Luke · Chapter 24

V. 1. Certain others with them-Who had not come from Galilee. Matthew 28:1; Mark 16:1; John 20:1.

Verse 1. 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 John 19:39, 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, Æthiopic, 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 Luke 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 Luke 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, &c., these words necessarily requiring that the names of the women should have preceded, as is the case in Luke 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.”

Verse 1. 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 verse 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.

Verse 2. They found the stone rolled away] An angel from God had done this before they reached the tomb, Matthew 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.

Verses 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 epesthsan 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 (eisthkeisan epanw autw) 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, (verse 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, exeqambhqhsan, 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.

Verse 3. And found not the body of the Lord] His holy soul was in Paradise, Luke 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.

Verses 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 epesthsan 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 (eisthkeisan epanw autw) 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, (verse 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, exeqambhqhsan, 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.

V. 4. Behold two-Angels in the form of men. Mary had seen them a little before. They had disappeared on these women's coming to the sepulchre, but now appeared again. St. Matthew and Mark mention only one of them, appearing like a young man.

Verses 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 epesthsan 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 (eisthkeisan epanw autw) 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, (verse 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, exeqambhqhsan, 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.

Verse 5. 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.

Verses 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 epesthsan 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 (eisthkeisan epanw autw) 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, (verse 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, exeqambhqhsan, 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.

5. The living—The living one. Among the dead—In the sepulchre where the dead repose.

V. 6. Remember how he spake to you, saying, The Son of man must be delivered-This is only a repetition of the words which our Lord had spoken to them before his passion But it is observable, he never styles himself the Son of man after his resurrection.

Verses 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 epesthsan 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 (eisthkeisan epanw autw) 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, (verse 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, exeqambhqhsan, 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.

Verse 7. Sinful men] Or heathens, anqrwpwv amartwlwn, 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 John 19:15.

Verses 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 epesthsan 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 (eisthkeisan epanw autw) 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, (verse 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, exeqambhqhsan, 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.

7. Saying—From this passage it would seem that our Lord had, even before leaving Galilee, assured these women that he was to be crucified and rise again. Perhaps they had assigned it a symbolic meaning and forgotten it; and now it is brought fresh by the angelic words to their memories and they realize its fulfilment.

§ 146.—PETER AND JOHN VISIT THE SEPULCHRE, 12.

Given more fully in John 20:3-10.

Verse 8. 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.

Verses 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 epesthsan 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 (eisthkeisan epanw autw) 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, (verse 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, exeqambhqhsan, 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.

Verses 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.

Verse 10. And Joanna] She was the wife of Chuza, Herod’s steward. See Luke 8:3.

Verses 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.

Verses 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.

Verse 12. Then arose Peter] John went with him, and got to the tomb before him. See John 20:2, 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: Mark 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, John 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.

Verses 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.

V. 13. Mark 16:12.

Verse 13. Behold, two of them] This long and interesting account is not mentioned by Matthew nor John, and is only glanced at by Mark, Mark 16:12, 13. One of these disciples was Cleopas, Luke 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. ammaouo apecei twn iJerosolumwn stadiouv exhkonta, Ammaus is sixty stadia distant from Jerusalem, about seven English miles and three-quarters. A stadium was about 243 yards, according to Arbuthnot.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

§ 150. JESUS APPEARS TO TWO DISCIPLES ON THEIR WAY TO EMMAUS, 13-35. Mark 16:12-13.

13. Two of them—Two from them; that is from among the Christian body. One of them is named; but, says Bloomfield, “the evangelist, by omitting the other, has greatly exercised the commentators in guessing.” The best conclusion, as Stier thinks, is that of the German preacher: “Since the apostle has not named the other, let each of you put himself in his place.” You may learn much from such company. We make little doubt that Luke intends us to understand that the unnamed disciple was the evangelist himself. For, 1. His naming Cleopas shows a purpose to indicate that his not naming the other was not because he did not know his name. He could have named the other if some reason did not deter. 2. That reason probably was the same reason which deterred John from mentioning his own name—modesty. Thus we bring John, Mark, (see note on Mark 14:51,) and Luke under the same analogy. All three beheld Jesus, and all three introduce their own persons without mentioning their own names. 3. Two evangelists were chosen eye-witnesses. (See note on Luke’s preface.) The other two were not official eye-witnesses and ministers of the word; but each once saw the Lord; Mark as Jesus was on his way to death, Luke as he was on his way from death. This is one of the thousand delicate and occult proprieties which the thorough student of the Bible finds. 4. Cleopas is apparently the elder and more positive Christian of the two. Luke was the subordinate, deeply interested in the scene, and perhaps but newly acquainted with its facts. This may have been his first full contact with Jesus and his history; and by this rencontre, and the marvellous discourse of Jesus, his heart may have been profoundly awakened to a burning interest in the whole of the Lord’s earthly life. Thus was he prepared for his work as an historian. 5. The details of the whole incident are those of deeply interested memory. There are throughout, all the delicate touches of one who narrates an old and touching reminiscence. 6. The only counter argument is drawn from the fact that Luke professes not to have been an eye-witness. Not quite so. Luke professes to have obtained his history from eye-witnesses; which fact he states in order to show the reliability of his history. But that can hardly be strained into a denial that he ever saw Jesus in a single instance. Though Jesus in his resurrection body may once have crossed his sight, it was none the less necessary for his work that he should strictly canvass the original eye-witnesses of the Lord’s earthly life, and none the less important to the confirmation of his work that he should declare the originality of his sources.

To a village called Emmaus—See notes on parallel passage in Mark. It took Dr. Thomson three hours’ moderate riding over hill and vale to arrive at Jerusalem from the place he identifies as Emmaus.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

§ 150. JESUS APPEARS TO TWO DISCIPLES ON THEIR WAY TO EMMAUS, 13-35. Mark 16:12-13.

13. Two of them—Two from them; that is from among the Christian body. One of them is named; but, says Bloomfield, “the evangelist, by omitting the other, has greatly exercised the commentators in guessing.” The best conclusion, as Stier thinks, is that of the German preacher: “Since the apostle has not named the other, let each of you put himself in his place.” You may learn much from such company. We make little doubt that Luke intends us to understand that the unnamed disciple was the evangelist himself. For, 1. His naming Cleopas shows a purpose to indicate that his not naming the other was not because he did not know his name. He could have named the other if some reason did not deter. 2. That reason probably was the same reason which deterred John from mentioning his own name—modesty. Thus we bring John, Mark, (see note on Mark 14:51,) and Luke under the same analogy. All three beheld Jesus, and all three introduce their own persons without mentioning their own names. 3. Two evangelists were chosen eye-witnesses. (See note on Luke’s preface.) The other two were not official eye-witnesses and ministers of the word; but each once saw the Lord; Mark as Jesus was on his way to death, Luke as he was on his way from death. This is one of the thousand delicate and occult proprieties which the thorough student of the Bible finds. 4. Cleopas is apparently the elder and more positive Christian of the two. Luke was the subordinate, deeply interested in the scene, and perhaps but newly acquainted with its facts. This may have been his first full contact with Jesus and his history; and by this rencontre, and the marvellous discourse of Jesus, his heart may have been profoundly awakened to a burning interest in the whole of the Lord’s earthly life. Thus was he prepared for his work as an historian. 5. The details of the whole incident are those of deeply interested memory. There are throughout, all the delicate touches of one who narrates an old and touching reminiscence. 6. The only counter argument is drawn from the fact that Luke professes not to have been an eye-witness. Not quite so. Luke professes to have obtained his history from eye-witnesses; which fact he states in order to show the reliability of his history. But that can hardly be strained into a denial that he ever saw Jesus in a single instance. Though Jesus in his resurrection body may once have crossed his sight, it was none the less necessary for his work that he should strictly canvass the original eye-witnesses of the Lord’s earthly life, and none the less important to the confirmation of his work that he should declare the originality of his sources.

To a village called Emmaus—See notes on parallel passage in Mark. It took Dr. Thomson three hours’ moderate riding over hill and vale to arrive at Jerusalem from the place he identifies as Emmaus.

Verse 15. And reasoned] suzhtein, 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.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

15. Reasoned—Comparing opposite views (as the Greek word implies) in regard to the late events.

Verse 16. 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 Luke 24:33) did not recollect our Lord is given by Mark, Mark 16:12, who says that Christ appeared to them in another form.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

16. Their eyes were holden—Restrained. Mark says that Jesus appeared to them in another form. It is thereby a nice question, whether the change was in the form of Jesus or in the eyes of the disciples. Some say both; making a superfluous amount of miracle. If their eyes were influenced, of course, optically speaking, Jesus would appear in another form; or the change of form may have holden their eyes.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

17. What manner of communications—Our Saviour is suddenly nigh the disciples, and his inquiry is in that tone and style which imply that he may give relief. Sad—The word describes the expression of their countenances, sad-faced.

Verse 18. Cleopas] The same as Alpheus, father of the Apostle James, Mark 3:18, and husband of the sister of the virgin. John 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.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

18. Whose name was Cleopas—This name is Greek, being an abbreviation of the name Cleopatros, the feminine of which is the celebrated name Cleopatra. It is not the same with Clopas (as it should be spelled) of John 19:25; which is a Hebrew name, the same with Alpheus.

Verse 19. Which was a prophet] anhr profhthv, a man prophet, a genuine prophet; but this has been considered as a Hebraism: “for, in Exodus 2:14, a man prince is simply a prince; and in 1 Samuel 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! Exodus 2:14. And, the battle went sore against Saul, and the men archers (i.e. the stout, or well aiming archers) hit him, 1 Samuel 31:3. So in PALÆPHATUS, de Incredib. c. 38. p. 47, quoted by Kypke, hn anhr basileus megav, He was a great and eminent king. So anhr profhthv 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.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

19. What things?—He who asks a question does not affirm that he does not know the answer. He may act as a teacher, a catechist, or an experimentist, to draw out and develop the mind of another. This last was our Lord’s design. A prophet—He has not the faith to say the Messiah. The late events have dashed that hope, but he still dare style him what Moses was called, a prophet mighty in deed and word. Before God and all the people—A brief confession of unbroken faith in the genuine character of the Crucified One.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

§ 150. JESUS APPEARS TO TWO DISCIPLES ON THEIR WAY TO EMMAUS, 13-35. Mark 16:12-13.

13. Two of them—Two from them; that is from among the Christian body. One of them is named; but, says Bloomfield, “the evangelist, by omitting the other, has greatly exercised the commentators in guessing.” The best conclusion, as Stier thinks, is that of the German preacher: “Since the apostle has not named the other, let each of you put himself in his place.” You may learn much from such company. We make little doubt that Luke intends us to understand that the unnamed disciple was the evangelist himself. For, 1. His naming Cleopas shows a purpose to indicate that his not naming the other was not because he did not know his name. He could have named the other if some reason did not deter. 2. That reason probably was the same reason which deterred John from mentioning his own name—modesty. Thus we bring John, Mark, (see note on Mark 14:51,) and Luke under the same analogy. All three beheld Jesus, and all three introduce their own persons without mentioning their own names. 3. Two evangelists were chosen eye-witnesses. (See note on Luke’s preface.) The other two were not official eye-witnesses and ministers of the word; but each once saw the Lord; Mark as Jesus was on his way to death, Luke as he was on his way from death. This is one of the thousand delicate and occult proprieties which the thorough student of the Bible finds. 4. Cleopas is apparently the elder and more positive Christian of the two. Luke was the subordinate, deeply interested in the scene, and perhaps but newly acquainted with its facts. This may have been his first full contact with Jesus and his history; and by this rencontre, and the marvellous discourse of Jesus, his heart may have been profoundly awakened to a burning interest in the whole of the Lord’s earthly life. Thus was he prepared for his work as an historian. 5. The details of the whole incident are those of deeply interested memory. There are throughout, all the delicate touches of one who narrates an old and touching reminiscence. 6. The only counter argument is drawn from the fact that Luke professes not to have been an eye-witness. Not quite so. Luke professes to have obtained his history from eye-witnesses; which fact he states in order to show the reliability of his history. But that can hardly be strained into a denial that he ever saw Jesus in a single instance. Though Jesus in his resurrection body may once have crossed his sight, it was none the less necessary for his work that he should strictly canvass the original eye-witnesses of the Lord’s earthly life, and none the less important to the confirmation of his work that he should declare the originality of his sources.

To a village called Emmaus—See notes on parallel passage in Mark. It took Dr. Thomson three hours’ moderate riding over hill and vale to arrive at Jerusalem from the place he identifies as Emmaus.

V. 21. To-day is the third day-The day he should have risen again, if at all.

Verses 21. - 24. 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 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, Luke 24:22-24.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

Verse 21. To-day is the third day. Christ was to rise the third day, according to the scriptures, as he had intimated to the disciples. Matthew 20:19. See also Genesis 22:4. 42:18. Joshua 2:16. Exodus 19:16. Jonah 1:17.

21. Should have redeemed Israel—Equivalent to saying, we once had faith that he would be the true Messiah. To redeem Israel, doubtless included the idea of removing the Roman yoke; but it also implied the introduction of a reign of truth and righteousness. Perhaps even the world would be renovated to its Edenic state, inhabited by the holy dead in their resurrection glory. The third day—They doubtless here refer to the three days so often mentioned as connected with his death and burial. The period had passed, but the world is not renewed.

Verses 21. - 24. 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 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, Luke 24:22-24.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

22. Certain women… made us astonished—Something strange has taken place, but not such as to answer our expectations. These women found not his body, indeed, and a vision of angels said “he is risen;” and some of our men went to the sepulchre and found no body.

Verses 21. - 24. 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 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, Luke 24:22-24.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

§ 150. JESUS APPEARS TO TWO DISCIPLES ON THEIR WAY TO EMMAUS, 13-35. Mark 16:12-13.

13. Two of them—Two from them; that is from among the Christian body. One of them is named; but, says Bloomfield, “the evangelist, by omitting the other, has greatly exercised the commentators in guessing.” The best conclusion, as Stier thinks, is that of the German preacher: “Since the apostle has not named the other, let each of you put himself in his place.” You may learn much from such company. We make little doubt that Luke intends us to understand that the unnamed disciple was the evangelist himself. For, 1. His naming Cleopas shows a purpose to indicate that his not naming the other was not because he did not know his name. He could have named the other if some reason did not deter. 2. That reason probably was the same reason which deterred John from mentioning his own name—modesty. Thus we bring John, Mark, (see note on Mark 14:51,) and Luke under the same analogy. All three beheld Jesus, and all three introduce their own persons without mentioning their own names. 3. Two evangelists were chosen eye-witnesses. (See note on Luke’s preface.) The other two were not official eye-witnesses and ministers of the word; but each once saw the Lord; Mark as Jesus was on his way to death, Luke as he was on his way from death. This is one of the thousand delicate and occult proprieties which the thorough student of the Bible finds. 4. Cleopas is apparently the elder and more positive Christian of the two. Luke was the subordinate, deeply interested in the scene, and perhaps but newly acquainted with its facts. This may have been his first full contact with Jesus and his history; and by this rencontre, and the marvellous discourse of Jesus, his heart may have been profoundly awakened to a burning interest in the whole of the Lord’s earthly life. Thus was he prepared for his work as an historian. 5. The details of the whole incident are those of deeply interested memory. There are throughout, all the delicate touches of one who narrates an old and touching reminiscence. 6. The only counter argument is drawn from the fact that Luke professes not to have been an eye-witness. Not quite so. Luke professes to have obtained his history from eye-witnesses; which fact he states in order to show the reliability of his history. But that can hardly be strained into a denial that he ever saw Jesus in a single instance. Though Jesus in his resurrection body may once have crossed his sight, it was none the less necessary for his work that he should strictly canvass the original eye-witnesses of the Lord’s earthly life, and none the less important to the confirmation of his work that he should declare the originality of his sources.

To a village called Emmaus—See notes on parallel passage in Mark. It took Dr. Thomson three hours’ moderate riding over hill and vale to arrive at Jerusalem from the place he identifies as Emmaus.

Verses 21. - 24. 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 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, Luke 24:22-24.

Verses 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, (verses 33, 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., 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 suzhtein, 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 message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, (verse 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, (verses 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, en etera morfh, 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 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.

§ 150. JESUS APPEARS TO TWO DISCIPLES ON THEIR WAY TO EMMAUS, 13-35. Mark 16:12-13.

13. Two of them—Two from them; that is from among the Christian body. One of them is named; but, says Bloomfield, “the evangelist, by omitting the other, has greatly exercised the commentators in guessing.” The best conclusion, as Stier thinks, is that of the German preacher: “Since the apostle has not named the other, let each of you put himself in his place.” You may learn much from such company. We make little doubt that Luke intends us to understand that the unnamed disciple was the evangelist himself. For, 1. His naming Cleopas shows a purpose to indicate that his not naming the other was not because he did not know his name. He could have named the other if some reason did not deter. 2. That reason probably was the same reason which deterred John from mentioning his own name—modesty. Thus we bring John, Mark, (see note on Mark 14:51,) and Luke under the same analogy. All three beheld Jesus, and all three introduce their own persons without mentioning their own names. 3. Two evangelists were chosen eye-witnesses. (See note on Luke’s preface.) The other two were not official eye-witnesses and ministers of the word; but each once saw the Lord; Mark as Jesus was on his way to death, Luke as he was on his way from death. This is one of the thousand delicate and occult proprieties which the thorough student of the Bible finds. 4. Cleopas is apparently the elder and more positive Christian of the two. Luke was the subordinate, deeply interested in the scene, and perhaps but newly acquainted with its facts. This may have been his first full contact with Jesus and his history; and by this rencontre, and the marvellous discourse of Jesus, his heart may have been profoundly awakened to a burning interest in the whole of the Lord’s earthly life. Thus was he prepared for his work as an historian. 5. The details of the whole incident are those of deeply interested memory. There are throughout, all the delicate touches of one who narrates an old and touching reminiscence. 6. The only counter argument is drawn from the fact that Luke professes not to have been an eye-witness. Not quite so. Luke professes to have obtained his history from eye-witnesses; which fact he states in order to show the reliability of his history. But that can hardly be strained into a denial that he ever saw Jesus in a single instance. Though Jesus in his resurrection body may once have crossed his sight, it was none the less necessary for his work that he should strictly canvass the original eye-witnesses of the Lord’s earthly life, and none the less important to the confirmation of his work that he should declare the originality of his sources.

To a village called Emmaus—See notes on parallel passage in Mark. It took Dr. Thomson three hours’ moderate riding over hill and vale to arrive at Jerusalem from the place he identifies as Emmaus.

V. 25. O foolish-Not understanding the designs and works of God: And slow of heart-Unready to believe what the prophets have so largely spoken.

Verse 25. 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 honour 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 they felt in their own hearts, and fully exemplified in their lives.

Verses 25-27. Then he said, O fools — W anohtoi, O foolish, or thoughtless persons. The word is not W mwroi, 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 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.

Ver. 25. Oh fools, W anohtoi, oh thoughtless men, unwise, unskilled in the scriptures.

25. O fools—The Greek word means destitute of discernment in the higher or spiritual faculty; unwise, unintuitive. Slow of heart—Not hard of heart but slow. Not springing and grasping divine truth. The head is confused because the heart is sluggish.

V. 26. Ought not Christ-If he would redeem man, and fulfil the prophecies concerning him,

to have suffered these things?-These very sufferings which occasion your doubts, are the proofs of his being the Messiah. And to enter into his glory-Which could be done no other way.

Verse 26. Ought not Christ to have suffered] ouci edei paqein ton criston, 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.

Verses 25-27. Then he said, O fools — W anohtoi, O foolish, or thoughtless persons. The word is not W mwroi, 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 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.

26. Ought not Christ—He speaks the great word; not prophet but Christ, the Messiah. To have suffered—Here is a great question. Even to this day infidels like Gibbon object that the Messiah of prophecy is but a conquering hero. But is he not too a suffering Messiah? Prophecy written and uttered does indeed say much more of the glorious than of the suffering Messiah. But what mean those visible and acted prophecies—the sacrifices, the bloody ritual of the Old Testament, if they did not prefigure the great sacrifice which had just been offered in Jerusalem? Those had been a constant acted and visible prophecy of a suffering Messiah. Enter into his glory—By ascension. So that his suffering should be on earth, and his glory at the right hand of God.

Verse 27. Beginning at Moses, &c.] 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 Luke 24:32.

Verses 25-27. Then he said, O fools — W anohtoi, O foolish, or thoughtless persons. The word is not W mwroi, 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 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.

27. Beginning at Moses—How sad must be the mental state of that theologian who can profess to believe in Christ and yet assert that Moses is not the author of the Pentateuch! He has here the testimony of Christ risen from the dead to the prophetic authority of Moses. Expounded… Scriptures… concerning himself—Who would not find his heart burn within him to hear this discourse on the prophecies from this great expounder? But we have its substance in these very Gospels; and in the Epistles, especially to the Romans and to the Hebrews.

V. 28. He made as though he would go farther-Walking forward, as if he was going on; and he would have done it, had they not pressed him to stay.

Verse 28. 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, Luke 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.

Verses 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, kekliken h hmera, 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 verse 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 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, afantov egeneto ap’ autwn, literally signify. For certainly he did not vanish as a mere spectre.

28. Made as though—Rather acted as though. Moved on his course, not in dissimulation, for he would have gone on his way sorrowfully and justly if they had not detained him with loving violence.

V. 29. They constrained him-By their importunate entreaties.

Verse 29. 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? Romans 8:16; Galatians 4:6; 1 John 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.

Verses 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, kekliken h hmera, 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 verse 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 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, afantov egeneto ap’ autwn, literally signify. For certainly he did not vanish as a mere spectre.

§ 150. JESUS APPEARS TO TWO DISCIPLES ON THEIR WAY TO EMMAUS, 13-35. Mark 16:12-13.

13. Two of them—Two from them; that is from among the Christian body. One of them is named; but, says Bloomfield, “the evangelist, by omitting the other, has greatly exercised the commentators in guessing.” The best conclusion, as Stier thinks, is that of the German preacher: “Since the apostle has not named the other, let each of you put himself in his place.” You may learn much from such company. We make little doubt that Luke intends us to understand that the unnamed disciple was the evangelist himself. For, 1. His naming Cleopas shows a purpose to indicate that his not naming the other was not because he did not know his name. He could have named the other if some reason did not deter. 2. That reason probably was the same reason which deterred John from mentioning his own name—modesty. Thus we bring John, Mark, (see note on Mark 14:51,) and Luke under the same analogy. All three beheld Jesus, and all three introduce their own persons without mentioning their own names. 3. Two evangelists were chosen eye-witnesses. (See note on Luke’s preface.) The other two were not official eye-witnesses and ministers of the word; but each once saw the Lord; Mark as Jesus was on his way to death, Luke as he was on his way from death. This is one of the thousand delicate and occult proprieties which the thorough student of the Bible finds. 4. Cleopas is apparently the elder and more positive Christian of the two. Luke was the subordinate, deeply interested in the scene, and perhaps but newly acquainted with its facts. This may have been his first full contact with Jesus and his history; and by this rencontre, and the marvellous discourse of Jesus, his heart may have been profoundly awakened to a burning interest in the whole of the Lord’s earthly life. Thus was he prepared for his work as an historian. 5. The details of the whole incident are those of deeply interested memory. There are throughout, all the delicate touches of one who narrates an old and touching reminiscence. 6. The only counter argument is drawn from the fact that Luke professes not to have been an eye-witness. Not quite so. Luke professes to have obtained his history from eye-witnesses; which fact he states in order to show the reliability of his history. But that can hardly be strained into a denial that he ever saw Jesus in a single instance. Though Jesus in his resurrection body may once have crossed his sight, it was none the less necessary for his work that he should strictly canvass the original eye-witnesses of the Lord’s earthly life, and none the less important to the confirmation of his work that he should declare the originality of his sources.

To a village called Emmaus—See notes on parallel passage in Mark. It took Dr. Thomson three hours’ moderate riding over hill and vale to arrive at Jerusalem from the place he identifies as Emmaus.

V. 30. He took the bread, and blessed, and brake-Just in the same manner as when he instituted his last supper.

Verse 30. 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 this feeding not only strengthens, but also enlightens the soul.

Verses 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, kekliken h hmera, 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 verse 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 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, afantov egeneto ap’ autwn, literally signify. For certainly he did not vanish as a mere spectre.

30. He took bread—They readily resigned to him the dignity of host and president of the table. Gave to them—But ate not himself. It is plain that this was not a sacramental but an ordinary meal.

V. 31. Their eyes were opened-That is, the supernatural cloud was removed:

And he vanished-Went away insensibly.

Verse 31. 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 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.

Verses 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, kekliken h hmera, 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 verse 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 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, afantov egeneto ap’ autwn, literally signify. For certainly he did not vanish as a mere spectre.

31. And their eyes were opened—Utterly shallow and rationalistic is the interpretation of Alford, making these disciples discover Jesus by his mode of breaking bread! If neither voice, nor form, nor person, revealed the Lord, how absurd to suppose that his manner of breaking bread should accomplish the discovery. These two were not apostles, nor is it probable they were specially familiar with his style of breaking bread. And they knew him—There he stood, this very Messiah, of whom all Scripture was the harbinger; the sufferer, the heir of glory, the judge of the earth. Before this moment he could not reveal himself without disturbing their minds so as to unfit their understanding of the Scripture. And now he could reveal himself, to show that his exposition was authoritative and divine, being his own. He vanished—This finished the demonstration. He did not merely step out of the door. As they were beholding him, the place he occupied became at once vacant space. Then they knew that it was their Lord, and that their Lord was truly divine. Not Mary Magdalene, nor Peter, nor John, nor the whole college of apostles had as yet received such a favour as this vouchsafed to these two disciples, the one to us unnamed, and the other but a name!

V. 32. Did not our heart burn within us-Did not we feel an unusual warmth of love! Was not our heart burning, &c.

Verse 32. Did not our heart burn within us] His word was in our heart as a burning fire, Jeremiah 20:9. Our hearts waxed hot within us, and while we were musing the fire burned, Psalm 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 Bezæ; instead of kaiomenh, burned, it has kekalummenh, veiled; and one of the Itala has, fuit excæcatum, 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?

Verses 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 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.

§ 150. JESUS APPEARS TO TWO DISCIPLES ON THEIR WAY TO EMMAUS, 13-35. Mark 16:12-13.

13. Two of them—Two from them; that is from among the Christian body. One of them is named; but, says Bloomfield, “the evangelist, by omitting the other, has greatly exercised the commentators in guessing.” The best conclusion, as Stier thinks, is that of the German preacher: “Since the apostle has not named the other, let each of you put himself in his place.” You may learn much from such company. We make little doubt that Luke intends us to understand that the unnamed disciple was the evangelist himself. For, 1. His naming Cleopas shows a purpose to indicate that his not naming the other was not because he did not know his name. He could have named the other if some reason did not deter. 2. That reason probably was the same reason which deterred John from mentioning his own name—modesty. Thus we bring John, Mark, (see note on Mark 14:51,) and Luke under the same analogy. All three beheld Jesus, and all three introduce their own persons without mentioning their own names. 3. Two evangelists were chosen eye-witnesses. (See note on Luke’s preface.) The other two were not official eye-witnesses and ministers of the word; but each once saw the Lord; Mark as Jesus was on his way to death, Luke as he was on his way from death. This is one of the thousand delicate and occult proprieties which the thorough student of the Bible finds. 4. Cleopas is apparently the elder and more positive Christian of the two. Luke was the subordinate, deeply interested in the scene, and perhaps but newly acquainted with its facts. This may have been his first full contact with Jesus and his history; and by this rencontre, and the marvellous discourse of Jesus, his heart may have been profoundly awakened to a burning interest in the whole of the Lord’s earthly life. Thus was he prepared for his work as an historian. 5. The details of the whole incident are those of deeply interested memory. There are throughout, all the delicate touches of one who narrates an old and touching reminiscence. 6. The only counter argument is drawn from the fact that Luke professes not to have been an eye-witness. Not quite so. Luke professes to have obtained his history from eye-witnesses; which fact he states in order to show the reliability of his history. But that can hardly be strained into a denial that he ever saw Jesus in a single instance. Though Jesus in his resurrection body may once have crossed his sight, it was none the less necessary for his work that he should strictly canvass the original eye-witnesses of the Lord’s earthly life, and none the less important to the confirmation of his work that he should declare the originality of his sources.

To a village called Emmaus—See notes on parallel passage in Mark. It took Dr. Thomson three hours’ moderate riding over hill and vale to arrive at Jerusalem from the place he identifies as Emmaus.

V. 33. The same hour-Late as it was.

Verses 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 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.

33. Rose… hour—Their fatigue is gone, and the darkness with which they deterred and detained their guest detains not them. Returned to Jerusalem—A night walk over a rough uneven road. The eleven—So called as their official number; but as Thomas was absent and Judas dead, there were but ten.

V. 34. The Lord hath appeared to Simon-Before he was seen of the twelve apostles, 1 Corinthians 15:5.

He had, in his wonderful condescension and grace, taken an opportunity on the former part of that 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 having so shamefully denied his Master.

Verse 34. 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 legontav, saying; but to the body of the disciples. See the note on Mark 16:12.

Verses 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 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.

34. Saying—This word refers to the eleven and them that were with them. Hath appeared to Simon—Of this appearance to Peter we have no narrative. But that the fact was known to the apostolic Church is evident from 1 Corinthians 15:5-7.

V. 35. In the breaking of bread-The Lord's Supper.

Verse 35. 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 Clarke on “Luke 24:31”.

Verses 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 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.

35. And they told—Mark says, nor believed they them, which Alford unwisely pronounces inconsistent with this passage. But the inconsistency is not in the Evangelists, but in the actors in the scene. They believed and they did not believe. They believed that a vision, or something, had taken place; they believed that Christ had risen and had been seen by Peter; and yet they could not realize the fact, either from strangeness or from joy. See note on verse 41. It is probable that my readers and myself would have been in much the same state of mental ambiguity.

V. 36. Jesus stood in the midst of them-It was just as easy to his Divine power to open a door undiscernibly, as it was to come in at a door opened by some other hand. Mark 16:14, 19; John 20:19.

Verse 36. 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 Matthew 5:9; 10:12.

Verses 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 — Dialogismoi, 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 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.

36. Stood in the midst of them—There he was. Could they doubt their own sight? And saith—It is his voice; can they doubt their own hearing? Peace be unto you—Words how like him! The spirit in the voice stronger proof than the voice itself. Harriet Martineau in her better days, when writing an imaginative narrative of our Saviour’s times, reverently abstained from putting words of her own devising into his mouth. But when the simple Evangelist makes him speak, it is the same Jesus himself.

Verse 37. 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, Luke 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.

Verses 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 — Dialogismoi, 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 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.

Verses 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 — Dialogismoi, 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 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.

Verses 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 — Dialogismoi, 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 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.

39. A spirit hath not flesh and bones—We have here, in opposition to materialism, the clearest possible assertion of the independent existence of spirit. There is no other explanation of these words which does not insult the Saviour and abuse his language.

In regard to the nature of our Lord’s risen body previous to the ascension, we may say that there are FOUR different opinions prevalent. The first supposes a body in substance entirely new substituted for the previous body; the second, a body the same in substance and attributes; just as Lazarus’s natural unchanged body was raised the same as before death; the third, a body the same in substance but endowed with new properties and powers; the fourth, the same body glorified as completely as after his ascension.

We reject the first as being no resurrection at all, but a creation; and doubt the fourth as not provable if true. That the third is preferable to the second may thus appear.

Perhaps all will grant that our Lord’s ordinary stay or abode between his resurrection and ascension was in the invisible; his visible appearances during the forty days being only occasional. His body possessed then normally, and perhaps we may say naturally, in its risen nature, the power of invisibility, at will. It possessed, also, a superiority to the control of gravitation, to the need of food, clothing, and other bodily necessities, and, probably, a superiority to disease and a second mortality. But these are all new powers; possible by miracle, but not belonging to man or to Jesus corporeally as a man. The third, therefore, seems the preferable view. This view assumes, that although our Lord’s risen body had its own proper form and substance, and its own proper outline and limitation, yet that he was able, more or less, to modify it at will. so as to retain or resume traces, constituent parts, or substantive properties of its former self, such as wounds, limbs, flesh, and bones. However modified, temporarily or permanently, by will or by nature, it would be the same body; able to prove itself such to human eyes by resuming its old familiar peculiarities. So he could identify himself to Thomas, John 20:25; he could be grasped by the women, Matthew 28:29; could (like the angels in Genesis 18:8; 19:3) invest himself with apparent garments, and eat and drink before his disciples. Luke 24:41-43.

By his self-modifying power he could not only enter the invisible instantaneously, (Luke 24:31,) but could appear under another form, (Mark 16:12;) could pass through any material impediments, doubtless by those interstices between particles which science has so amply revealed as belonging to solid bodies. John 20:19.* Nor was the rolling the stone from the tomb by angels necessary so far as his power was concerned; but necessary to render visible to the world’s perception, the external reality of the resurrection. So it was, apparently, that our Lord after his resurrection (as at no previous time) seemed often times unrecognisable to the best acquainted eyes. John 20:14; 21:4, 7, 12. So his ready presence (Luke 24:36) at different places evinced his power of invisible and, probably, instantaneous transference through space at will. [* In the most solid bodies the ultimate particles are supposed to be immensely smaller than the spaces between them. In a body as dense as water they are, proportionately, as “one hundred men distributed over the whole surface of England.”—Sir William Armstrong’s Presidential Address before the British Association, 1864.]

All this involves not the idea either that his body was properly glorified, as after his ascension; or, as some imagine, that it underwent a gradual glorifying process through the forty days. The endowment with the properties belonging to a resurrection body (properties possessed even by the risen wicked) is one thing; his investiture at his enthronement with his full Mediatorial glories at God’s right hand is quite another thing.

V. 40. He showed them his hands and his feet-That they might either see or feel the prints of the nails.

Verses 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 — Dialogismoi, 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 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.

V. 41. While they 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.

Verse 41. 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.

Verses 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 — Dialogismoi, 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 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.

41. Believed not for joy—They believed not at first from the strangeness of the matter; they believed not next from fear; and now they believe not from joy. And yet through all this there was a belief, but not the realizing power. Any meat—As if to give them one of the most ordinary proofs of bodily existence, he called for food and did eat before them.

Verses 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 — Dialogismoi, 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 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.

V. 43. He took it and ate before them-Not that he had any need of food; but to give them still farther evidence.

Verses 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 — Dialogismoi, 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 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.

V. 44. And he said-On the day of his ascension.

In the law, and the prophets, and the psalms-The prophecies as well as types, relating to the Messiah, are contained either in the books of Moses (usually called the law) in the Psalms, or in the writings of the prophets; little being said directly concerning him in the historical books.

Verse 44. 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, hrwt 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.

Verses 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.

Ver. 44. All things must be fulfilled which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. The fulfilment of prophecy demonstrates the truth of religion. On this subject the church has ever kept her eye, and traced the gracious superintendence of providence. On the subject of prophecy a distinction is made, ver. 26, between the sufferings of Christ, and his subsequent glory. Here the glory of the cross is the introduction to the glory of the crown. More than forty circumstances of his passion are distinctly foretold, and deserve particular attention.

Bishop Hall, in a sermon at Paul’s cross, on good friday, 1609, says, “He must be apprehended. It was fore-prophesied. “The Anointed of the Lord was taken in their nets,” saith Jeremiah. But how? He must be sold: for what? For thirty silver pieces. And what must those do? Buy a field: all foretold. “They took thirty silver pieces, the price of him that was valued, and gave them for the potter’s field,” saith Zechariah (mis-written Jeremiah, by one letter mistaken in the abbreviation.) By whom? “That child of perdition, that the scripture might be fulfilled.” Which was he? It is foretold; “He that eateth bread with me,” saith the Psalmist. And what shall his disciples do? Run away: so saith the prophecy. “I will smite the shepherd, and the sheep shall be scattered,” saith Zechariah. What shall be done to him? He must be scourged and spit upon. Behold, not those filthy excrements could have lighted upon his sacred face, without a prophecy. “I hid not my face from shame and spitting,” saith Isaiah. What shall be the issue? In short, he shall be led to death. It is the prophecy, “The Messiah shall be slain,” saith Daniel. What death? He must be lift up. “Like as Moses lift up the serpent in the wilderness, so shall the Son of man be lift up.” Chrysostom saith well, that some actions are parables; so may I say, some actions are prophecies; such are all types of Christ, and this with the foremost. Lift up, whither? To the cross: it is the prophecy. “Hanging upon a tree,” saith Moses. How lift up? Nailed to it: so is the prophecy. Fæderunt manus. “They have pierced my hands and my feet,” saith the Psalmist. With what company? Two thieves. “With the wicked was he numbered,” saith Isaiah: Where? “Without the gates,” saith the prophecy. What became of his garments? They cannot so much as cast the dice for his coat, but it is prophesied. “They divided my garments, and on my vesture did they cast lots,” saith the Psalmist. He must die then on the cross: but how? Voluntarily. “Not a bone of him shall be broken.” What hinders it? Lo, there he hangs, as it were neglected and at mercy; yet all the raging jews, all the devils in hell cannot stir one bone in his blessed body. It was prophesied in the Easter-Lamb, and it must be fulfilled in him that is the true Passover, in spite of fiends and men. How then? He must be thrust in the side. Behold, not the very spear could touch his precious side being dead, but it must be guided by a prophecy. “They shall see him whom they have thrust through,” saith Zechariah. What shall he say the while? His very words are forespoken. His complaint, Eli, Eli, lama sabacthani, as the Chaldee, or yntbz[, as the Hebrew in Psalm 22:2. His resignation, In manus tuas, “Into thy hands I commend my spirit.” Psalm 31:5. His request, “Father, forgive them.” “He prayed for his transgressors,” saith Isaiah. And now, when he saw all these prophecies fulfilled, knowing that one remained, he said, “I thirst.” Dominee, quid sitis, saith one. “Oh Lord, what thirstest thou for?” A strange hearing, that a man, yea that God and man dying, should complain of thirst.”

44 Jesus explains to them that the present events do but verify his past words and fulfil the Old Testament Scriptures. Verse 45, tied to 44 by the then, avers that the Lord closed by opening their understanding to comprehend and digest at future leisure the Scripture fulfilments. Thus much looks to the past; what follows (46-49) looks to the future.

44. These are the words—Words, by a Hebraism, signifies the things or events signified by the words. These refers to the events of his death, resurrection, and reappearance. No longer need the apostles doubt, when this whole train of strange events is but the fulfilment of his sayings and of the Scriptures.

V. 45. Then opened he their understanding, to understand the Scriptures-He had explained them before 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.

Verse 45. Then opened he their understanding] dihnoixen, 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.

Verses 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.

45. Then—As his discourse furnished a complete view of the whole system of Scripture fulfilments now accomplished. Opened he their understanding—By a direct internal enlargement and enlivening of their spiritual faculties. Understand the Scriptures—So that, as the final result, they might go from this wonderful interview better qualified for their future office, after the ascension, described in the following verses.

Verses 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.

46. Said unto them—A subsequent continuation of discourse to the same them, on the same general subject, but with less reference to time or place. It behooved—Not only to fulfil Scripture, but to fulfil the great scheme of salvation of which Scripture itself is a part.

V. 47. Beginning at Jerusalem-This was appointed most 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.

Verse 47. Repentance] See its nature fully explained on Matthew 3:1. Remission of sins] afesin amartiwn, 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, Clarke’s note on “Matthew 3:1”, and particularly at the end of that chapter. See Clarke “Matthew 3:17” 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. Hebrews 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.

Verses 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.

46-49. The discourse 44, at the interview, concerned the application of prophecy to explain the recent events. The present passage, like the parallel in Acts, exhibits some of the main points of the forty days’ teaching.

Verse 48. 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 labour 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.

Verses 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.

48. Witnesses—See notes on Luke 1:2.

V. 49. Behold I send the promise-Emphatically so called; the Holy Ghost.

Verse 49. The promise of my Father] That is, the Holy Ghost, promised, John 15:26. See Acts 1:4; 2:33.

Until ye be endued with power] The energy of the Holy Ghost was to be 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.

Verse 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.

49. And behold—A new point is here presented parallel with Acts 1:4. The promise of my Father—The thing promised—Luke has not anywhere told us what this promise was; but his words presuppose what John tells us Luke 14:16-26; 15:26; 16:7-11. Tarry… Jerusalem—This must have been uttered after the return to Jerusalem from the visit to Galilee. Matthew 28:16-20; John 21:1-24. Endued with power—Clothed with power as with a garment.

V. 50. He led them out as far as Bethany-Not the town, but the district: to the mount of Olives, Acts 1:12, which stood within the boundaries of Bethany.

Verse 50. 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 (Acts 1:12) tells us, that when the disciples came back from 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, John 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, ~o kai thn polewv antikruv keimenon, apecei stadia pente; 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 travelled more than five furlongs. And, 5. Returning from Bethany, they travelled 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 Saviour 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, Mark 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 Luke 24:36, &c., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, Matthew 26:32; 28:10; Mark 14:28; 16:7; and there he appeared to them, as is mentioned by Matthew, Matthew 28:16, &c., and more particularly by John, John 21:1, &c. 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 Genesis 48:8-20.

Verses 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 proskunew, 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 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!

Ver. 50. He led them out as far as Bethany. As far only as mount Olivet, Acts 1:12, which is understood to be in the ancient precincts of Bethany.

§ 156. JESUS’S ASCENSION, 50-53.

Mark 16:19, 20; Acts 1:9-12.

Inasmuch as Luke alone of the Evangelists explicitly describes the visible and bodily ascension of Jesus, adverse criticism has questioned the reality of the fact. The New Testament, they admit, does plentifully assume that Christ is in heaven; but, perhaps, his soul only. (Matthew 26:64; John 20:17; Acts 2:33; Ephesians 4:10; 1 Peter 3:22.) But,

1. Since the body of Jesus rose, in possession of supernatural qualities belonging to a resurrection body, either he must have passed through another death, and that a death of a resurrection body, or he must have gone corporeally to heaven. 2. The representation of his bodily return at the Judgment Advent (Matthew 25:31) necessarily implied a bodily ascension. 3. The unanimous and intense faith of the Church in his ascension can be no otherwise explained than upon the ground that his ascension was visibly witnessed. 4. The explicit and circumstantial narrative of one Evangelist would be sufficient, without either of the preceding reasons; with them, we hold any doubt to be superfluous and foolish. All assume the fact, but he supplies the mode.

50. Led them out—From Jerusalem, where, doubtless, they tarried after their return from Galilee. As far as to Bethany—Ewv eiv, as far as into. That is, to the point where the into commenced; to the entrance, but not into Bethany. Luke implies in Acts 1:12, that the ascension took place from the Mount of Olives, which agrees with the present passage; for Bethany is upon the eastern slope of that mountain. Barclay, in his “City of the Great King,” identifies a hillock overhanging the margin of Bethany as clearly the true place. The summit of the Mount, where now stands the Church of the Ascension, certainly could not have been the spot.

V. 51. And while he was blessing them, he was parted from them-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.

Verse 51. Carried up into heaven.] anefereto-into that heaven from which he had descended, John 1:18; 3:13. This was forty days after his resurrection, Acts 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, 1 Corinthians 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 Acts 1:4-12.

Verses 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 proskunew, 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 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!

51. Parted from them—By his already commenced upward movement. It interrupted, as it were, his benediction, so that he ascended with hands outspread in blessing them. By a cloud upborne, he soon disappeared from sight; but for such a departure his apostles felt not grief, but abounding joy. Up into heaven—See note on Mark 16:19. The picture of the ascension, with its results upon their minds, is at once exquisitely beautiful and perfectly natural.

Verse 52. 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, Luke 24:49.

Verses 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 proskunew, 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 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!

Ver. 52. They worshipped him, by prostration, as the Greek imports, in his ascension. Thus all the churches everywhere worship him, calling on the name of the Lord Jesus. Acts 22:16. 1 Corinthians 1:2. “We therefore pray thee, help thy servants whom thou hast redeemed with thy precious blood.” Common Prayer.

52. Worshipped him—Not merely reverence to a present superior, but adoration of an absent Supreme.

Verse 53. Were continually in the temple] Especially till the day of pentecost came, when they received the promise, mentioned Luke 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 Bæotia,-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 Clarke’s note on “Luke 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, Habakkuk 2:1. In a similar spirit 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 Saviour 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.

Verses 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 proskunew, 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 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!

53. Continually in the temple—Religions engagements occupied the whole time. Theirs was now a religion of joy; their worship was praising and blessing. How powerful the contrast of their present courage with their despair at the death of Christ.