction. What could be more worthy of His character? what more likely to assure and comfort His followers? It was not, you observe, when He had finished His benediction, but while He was pronouncing it, that Christ commenced His ascent; so that His departure may be said to have interrupted the blessing. And we are disposed to think that there was something in this which was designed to be pre-eminently significant. At all events, we are certain that the fact may be interpreted into lessons of general application and of no common merit. It was no proof, you see, that Christ did not love His disciples, and that He was not consulting their good, that He withdrew Himself from them. On the contrary, He was blessing them in leaving them. If there had been nothing in the departure itself from which to argue a blessing, there might have been place for suspicion; but the mode of departure irresistibly proves that Christ went away not in anger, but in tenderness. And though when anything analogous to His departure occurs it may not be possible to assure ourselves that the departing One has left us in the act of blessing us, it cannot be unreasonable to regard the history before us as in some measure a parable, and argue from it something general. When, for example, the spiritually-minded have enjoyed seasons of communion with the Saviour—seasons most blessed, which assuredly there are, though the cold and the worldly may think it merely enthusiasm to speak of the manifestations to the soul of the invisible Mediator—and when these seasons have been followed by others of less intimate fellowship, how apt are Christians to be troubled and cast down, as though it must have been in wrath that the Redeemer withdrew the tokens of His presence! But they should rather go in thought to the Mount of Olives, and behold how Christ parts from His disciples. Oh, it is not necessarily in displeasure that the Saviour withdraws Himself. If you could see Him depart, it may be that you would behold those extended arms, and hear the lingering benediction, and thus learn that He went away only because it was expedient for you—because He could bless you better and

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more effectually by temporal removal than through unbroken continuance amongst you. (H. Melvill, B. D.)

The ascension and exaltation of Christ

I. THE PREPARATION FOR THE ASCENSION. The small procession of Christ and the eleven apostles gradually increases till it consists of five hundred persons. They reach and climb the Mount of Olives. Then the arms which not long before had been stretched out upon the accursed tree are uplifted in prayer. A last smile He leaves for a legacy behind Him ere He quits the world—a smile involving whole oceans of meaning; and who can venture to fill up the outline, or clothe in words that blessing which He gives to His little flock whom He is leaving alone in the world? All He has to leave them is a blessing, and yet a blessing which is felt to be a shield of defence and a security in trial to them all. And, lo! while He is thus employed in blessing, the cloud that has been approaching on the breath of the gentle breeze rests on Christ’s head and conceals His face, and obliterates His smile, and gathers around His uplifted arms, and surrounds His whole form and hides it from view.

II. LET US FOLLOW CHRIST UPWARDS WITH THE WING OF FAITH. AS through a veil, though the disciples may not see Him, He sees them, and counts their tears. He sees, too, Jerusalem itself, and perhaps weeps over it again. But night has come over the landscape. The land below fades away from His view. Olivet, the Moabite mountains, the loftiest peak of all the Sinaitic range, have disappeared, and the cloud chariot plunges amidst the stars. Orion on the south, and the Great Bear on the norris, are left behind. The moon becomes Christ’s footstool, and is then spurned away as He mounts higher still. Through the milky way, as through the multitudinous laughter of an ocean’s billows, He pursues His course. The last star which, like a giant sentinel, keeps its solitary watch, and treads its enormous round on the verge of the universe, ceases to be seen, and the hollow and blank space which lies beyond is found to be peopled with an innumerable company of angels, who have come out to meet and to welcome their King and their Lord. And then the gates of the heavenly city appear, flaming with diamond and gold as with the lustre of ten thousand suns. From the angelic cavalcade the cry arises, “Open, ye everlasting gates, that the King of glory may enter in”; and it is met by the challenge from the walls, “Who is this King of glory?” and the reply comes, “The Lord of hosts, that is also the Man of Nazareth, the mighty in battle, He is the King of glory.” And, lo! the gates fly open, and the everlasting doors are unbarred, and thus the King of glory enters in, and the Man of Nazareth, amidst the acclamation of ten thousand times ten thousand and thousands of thousands, takes His seat upon the right hand of the Majesty on high.

III. CONSIDER THE SPIRITUAL SENSE IN WHICH CHRIST MAY BE SAID TO HAVE ASCENDED TO BE EXALTED.

1. Christ is in the ascendant as the highest example of moral excellence.

(1) No character, confessedly, can be named beside His in richness and depth, in pureness and simplicity, in dignity and truthfulness and affection.

(2) No death, in grand unconsciousness, in profound submission, in absolute renunciation of self, in the spirit of forgiveness which pervades it, in its meekness, gentleness, and patience, can be named with that of Calvary. Truly said Rousseau, “If the life and death of Socrates were those of a sage, the life and death of Jesus were those of a God.”

2. Jesus is the best specimen of the risen man. No other risen man has got

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beyond the lowest step in the stage leading up to the footstool of the throne on which the Man of Galilee is thus exalted.

3. Christ is one the history of whose faith is the most wonderful of all histories.

4. The moral and spiritual principles which were the teaching and the glory of Christ are those on which the happiness of the world present and the prospects of the world future are felt to be dependent.

In conclusion:

1. What a cheering doctrine is that of Christ’s exaltation. God has recognized His principles as the laws of universal government.

2. Let us seek to ascend. “Excelsior.” (G. Gilfillan.)

Great joy

A strange joy, yet explicable

They had parted from their beloved Master; they had to face a trying life now, without having Him near to counsel or to help; they would never see Him again, till they died. And yet they were glad. From the place of that last earthly parting they went away, not stricken to the earth, not stunned and stupefied, as we are after the like heart-breaking wrench, but in high spirits, cheerful and elate. “They returned to Jerusalem with great joy!” Well, it is very strange. Perhaps the disciples, coming back to Jerusalem, could not easily have sorted out and explained to other people the reasons of their great joy. First, there was something very cheering about all the surroundings of Christ’s departure. It was to be, the disciples knew; and the whole event was so different from what such a parting might have been. For one thing, it was so triumphant, so glorious, so miraculous, that it was proof irresistible that the work which brought the Redeemer to this world was finished successfully. And it was blessing His servants that the Redeemer left them. Sometimes, while here, He had spoken severely, and that not to His enemies only, but to His friends—to the great apostle Peter, “Get thee behind Me, Satan”; but all that was gone, and there was only kindness in the departing heart and voice. Now, as a second reason for this strange joy, let us remember that there was one great definite gain which was to come of Christ’s going; and upon the enjoyment of that gain His Church was soon to enter now. The blessed Spirit, the Holy Ghost, could not come till the Saviour went; and He Himself had declared strongly that it would be gain for His disciples to lose Him if thus they received the blessed Spirit in His stead. They hardly understood, perhaps, the disciples, on the day Christ went—they did not understand, as we do now, all that the Holy Ghost would be, of light, strength, wisdom, joy, peace, strong consolation. It needed experience of His sympathy, His faithfulness, His patience, His almighty power, to make Christian people know what He is. But the disciples knew enough to make them anticipate His coming with joyful expectation; and for this reason, doubtless, among others, even from the spot where they had seen their Saviour for the last time in this life, they “returned to Jerusalem with great joy.” We can think of a third reason for this joy on that parting day. It was a parting quite by itself. He went away, in visible form. It was better for His Church that He should; but, after all, He never left it. He went away, as concerns the material presence, which must be here or there. He abode yet in that Divine, real though unseen presence, which can be everywhere. Even as He departed from sight and sense, He uttered the sure and hopeful promise, “Lo, I am with you alway, even to the end of the world.” He could be with the disciples He left, He can be with us day by day, as God is with us; present that is, to faith, not to sense, but as really, substantially, influentially present, as any

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thing or person we can touch or see. Beyond these spiritual consolations which might cheer under the departure of their Saviour, the disciples had yet another hope, which some might esteem as having something more substantial in it. Master and servants were to meet again. This same Jesus, now gone, is to come again in glory; and since that day, the Church is “waiting for the coming of our Lord Jesus Christ.” That will be the consummation of all things. Then, all will be well at last. (A. K. H. Boyd, D. D.)

Joy in working for Christ

In a recent great European war, the soldiers of both countries, when they were ordered to the seat of war, received the order enthusiastically, and marched to the front with waving of banners and singing. The joy of the disciples when called to win the world for Christ, seem to have been similar (Luk_24:52-53). If a father entrusts his son with a difficult piece of work, the boy does it joyfully and proudly. Should we have less joy in performing a great work entrusted to us by Christ?

The counterbalance

This statement is of more interest and importance to us than appears at first sight. It embodies a great principle; and that, one which enters continually into the Christian’s life. The inward counterbalancing the outward—this is the great idea brought before us; and it will unfold itself, as we proceed to examine the circumstances under which the apostles were placed, when they thus “returned to Jerusalem with great joy.” At the first glance, we should have supposed “joy” to have been the very last emotion, which, at this particular time, would have swayed the apostles’ minds. We shall find no cause for it in anything outward. Nature seemed to indicate everything but joy. We should not have been surprised, had we been reading merely an ordinary narrative, to have heard that terror instead of joy was the leading feeling in the apostles’ minds. Another class of feelings, also, was calculated to arise within their breasts; and whatever emotions these were likely to be productive of, they were certainly not those of joy. The feelings which nature would have engendered under these circumstances were those of indignation and revenge. Then, there was the natural shrinking from sad associations. Were they to be affected by the outward only, almost every stone in Jerusalem would have a mournful voice for them, saying, “Here He once was, but He is gone; and His place knoweth Him now no more.” But there were other and higher influences at work; there must have been, for we read, not of resignation, but of joy; and not only of joy, but of “great joy”; and to produce this, there must have been a great counterbalancing principle within the heart. The actual feeling of the apostles was that of “great joy”; and whence this great joy came we can easily see. All doubts were now removed. Coldly and damply, unbelief, from time to time, had struck in upon them; but it was now dispelled for ever. The veil’s last fold was removed from their eyes; and they now stood forth upon firm ground, prepared to meet the world in the power of clear, inward light. Wherever there is full, clear, unclouded faith, and that in unhindered exercise—there, there is joy, and all the power that flows forth from a light and joyous heart. The disciples had seen also the exaltation of the One they loved. Moreover, they had now a union with the unseen. We can understand how a new light was now thrown on all old scenes; how a new destiny lay outstretched before the disciples’ eyes; how they felt that they had that which the world had not given, and which the world, therefore, could not take away; and, rich in all this, they turned from the place whence their Lord had ascended up on high, “leading captivity captive,” and re-sought the place where He had been bound, and led as a lamb to the slaughter; all tears now wiped from their eyes, and their hearts filled with “great joy.” Here, then, was the power of the inward to counterbalance the outward; and what says it to us as regards our own

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experiences? First of all it says: As with the disciples, so also with you; look not always for a change in the outward aspect of things, but look for the introduction of a new element therein, modifying, compensating, supporting, as the case may be. The outward remains unmoved; but it is met by the inward which pervades it, and puts forth its more than compensating power; there is, as the apostle says in 1Th_1:1-10., “much affliction, with joy of the Holy Ghost.” And now, with regard to ourselves. What is the power of the inward with us? In the first place, have we an inward living power within us which exercises an unmistakeable influence; and can compensate, energize, or support, as circumstances may require? It is surely impossible to have this without knowing it, there are so many circumstances which are calculated to call it into exercise, and in which, if it existed, it must have acted. Have we a felt and realized union with God, which influences us, so that we feel we have something which the would cannot see; and which, indeed, is not of the world at all? Our perceptions may be more or less vivid on these points, but have we a perception, so that there is as distinct an inward life as there is an outward? Moreover, are we conscious of how this “inward” has acted? Have we felt when disappointed of earthly things, or in them, that, after all, there was nothing unduly to depress us: for that we had something else of infinitely more importance, in which we could not be disappointed? When darkness closed in upon us in the outward world, have we had distinct inward light, in which we could move, and see, and rejoice? When called upon to sacrifice any of the “outward,” have we been enabled to do so because it was as nothing compared with the “inward”—the possession of which soothed and comforted us, and kept us from being down-trodden by poverty, and being made to feel ourselves miserably poor? Let the believer also never be a gloomy man. If ever any men on earth had cause for gloom the apostles had, when they returned to Jerusalem; but they returned with “great joy.” Let us not be gloomy in the world or to the world; let us show it that we have something more than it has. Perhaps men will believe that faith is a real power when they see if able to do something; when, acting from within, it can make us cheerful in times of sadness, and contented in times of reverse and poverty, and patient in times of weariness and pain, and ever hopeful for the future—our horizon being, not the valley of the shadow of death, but the glorious land which lies beyond. And who knows whether, thus looking beyond this earth, we may not lead others to ask whereon our eyes are fixed, and, it may be, that they also will look onward and upward and join us on our way. One Adrianus, in ancient times, seeing the martyrs suffer such grievous things in the cause of Christ, asked, “What is that which enables them to bear such sufferings?” Then he was told of the “inward” counterbalancing the “outward”; for one of them replied, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.” And thus was Adrianus won not only to conversion, but to martyrdom also, for he laid down his life manfully for Christ. (P. B. Power, M. A.)

Continually in the temple, praising and blessing God

Christian worship

I. THE OBJECT OF CHRISTIAN WORSHIP.

1. A human Christ.

2. A living Christ.

3. A glorified Christ.

4. A crucified Christ.

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II. THE PLACE OF CHRISTIAN WORSHIP. “The temple.” Where two or three are met together in Christ’s name.

III. THE TIME OF CHRISTIAN WORSHIP. “Continually.” Every day. No opportunity of doing homage to the Saviour should be missed.

IV. THE FORM OF CHRISTIAN WORSHIP. “Praising and blessing God.” Magnifying His mercy, and speaking good of His name.

V. THE SPIRIT OF CHRISTIAN WORSHIP. “With great joy.” The Christian rejoices in the Saviour’s exaltation—

1. For Christ’s sake. Reward of redeeming work.

2. For his own sake. A pledge and guarantee of his acceptance and salvation.

3. For the world’s sake. (T. Whitelaw, M. A.)

Earnestness in using means of grace

“Continually in the temple!” Observe that! The disciples were now thoroughly assured that they had an Advocate in the heavenly temple, but this did not withdraw them from the earthly. On the contrary, they seem to have resorted with greater frequency to the courts of the Lord’s house, well convinced, by the circumstance of their Master’s departure, that they had an Advocate with God, and we may be sure that there is something radically wrong when a sense of the privileges of Christianity produces listlessness, and does not produce earnestness in the use of Christian ordinances. He is not a strong Christian who feels that he can do without sermons and sacraments, any more than it is the appetite of an energetic man, when there is no relish for food. It is no sign of good faith or well-grounded hope that the Christian seems beyond needing the means of grace; as well might you think it a sign of knowledge and security against shipwreck that the mariner was above consulting his chart or making observations. “Those that be planted in the house of the Lord shall flourish in the courts of our God.” (H. Melvill, B. D.)

ELLICOTT, “(50) And he led them out as far as to Bethany.—It must be admitted that this narrative, taken by itself, would leave the impression that the Ascension followed with not more than a day’s interval on the Resurrection. We must remember, however, that even the coincidences between the close of St. Luke’s first book and the beginning of his second, show that he was already looking forward to resuming his work, and that the interval of forty days is distinctly recognised in Acts 1:3, though there also, as here, there is no mention of any return to Galilee in the interval. Is it a conceivable solution of the problem that the devout women, who were St. Luke’s informants, remained at Jerusalem in almost entire seclusion, and hardly knew of what had passed outside the walls of their house from the day of the Resurrection onwards to that of the Ascension? To them, as to others who look back upon periods in which intense sorrow and intense joy have followed one on the other, all may have seemed, when they looked back upon it in after years, as a dream, the memory of which was in one sense, as to its outcome, indelible, but in which the sequence of details could no longer be traced with clearness. If we may distinguish between two words often used as synonymous, it was with them, not recollection, but memory. On the brief narrative that follows, see Notes on Acts 1:9-11.

PETT, “Then having prepared them and opened their minds to understand the

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Scriptures, and having promised them the power that was coming to enable them for their future responsibility, He led them out to the Mount of Olives in the direction of Bethany, and their He lifted up His hands and blessed them. But Luke does not mention the Mount of Olives, for he has already shown that to be the place of suffering and judgment (Luke 22:39).

Here Jesus is probably acting as a father to His children, although it is always possible that He was acting as a greater Moses, leading them out and preparing them to face battle (Exodus 17:12), or a greater Elijah, about to be taken up to Heaven, and responding to a plea for the Spirit of God (2 Kings 2:9), or possibly both (compare Luke 9:30). If there is the comparison there was no danger of His arms tiring, nor was there any doubt about the coming of the Spirit on His own, for He blessed them there.

51 While he was blessing them, he left them and was taken up into heaven.

CLARKE, "Carried up into heaven - Ανεφερετο - into that heaven from which

he had descended, Joh_1:18; Joh_3:13. This was forty days after his resurrection, Act_1:3, during which time he had given the most convincing proofs of that resurrection, not only to the apostles, but to many others - to upwards of five hundred at one time, 1Co_15:6.

As in his life they had seen the way to the kingdom, and in his death the price of the kingdom, so in his ascension they had the fullest proof of the immortality of the soul, the resurrection of the human body, and of his continual intercession at the right hand of God.

There are some remarkable circumstances relative to this ascension mentioned in Act_1:4-12.

GILL, "And it came to pass, while he blessed them,.... Just as he was finishing the words, by which he expressed the blessings he bestowed on them:

he was parted from them; as Elijah was from Elisha: their spiritual and mystical union by him remained, which is indissoluble; nor was his gracious presence from them withdrawn; nor was this parting in anger and resentment, as he sometimes does withdraw from his people, on account of their sinful conduct, in a little wrath, for a moment, resenting their unbecoming carriage; but this parting was while he was blessing them, and was only in body; his heart was still with them; it was a withdrawing of his corporeal presence from them, and that but for a while; he will come again a second time from heaven, from whence the saints expect him, and then they will meet, and never part more: and carried up into heaven; by his divine power, as God, by virtue of which he ascended himself, he went up gradually, till he became invisible to his disciples; or through the agility of his human body; for the bodies of

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the saints, when raised, will be like the angels, swift and nimble, and capable of moving from place to place, and of ascending and descending; and much more the glorious body of Christ, according to which, theirs will be conformed; though neither of these deny the use of means, that might be made, as of a cloud, and of angels; for a cloud received him out of the sight of the apostles; and there were the twenty thousand chariots of God, even thousands of angels, which attended him, when he ascended on high, and in which he may be properly said to be carried up into heaven, Act_1:9 where he was received with a welcome, by his Father, by all the glorified saints, and holy angels, and where he is placed in human nature, at the right hand of God; is crowned with glory, and honour, and exalted above all creatures, human or angelic; and where he will remain until the time of the restitution of all things, and then he will descend to judge the quick and dead. The Arabic and Ethiopic Versions read both these clauses actively, "he parted himself", or "he departed from them, and went up into heaven"; and so reads the Syriac version the last clause.

JAMIESON, "while he blessed ... parted, etc. — Sweet intimation! Incarnate Love, Crucified Love, Risen Love, now on the wing for heaven, waiting only those odorous gales which were to waft Him to the skies, goes away in benedictions, that in the character of Glorified, Enthroned Love, He might continue His benedictions, but in yet higher form, until He come again! And oh, if angels were so transported at His birth into this scene of tears and death, what must have been their ecstasy as they welcomed and attended Him “far above all heavens” into the presence-chamber, and conducted Him to the right hand of the Majesty on High! Thou hast an everlasting right, O my Savior, to that august place. The brightness of the Father’s glory, enshrined in our nature, hath won it well; for He poured out His soul unto death, and led captivity captive, receiving gifts for men, yea for the rebellious, that the Lord God might dwell among them. Thou art the King of glory, O Christ. Lift up your heads, O ye gates, be lifted up, ye everlasting doors, that the King of glory may come in! Even so wilt Thou change these vile bodies of ours, that they may be like unto Thine own glorious body; and then with gladness and rejoicing shall they be brought, they shall enter into the King’s palace!

PETT, “And even while He was blessing them, He parted from them for the last

time in bodily form, and was carried up into Heaven. This was the signal that

His work on earth was done. The book of Acts will reveal what happened to Him

next. He will be enthroned in Heaven and made Lord and Messiah (Acts 2:36),

and be at God’s right hand (Acts 7:56; Mark 16:19). And as Matthew 28:19-20

makes clear being made Lord indicated that He would enjoy the Name above

every Name, the Name of YHWH (compare also Philipians Luke 2:8-11).

Note that it is typical of Luke, unlike John, to describe the departure of a

supernatural visitor (Luke 1:38; Luke 2:15; Luke 9:33; Luke 24:31; Acts 1:9-11;

Acts 10:7; Acts 12:10). In Acts 1:9-11 we are given more detail of the departure.

52 Then they worshiped him and returned to Jerusalem with great joy.

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BARNES, "They worshipped him - The word “worship” does not “always” denote religious homage. See the notes at Mat_2:11. Compare Luk_14:10. But here it is to be remarked,

1. That they offered this worship to an “absent” Saviour. It was “after” he left them and had vanished out of their sight. It was, therefore, an act of religion, and was the “first” religious homage that was paid to Jesus after he had left the world.

2. If “they” worshipped an absent Saviour - a Saviour unseen by the bodily eye, it is right for “us” to do it. It was an example which we “may and should” follow.

3. If worship may be rendered to Jesus, he is divine. See Exo_20:4-5.

CLARKE, "They worshipped him - Let it be observed that this worship was not given by way of civil respect, for it was after he was parted from them, and carried back into heaven, that they offered it to him; but acts of civil respect are always performed in the presence of the person. They adored him as their God, and were certainly too much enlightened to be capable of any species of idolatry.

Returned to Jerusalem with great joy - Having the fullest proof that Jesus was the promised Messiah; and that they had a full commission to preach repentance and remission of sin to mankind, and that they should be Divinely qualified for this great work by receiving the promise of the Father, Luk_24:49.

GILL, "And they worshipped him,.... Not with a civil worship, as he was sometimes worshipped by men, in the days of his flesh, who, though they took him for some extraordinary person, knew him not to be the Son of God; but with religious worship as God: for by his resurrection from the dead, Christ was declared to be the Son of God, and both by that, and by his going to his Father, his ascension to heaven, the disciples were more confirmed in his proper deity, and divine sonship; and therefore worshipped him as God; by calling upon his name, ascribing blessings and honour, and glory, to him; by making him the object of their reverence and fear; and by trusting in him; and by doing every religious act in his name, and which they ever after continued to do:

and returned to Jerusalem: as they were ordered, where they were to tarry and wait for the pouring down of the Spirit: and this they did

with great joy; for though their Lord was parted from them, and was gone to heaven, this did not cause sorrow, as did his death, but, on the contrary, joy, even great joy; partly because of the glory he was entered into, and possessed of; and partly on account of what he was gone to do for them; to appear in the presence of God for them, to make intercession for them, to take possession of heaven in their name, and to prepare a place for them, as well as to receive gifts for them; and now they return to Jerusalem with great cheerfulness, in full hope and expectation, yea, assurance of faith, that they should shortly receive the promise of the Father.

HENRY,"II. How cheerfully his disciples continued their attendance on him, and on

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God through him, even now that he was parted from them. 1. They paid their homage to him at his going away, to signify that though he was going into a far country, yet they would continue his loyal subjects, that they were willing to have him reign over them: They worshipped him. Luk_24:52. Note, Christ expects adoration from those that receive blessings from him. He blessed them, in token of gratitude for which they worshipped him. This fresh display of Christ's glory drew from them fresh acknowledgments and adorations of it. They knew that though he was parted form them, yet he could, and did, take notice of their adorations of him; the cloud that received him out of their sight did not put them or their services out of his sight. 2. They returned to Jerusalem with great joy. There they were ordered to continue till the Spirit should be poured out upon them, and thither they went accordingly, though it was into the mouth of danger. Thither they went, and there they staid with great joy. This was a wonderful change, and an effect of the opening of their understandings. When Christ told them that he must leave them sorrow filled their hearts; yet now that they see him go they are filled with joy, being convinced at length that it was expedient for them and for the church that he should go away, to send the Comforter. Note, The glory of Christ is the joy, the exceeding joy, of all true believers, even while they are here in this world; much more will it be so when they go to the new Jerusalem, and find him there in his glory.

JAMIESON, "worshipped him — certainly in the strictest sense of adoration.

returned to Jerusalem — as instructed to do: but not till after gazing, as if entranced, up into the blue vault in which He had disappeared, they were gently checked by two shining ones, who assured them He would come again to them in the like manner as He had gone into heaven. (See on Act_1:10, Act_1:11). This made them return, not with disappointment at His removal, but “with great joy.”

CAVIN, "52.And having worshipped him, they returned. By the word worship,

Luke means, first, that the apostles were relieved from all doubt, because at that

time the majesty of Christ shone on all sides, so that there was no longer any

room for doubting of his resurrection; and, secondly, that for the same reason

they began to honor him with greater reverence than when they enjoyed his

society on earth. For the worship which is here mentioned was rendered to him

not only as Master or Prophet, nor even as the Messiah, whose character had

been but half known, but as the King of glory and the Judge of the world. Now

as Luke intended to give a longer narrative, he only states briefly what the

apostles did during ten days. The amount of what is said is, that through the

fervor of their joy they broke out openly into the praises of God, and were

continually in the temple; not that they remained there by day and by night, but

that they attended the public assemblies, and were present at the ordinary and

stated hours to render thanksgiving to God. This joy is contrasted with the fear

which formerly kept them retired and concealed at home.

COFFMAN, "All of the temple forms and ceremonies were made null and void

by the sacrifice of Jesus Christ; but for a season the Christians would still

continue to meet, out of habit long maintained, in such places as Solomon's porch

and other areas within the temple. Before a generation ended, God would utterly

destroy the temple, one evident purpose being that of separating all Christian

activities from it. However, it was too early at this point for the Christians fully

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to understand this. Of course, Luke did not mean that they "were in the temple

throughout, but that they made use of every opportunity (as during the seasons

of prayer) to go and worship in the temple."[22]

THE FOUR WITNESSES AGREE

The four witnesses are Matthew, John, Mark, and Luke, to use the order

followed in this series of studies; and the mountain peaks of their quadruple

testimony stand supremely above the mists of nineteen centuries. What do they

say? What do they ALL say? What is their witness?

They said, and they all say, that Jesus of Nazareth is, was, and ever is a

supernatural Person. They say, and they all say, that he performed the greatest

wonders ever seen on earth. They say, and they all say, that he raised the dead to

life again. They say, and they all say, that he gave himself up to die in order to

redeem people from sin. They say, and they all say, that he was crucified and

buried in the tomb of Joseph of Arimathea. They say, and they all say, that he

rose from the dead on the third day. They say, and they all say, that he

repeatedly appeared to his own group in his resurrection body. They say, and

they all say, that he commanded the gospel of salvation to be proclaimed to all

people. They say, and they all say, that he ascended to God and that all power in

heaven and upon earth belongs to him. They say, and they all say, that he is one

with Almighty God. They say, and they all say, that he alone can redeem human

beings from the curse of sin. They say, and they all say, that he shall judge all

people on the last day. They say, and they all say, that he is now enthroned with

God in heaven. They say, and they all say, that he loves and cares for his

spiritual body, the church. They say, and they all say, that he is the Christ

promised in the Old Testament. They say, and they all say, that his alone is the

name through which people ought to pray. They say, and they all say, that he is

Lord and Saviour. They say, and they all say, that he should be worshipped as

the Father in heaven is worshipped. They say, and they all say, that the fate of

every soul ever born on earth hinges on that soul's relationship with Jesus

Christ.SIZE>

Not a line of this testimony is missing from any one of the quadruple Gospels,

nor is the slightest word in it diminished by anything that any of them wrote. Let

men quibble if they will about variations in these four witnesses; there are no

variations where these vital facts are concerned. They call all people to turn their

dying eyes to the Cross for salvation in the name of Jesus Christ our Lord.

Amen.

COKE, "Luke 24:52-53. And they worshipped him,— The apostles, having seen

their Master ascend into heaven, were fully convinced of his having come down

from thence, and of his being the true Messiah. This persuasion they testified by

paying him divine honours; they worshipped him: and they returned to

Jerusalem, filled with great joy, not only on account of his resurrection, but

because they considered it not as their Master's final parting with them.

Separate, however, from this consideration, it must have rejoiced them

exceedingly to think,that their Lord, in his glorified humanity, was so singularly

honoured by his heavenly Father, and received up into a state of everlasting

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felicity and glory, in which he would be able to protect all his faithful followers,

and to provide, in the most effectual manner, for their present and eternal

happiness. See John 14:1-3. Some have imagined,by comparing the 53rd verse

with Acts 1:13-14 that the apostles dwelt for some time afterwards in an upper

chamber of the temple; but I doubt whether they had any such interest with the

priests as to allow us to suppose that they would permit them to lodge in an

apartment of the temple. It is sufficient that they were always there at the proper

seasons; for it is well known that by night the temple was shut up. Compare

Luke 2:37 and John 18:20. See also the note on Matthew 28:20. As we have

subjoined Inferences and Reflections on the resurrection at the close of the two

former evangelists, and propose, at the end of St. John's gospel, to give a

summary of this remarkable event, we shall here, though rather forestalling

some circumstances in the sacred history, subjoin a few Inferences drawn from

our Lord's ascension, making a few cursory remarks on the resurrection in our

Reflections at the end of this chapter.

Inferences drawn from the ascension.—Who can be rigorous in censuring the

ignorance of well-meaning Christians, when he sees the domestic followers of

Christ, even after his resurrection, mistake the main end of his coming in the

flesh? Lord, said they, wilt thou at this time restore again the kingdom to Israel?

Acts 1:6. They saw their Master now out of the reach of all Jewish envy; they

saw his power unlimited and irresistible: they saw him stay so long upon earth,

that they might imagine he meant to fix his abode there;—and what should he do

there but reign?-O weak thoughts of well-instructed disciples! What should a

heavenly body do on an earthly throne? How should a spiritual life be employed

in secular cares? How poor a business is the temporal kingdom of Israel for the

king of heaven? and even yet, O blessed Saviour, I do not hear thee sharply

controul this erroneous conceit of thy mistaken followers; thy mild correction

insists rather (Acts 1:7-8.) upon the time, than the misconceived substance of that

restoration. It was thy gracious purpose, that thy Spirit should by degrees rectify

their judgments, and illuminate them with thy divine truths; in the mean time, it

was sufficient to elevate their hearts to an expectation of that Holy Ghost, who

should shortly lead them into all needful and requisite information:—and now,

with a gracious promise of that Spirit of thine, (Luke 24:49.) with a careful

charge renewed to thy disciples for the promulgation of thy gospel; with a

heavenly benediction of all thy wondering attendants,—thou takest leave of

earth, Luke 24:51. And it came to pass, while he blessed them, he was parted

from them, and carried up into heaven.

O happy parting! fit for the Saviour of mankind, answerable to that divine

conversation, to that succeeding glory! blessed Jesu, let me so far imitate thee, as

to depart hence with a blessing in my mouth; and let my soul, when it is stepping

over the threshold of heaven, leave behind it a legacy of peace and happiness!

From the mount of Olives thou wouldst take thy rise into heaven; the place

whence thou hadst been accustomed to shower down thy heavenly doctrine upon

thy hearers; the place whence thou hadst been wont to send up thy prayers to thy

heavenly Father. On this very hill was the bloody sweat of thine agony; now is it

the mount of thy triumph: from this mount of Olives did flow that oil of

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gladness, wherewith thy church is constantly refreshed. And even to us, thy

unworthy members, O Saviour, dost thou give a seasonable proportion of joy for

our heaviness, comfort for our mourning, spiritual honour for our contempt and

shame. Our agonies shall be answered with exaltation.

Whither then, blessed Jesu, whither didst thou ascend,—but home into thine

heaven? Thou hast now climbed up that infinite steepness, and left all sublimity

below thee: already hast thou approved thyself Lord and Commander of earth,

of sea, of hell; the earth confessed thee her Lord, when at thy voice she rendered

thee up Lazarus;—when she shook at thy passion, and gave up her deceased

saints. The sea acknowledged thee, in that it became a pavement to thy feet, and,

at thy command, to the feet of thy disciple; in that it became thy treasury for thy

tribute-money. Hell found and acknowledged thee, who conqueredst all the

powers of darkness, even him who had the power of death,—the devil. It now

only remained that thou shouldst ascend to thy celestial abode; that so every

knee might bow to thee both in heaven, on the earth, and under the earth.

Gracious Redeemer, I see now where thou art, even far above all heavens at the

right hand of paternal glory. Oh do thou raise up my heart thither to thee; place

thou my affections on thee above, and teach me therefore to love heaven, because

thou art there.

Now, if ever, my soul, be thou enraptured with the contemplation of this

comfortable, this blessed farewel of thy Lord. Methinks I see it still with their

eyes, how thou, my glorious Saviour, dost insensibly rise up from thine Olivet,

taking leave of thine astonished disciples now left behind thee, with gracious

eyes, with heavenly benedictions. How unwillingly did their attentive eyes in

return let go so blessed an object? How unwelcome that cloud which interposed

itself betwixt thee and them, and, closing up, left only a glorious splendor behind

it, as the bright track of thine ascension! With what piercing regards did these

transported beholders follow their ascending Saviour?—as if they would pierce

that cloud, and lay open that heaven which hid thee from them.

But, what tongue of the highest archangel in heaven, can express the welcome

given thee, the King of Glory, into those blessed regions of immortality? Never,

surely, did the empyreal realms resound with such transcendent joy. "God

ascended with jubilation, and the Lord with the sound of the trump." If when

the only-begotten Son of God was brought into the world, He said, Let all the

angels worship him; how much more now that he ascendeth up on high, and

leadeth captivity captive! If the holy angels did so carol at his obscure and

humble birth; with what boundless triumph must they receive him now,

returning from the perfect achievement of the great atonement! If when David

his type had vanquished Goliath, and was carrying the head into Jerusalem—if

then the damsels came forth to meet him with dances and timbrels; how did

those angelic spirits triumph now, on meeting the great conqueror of death and

hell: how did they sing, Lift up your heads, O ye gates, and be ye lift up, ye

everlasting doors, and the King of Glory shall come in!

And why dost not thou, O Christian, help to bear thy part with this happy choir

of heaven? Why is not thy heart rapt out of thy bosom with an extasy of joy, to

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see this human nature of ours exalted above all the company of heaven, adored

of angels and archangels, and all those illustrious and mighty spirits, and sitting

there crowned with infinite glory and majesty?—Alas! little will it avail thee,

that our nature is thus honoured, if the benefit of this ascension does not reflect

upon thee. How many are there miserable in themselves, notwithstanding all this

glory of the human nature in Christ! But how is this?—None but those who are

found in him, who are partakers of his divine nature, can be happier by him;

none but the faithful persevering members can be finally the better for the glory

of the head.

O blessed Jesu! thou that art the way, hast made the way for thyself and all the

faithful: Thou didst humble thyself, and becamest obedient unto death, even the

death of the cross; therefore hath God also highly exalted thee: and upon the

same terms, will he not fail to advance thy true disciples. We see thy track before

us of humility and obedience. O teach us to follow thee in the roughest ways of

obedience, in the bloody paths even of death; so we may but at last overtake thee

on those high steps of immortality and glory!

Among those millions of angels who attended this triumphant ascension of our

Lord, some are appointed to the lower station of comforting his astonished

disciples, in the certain hope of his no less glorious return; Acts 1:10; Acts 1:21.

Two men stood by them in white apparel. They stood by them,—they were not of

them: though angels, they seemed men: two, for more certainty of testimony; in

white for joy of their Lord's ascension.

Their errand was calculated for a purpose of consolation and love: they stand

not silent, therefore, but, directing their speech to the amazed beholders, say, Ye

men of Galilee, why stand ye gazing up into heaven? What a question was this?

Why, O ye blessed angels, did they gaze, but that their love of Christ constrained

them? Never could they have gazed so happily as now. If but some great man be

advanced to honour over our heads, how apt are we to gaze up, and to eye him as

some strange meteor! Let the sun but shine a little upon these transient dials, and

how are they looked at by every passenger!—How much more worthy then is the

king of glory to command all eyes, now in the higher pitch of his heavenly

exaltation, as mediatorial king!

But it was not the purpose of these angels to check the longing looks of these

faithful disciples after their ascended Master: it was only a change of eyes that

they intended, of carnal for spiritual; of the eye of sense for the eye of faith: This

same Jesus who is taken up from you into heaven, shall so come, in like manner,

as ye have seen him go into heaven.

"Look not after him, O ye weak disciples, as so departed that ye shall see him no

more; though gone, he is not lost; those heavens which received, shall again

restore him;—ye have seen him ascend upon the chariot of a bright cloud; and ye

shall see him descend again to his last judgment. He is gone; but can it trouble

you to know that you have an advocate in heaven? Strive not now so much to

exercise your bodily eyes in looking after him, as the eyes of your souls in looking

unto him, and looking for him. If it be your sorrow to part with your Saviour;

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yet to part with him entering into heaven, should be your comfort and felicity;

for if his absence could be grievous, his return shall be happy and glorious."

Even so, Lord Jesus, come quickly! In the mean time, while it is not heaven that

can keep thee from us, it is not earth which can keep us from thee. O raise thou

up our souls to a life of faith with thee; and let us ever enjoy thy conversation,

while we ardently expect and wait for thy return!

REFLECTIONS.—1st, The sabbath being ended, the good women who had

prepared the spices to embalm the body, were early up to visit the sepulchre;

but, to their surprize, found the stone rolled away from the door: and, to

increase their perplexity, on entering the sepulchre, they found not the body.

Whereupon we are told,

1. The glorious vision which appeared to them, of two angels, whose presence at

first greatly terrified them: and with deep respect they bowed their faces to the

ground; but these heavenly messengers soon relieved them from their distress,

with words of kindest consolation, Why seek ye the living among the dead? He is

not here, but is risen; Jesus, your Master, is no longer the prisoner of the grave;

he lives, for ever lives, the conqueror of all his foes; remember how he spake

unto you, when he was yet in Galilee; it need not have surprised them, when he

had so repeatedly foretold the sufferings and death that he must undergo from

the hands of wicked men, and his resurrection which would follow; and on being

reminded of this they remembered the prediction which the angel mentioned.

Note; We are strangely forgetful of the good things which Jesus has spoken, and

need to have our memories often refreshed, that we may not let them slip.

2. The haste that the women made to apprize the apostles, and the rest of the

disciples, of what they had seen and heard. But, though the fact was asserted by

the women, so slow of heart were they to believe, that they treated the report as

idle tales, and believed them not; they imputed it to the power of imagination,

and were so sunk in despair, and so inapprehensive of Christ's resurrection, that

they seem to have had hardly any expectation of it, or remembrance of the

assurances concerning his rising again, which he had so repeatedly given them.

3. Peter, roused by the report, resolved however to see for himself, and ran

immediately to the sepulchre; and stooping down, saw the grave clothes

regularly folded up, and laid separate, but the body gone; whereupon he

departed, wondering in himself at that which was come to pass. Having very

little, if any expectation of his Master's resurrection, he could not account for

these strange circumstances. Had he perfectly remembered the words of Jesus,

his wonder must have ceased.

2nd, The passage recorded in Luke 24:13-35 is mentioned by St. Mark, but is

here more at large related. We have,

1. The discourse of two of the disciples as they walked to a village called

Emmaus, about seven or eight miles from Jerusalem. Their business to that place

we are not told. But as they went, the melancholy events which had passed, were

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the subject of their conversation; together with the report which the women had

spread of the resurrection of their Lord, on the probability of which they might

be reasoning. Note; Godly conversation makes a journey very pleasing.

2. An unknown stranger, to appearance, joins them on the road as they were in

deep discourse; and walking with them, kindly inquires what caused their

melancholy looks and earnest conversation. They little thought who now was of

their company. Note; (1.) Where two of Christ's disciples meet to talk about the

things which appertain to his kingdom and glory, he will be in the midst of them,

instructing and comforting them. (2.) When we are sad and dejected, the

converse of a gracious friend serves to alleviate our sorrows: and where we are

fellow-mourners, by comparing our cases, we should seek to be mutual

comforters.

3. In answer to his question, Cleopas replied, Art thou only a stranger in

Jerusalem, and hast not known the things which are come to pass there in these

days? The city had rung of the horrid execution of Jesus; and Cleopas presumes

that no man who came thence, could possibly be unacquainted with the

transactions which had passed on that occasion.

4. When Christ, by only proposing a question, still pretended ignorance of the

things to which Cleopas alluded, in order to draw on farther discourse in answer

to his question—Cleopas succinctly relates the past and present state of the

affair. He begins with an account of his dear Lord and Master Jesus of Nazareth,

who was a prophet, a teacher come from God, who confirmed his divine mission

by the heavenly doctrine that he taught, and the miracles he wrought; was

evidently approved of the Most High, who endued him with such mighty powers,

and bore witness to him from heaven; and was for a while greatly caressed and

admired by the people; who in crowds attended his ministry. Him, at the

instigation of the chief priests and rulers, the Roman governor had crucified,

though confessedly innocent; the remembrance of which grievous scene deeply

afflicted them: especially as they acknowledge themselves his disciples, and own

their late sanguine hopes, that this had been be who should have redeemed

Israel; the promised Messiah, the great prophet whom Moses had bid them

expect. But, alas! their hopes were now almost buried in their Master's grave: it

was true, indeed, he talked about rising on the third day, which was now

drawing to a period, and certain strange reports had been spread by some

women of their company, who had been that morning at the sepulchre to look

after the body, and had astonished them with an account of having seen a vision

of angels, who said he was alive; but they gave little credit to the report. Some of

their men, however, hereupon ran to the tomb, and found the body gone, as the

women had said, but saw nothing of the angels, or their Master, which rendered

the matter very suspicious, and made them suppose the women mistaken; since if

he was really arisen, they could not but conclude that he would rather have

notified it to his apostles than to them; so that on the whole they were deeply

dejected, and scarcely entertained the least prospect of ever seeing him again.

5. The unknown traveller hereupon took up the discourse. He begins with a just

rebuke of their folly and unbelief; O fools, and slow of heart to believe all that

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the prophets have spoken! Had ye duly reflected upon the prophetic writings,

you might as soon have entertained suspicions about the rising of the sun, as the

resurrection of Jesus: for ought not Christ to have suffered these things,

according to the express declarations of his prophets, and for the honour of the

divine justice, and to enter into his glory, the reward of his sufferings and death?

So far, therefore, from harbouring doubts because of these things, that he could

not be the Messiah, nor would ever rise again, they should have considered what

he endured as absolutely a proof of the reality of the character that he assumed;

and should have been encouraged to the fullest confidence, that as they had

beheld his humiliation on the cross, they should also see his exaltation to the

mediatorial throne. Then beginning from the books of Moses, he proceeded

through the prophets, expounding to them the types and prophesies which

related to himself, and spoke of his sufferings, and the glory which should follow.

Note; The Old Testament, as well as the New, is full of Christ. We never

understand Moses and the prophets aright, unless we see Christ as the great

object which they continually hold forth to us.

6. At last Christ discovers himself unto them. Drawing nigh to Emmaus, he made

as if he would have parted company and passed on farther; but they were too

much charmed with his discourse to let him go, and therefore, as the evening was

advanced, they pressed him to stay: and at their importunate request he went in

with them. And sitting down at table, with authority, as the Master of the house,

he took bread, according to his usual manner; and asking the divine benediction,

brake and gave to them. Immediately their eyes were opened; they looked up,

and discovered the well-known features of their crucified Master; when instantly

he became invisible and withdrew, leaving them to reflect on what they had seen

and heard. Note; (1.) They who wish for Christ's company, must solicit the

favour; he loves the importunity of prayer. (2.) If we have tasted the satisfaction

of communion with Jesus, like the spouse we shall hold him fast in the arms of

faith and love, and desire never to let him go. (3.) Our meals must be sanctified

by prayer and thanksgiving, and then they will serve to minister food to our

souls as well as our bodies. (4.) In the ways of his ordinances, the Lord opens the

eyes of our faith, and enables us to behold his glory; he has often, since this,

made himself known to his people in the breaking of bread at his table.

7. The disciples could not help hereupon reflecting on the lively impressions

which the discourse of Jesus had made upon them in the way. On comparing,

they found that both their hearts had glowed with holy fervour as he spoke; such

irradiation darted on their minds, while he opened to them the Scripture; such

life and energy accompanied his discourse, that they cannot but wonder at their

own stupidity, not to have discovered him before; since none could have taught

them with such demonstration of the Spirit and power, but he who spake like as

never man spake before. Note; Nothing can warm the heart of the penitent like

the preaching of a crucified Jesus; and his delightful name should always make a

principal part of our discourses.

8. They immediately resolved to return, and carry the glad tidings to their

brethren at Jerusalem. Not a moment was to be lost; they judged, by what

themselves had felt, how melancholy and distressed their fellow-disciples were;

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and now they could bring them news that would warm their hearts, as it had

fired their own. Accordingly, though it was evening, they hasted back, and found

opportunely the apostles assembled with the rest of the faithful; who, before they

had power to speak, eagerly prevented them, saying, the Lord is risen indeed,

and hath appeared to Simon; so that it is not a report merely, but a certain fact.

The two disciples then corroborated the evidence with what had passed in the

way, and the discovery which Jesus had made of himself to them, in breaking of

bread, when they sat down together to take some refreshment. Note; (1.) The

gracious experiences which the Saviour gives us of his love, we should delight to

communicate for the comfort and encouragement of our brethren. (2.) Nothing

serves more to confirm the faith, and enliven the hopes of real Christians, than

comparing their observations, and the dealings of God with their souls. As iron

sharpeneth iron, so does such gracious communication mutually quicken and

strengthen the heart.

3rdly, The appearance of Jesus recorded in ver; 36-49 is his fifth appearance on

the same day that he arose. First he was seen by Mary, John 20:14. Then by the

women, Matthew 28:9. By Peter alone, 1 Corinthians 15:5. By the two disciples;

and now by all who were assembled together.

1. He suddenly appeared in the midst of them, while they were talking over this

glorious event, the resurrection of their Lord; and, with most encouraging words

of consolation, wishes them all peace and happiness. He mentions not one

upbraiding word of their perfidy in forsaking him; of Peter's profaneness and

perjury in denying him; they had turned again, and he had sealed their pardon;

the past, therefore, is not only forgiven, but forgotten, and he is come to assure

them of his love.

2. They were terrified and affrighted at his presence, and supposed at first that it

was an apparition, or a spirit, that had assumed the form of Jesus. So surprized

were they, that they seem to have forgotten the proofs of his resurrection for a

moment, on which they had been just discoursing.

3. He soon convinced them of the groundlessness of their fears, and of their folly

to be startled at his appearance; which should have been their greater joy, Why

are ye troubled, and why do thoughts arise in your hearts? Note; We often cause

ourselves needless disquiet, brooding over melancholy apprehensions, when

perhaps the very distress that we feel is a symptom for good; as the deep

convictions of sin shew that the Spirit of God is at work with our hearts, and that

they will shortly issue in peace and joy, if we believe. To remove, therefore, their

doubts,

[1.] He bids them examine him, and gain the fullest evidence to their senses.

There were his hands and his feet, where still the scars of the nails remained;

those glorious fears which were the consequences of his victorious conflict with

the powers of darkness, their enemies, and his: handle me and see, satisfy

yourselves fully in the certainty of my resurrection, and the identity of my body;

for a spirit hath not flesh and bones, as ye see me have, but is incorporeal,

though it may appear under the resemblance of a human form. Accordingly he

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shewed his hands, his feet, his side, that they might have the fullest conviction of

his being the same Jesus; for bearing testimony to whose resurrection, they

would afterwards be exposed to the most furious persecutions; and therefore it

was needful that their own assurance of the fact should be put beyond a doubt.

[2.] He eats and drinks with them, to prove most fully to them that he had really

a living body like their own. The astonishment that they were in, and the

inexpressible joy they felt, quite overcame them; they were ready to believe, that

what they saw and heard was too great and too good news to be true, and could

hardly yet credit the testimony of their own senses. To give them time to recover

from this extacy, and to confirm their faith, he sat down with them, and ate in

their presence some broiled fish and a piece of a honeycomb, which they gave

him: so that hereby they might be assured he was no spectre.

[3.] He not only gave this conviction to their senses, but poured a flood of divine

light upon their souls. He refers them to his former discourses with them,

concerning the things written in the law, the prophets, and psalms, relative to his

sufferings and glory; and by the powerful operations of his spirit he wonderfully

brought to their memory all that he had spoken before; and opened the intent

and meaning of the Scriptures to their hearts with such evidence, clearness, and

certainty, that they perceived the full accomplishment of all in him. Note; (1.)

Our understandings are darkened, till Christ shines upon us as the sun of

righteousness. (2.) The most enlightened mind has daily need to cry, open thou

mine eyes. (3.) The way in which Christ teaches, is in and by the Scriptures; we

must look for no wisdom unto salvation out of the written word, or what is

clearly grounded thereupon. Though, (4.) The plainest truths of God's revealed

will are never to be spiritually discerned, till the Holy Ghost guides us into the

spiritual sense and meaning of them.

[4.] He gives them instructions for the work in which they were now about to be

employed. (1.) They were to be witnesses of his death and resurrection, proving

from the Scriptures the predictions concerning both, which were now

accomplished in him; in consequence whereof, repentance and remission of sins

must be preached by them in his name among all nations, beginning at

Jerusalem; he being exalted at the right hand of God, in consequence of his

sufferings, to bestow those inestimable blessings on as many as believed in his

name; not of the Jews only, but of the Gentiles also: and nothing could so

powerfully influence and engage the hearts of sinners to return to God, as this

free and full salvation preached to them in his name. They must begin at

Jerusalem, which had been the chief scene of his life and sufferings; the oracles

of God, to which they appealed, were in the hands of the Jews; there the facts

were transacted, to the truth of which they might most confidently appeal; and

there his murderers dwelt, who most especially needed to be called to

repentance; and to many of whom, returning to him with genuine contrition, he

would signalize the riches of his grace, in pardoning and saving them. The gospel

is grace abounding to the chief of sinners. (2.) He bids them wait a while at

Jerusalem, and in a few days he would pour out upon them the Spirit from on

high, which he had promised them, to qualify them for their arduous

undertaking, and strengthen them in the discharge of it. His kingdom was to be

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established, not by human endeavours, but by divine energy; therefore the

instruments were poor weak illiterate fishermen, and this the more magnified the

effectual working of that mighty power which appeared in them. They were

endued with such wisdom as none of their adversaries could resist; with such

courage as no danger could dismay; with such miraculous powers as evidently

spoke the finger of God; and were blessed with such amazing success, that, in

spite of all opposition, they were enabled to lay the foundations of the glorious

gospel church, which he died and rose to establish.

4thly, We have the account of the ascension of Jesus into heaven, after he had

forty days conversed with his disciples after his resurrection.

1. He gives them his parting benediction. He led them out as far as to Bethany,

whence he had made his triumphant entry into Jerusalem some few days before

his death. And lifting up his hands, as the great High-Priest, Leviticus 9:22 he

pronounced a blessing upon them.

2. He was parted from them just as he had finished his benediction, as Elijah

from Elisha, and carried up into heaven; either by the ministry of angels or by

his own divine power; making his triumphant entry into the glorious courts

above, and sitting down on the mediatorial throne prepared for him as the

reward of his sufferings. Note; Though dearest friends must now part, yet, if

faithful, we shall follow Jesus to that kingdom where we shall part no more.

3. The disciples bowed down in adoration before him, and worshipped him as the

very God, who, though in his human nature removed out of sight, yet filled

heaven and earth with his presence. Note; The incarnate Jesus justly claims the

worship and service of all his faithful followers.

4. They returned to Jerusalem with great joy. Their sorrows now were banished;

bright hope and burning love possessed every bosom, and they waited

confidently expecting the fulfilment of the promise which their Lord had given

them; and were continually in the temple, at the stated hours of worship,

praising and blessing God, joining the temple-songs, and offering their joyful

acknowledgments for all the wondrous mercies they had received, and for the

promises of greater yet in store for them. Amen: may we in our blessing and

praises seek to emulate these happy disciples, till we come to join the songs of

eternity; and in the better temple, among the blessed, day and night for ever

celebrate redeeming love.

PETT, “Luke’s closing words set us in expectancy for what is to follow. They

now fully recognised Him for Who and What He was, and they worshipped Him.

Luke almost certainly intends us to take that literally in the highest sense. Like

Thomas they say, ‘My Lord and My God’ (John 20:28).

Then they returned to Jerusalem filled with great joy, the joy with which Luke

has made us so familiar. The glad tidings of great joy promised by the angels had

come to fruition . And they spent their time continually in the Temple praising

and blessing God. This would be their headquarters for the first part of Acts.

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There is an echo here of Anna the prophetess (Luke 2:37). The one has become

the many. But we are probably not intended to see this as signifying that they

never left the Temple. Rather we are to see that they made it their centre for

worship and praise each day, looking to God and ready for what He would do

next. These were the days of joy and blessing which God sometimes allows to His

people. But it is always in order that we might be prepared for what lies ahead.

As the Apostles would discover. You cannot live your whole life on the mountain

top.

We will end this chapter as we began it by considering the connection between

Luke and Acts for it caps of the end of Luke’s Gospel.

a ‘And they rose up the same hour, and returned to Jerusalem, and found the

eleven gathered together, and those who were with them’ (Luke 24:33), after

which Jesus appears to all His Apostles.

b ‘And that repentance and remission of sins should be preached in His name

among all nations, beginning at Jerusalem’ (Luke 24:47), which is to be the

consequence of Messiah’s suffering and resurrection.

c ‘And, behold, I send the promise of my Father on you, but tarry you in the city

(of Jerusalem), until you be endued with power from on high’ (Luke 24:49).

d ‘And they returned to Jerusalem with great joy and were continually in the

temple blessing God’ (Luke 24:52).

c ‘And, being assembled together with them, He commanded them that they

should not depart from Jerusalem, but wait for the promise of the Father, which,

says He, you have heard of me’ (Acts 1:4).

b ‘But you will receive power, when the Holy Spirit has come on you, and you

shall be witnesses to me both in Jerusalem, and in all Judaea, and in Samaria,

and to the uttermost part of the earth’ (Acts 1:8).

a ‘Then they returned to Jerusalem from the mount called Olivet, which is from

Jerusalem a sabbath day's journey’ (Acts 1:12).

53 And they stayed continually at the temple, praising God.

BARNES, "Were continually in the temple - Until the day of Pentecost - that is, about ten days after. See Acts 2.

Praising and blessing God - Chiefly for the full proof that the Messiah had come; had redeemed them, and had ascended to heaven. “Thus the days of their mourning were ended.” They were filled with happiness at the assurance of redemption, and expressed what every Christian should feel - fulness of joy at the glad tidings that a Saviour has died, and risen, and ascended to God; and an earnest desire to pour forth in the sanctuary prayers and thanksgivings to the God of grace for his mercy to a lost and ruined world.

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CLARKE, "Were continually in the temple - Especially till the day of pentecost came, when they received the promise, mentioned Luk_24:49.

Praising and blessing God - Magnifying his mercy, and speaking good of his name. Thus the days of their mourning were ended; and they began that life upon earth in which they still live in the kingdom of God. May the God of infinite love give the reader the same portion in time and in eternity, through the same glorious and ever-blessed Jesus! Amen and amen.

There are various subscriptions to this book in the MSS. and versions. The following are the principal.

Through the assistance of the Most High God, the Gospel of St. Luke the physician, the proclaimer of eternal life, is finished. Arab. - The most holy Gospel of Luke the Evangelist is completed. Syr. - The end of the holy Gospel according to Luke - written in Greek - published in Alexandria the Great, - in Troas, - in Rome, - in the confines of Achaia and Baeotia, - in Bithynia, - in Macedonia, - in the Italic (or Latin) character, fifteen years after the ascension of Christ.

It is likely, the word Amen was added by the Church, on the reading of this book; but there is no evidence that it was affixed by the evangelist. It is omitted by some of the best MSS. and versions.

It is evident that, at the conclusion of this Gospel, St. Luke passes very rapidly over a number of interesting circumstances related by the other evangelists, and particularly by St. John, concerning the last forty days of our Lord’s sojourning on earth; but, to compensate for this, he has mentioned a variety of important particulars which the others have passed by, a list of which I think it necessary to subjoin. It seems as if the providence of God had designed that none of these evangelists should stand alone: each has his peculiar excellence, and each his own style and mode of narration. They are all witnesses to the truth in general; and each most pointedly to every great fact of the Gospel history. In each there is something new; and no serious reader ever finds that the perusal of any one supersedes the necessity of carefully consulting and reading the others. The same facts and doctrines are exhibited by all in different points of view, which renders them both impressive and interesting; and this one circumstance serves to fix the narrative more firmly in the memory. We should have had slighter impressions from the Gospel history, had we not had the narrative at four different hands. This variety is of great service to the Church of God, and has contributed very much to diffuse the knowledge of the facts and doctrines contained in this history. Parallel passages have been carefully studied, and the different shades of meaning accurately marked out; and the consequence has been, what the wisdom of God designed, the fuller edification of the faithful. It is not the business of a commentator to point out beauties in the composition of the sacred text. Many might be selected from the evangelists in general, and not a few from Luke, who not only tells a true story, but tells it well; especially when he has occasion to connect the different parts of the narration with observations of his own. But this is his least praise: from his own account we learn that he took the utmost pains to get the most accurate and circumstantial information relative to the facts he was to relate: see the note on Luk_1:3. While, therefore, he thus diligently and conscientiously sought for truth, the unerring Spirit of God led him into all truth. Even he who expected the revelation of the Almighty, and to be inspired by the Holy Spirit, that he might correctly, forcibly, and successfully proclaim the truth and righteousness of his Maker, must stand upon his watch, and set himself upon his tower, and watch to see what God would speak In him, Hab_2:1. In a similar spirit

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we may expect the fruits of these revelations. He who carefully and conscientiously uses the means may expect the accomplishment of the end.

I cannot close these observations with a more profitable word than what is contained in that truly apostolic and sublime prayer for the second Sunday in Advent; and may he who reads it weigh every word in the spirit of faith and devotion! “Blessed God! who hast caused all holy scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Savior Jesus Christ!”

Now to him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever! Amen.

GILL, "And were continually in the temple,.... At the time of worship, at the hours of prayer, or of public service; and perhaps always privately in an upper room in it, where they, with others, met frequently, and continued, with one accord, in prayer and supplication; See Gill on Act_1:14, a practice worthy of imitation, whether in the public or private way:

praising, and blessing God; for his Son Jesus Christ, who had died for their sins, was risen again for their justification, and was now ascended into heaven, to be their advocate there; and for all spiritual bless his Gospel to every creature.

Amen; so let him be praised, and blessed by all the saints, for all that is contained in this Gospel. In a manuscript copy of Beza's, it is added,

"the Gospel according to Saint Luke was published fifteen years after the ascension of Christ;''

HENRY,"They abounded in acts of devotion while they were in expectation of the promise of the Father, Luk_24:53. (1.) They attended the temple-service at the hours of prayer. God had not as yet quite forsaken it, and therefore they did not. They were continually in the temple, as their Master was when he was at Jerusalem. The Lord loves the gates of Zion, and so should we. Some think that they had their place of meeting, as disciples, in some of the chambers of the temple which belonged to some Levite that was well affected to them; but others think it is not likely that this either could be concealed fRom. or would be connived at by, the chief priests and rulers of the temple. (2.) Temple-sacrifices, they knew, were superseded by Christ's sacrifice, but the temple-songs they joined in. Note, While we are waiting for God's promises we must go forth to meet them with our praises. Praising and blessing God is work that is never out of season: and nothing better prepares the mind for the receiving of the Holy Ghost than holy joy and praise. Fears are silenced, sorrows sweetened and allayed, and hopes kept up.

The amen that concludes seems to be added by the church and every believer to the reading of the gospel, signifying an assent to the truths of the gospel, and a hearty concurrence with all the disciples of Christ in praising and blessing God. Amen. Let him be continually praised and blessed.

JAMIESON, "were continually in the temple — that is, every day at the

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regular hours of prayer till the day of Pentecost.

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