Luke 24 commentary

See the affection and respect the women showed to Christ, after he was dead and buried. Observe their surprise when they found the stone rolled away, and the grave empty. Christians often perplex themselves about that with which they should comfort and encourage themselves. They look rather to find their Master in his grave-clothes, than angels in their shining garments. The angels assure them that he is risen from the dead; is risen by his own power. These angels from heaven bring not any new gospel, but remind the women of Christ's words, and teach them how to apply them. We may wonder that these disciples, who believed Jesus to be the Son of God and the true Messiah, who had been so often told that he must die, and rise again, and then enter into his glory, who had seen him more than once raise the dead, yet should be so backward to believe his raising himself. But all our mistakes in religion spring from ignorance or forgetfulness of the words Christ has spoken. Peter now ran to the sepulchre, who so lately ran from his Master. He was amazed. There are many things puzzling and perplexing to us, which would be plain and profitable, if we rightly understood the words of Christ.

This appearance of Jesus to the two disciples going to Emmaus, happened the same day that he rose from the dead. It well becomes the disciples of Christ to talk together of his death and resurrection; thus they may improve one another's knowledge, refresh one another's memory, and stir up each other's devout affections. And where but two together are well employed in work of that kind, he will come to them, and make a third. Those who seek Christ, shall find him: he will manifest himself to those that inquire after him; and give knowledge to those who use the helps for knowledge which they have. No matter how it was, but so it was, they did not know him; he so ordering it, that they might the more freely discourse with him. Christ's disciples are often sad and sorrowful, even when they have reason to rejoice; but through the weakness of their faith, they cannot take the comfort offered to them. Though Christ is entered into his state of exaltation, yet he notices the sorrows of his disciples, and is afflicted in their afflictions. Those are strangers in Jerusalem, that know not of the death and sufferings of Jesus. Those who have the knowledge of Christ crucified, should seek to spread that knowledge. Our Lord Jesus reproved them for the weakness of their faith in the Scriptures of the Old Testament. Did we know more of the Divine counsels as far as they are made known in the Scriptures, we should not be subject to the perplexities we often entangle ourselves in. He shows them that the sufferings of Christ were really the appointed way to his glory; but the cross of Christ was that to which they could not reconcile themselves. Beginning at Moses, the first inspired writer of the Old Testament, Jesus expounded to them the things concerning himself. There are many passages throughout all the Scriptures concerning Christ, which it is of great advantage to put together. We cannot go far in any part, but we meet with something that has reference to Christ, some prophecy, some promise, some prayer, some type or other. A golden thread of gospel grace runs through the whole web of the Old Testament. Christ is the best expositor of Scripture; and even after his resurrection, he led people to know the mystery concerning himself, not by advancing new notions, but by showing how the Scripture was fulfilled, and turning them to the earnest study of it.

If we would have Christ dwell with us, we must be earnest with him. Those that have experienced the pleasure and profit of communion with him, cannot but desire more of his company. He took bread, and blessed it, and brake, and gave to them. This he did with his usual authority and affection, with the same manner, perhaps with the same words. He here teaches us to crave a blessing on every meal. See how Christ by his Spirit and grace makes himself known to the souls of his people. He opens the Scriptures to them. He meets them at his table, in the ordinance of the Lord's supper; is known to them in breaking of bread. But the work is completed by the opening of the eyes of their mind; yet it is but short views we have of Christ in this world, but when we enter heaven, we shall see him for ever. They had found the preaching powerful, even when they knew not the preacher. Those Scriptures which speak of Christ, will warm the hearts of his true disciples. That is likely to do most good, which affects us with the love of Jesus in dying for us. It is the duty of those to whom he has shown himself, to let others know what he has done for their souls. It is of great use for the disciples of Christ to compare their experiences, and tell them to each other.

Jesus appeared in a miraculous manner, assuring the disciples of his peace, though they had so lately forsaken him, and promising spiritual peace with every blessing. Many troublesome thoughts which disquiet our minds, rise from mistakes concerning Christ. All the troublesome thoughts which rise in our hearts at any time, are known to the Lord Jesus, and are displeasing to him. He spake with them on their unreasonable unbelief. Nothing had passed but what was foretold by the prophets, and necessary for the salvation of sinners. And now all men should be taught the nature and necessity of repentance, in order to the forgiveness of their sins. And these blessings were to be sought for, by faith in the name of Jesus. Christ by his Spirit works on the minds of men. Even good men need to have their understandings opened. But that we may have right thoughts of Christ, there needs no more than to be made to understand the Scriptures.

Christ ascended from Bethany, near the Mount of Olives. There was the garden in which his sufferings began; there he was in his agony. Those that would go to heaven, must ascend thither from the house of sufferings and sorrows. The disciples did not see him rise out of the grave; his resurrection could be proved by their seeing him alive afterwards: but they saw him ascend into heaven; they could not otherwise have a proof of his ascension. He lifted up his hands, and blessed them. He did not go away in displeasure, but in love, he left a blessing behind him. As he arose, so he ascended, by his own power. They worshipped him. This fresh display of Christ's glory drew from them fresh acknowledgments. They returned to Jerusalem with great joy. The glory of Christ is the joy of all true believers, even while they are here in this world. While waiting for God's promises, we must go forth to meet them with our praises. And nothing better prepares the mind for receiving the Holy Ghost. Fears are silenced, sorrows sweetened and allayed, and hopes kept up. And this is the ground of a Christian's boldness at the throne of grace; yea, the Father's throne is the throne of grace to us, because it is also the throne of our Mediator, Jesus Christ. Let us rely on his promises, and plead them. Let us attend his ordinances, praise and bless God for his mercies, set our affections on things above, and expect the Redeemer's return to complete our happiness. Amen. Even so, Lord Jesus, come quickly.

Luke 24:8. And they remembered his words; by which we are taught that, though they had made little proficiency in the doctrine of Christ, still it was not lost, but was choked up, until in due time it yielded fruit.

MATTHEW 28:8-10; MARK 16:8-11; LUKE 24:9-12

Matthew 28:8-10

Mark 16:8-11

Luke 24:9-12

8. And they departed quickly from the tomb with fear and great joy, and ran to inform his disciples. 9. And while they went to inform his disciples, then, lo, Jesus met them, saying, Hail. “Bien vous soit;” — “may it be well with you.” And they approached, and held his feet, and worshipped him. 10. Then Jesus saith to them, Fear not; go, tell my brethren to go into Galilee; and there shall they see me.

8. And they went away quickly, and fled from the tomb; for they were seized with trembling and amazement, and said nothing to any person; for they were afraid. 9. Now, when Jesus was risen early on the first day of the Sabbath, “Au premier jour du Sabbath, ou, de la sepmaine;” — “on the first day of the Sabbath, or, of the week.” he appeared first to Mary Magdalene, out of whom he had cast seven devils. 10. She went and told it to those who had been with him, who were mourning and weeping. 11. And they, when they heard that he was alive, and had been seen by her, did not believe.

9. And returning from the tomb, they told all these things to the eleven, and to all the rest. 10. Now it was Mary Magdalene and Joanna, and Mary the mother of James, and others who were with them, that told these things to the apostles. 11. And their words appeared to them as idle fancies, and they did not believe them. 12. And Peter rose, and ran to the tomb, and stooping down, saw the linen clothes placed by themselves, and departed, wondering in himself at what had happened.

Luke 24:12. And Peter arose, and ran to the tomb. I have no doubt that Luke here inverts the order of the narrative, as may be readily inferred from the words of John, (20:3;) and, in my opinion, the word ran (ἔδραμεν) might justly be rendered as a pluperfect tense, had run. All who possess a tolerable acquaintance with Scripture are aware that it is customary with Hebrew writers to relate afterwards those occurrences which had been omitted in their proper place. Luke mentions this circumstance for the purpose of showing more strongly the obstinacy of the apostles ill despising the words of the women, when Peter had already seen the empty grave, and had been compelled to wonder at an evident proof of the resurrection.

MATTHEW 28:11-15

Matthew 28:11-15

11. And while they were departing, lo, some of the guards came into the city, and told the chief priests all things which had happened. 12. And having assembled with the eiders, and entered into consultation, they gave a large sum of money to the soldiers, 13. Saying, Say that his disciples came by night, and stole him, while you were asleep. 14. And if this come to the ears of the governor, we will persuade him, and ensure your safety. 15. And they took the money, and did as they had been instructed: and this statement is currently reported among the Jews till the present day.

Luke 24:13. And lo, two of them. Although Mark touches slightly and briefly on this narrative, and Matthew and John say not a single word respecting it; yet as it is highly useful to be known and worthy of being remembered, it is not without reason that Luke treats it with so much exactness. But I have already mentioned on various occasions, that each of the Evangelists had his portion so appropriately assigned to him by the Spirit of God, that what is not to be found in one or two of them may be learned from the others. For there are also many appearances “Car aussi bien il y a pluieurs recits de diverses fois que Christ s’est monstré;” — “for there are also many narratives of various times that Christ showed himself.” which are mentioned by John, but are passed over in silence by our three Evangelists.

Before I come to the minute details, it will be proper to begin with stating briefly, that those were two chosen witnesses, by whom the Lord intended, not to convince the apostles that he was risen, but to reprove their slowness; for though at first; they were of no service, yet their testimony, strengthened by other aids, had at length its due weight with the apostles. Who they were is uncertain, except that from the name of one of them, whom we shah find that Luke shortly afterwards calls Cleopas, we may conjecture that they did not belong; to the eleven. Emmaus was an ancient, and by no means inconsiderable, town, which the Romans afterwards called Nicopolis and was not at a great distance from Jerusalem, for sixty furlongs are not more than seven thousand and four hundred paces. “Sept mille et quatre cens paas d’Italie, qui font quatre lieues et demie ou environ;” — “seven thousand and four hundred Italian paces, which are equal to four leagues and a half, or thereabouts.” But the place is named by Luke, not so much on account of its celebrity, as to add certainty to the narrative.

14. And they were conversing with each other. It was a proof of godliness that they endeavored to cherish their faith in Christ: though small and weak; for their conversation had no other object than to employ their reverence for their Master as a shield against the offense of the cross. Now though their questions and disputes showed an ignorance which was worthy of reproof — since, after having been informed that the resurrection of Christ would take place, they were astonished at hearing it mentioned—still their docility afforded Christ an opportunity of removing their error. For many persons intentionally put questions, because they have resolved obstinately to reject the truth; but when men are desirous to embrace the truth submissively, though they may waver on account of very small objections, and stop at slight difficulties, their holy desire to obey God finds favor in his sight, so that he stretches out his hand to them, brings them to full conviction, and does not permit them to remain irresolute. We ought, at least, to hold it as certain, that when we inquire about Christ, if this be done from a modest desire to learn, the door is opened for him to assist us; nay, we may almost say that we then call for himself to be our Teacher; as irreligious men, by their unholy speeches, drive him to a distance from them.

16. But their eyes were restrained. The Evangelist expressly states this, lest any one should think that the aspect of Christ’s body was changed, and that the features of his countenance were different from what they had formerly been. “Et qu’il y eut autres traits de visage qu’auparavant.” For though Christ remained like himself, he was not recognized, because the eyes of beholders were held; and this takes away all suspicion of a phantom or false imagination. But hence we learn how great is the weakness of all our senses, since neither eyes nor ears discharge their office, unless so far as power is incessantly communicated to them from heaven. Our members do indeed possess their natural properties; but to make us more fully sensible that they are held by us at the will of another, God retains in his own hand the use of them, so that we ought ever to reckon it to be one of his daily favors, that our ears hear and our eyes see; for if he does not every hour quicken our senses, all their power will immediately give way. I readily acknowledge that our senses are not frequently held in the same manner as happened at that time, so as to make so gross a mistake about an object presented to us; but by a single example God shows that it is in his power to direct the faculties which he has. bestowed, so as to assure us that nature is subject to his will. Now if the bodily eyes, to which peculiarly belongs the power of seeing, are held, whenever it pleases the Lord, so as not to perceive the objects presented to them, our understandings would possess no greater acuteness, even though their original condition remained unimpaired; but no in this wretched corruption, after having been deprived of their light, they are liable to innumerable deceptions, and are sunk into such gross stupidity, that they can do nothing but commit mistakes, as happens to us incessantly. The proper discrimination between truth and falsehood, therefore, does not arise from the sagacity of our own mind, but comes to us from the Spirit of wisdom. But it is chiefly in the contemplation of heavenly things that our stupidity is discovered; for not only do we imagine false appearances to be true, but we turn the clear light into darkness.

17. What are those discourses which you hold with each other? What was at that time, as we perceive, done openly by Christ, we daily feel to be accomplished in ourselves in a secret manner; which is, that of his own accord he approaches us unperceived for the purpose of instructing us. Now from the reply of Cleopas it is still more evident that, as I have lately mentioned, though they were in doubt and uncertainty about the resurrection of Christ, yet they had in their hearts a reverence for his doctrine, so that they were far from having any inclination to revolt. For they do not expect that Christ will anticipate them by making himself known, or that this fellow-traveler, whoever he may be, will speak of him respectfully; but, on the contrary, having but a small and obscure light, Cleopas throws out a few sparks on an unknown man, which were intended to enlighten his mind, if he were ignorant and uninformed. The name of Christ was, at that time, so generally held in hatred and detestation, that it was not safe to speak of him respectfully; but spurning from him suspicion, he calls Christ a prophet of God, and declares that he is one of his disciples. And though this designation falls greatly below the Divine Majesty of Christ, yet the commendation which he bestows, though moderate, is laudable; for Cleopas had no other intention than to procure for Christ disciples who would submit to his Gospel. It is uncertain, however, if it was through ignorance that Cleopas spoke of Christ in terms less magnificent than the case required, or if he intended to begin with first principles, which were better known, and to rise higher by degrees. Certain it is, that a little afterwards, he does not simply place Christ in the ordinary rank of prophets, but says that he and others believed him to be the redeemer.

19. Powerful in deed and in word. Luke has employed nearly the same form of expression in reference to the person of Stephen, (Acts 7:22,) where he says of Moses, by way of commendation, that he was powerful in words and in actions. But in this passage it is uncertain if it is on account of miracles that Christ is said to be powerful in actions, (as if it had been said that he was endued with divine virtues which proved that he was sent from heaven;) or if the phrase is more extensive, and means that he excelled both in ability to teach, and in holiness of life and other remarkable endowments. I prefer the latter of these views.

Before God and all the people. The addition of these words ought not to be reckoned superfluous; for they mean that the high excellence of Christ was so well known, and was demonstrated by such undoubted proofs, that he had no hypocrisy or vain ostentation. And hence we may obtain a brief definition of a true Prophet, namely, that to what he speaks he will likewise add power in actions, and will not only endeavor to appear excellent before men, but to act with sincerity as under the eyes of God.

21. But we hoped. From what follows it is evident that the hope which they had entertained respecting Christ was not broken off, though at first sight such might appear to be the import of their words. But as a person who had received no previous instruction in the Gospel might be apt to be prejudiced by the narrative which he was about to give respecting the condemnation of Christ, that he was condemned by the rulers of the Church, Cleopas meets this offense by the hope of redemption. And though he afterwards shows that it is with trembling and hesitation that he continues in this hope, yet he industriously collects all that can contribute to its support. For it is probable that he mentions the third day for no other reason than that the Lord had promised that after three days he would rise again. When he afterwards relates that the women had not fouled the body, and that they tad seen a vision of angels, and that what the women had said about the empty grave was likewise confirmed by the testimony of the men, the whole amounts to this, that Christ had risen. Thus the holy man, hesitating between faith and fear, employs what is adapted to nourish faith, and struggles against fear to the utmost of his power.

25. And he said to them. This reproof appears to be too harsh and severe for a weak man such as this was; but whoever attends to all the circumstances will have no difficulty in perceiving that our Lord had good reason for rebuking so sharply those on whom he had long bestowed labor to little purpose, and almost without any fruit. For it ought to be observed, that; what is here said was not confined to these two persons, but, as a reproof of a common fault, was intended to be conveyed by their lips to the rest of their companions. So frequently had Christ forewarned them of his death — so frequently had he even discoursed about a new and spiritual life, and confirmed his doctrine by the inspired statements of the prophets — that he would seem to have spoken to the deaf, or rather to blocks and stones; for they are struck with such horror at his death, that they know not to what hand to turn. This hesitation, therefore, he justly attributes to folly, and assigns as the reason of it their carelessness in not having been more ready to believe. Nor does he only reprove them because, while they had the best Teacher, they were dull and slow to learn, but because they had not attended to the instructions of the Prophets; as if he had said, that their insensibility admitted of no excuse, because it was owing to themselves alone, since the doctrine of the Prophets was abundantly clear, and had been fully expounded to them. In like manner, the greater part of men, at the present day, remain in ignorance through their own fault, because they are obstinate, and refuse to be instructed. But let us observe that Christ, perceiving that his disciples are excessively sluggish; commences with reproof, in order to arouse them; for this is the way in which we must subdue those whom we have found to be hardened or indolent.

26. Ought not Christ to have suffered these things? There is no room to doubt that our Lord discoursed to them about the office of Messiah, as it is described by the Prophets, that they might not take offense at his death; and a journey of three or four hours afforded abundance of time for a full explanation of those matters. Christ did not, therefore, assert in three words, that Christ ought to have suffered, but explained at great length that he had been sent in order that he might expiate, by the sacrifice of his death, the sins of the world, — that he might become a curse in order to remove the curse, — that by having guilt imputed to him he might wash away the pollutions of others. Luke has put this sentence in the form of a question, in order to present it with greater force; from which it may be inferred, that he employed arguments for showing the necessity of his death. The sum of what is stated is, that the disciples are wrong in distressing their minds about their Master’s death, (without which he could not discharge what belonged to Christ; because his sacrifice was the most important part of redemption;) for in this way they shut the gate, that he might not enter into his kingdom. This ought to be carefully observed; for since Christ is deprived of the honor due to him, if he is not reckoned to be a sacrifice for sins, the only way by which he could enter into his glory was that humiliation or emptying, (Philippians 2:7,) out of which the Redeemer had arisen. But we see that no trivial offense is committed among at the present day, by the inversion of this order; for among the multitude of those who declare, in magnificent language, that Christ is King, and who extol him by divine titles, hardly one person in ten thinks of the grace which has been brought to us by his death.

27. And beginning at Moses. This passage shows us in what manner Christ is made known to us through the Gospel. It is when light is thrown on the knowledge of him by the Law and the Prophets. For never was there a more able or skillful teacher of the Gospel than our Lord himself; and we see that he borrows from the Law and the Prophets the proof of his doctrine. If it be objected that he began with easy lessons, that the disciples might gradually dismiss the Prophets, and pass on to the perfect Gospel, this conjecture is easily refuted; for we shall afterwards find it stated, that all the apostles had their understanding opened, not to be wise without the assistance of the Law, but to understand the Scriptures. In order that Christ may be made known to us through the Gospel, it is therefore necessary that Moses and the Prophets should go before as guides, to show us the way. It is necessary to remind readers of this, that they may not lend an ear to fanatics, who, by suppressing the Law and the Prophets, wickedly mutilate the Gospel; as if God intended that any testimony which he has ever given respecting his Son should become useless.

In what manner we must apply to Christ those passages respecting him which are to be found in every part of the Law and the Prophets, we have not now leisure to explain. “Cela passeroit la mesure de ce present oeuvre;” — “that would exceed the limits of the present work.” Let it suffice to state briefly, that there are good reasons why Christ is called the end of the law, (Romans 10:4.) For however obscurely and at a distance Moses may exhibit Christ in shadows, rather than in a full portrait, (Hebrews 10:1,) this, at least, is beyond dispute, that unless there be in the family of Abraham one exalted Head, under whom the people may be united in one body, the covenant which God made with the holy fathers will be nullified and revoked. Besides, since God commanded that the tabernacle and the ceremonies of the law should be adjusted to a heavenly pattern, (Exodus 25:40; Hebrews 8:5,) it follows that the sacrifices and the other parts of the service of the temple, if the reality of them is to be found nowhere else, would be an idle and useless sport. “Un jeu d’enfans;” — “a game for children.” This very argument is copiously illustrated by the apostle, (Hebrews 9:1;) for, assuming this principle, that the visible ceremonies of the law are shadows of spiritual things, he shows that in the whole of the legal priesthood, in the sacrifices, and in the form of the sanctuary, we ought to seek Christ.

Bucer, too, somewhere throws out a judicious conjecture, that, amidst this obscurity, the Jews were accustomed to pursue a certain method of interpreting Scripture which had been handed down to them by tradition from the fathers. But that I may not involve my inquiries in any uncertainty, I shall satisfy myself with that natural and simple method which is found universally in all the prophets, who were eminently skilled in the exposition of the Law. From the Law, therefore, we may properly learn Christ, if we consider that the covenant which God made with the fathers was founded on the Mediator; that the sanctuary, by which God manifested the presence of his grace, was consecrated by his blood; that the Law itself, with its promises, was sanctioned by the shedding of blood; that a single priest was chosen out of the whole people, to appear in the presence of God, in the name of all, not as an ordinary mortal, but clothed in sacred garments; and that no hope of reconciliation with God was held out to men but through the offering of sacrifice. Besides, there is a remarkable prediction, that the kingdom would be perpetuated in the tribe of Judah, (Genesis 49:10.) The prophets themselves, as we have hinted, drew far more striking portraits of the Mediator, though they had derived their earliest acquaintance with him from Moses; for no other office was assigned to them than to renew the remembrance of the covenant, to point out more clearly the spiritual worship of God, to found on the Mediator the hope of salvation, and to show more clearly the method of reconciliation. Yet since it had pleased God to delay the full revelation till the coming of his Son, the interpretation of them was not superfluous.

28. And they drew near to the village. There is no reason for supposing, as some commentators have done, that this was a different place from Emmaus; for the journey was not so long as to make it necessary for them to take rest for the night at a nearer lodging. We know that seven thousand paces—even though a person were to walk slowly for his own gratification—would be accomplished in four hours at the utmost; and, therefore, I have no doubt that Christ had now reached Emmaus.

And he seemed as if he would go farther. Now as to the question, Can insincerity apply to him who is the eternal truth of God? I answer, that the Son of God was under no obligation to make all his designs known. Still, as insincerity of any kind is a sort of falsehood, the difficulty is not yet removed; more especially as this example is adduced by many to prove that they are at liberty to tell lies. But I reply, that Christ might without falsehood have pretended what is here mentioned, in the same manner that he gave himself out to be a stranger passing along the road; for there was the same reason for both. A somewhat more ingenious solution is given by Augustine, (in his work addressed To Consentius, Book II., chap. 13, and in the book of Questions on the Gospels, chap. 51,) for he chooses to enumerate this kind of feigning among tropes and figures, and afterwards among parables and fables. For my own part, I am satisfied with this single consideration, that as Christ for the time threw a veil over the eyes of those with whom he was conversing, so that he had assumed a different character, and was regarded by them as all ordinary stranger, so, when he appeared for the time to intend to go farther, it was not through pretending any thing else than what he had resolved to do, but because he wished to conceal the manner of his departure; for none will deny that he did go farther, since he had then withdrawn from human society. So then by this feigning he did not deceive his disciples, but held them for a little in suspense, till the proper time should arrive for making himself known. It is, therefore, highly improper to attempt to make Christ an advocate of falsehood; and we are no more at liberty to plead his example for feigning any thing, than to endeavor to equal his divine power in shutting the eyes of men. Our safest course is to adhere to the rule which has been laid down to us, to speak with truth and simplicity; not that our Lord himself ever departed from the law of his Father, but because, without confining himself to the letter of the commandments, he kept by the true meaning of the law; but we, on account of the weakness of our senses, need to be restrained in a different manner.

30. He took bread. Augustine, and the greater part of other commentators along with him, have thought that Christ gave the bread, not as an ordinary meal, but as the sacred symbol of his body. And, indeed, it might be said with some plausibility, that the Lord was at length recognized in the spiritual mirror of the Lord’s Supper; for the disciples did not know him, when they beheld him with the bodily eyes. But as this conjecture rests on no probable grounds, I choose rather to view the words of Luke as meaning that Christ, in taking the bread, gave thanks according to his custom. But it appears that he employed his peculiar and ordinary form of prayer, to which he knew that the disciples had been habitually accustomed, that, warned by this sign, they might arouse their senses. In the meantime, let us learn by the example of our Master, whenever we eat bread, to offer thanksgiving to the Author of life, — an action which will distinguish us from irreligious men.

MARK 16:13,14; LUKE 24:31-40

Mark 16:13-14

Luke 24:31-40

13. And they went away and told it to the rest, but neither did they believe them. 14. Afterwards he appeared to the eleven while they sat at meat, and upbraided them with their unbelief and hardness of heart, because they did not believe those who saw him after he was risen.

31. And their eyes were opened, and they recognized him; “Tellement qu’ils le recognurent;” — “in such a manner that they recognized him.” and he vanished from their eyes. “Mais il s’esvanouit de devant eux;” — “but he vanished from before them.” 32. And they said one to another, Did not our heart burn within us, while he talked to us on the road, and opened to us the Scriptures? 33. And they arose in the same hour, “Au mesme instant;” — “that very instant.” and returned to Jerusalem, and found the eleven assembled, and those who were with them, 34. Saying, The Lord is actually risen, and hath appeared to Simon. 35. Then they related what had taken place on the road, and how he had been recognized by them in the breaking of bread. 36. And while they were speaking these things, Jesus stood in the midst of them, and said to them, Peace be to you. 37. But they were terrified and affrighted, and thought that they saw a spirit. 38. And he said to them, Why are you troubled, and why do thoughts arise in your hearts? 39. Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as you see me have. 40. And having said these things, he showed them his hands and his feet.

Luke 24:31. And their eyes were opened. By these words, we are taught that there was not in Christ any metamorphosis, or variety of forms, by which he might impose on the eyes of men, (as the poets feign their Proteus,) but that, on the contrary, the eyes of beholders were mistaken, because they were covered; just as, shortly afterwards, he vanished from the eyes of those very persons, not because his body was in itself invisible, but because God, by withdrawing their rigor, blunted their acuteness. Nor ought we to wonder that Christ, as soon as he was recognized, immediately disappeared; for it was not advantageous that they should any longer behold him, lest, as they were naturally too much addicted to the earth, they might desire again to bring him back to an earthly life. So far, then, as it was necessary to assure them of his resurrection, he made himself visible to them; but by the sudden departure, he taught them that they must seek him elsewhere than in the world, because the completion of the new life was his ascension to heaven.

32. Did not our heart burn within us? Their recognition of Christ led the disciples to a lively perception of the secret and hidden grace of the Spirit, which he had formerly bestowed upon them. For God sometimes works in his people in such a manner, that for a time they are not aware of the power of the Spirit, (of which, however, they are not destitute,) or, at least, that they do not perceive it distinctly, but only feel it by a secret movement. Thus the disciples had formerly indeed felt an ardor, which they now remember, but which they had not then observed: now that Christ has made himself known to them, they at length begin to consider the grace which they had formerly, as it were, swallowed without tasting it, and perceive that they were stupid. For they accuse themselves of indifference, as if they had said, “How did it happen that we did not recognize him while he was talking? for when he penetrated into our hearts, we ought to have perceived who he was.” But they conclude that he is Christ, not simply from the bare sign that his word was efficacious to inflame their hearts, but because they ascribe to him the honor which belongs to him, that when he speaks with the mouth, he likewise inflames their hearts inwardly by the warmth of his Spirit. Paul, indeed, boasts that the ministration of the Spirit was given to him, (2 Corinthians 3:8;) and Scripture frequently adorns the ministers of the word with such titles as the following; that they convert the hearts, enlighten the understandings, and renew men so as to become pure and holy sacrifices; but then it is not to show what they do by their own power, but rather what the Lord accomplishes by means of them. But both belong equally to Christ alone, to pronounce the outward voice, and to form the hearts efficaciously to the obedience of faith.

It cannot be doubted that he then engraved an uncommon Mark on the hearts of these two men, that they might at length perceive that in speaking he had breathed into them a divine warmth. For though the word of the Lord is always fire, yet a fiery rigor was at that time manifested in a peculiar and unusual, manner in the discourse of Christ, and was intended to be an evident proof of his divine power; for it is he alone who baptizeth in the Holy Ghost and in fire, (Luke 3:16.) Yet let us remember that it is the proper fruit of heavenly doctrine, whoever may be the minister of it, to kindle the fire of the Spirit in the hearts of men, to purify and cleanse the affections of the flesh, or rather to burn them up, and to kindle a truly fervent love of God; and by its flame, as it were, to carry away men entirely to heaven.

33. And they arose in the same hour. “Au mesme instant;” — “that very instant.” The circumstance of the time, and the distance of the places, show with what ardor those two men turned to convey the intelligence to their fellow-disciples. As they entered a lodging towards evening, it is probable that the Lord had not made himself known to them before night came on. To perform a journey of three hours in the dead of night was exceedingly inconvenient; yet they rise that very instant, and return in haste to Jerusalem. And, indeed, if they had only gone thither next day, their tardiness might have exposed them to suspicion; but as they chose rather to deprive themselves of the repose of the night than to allow the slightest delay in making the apostles partakers of their joy, the very haste gave additional credit to their narrative. Now whenLuke says that they arose in the same hour, “Au mesme instant;” — “that very instant.” it is probable that they came to the disciples about midnight. But, according to the testimony of the same Luke, the disciples were at that time conversing together; and hence we learn their anxiety, and industry, and ardor, in spending almost the whole night without sleep, and unceasingly making inquiries at each other, until the resurrection of Christ was ascertained by a multitude of testimonies.

34. Saying, The Lord is actually risen. By these words Luke means that those persons who had brought to the apostles joyful intelligence to confirm their minds, were informed by the disciples respecting another appearance. Nor can it be doubled that this mutual confirmation was the reward which God bestowed on them for their holy diligence. By a comparison of the time, we may conclude that Peter, after having returned from the sepulcher, was in a state of great perplexity and uncertainty, until Christ showed himself to him, and that, on the very day that he had visited the sepulcher, he obtained his wish. Hence arose that mutual congratulation among the eleven, that there was now no reason to doubt, because the Lord had appeared to Simon.

But this appears to disagree with the words of Mark, who says, that the eleven did not even believe those two persons; for how could it be that those who were already certain now rejected additional witnesses, and remained in their former hesitation? By saying that he is actually risen, they acknowledge that the matter is beyond all doubt. First, I reply, that the general phrase contains a synecdoche; for some were harder or less ready to believe, and Thomas was more obstinate than all the rest, (John 20:25.) Secondly, We may easily infer that they were convinced in the same way as usually happens to persons who are astonished, and who do not consider the matter calmly; and we know that such persons are continually falling into various doubts. However that may be, it is evident from Luke, that the greater part of them, in the midst of that overpowering amazement, not, only embraced willingly what was told them, but contended with their own distrust; for by the word actually they cut off all ground for doubt. And yet we shall soon afterwards see that, a second and a third time, in consequence of their astonishment, they fell back into their former doubts.

36. Jesus himself stood in the midst of them. While the Evangelist John copiously details the same narrative, (20:19,) he differs from Luke in some circumstances. Mark, too, differs somewhat in his brief statement. As to John, since he only collects what Luke omitted, both may be easily reconciled. There is no contradiction about the substance of the fact; unless some person were to raise a debate about the time: for it is there said that Jesus entered in the evening, while it is evident, from the thread of the narrative, that he appeared at a late hour in the night, when the disciples had returned from Emmaus. But I do not think it right to insist precisely on the hour of the evening. On the contrary, we may easily and properly extend to a late hour of the night what is here said, and understand it to mean that Christ came to them after the evening, when the apostles had shut the doors, and kept themselves concealed within the house. In short, John does not describe the very commencement of the night, but simply means that, when the day was past, and after sunset, and even at the dead hour of night, Christ came to the disciples contrary to their expectation.

Still there arises here another question, since Mark and Luke relate that the eleven were assembled, when Christ appeared to them; and John says that Thomas was then absent, (20:24.) But there is no absurdity in saying that the number — the eleven — is here put for the apostles themselves, though one of their company was absent. We have lately stated—and the fact makes it evident—that John enters into the details with greater distinctness, because it was his design to relate what the others had omitted. Besides, it is beyond a doubt that the three Evangelists relate the same narrative; since John expressly says that it was only twice that Christ appeared to his disciples at Jerusalem, before they went to Galilee; for he says that he appeared to them the third time at the sea of Tiberias, (21:1) He had already described two appearances of our Lord, one which took place on the day after his resurrection, (20:19,) and the other which followed eight days afterwards, (20:26) though, were any one to choose rather to explain the second appearance to be that which is found in the Gospel by Mark, I should not greatly object.

I now return to the words of Luke. He does not, indeed, say that Christ, by his divine power, opened for himself the doors which were shut, (John 20:26;) but something of this sort is indirectly suggested by the phrase which he employs, Jesus stood. For how could our Lord suddenly, during the night, stand in the midst of them, if he had not entered in a miraculous manner? The same form of salutation is employed by both, Peace be to you; by which the Hebrews mean, that for the person whom they address they wish happiness and prosperity.

37. And they were terrified and affrighted. John does not mention this terror; but as he also says that Christ showed his hands and sides to the disciples, we may conjecture that some circumstance had been omitted by him. Nor is it at all unusual with the Evangelists, when they aim at brevity, to glance only at a part of the facts. From Luke, too, we learn that the terror excited in them by the strangeness of the spectacle was such, that they dare not trust their eyes. But a little ago, they had come to the conclusion that the Lord was risen, (verse 34,) and had spoken of it unhesitatingly as a matter fully ascertained; and now, when they behold him with their eyes, their senses are struck with astonishment, so that they think he is a spirit. Though this error, which arose from weakness, was not free from blame, still they did not so far forget themselves as to be afraid of enchantments. But though they did not think that they are imposed upon, still they are more inclined to believe that an image of the resurrection is exhibited to them in vision by the Spirit, than that Christ himself, who lately died on the cross, is alive and present. So then they did not suspect that this was a vision intended to deceive them, as if it had been an idle phantom, but, seized with fear, they thought only that there was exhibited to them in spirit what was actually placed before their eyes.

38. Why are you troubled? By these words they are exhorted to lay aside terror, and regain the possession of their minds, that, having returned to the rigor of their senses, they may judge of a matter which is fully ascertained; for so long as men are seized with perturbation, they are blind amidst the clearest light. In order, therefore, that the disciples may obtain undoubted information, they are enjoined to weigh the matter with calmness and composure.

And why do thoughts arise in your hearts? In this second clause, Christ reproves another fault, which is, that by the variety of their thoughts they throw difficulties in their own way. By saying that thoughts arise, he means that the knowledge of the truth is choked in them in such a manner, that seeing they do not see, (Matthew 13:14;) for they do not restrain their wicked imaginations, but, on the contrary, by giving them free scope, they permit them to gain the superiority. And certainly we find it to be too true, that as, when the sky has been clear in the morning, clouds afterwards arise to darken the clear light of the sun; so when we allow our reasonings to arise with excessive freedom in opposition to the word of God, what formerly appeared clear to us is withdrawn from our eyes. We have a right, indeed, when any appearance of absurdity presents itself, to inquire by weighing the arguments on both sides; and, indeed, so long as matters are doubtful, our minds must inevitably be driven about in every direction: but we must observe sobriety and moderation, lest the flesh exalt itself more highly than it ought, and throw out its thoughts far and wide against heaven.

39. Look at my hands and my feet. He calls upon their bodily senses as witnesses, that they may not suppose that a shadow is exhibited to them instead of a body. And, first, he distinguishes between a corporeal man and a spirit; as if he had said, “Sight and touch will prove that I am a real man, who have formerly conversed with you; for I am clothed with that flesh which was crucified, and which still bears the marks of it.” Again, when Christ declares that his body may be touched, and that it has solid bones, this passage is justly and appropriately adduced by those who adhere to us, for the purpose of refuting the gross error about the transubstantiation of bread into the body, or about the local presence of the body, which men foolishly imagine to exist in the Holy Supper. For they would have us to believe that the body of Christ is in a place where no Mark of a body can be seen; and in this way it will follow that it has changed its nature, so that it has ceased to be what it was, and from which Christ proves it to be a real body. If it be objected, on the other hand, that his side was then pierced, and that his feet and hands were pierced and wounded by the nails, but that now Christ is in heaven without any vestige of wound or injury, it is easy to dispose of this objection; for the present question is not merely in what form Christ appeared, but what he declares as to the real nature of his flesh. Now he pronounces it to be, as it were, a distinguishing character of his body, that he may be handled, and therefore differs from a spirit. We must therefore hold that the distinction between flesh and spirit, which the words of Christ authorize us to regard as perpetual, exists in the present day.

As to the wounds, we ought to look upon this as a proof by which it was intended to prove to us all, that Christ rose rather for us them for himself; since, after having vanquished death, and obtained a blessed and heavenly immortality, yet, on our account, he continued for a time to bear some remaining marks of the cross. It certainly was an astonishing act of condescension towards the disciples, that he chose rather to want something that was necessary to render perfect the glory of the resurrection, than to deprive their faith of such a support. But it was a foolish and an old wife’s dream, to imagine that he will still continue to bear the marks of the wounds, when he shall come to judge the world.

Luke 24:41. But while they yet believed not for joy. This passage shows also that they were not purposely incredulous, like persons who deliberately resolve not to believe; but while their will led them to believe eagerly, they were held bound by the vehemence of their feelings, so that they could not rest satisfied. For certainly the joy which Luke mentions arose from nothing but faith; and yet it hindered their faith from gaining the victory. Let us therefore observe with what suspicion we ought to regard the vehemence of our feelings, which, though it may have good beginnings, hurries us out of the right path. We are also reminded how earnestly we ought to struggle against every thing that retards faith, since the joy which sprung up in the minds of the apostles from the presence of Christ was the cause of their unbelief.

43. And he took, and ate it in their presence. Here we perceive, on the other hand, how kindly and gently Christ bears with the weakness of his followers, since he does not fail to give them this new support when they are falling. And, indeed, though he has obtained a new and heavenly life, and has no more need of meat and drink than angels have, still he voluntarily condescends to join in the common usages of mortals. During the whole course of his life, he had subjected himself to the necessity of eating and drinking; and now, though relieved from that necessity, he eats for the purpose of convincing his disciples of the certainty of his resurrection. Thus we see how he disregarded himself, and chose always to be devoted to our interests. This is the true and pious meditation on this narrative, in which believers may advantageously rest, dismissing questions of mere curiosity, such as, “Was this corruptible food digested?” “What sort of nourishment did the body of Christ derive from it?” and, “What became of what did not go to nourishment?” As if it had not been in the power of Him who created all things out of nothing to reduce to nothing a small portion of food, whenever he thought fit. As Christ really tasted the fish and the honeycomb, in order to show that he was a man, so we cannot doubt that by his divine power he consumed what was not needed to pass into nourishment. Thus the angels, at the table of Abraham, (Genesis 18:1,) having been clothed with real bodies, did actually, I have no doubt, eat and drink; but yet I do not therefore admit that the meat and drink yielded them that refreshment which the weakness of the flesh demands; but as they were clothed with a human form for the sake of Abraham, so the Lord granted this favor to his servant, that those heavenly visitors ate before his tent. Now if we acknowledge that the bodies which they assumed for a time were reduced to nothing after they had discharged their embassy, who will deny that the same thing happened as to the food?

44. These are the words. Though it will afterwards appear from Matthew and Mark that a discourse similar to this was delivered in Galilee, yet I think it probable that Luke now relates what happened on the day after his resurrection. For what John says of that day, that he breathed on them, that they might receive the Holy Ghost, (20:22) agrees with the words of Luke which here immediately follow, that he opened their understanding, that they might understand the Scriptures. By these words Christ indirectly reproves their gross and shameful forgetfulness, that, though they had long ago been fully informed of his future resurrection, they were as much astonished as if it had never been mentioned to them. The import of his words is: “Why do you hesitate as if this had been a new and unexpected occurrence, while it is only what I frequently predicted to you? Why do you not rather remember my words? For if hitherto you have reckoned me worthy of credit, this ought to have been known to you from my instructions before it happened.” In short, Christ tacitly complains that his labor has been thrown away on the apostles, since his instruction has been forgotten.

All things which are written concerning me. He now rebukes them more sharply for their slowness, by declaring that he brought forward nothing that was new but that he only reminded them of what had been declared by the Law and the Prophets, with which they ought to have been familiar from their childhood. But though they had been ignorant of the whole doctrine of religion, nothing could have been more unreasonable than not to embrace readily what they knew to have undoubtedly proceeded from God; for it was a principle admitted by the whole nation, that there was no religion but what was contained in the Law and the Prophets. The present division of the Scriptures is more copious than what we find in other passages; for besides the Law and the Prophets, he adds, in the third place, the Psalms, which, though they might with propriety have been reckoned among the Prophets, have, something distinct and peculiar to themselves. Yet the division into two par which we have seen elsewhere, (Luke 16:16; John 1:45,) embraces notwithstanding the whole of Scripture.

45. Then he opened their understanding. As the Lord had formerly discharged the office of Teacher, with little or no improvement on the part of the disciples, he now begins to teach them inwardly by his Spirit; for words are icily wasted on the air, until the minds are enlightened by the gift of understanding. It is true, indeed, that

the word of God is like a lamp, (Psalm 119:105;)

but it shines in darkness and amidst the blind, until the inward light is given by the Lord, to whom it peculiarly belongs to enlighten the blind, (Psalm 146:8.) And hence it is evident how great is the corruption of our nature, since the light of life exhibited to us in the heavenly oracles is of no avail to us. Now if we do not perceive by the understanding what is right, how would the will be sufficient for yielding obedience? We ought, therefore, to acknowledge that we come short in every respect, so that the heavenly doctrine proves to be useful and efficacious to us, only so far as the Spirit both forms our minds to understand it, and our hearts to submit to its yoke; and, therefore, that in order to our being properly qualified for becoming his disciples, we must lay aside all confidence in our own abilities, and seek light from heaven; and, abandoning the foolish opinion of free-will, must give ourselves up to be governed by God. Nor is it without reason that Paul bids men

become fools, that they may be wise to God, (1 Corinthians 3:18;)

for no darkness is more dangerous for quenching the light of the Spirit than reliance on our own sagacity.

That they might understand the Scriptures. Let the reader next observe, that the disciples had not the eyes of their mind opened, so as to comprehend the mysteries of God without any assistance, but so far as they are contained in the Scriptures; and thus was fulfilled what is said,

(Psalm 119:18,) Enlighten mine eyes, that I may behold the wonders of thy law.

For God does not bestow the Spirit on his people, in order to set aside the use of his word, but rather to render it fruitful. It is highly improper, therefore, in fanatics, under the pretense of revelations, to take upon themselves the liberty of despising the Scriptures; for what we now read in reference to the apostles is daily accomplished by Christ in all his people, namely, that by his Spirit he guides us to understand the Scriptures, and does not hurry us away into the idle raptures of enthusiasm.

But it may be asked, Why did Christ choose to lose his labor, during the entire period of three years, in teaching them, rather than to open their understandings from the very outset? I reply, first, though the fruit of his labor did not immediately appear, still it was not useless; for when the new light was given to them, they likewise perceived the advantage of the former period. For I regard these words as meaning, not only that he opened their understandings, that, in future they might be ready to receive instruction, if any thing were stated to them, but that they might call to remembrance his doctrine, which they had formerly heard without any advantage. Next, let us learn that this ignorance, which lasted during three years, was of great use for informing them that from no other source than from the heavenly light did they obtain their new discernment. Besides, by this fact Christ gave an undoubted proof of his Divinity; for he not only was the minister of the outward voice, which sounded in their ears, but by his hidden power he penetrated into their minds, and thus showed that what, Paul tells us, does not belong to the teachers of the Church is the prerogative of Him alone, (1 Corinthians 3:7.) Yet it ought to be observed, that the apostles were not so destitute of the light of understanding as not to hold certain elementary principles; but as it was only a slight taste, it is reckoned to be a commencement of true understanding when the veil is removed, and they behold Christ in the Law and the Prophets.

46. And he said to them, Thus it is written. The connection of these words refutes the calumny of those who allege that outward doctrine would be superfluous, if we did not naturally possess some power of understanding. “Why,” say they, “would the Lord speak to the deaf?” But we see that, when the Spirit of Christ, who is the inward Teacher, performs his office, the labor of the minister who speaks is not thrown away; for Christ, after having bestowed on his followers the gift of understanding, instructs them out of the Scriptures with real advantage. With the reprobate, indeed, though the outward word passes away as if it were dead, still it renders them inexcusable.

As to the words of Christ, they are founded on this principle: Whatever is written must be fulfilled, for God declared nothing by his prophets but what he will undoubtedly accomplish.” But by these words we are likewise taught what it is that we ought chiefly to learn from the Law and the Prophets; namely, that since Christ is the end and the soul of the law, (Romans 10:4,) whatever we learn without him, and apart from him, is idle and unprofitable. Whoever then desires to make great proficiency in the Scriptures ought always to keep this end in view. Now Christ here places first in order his death and resurrection, and afterwards the fruit which we derive from both. For whence come repentance and forgiveness of sins, but because our old man is crucified with Christ, (Romans 6:6,) that by his grace we may rise to newness of life; and because our sins have been expiated by the sacrifice of his death, our pollution has been washed away by his blood, and we have, obtained righteousness through his resurrection? He teaches, therefore, that in his death and resurrection we ought to seek the cause and grounds of our salvation; because hence arise reconciliation to God, and regeneration to a new and spiritual life. Thus it is expressly stated that neither forgiveness of sins nor repentance can be preached but in his name; for, on the one hand, we have no right to expect the imputation of righteousness, and, on the other hand, we do not obtain self-denial and newness of life, except so far as

he is made to us righteousness and sanctification, (1 Corinthians 1:30.)

But as we have elsewhere treated copiously of this summary of the Gospel, it is better to refer my readers to those passages for what they happen not to remember, than to load them with repetitions.

47. To all nations, beginning at Jerusalem. Christ now discovers clearly what he had formerly concealed—that the grace of the redemption brought by him extends alike to all nations. For though the prophets had frequently predicted the calling of the Gentiles, still it was not revealed in such a manner that the Jews could willingly admit the Gentiles to share with them in the hope of salvation. Till his resurrection, therefore, Christ was not acknowledged to be any thing more than the Redeemer of the chosen people alone; and then, for the first time, was the wall of partition (Ephesians 2:14) thrown down, that they who had been strangers, (Ephesians 2:19,) and who had formerly been scattered, might be gathered into the fold of the Lord. In the meantime, however, that the covenant of God might not seem to be made void, Christ has assigned to the Jews the first rank, enjoining the apostles to begin at Jerusalem. For since God had peculiarly adopted the posterity of Abraham, they must have been preferred to the rest of the world. This is the privilege of the firstborn which Jeremiah ascribes to them, when Jehovah says, I am a father to Israel, and Ephraim is first-born, (30:9.) This order, too, Paul everywhere observes with the greatest care, telling us that Christ came and proclaimed peace to those who were near, and afterwards to strangers who were at a distance, (Ephesians 2:17.)

48. And you are witnesses of those things. He does not yet commission them to preach the gospel, but only reminds them to what service he has appointed them, that they may prepare themselves for it in due time. He holds out this, partly as a consolation to soothe their grief, and partly as a spur to correct their sloth. Conscious of their recent departure from their Master, they must have been in a state of dejection and here, contrary to all expectation, Christ bestows on them incredible honor, enjoining them to publish to the whole world the message of eternal salvation. In this manner he not only restores them to their former condition, but by the extent of this new favor he utterly obliterates the recollection of their heinous crimes; but at the same time, as I have said, he stimulates them, that they may not be so slow and dilatory in reference to the faith of which they were appointed to be preachers.

49. And, lo, I send. That the apostles may not be terrified by their weakness, he invites them to expect new and extraordinary grace; as if he had said, though you feel yourselves to be unfit for such a charge, there is no reason why you should despond, because I will send you from heaven that power which I know that you do not possess. The more fully to confirm them in this confidence, he mentions that the Father had promised to them the Holy Spirit; for, in order that they might prepare themselves with greater alacrity for the work, God had already encouraged them by his promise, as a remedy for their distrust. Christ now puts himself in the place of the Father, and undertakes to perform the promise; in which he again claims for himself divine power. To invest feeble men with heavenly power, is a part of that glory which God swears that he will not give to another: and, therefore, if it belongs to Christ, it follows that he is that God who formerly spoke by the mouth of the prophet, (Isaiah 42:8.) And though God promised special grace to the apostles, and Christ bestowed it on them, we ought to hold universally that no mortal is of himself qualified for preaching the gospel, except so far as God clothes him with his Spirit, to supply his nakedness and poverty. And certainly, as it is not in reference to the apostles alone that Paul exclaims,

(2 Corinthians 2:16,) And who shall be found sufficient for these things?

so all whom God raises up to be ministers of the gospel must be endued with the heavenly Spirit; and, therefore, in every part of Scripture he is promised to all the teachers of the Church without exception.

But remain you in the city of Jerusalem. That they may not advance to teach before the proper time, Christ enjoins on them silence and repose, until, sending them out according to his pleasure, he may make a seasonable use of their labors. And this was a useful trial of their obedience, that, after having been endued with the understanding of the Scripture, and after having had the grace of the Spirit breathed on them, (John 20:22;) yet because the Lord had forbidden them to speak, they were silent as if they had been dumb. For we know that those who expect to gain applause and admiration from their hearers are very desirous to appear in public. Perhaps, too, by this delay, Christ intended to punish them for indolence, because they did not, in compliance with his injunction, set out immediately, on the same day, for Galilee. However that may be, we are taught by their example, that we ought to attempt nothing but as the Lord calls us to it; and, therefore, though they may possess some ability to teach in public, let men remain in silence and retirement, until the Lord lead them by the hand into the public assembly. When they are commanded to remain at Jerusalem, we must understand this to mean, after they had returned from Galilee. For, as we shortly afterwards learn from Matthew, though he gave them an opportunity of seeing him at Jerusalem, still he did not change his original intention to go to Galilee, (Matthew 26:32, and 28:10.) The meaning of the word, therefore, is, that after having given them injunctions at the appointed place, he wishes them to remain silent for a time, until he supplies them with new rigor.

MATTHEW 28:16-20; MARK 16:15-18

Matthew 28:16-20

Mark 16:15-18

16. But the eleven disciples went into Galilee, to the mountain where Jesus had appointed them. 17. And when they saw him, they worshipped him; but some doubted. 18. And Jesus approached, and spoke to them, saying, All power is given to me in heaven and on the earth. 19. Go out, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; 20. Teaching them to observe all things, whatsoever I have commanded you; and, lo, I am with you always, even to the end of the world.

15. And he said to them, Go into all the world, and preach the gospel to every creature. 16. He who shall believe and be baptized shall be saved; but he who shall believe shall be condemned. 17. And these signs shall follow those who shall believe: In my name they shall cast out devils; they shall speak with new tongues; 18. They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

Luke 24:50. And lifted up his hands, and blessed them; by which he showed that the office of blessing, which was enjoined on the priests under the law, belonged truly and properly to himself. When men bless one another it is nothing else than praying in behalf of their brethren; but with God it is otherwise, for he does not merely befriend us by wishes, but by a simple act of his will grants what is desirable for us. But while He is the only Author of all blessing, yet that men might obtain a familiar view of his grace, he chose that at first the priests should bless in his name as mediators. Thus Melchizedek blessed Abraham, (Genesis 14:19,) and in Numbers 6:23-27, a perpetual law is laid down in reference to this matter. To this purport also is what we read in Psalm 118:26, We bless you out of the house of the Lord In short, the apostle has told us that to bless others is a Mark of superiority; for the less, he says, is blessed by the greater, (Hebrews 7:7.) Now when Christ, the true Melchizedek and eternal Priest, was manifested, it was necessary that in him should be fulfilled what had been shadowed out by the figures of the law; as Paul also shows that we are blessed in him by God the Father, that we may be rich in all heavenly blessings, (Ephesians 1:3.) Openly and solemnly he once blessed the apostles, that believers may go direct to himself, if they desire to be partakers of his grace. In the lifting up of the hands is described an ancient ceremony which, we know:, was formerly used by the priests.

52. And having worshipped him, they returned. By the word worship, Luke means, first, that the apostles were relieved from all doubt, because at that time the majesty of Christ shone on all sides, so that there was no longer any room for doubting of his resurrection; and, secondly, that for the same reason they began to honor him with greater reverence than when they enjoyed his society on earth. For the worship which is here mentioned was rendered to him not only as Master or Prophet, nor even as the Messiah, whose character had been but half known, but as the King of glory and the Judge of the world. Now as Luke intended to give a longer narrative, he only states briefly what the apostles did during ten days. The amount of what is said is, that through the fervor of their joy they broke out openly into the praises of God, and were continually in the temple; not that they remained there by day and by night, but that they attended the public assemblies, and were present at the ordinary and stated hours to render thanksgiving to God. This joy is contrasted with the fear which formerly kept them retired and concealed at home.

CHAPTER 24

Lu 24:1-12. Angelic Announcement to the Women That Christ Is Risen--Peter's Visit to the Empty Sepulchre.

(See on Mr 16:1-8; and Mt 28:1-5).

5. Why, &c.--Astonishing question! not "the risen," but "the Living One" (compare Re 1:18); and the surprise expressed in it implies an incongruity in His being there at all, as if, though He might submit to it, "it was impossible He should be holden of it" (Ac 2:24).

6. in Galilee--to which these women themselves belonged (Lu 23:55).

7. Saying, &c.--How remarkable it is to hear angels quoting a whole sentence of Christ's to the disciples, mentioning where it was uttered, and wondering it was not fresh in their memory, as doubtless it was in theirs! (1Ti 3:16, "seen of angels," and 1Pe 1:12).

10. Joanna--(See on Lu 8:1-3).

12. Peter, &c.--(See on Joh 20:1-10).

Lu 24:13-35. Christ Appears to the Two Going to Emmaus.

13. two of them--One was Cleopas (Lu 24:18); who the other was is mere conjecture.

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

14-16. communed and reasoned--exchanged views and feelings, weighing afresh all the facts, as detailed in Lu 24:18-24.

drew near--coming up behind them as from Jerusalem.

eyes holden--Partly He was "in another form" (Mr 16:12), and partly there seems to have been an operation on their own vision; though certainly, as they did not believe that He was alive, His company as a fellow traveller was the last thing they would expect,

17-24. communications, &c.--The words imply the earnest discussion that had appeared in their manner.

25-27. fools--senseless, without understanding.

28-31. made as though, &c.--(Compare Mr 6:48; Ge 18:3, 5; 32:24-26).

32-34. They now tell each to the other how their hearts burned--were fired--within them at His talk and His expositions of Scripture. "Ah! this accounts for it: We could not understand the glow of self-evidencing light, love, glory that ravished our hearts; but now we do." They cannot rest--how could they?--they must go straight back and tell the news. They find the eleven, but ere they have time to tell their tale, their ears are saluted with the thrilling news, "The Lord is risen indeed, and hath appeared to Simon." Most touching and precious intelligence this. The only one of the Eleven to whom He appeared alone was he, it seems, who had so shamefully denied Him. What passed at that interview we shall never know here. Probably it was too sacred for disclosure. (See on Mr 16:7). The two from Emmaus now relate what had happened to them, and while thus comparing notes of their Lord's appearances, lo! Christ Himself stands in the midst of them. What encouragement to doubting, dark, true-hearted disciples!

Lu 24:36-53. Jesus Appears to the Assembled Disciples--His Ascension.

36. Jesus ... stood--(See on Joh 20:19).

37-38. a spirit--the ghost of their dead Lord, but not Himself in the body (Ac 12:15; Mt 14:26).

thoughts--rather, "reasonings"; that is, whether He were risen or no, and whether this was His very self.

39-43. Behold, &c.--lovingly offering them both ocular and tangible demonstration of the reality of His resurrection.

a spirit hath not--an important statement regarding "spirits."

flesh and bones--He says not "flesh and blood"; for the blood is the life of the animal and corruptible body (Ge 9:4), which "cannot inherit the kingdom of God" (1Co 15:50); but "flesh and bones," implying the identity, but with diversity of laws, of the resurrection body. (See on Joh 20:24-28).

44-49. These are the words, &c.--that is, "Now you will understand what seemed so dark to you when I told you about the Son of man being put to death and rising again" (Lu 18:31-34).

while ... yet with you--a striking expression, implying that He was now, as the dead and risen Saviour, virtually dissevered from this scene of mortality, and from all ordinary intercourse with His mortal disciples.

law ... prophets ... psalms--the three Jewish divisions of the Old Testament Scriptures.

50-53. to Bethany--not to the village itself, but on the "descent" to it from Mount Olivet.

Bringing the spices - To embalm the body of our Lord: but Nicodemus and Joseph of Arimathea had done this before the body was laid in the tomb. See Joh 19:39, Joh 19:40. But there was a second embalming found necessary: the first must have been hastily and imperfectly performed; the spices now brought by the women were intended to complete the preceding operation.

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

1. "They who came to the sepulchre, as is here said, being the same with those who, in Luk 23:55, are called the women which came with him from Galilee, there was no room for Luke (I think) to add as here, and some others came with them; because the words in Luk 23:55, to which these refer, include all that can be supposed to be designed by the words in question.

2. Luke has named no particular woman here, and therefore he could not add and some others, etc., these words necessarily requiring that the names of the women should have preceded, as is the case in Luk 24:10, where, when Mary Magdalene, the other Mary, and Joanna, had been named, it is very rightly added, and other women that were with them."

They found the stone rolled away - An angel from God had done this before they reached the tomb, Mat 28:2 : On this case we cannot help remarking, that, when persons have strong confidence in God, obstacles do not hinder them from undertaking whatever they have reason to believe he requires; and the removal of them they leave to him: and what is the consequence? They go on their way comfortably, and all difficulties vanish before them.

And found not the body of the Lord - His holy soul was in Paradise, Luk 23:43; and the evangelist mentions the body particularly, to show that this only was subject to death. It is, I think, evident enough, from these and other words of Luke, that the doctrine of the materiality of the soul, made no part of his creed.

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.

Sinful men - Or heathens, ανθρωπων ἁμαρτωλων, i.e. the Romans, by whom only he could be put to death; for the Jews themselves acknowledged that this power was now vested in the hands of the Roman governor alone. See Joh 19:15.

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.

And Joanna - She was the wife of Chuza, Herod's steward. See Luk 8:3.

Then arose Peter - John went with him, and got to the tomb before him. See Joh 20:2, Joh 20:3.

The linen clothes laid by themselves - Or, The linen clothes only. This was the fine linen which Joseph of Arimathea bought, and wrapped the body in: Mar 15:46. Small as this circumstance may at first view appear, it is, nevertheless, no mean proof of the resurrection of our Lord. Had the body been stolen away, all that was wrapped about it would have been taken away with it; as the delay which must have been occasioned by stripping it might have led to the detection of the theft; nor would the disciples have run such a risk if they had stolen him, when stripping the body could have answered no end. This circumstance is related still more particularly by John, Joh 20:5-7. Peter seeth the linen clothes lie, and the napkin that was about his head not lying with the linen clothes, but Wrapped together in a place by itself. All these circumstances prove that the thing was done leisurely; order and regularity being observed through the whole. Hurry and confusion necessarily mark every act of robbery.

Behold, two of them - This long and interesting account is not mentioned by Matthew nor John, and is only glanced at by Mark, Mar 16:12, Mar 16:13. One of these disciples was Cleopas, Luk 24:18, and the other is supposed by many learned men, both ancient and modern, to have been Luke himself. See the sketch of his life prefixed to these notes. Some of the ancient versions have called the other disciple Ammaus and Ammaon, reading the verse thus: Behold two of them, Ammaus and Cleopas, were going in that very day to a village about sixty furlongs distant from Jerusalem. But the Persian says positively that it was Luke who accompanied Cleopas. See the inscription to section 140 of this Gospel in the Polyglott. Dr. Lightfoot thinks it was Peter, and proves that Cleopas and Alpheus were one and the same person.

Threescore furlongs - Some MSS. say 160 furlongs, but this is a mistake; for Josephus assigns the same distance to this village from Jerusalem as the evangelist does. War, b. vii. c. 6. s. 6. Αμμαους απεχει των Ἱεροσολυμων σταδιους ἑξηκοντα, Ammaus is sixty stadia distant from Jerusalem, about seven English miles and three-quarters. A stadium was about 243 yards, according to Arbuthnot.

And reasoned - Συζητειν, concerning the probability or improbability of Christ being the Messiah, or of his resurrection from the dead. It was a laudable custom of the Jews, and very common also, to converse about the law in all their journeyings; and now they had especial reason to discourse together, both of the law and the prophets, from the transactions which had recently taken place.

Their eyes were holden - It does not appear that there was any thing supernatural here, for the reason why these persons (who were not apostles, see Luk 24:33) did not recollect our Lord is given by Mark, Mar 16:12, who says that Christ appeared to them in another form.

Cleopas - The same as Alpheus, father of the Apostle James, Mar 3:18, and husband of the sister of the virgin. Joh 19:25.

Art thou only a stranger - As if he had said, What has been done it Jerusalem, within these few days, has been so public, so awful, and so universally known, that, if thou hadst been but a lodger in the city for a single night, I cannot conceive how thou couldst miss hearing of these things: indeed, thou appearest to be the only person unacquainted with them.

Which was a prophet - Ανηρ προφητης, a man prophet, a genuine prophet; but this has been considered as a Hebraism: "for, in Exo 2:14, a man prince is simply a prince; and in 1Sam 31:3, men archers mean no more than archers." But my own opinion is, that this word is often used to deepen the signification, so in the above quotations: Who made thee a man prince (i.e. a mighty sovereign) and a judge over us! Exo 2:14. And, the battle went sore against Saul, and the men archers (i.e. the stout, or well aiming archers) hit him, 1Sam 31:3. So in Palaephatus, de Incredib. c. 38. p. 47, quoted by Kypke, ην ανηρ βασιλευς μεγας, He was a great and eminent king. So ανηρ προφητης here signifies, he was a Genuine prophet, nothing like those false ones by whom the people have been so often deceived; and he has proved the divinity of his mission by his heavenly teaching, and astonishing miracles.

Mighty in - word - Irresistibly eloquent. Powerful in deed, working incontrovertible miracles. See Kypke in loco.

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, Luk 24:22-24.

O fools and slow of heart to believe - Inconsiderate men, justly termed such, because they had not properly attended to the description given of the Messiah by the prophets, nor to his teaching and miracles, as proofs that He alone was the person they described.

Slow of heart - Backward, not easy to be persuaded of the truth, always giving way to doubtfulness and distrust. This very imperfection in them is a strong evidence of the truth of the doctrine which they afterwards believed, and proclaimed to the world. Had they not had the fullest assurance of these things, they never would have credited them; and it is no small honor to the new-covenant Scriptures that such persons were chosen, first, to believe them; secondly, to proclaim them in the world; and, thirdly, to die on the evidence of those truths, the blessed influence of which they felt in their own hearts, and fully exemplified in their lives.

Ought not Christ to have suffered - Ουχι εδει παθειν τον Χριστον, Was it not necessary that the Christ should suffer. This was the way in which sin must be expiated, and, without this, no soul could have been saved. The suffering Messiah is he alone by whom Israel and the world can be saved.

Beginning at Moses, etc. - What a sermon this must have been, where all the prophecies relative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly impelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ; and we may naturally suppose that these prophecies and references were those which our Lord at this time explained and applied to himself. See Luk 24:32.

He made as though he would have gone farther - That is, he was going on, as though he intended to go farther; and so he doubtless would had they not earnestly pressed him to lodge with them. His preaching had made a deep impression upon their hearts, Luk 24:32, and now they feel it their greatest privilege to entertain the preacher.

This is a constant effect of the doctrine of Christ: wherever it is felt, the Author of it, the ever-blessed Jesus, is earnestly entreated to dwell in the heart; and he who preaches it, is amply provided with the necessaries of life by those who have received his testimony.

For it is toward evening - And consequently both inconvenient and unsafe to proceed to another village. Reader! it is probably the eve of thy life, whether thou be old or young: thy day may have already declined, and there is, possibly, but a step between thee and the eternal world! Hath the Lord Jesus taught thee by his word and Spirit to believe in him, that thou mightest be saved? Is he come into thy heart? Hast thou the witness of his Spirit that thy sin is blotted out through his blood? Rom 8:16; Gal 4:6; 1Jn 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.

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.

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.

Did not our heart burn within us - His word was in our heart as a burning fire, Jer 20:9. Our hearts waxed hot within us, and while we were musing the fire burned, Psa 39:3. In some such way as this the words of the disciples may be understood: but there is a very remarkable reading here in the Codex Bezae; instead of καιομενη, burned, it has κεκαλυμμενη, veiled; and one of the Itala has, fuit excaecatum, was blinded. Was not our heart veiled (blinded) when he conversed with us on the way, and while he unfolded the Scriptures to us, seeing we did not know him?

Saying, The Lord is risen indeed - The meaning here is, that these two disciples found the apostles, and those who were with them, unanimously testifying that Christ had risen from the dead. It is not the two disciples to whom we are to refer the word λεγοντας, saying; but to the body of the disciples. See the note on Mar 16:12.

And they - The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See on Luk 24:31 (note).

And as they thus spake - While the two disciples who were going to Emmaus were conversing about Christ, he joined himself to their company. Now, while they and the apostles are confirming each other in their belief of his resurrection, Jesus comes in, to remove every doubt, and to give them the fullest evidence of it. And it is ever true that, wherever two or three are gathered together in his name, he is in the midst of them.

Peace be unto you - The usual salutation among the Jews. May you prosper in body and soul, and enjoy every heavenly and earthly good! See the notes on Mat 5:9; Mat 10:12.

And supposed that they had seen a spirit - But if there be no such thing as a disembodied spirit, would not our Lord have shown them their error? Instead of this, he confirms them in their opinion, by saying, A spirit hath not flesh and bones as you see me have, Luk 24:39; therefore he says, handle me and see me. They probably imagined that it was the soul only of our blessed Lord which they saw; but they were soon fully convinced of the identity of his person, and the reality of his resurrection; for,

1. They saw his body.

2. They heard him speak.

3. They handled him.

4. They saw him eat a piece of broiled fish and honeycomb, which they gave him.

In these things it was impossible for them to have been deceived.

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.

The law - the prophets - the psalms - This was the Jewish division of the whole old covenant. The Law contained the five books of Moses; the Prophets, the Jews divided into former and latter; they were, according to Josephus, thirteen. "The Psalms included not only the book still so named, but also three other books, Proverbs, Job, and Canticles.

These all," says the above author, "contain hymns to God, and rules for the conduct of the lives of men." Joseph. Cont. App. i. 8. This account is imperfect: the common Jewish division of the writings of the old covenant is the following, and indeed seems to be the same to which our Lord alludes: -

I. The Law, תורה thorah, including Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

II. The Prophets, נביאים, nabiaim, or teachers, including Joshua, Judges, the two books of Samuel, and the two books of Kings: these were termed the former prophets. Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi: these were termed the latter prophets.

III. The Hagiographa, (holy writings), כתובים kethuvim, which comprehended the Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. The Jews made anciently only twenty-two books of the whole, to bring them to the number of the letters in the Hebrew alphabet; and this they did by joining Ruth to Judges, making the two books of Samuel only one; and so of Kings and Chronicles; joining the Lamentations to Jeremiah, and making the twelve minor prophets only one book.

Then opened he their understanding - Διηνοιξεν, 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.

Repentance - See its nature fully explained on Mat 3:1 (note).

Remission of sins - Αφεσιν ἁμαρτιων, The taking away - removal of sins, in general every thing that relates to the destruction of the power, the pardoning of the guilt, and the purification of the heart from the very nature of sin.

Should be preached in his name - See the office of a proclaimer, herald, or preacher, explained in the note on Mat 3:1 (note), and particularly at the end of that chapter.

In his name - On his authority, and in virtue of the atonement made by him: for on what other ground could the inhabitants of the earth expect remission of sins?

Among all nations - Because God wills the salvation of All; and Jesus Christ by his grace has tasted death for Every man. Heb 2:9.

Beginning at Jerusalem - Making the first overtures of mercy to my murderers! If, then, the sinners of Jerusalem might repent, believe, and be saved, none, on this side hell, need despair.

Ye are witnesses of these things - He gave them a full commission to proclaim these glad tidings of peace and salvation to a lost world. The disciples were witnesses not only that Christ had suffered and rose again from the dead; but also that he opens the understanding by the inspiration of his Spirit, that he gives repentance, that he pardons sin, and purifies from all unrighteousness, and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. And these are the things of which their successors in the Gospel ministry must bear witness. As far as a man steadily and affectionately proclaims these doctrines, so far God will bless his labor to the salvation of those who hear him. But no man can with any propriety bear witness of that grace that saves the soul, whose own soul is not saved by that grace.

The promise of my Father - That is, the Holy Ghost, promised, Joh 15:26. See Act 1:4; Act 2:33.

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

He led them out as far as to Bethany - The difficulties in this verse, when collated with the accounts given by the other evangelists, are thus reconciled by Dr. Lightfoot. "I. This very evangelist (Act 1:12) tells us, that when the disciples came back from the place where our Lord had ascended, they returned from mount Olivet, distant from Jerusalem a Sabbath day's journey. But now the town of Bethany was about fifteen furlongs from Jerusalem, Joh 11:18, and that is double a Sabbath day's journey. "II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day's journey was seven furlongs and a half. Antiq. lib. 20, cap. 6. About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him to the mount of Olives, Ὁ και της πολεως αντικρυς κειμενον, απεχει σταδια πεντε; which, being situated on the front of the city, is distant five furlongs. These things are all true:

1. That the mount of Olives lay but five furlongs distant from Jerusalem.

2. That the town of Bethany was fifteen furlongs.

3. That the disciples were brought by Christ as far as Bethany.

4. That, when they returned from the mount of Olives, they traveled more than five furlongs. And,

5. Returning from Bethany, they traveled but a Sabbath day's journey. All which may be easily reconciled, if we would observe: - That the first space from the city was called Bethphage, which I have cleared elsewhere from Talmudic authors, the evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a Sabbath day's journey, till it came to that part which is called Bethany. For there was a Bethany, a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, i.e. about two miles, or a double Sabbath day's journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day's journey. "Our Savior led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet, which was called Bethany, and was distant from the city a Sabbath day's journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem, Mar 11:1. Whereas, therefore, Josephus saith that mount Olivet was but five furlongs from the city, he means the first brink and border of it. But our evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished from Bethphage."

Between the appearance of Christ to his apostles, mentioned in Luk 24:36, etc., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, Mat 26:32; Mat 28:10; Mar 14:28; Mar 16:7; and there he appeared to them, as is mentioned by Matthew, Mat 28:16, etc., and more particularly by John, Joh 21:1, etc. See Bishop Pearce.

Lifted up his hands - Probably to lay them on their heads, for this was the ordinary way in which the paternal blessing was conveyed, See Gen 48:8-20.

Carried up into heaven - Ανεφερετο - into that heaven from which he had descended, Joh 1:18; Joh 3:13. This was forty days after his resurrection, Act 1:3, during which time he had given the most convincing proofs of that resurrection, not only to the apostles, but to many others - to upwards of five hundred at one time, 1Cor 15:6.

As in his life they had seen the way to the kingdom, and in his death the price of the kingdom, so in his ascension they had the fullest proof of the immortality of the soul, the resurrection of the human body, and of his continual intercession at the right hand of God.

There are some remarkable circumstances relative to this ascension mentioned in Act 1:4-12.

They worshipped him - Let it be observed that this worship was not given by way of civil respect, for it was after he was parted from them, and carried back into heaven, that they offered it to him; but acts of civil respect are always performed in the presence of the person. They adored him as their God, and were certainly too much enlightened to be capable of any species of idolatry.

Returned to Jerusalem with great joy - Having the fullest proof that Jesus was the promised Messiah; and that they had a full commission to preach repentance and remission of sin to mankind, and that they should be Divinely qualified for this great work by receiving the promise of the Father, Luk 24:49.

Were continually in the temple - Especially till the day of pentecost came, when they received the promise, mentioned Luk 24:49.

Praising and blessing God - Magnifying his mercy, and speaking good of his name. Thus the days of their mourning were ended; and they began that life upon earth in which they still live in the kingdom of God. May the God of infinite love give the reader the same portion in time and in eternity, through the same glorious and ever-blessed Jesus! Amen and amen.

There are various subscriptions to this book in the MSS. and versions. The following are the principal.

Through the assistance of the Most High God, the Gospel of St. Luke the physician, the proclaimer of eternal life, is finished. Arab. - The most holy Gospel of Luke the Evangelist is completed. Syr. - The end of the holy Gospel according to Luke - written in Greek - published in Alexandria the Great, - in Troas, - in Rome, - in the confines of Achaia and Baeotia, - in Bithynia, - in Macedonia, - in the Italic (or Latin) character, fifteen years after the ascension of Christ.

It is likely, the word Amen was added by the Church, on the reading of this book; but there is no evidence that it was affixed by the evangelist. It is omitted by some of the best MSS. and versions.

It is evident that, at the conclusion of this Gospel, St. Luke passes very rapidly over a number of interesting circumstances related by the other evangelists, and particularly by St. John, concerning the last forty days of our Lord's sojourning on earth; but, to compensate for this, he has mentioned a variety of important particulars which the others have passed by, a list of which I think it necessary to subjoin. It seems as if the providence of God had designed that none of these evangelists should stand alone: each has his peculiar excellence, and each his own style and mode of narration. They are all witnesses to the truth in general; and each most pointedly to every great fact of the Gospel history. In each there is something new; and no serious reader ever finds that the perusal of any one supersedes the necessity of carefully consulting and reading the others. The same facts and doctrines are exhibited by all in different points of view, which renders them both impressive and interesting; and this one circumstance serves to fix the narrative more firmly in the memory. We should have had slighter impressions from the Gospel history, had we not had the narrative at four different hands. This variety is of great service to the Church of God, and has contributed very much to diffuse the knowledge of the facts and doctrines contained in this history. Parallel passages have been carefully studied, and the different shades of meaning accurately marked out; and the consequence has been, what the wisdom of God designed, the fuller edification of the faithful. It is not the business of a commentator to point out beauties in the composition of the sacred text. Many might be selected from the evangelists in general, and not a few from Luke, who not only tells a true story, but tells it well; especially when he has occasion to connect the different parts of the narration with observations of his own. But this is his least praise: from his own account we learn that he took the utmost pains to get the most accurate and circumstantial information relative to the facts he was to relate: see the note on Luk 1:3. While, therefore, he thus diligently and conscientiously sought for truth, the unerring Spirit of God led him into all truth. Even he who expected the revelation of the Almighty, and to be inspired by the Holy Spirit, that he might correctly, forcibly, and successfully proclaim the truth and righteousness of his Maker, must stand upon his watch, and set himself upon his tower, and watch to see what God would speak In him, Hab 2:1. In a similar spirit we may expect the fruits of these revelations. He who carefully and conscientiously uses the means may expect the accomplishment of the end.

I cannot close these observations with a more profitable word than what is contained in that truly apostolic and sublime prayer for the second Sunday in Advent; and may he who reads it weigh every word in the spirit of faith and devotion! "Blessed God! who hast caused all holy scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Savior Jesus Christ!"

Now to him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever! Amen.

Certain others with them - Who had not come from Galilee. Mt 28:1; Mr 16:1; Joh 20:1.

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.

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.

Mr 16:12.

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

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

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.

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.

They constrained him - By their importunate entreaties.

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

Their eyes were opened - That is, the supernatural cloud was removed: And he vanished - Went away insensibly.

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

The same hour - Late as it was.

The Lord hath appeared to Simon - Before he was seen of the twelve apostles, 1Cor 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.

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

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. Mr 16:14,19; Joh 20:19.

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

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.

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

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.

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.

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.

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

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.

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.

1 NOW upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.

Mary Magdalene, and Mary the Mother of Ioses ▪ were the two Women that took up their seat right over against the Sepulchre▪ to see where Christ was laid, Ma[illegible: 1 letter]th. 27.61. Mark 15.47. they had bought spices ▪ some time of that Day after they knew he must Dye, or else they bought them immediately after his Burial, as they went home, for they rested on the Sabbath-Day, they had now got some others into their Society, and came very Early upon the first Day of the Week. (See the Notes on Matth. 28.1. as to the particular time) intending to shew their last act of love to their Friend, by imbalming his Body.

Marginal references: Mark 16.1.

2 And they found the stone rolled away from the sepulchre.

The stone which Ioseph had rolled to the Mouth of the Sepulchre, when he had laid in the Body, Matth. 27.60. and the Jews had sealed, v. 66. and which as they came walking they were so troubled about, how they should get it removed, Mark 16.3. How it came to be rolled away Matthew telleth us, ch. 28. v. 2.

3 And they entred in, and found not the body of [illegible: 2 letters]e Lord Jesus.

Probably when they entred in they saw no Angels, for one may reasonably suppose, that if they had, they would hardly have adventured to enter in, but at their coming out being satisfied that the Body was not there, the Angels made themselves visible to them▪ for it followeth.

8 And they remembred his words.

These two Men were two Angels in humane shape. See the Notes on Matth. 28.5, 6, 7.

Marginal references: John 2.22.

12 Then arose Peter, and ran unto the sepulchre, and stouping down, he beheld the linnen cloths laid by themselves, and departed, wondring in himself at that which was come to pass.

See the Notes on Matth. 28.8, 9, 10. but more fully on Iohn 20.2, 3, 4, &c. who repeateth this piece of History more largely than the rest. It is plain that scarce any of the Disciples gave credit to the first Relation of the Women; but yet, it being near the City Peter and Iohn thought it worth the while to go, and see. For though Peter alone be mentioned here, yet Iohn is mentioned, Iohn. 20.3, 4, 5. under the Notion of another Disciple; and he is said to have out-run Peter, and to have come first to the Sepulchre. But concerning that part of the History relating to the Resurrection, we shall reserve our selves till we come to Iohn 20. We now pass on to a piece of History relating to the evidencing of Christ's Resurrection, which is neither touched by Matthew nor by Luke. Mark toucheth it shortly, ch. 16.12, 13. After that he appeared in another form to two of them, as they walked, and went into the Country. And they went, and told it unto the residue; neither believed they them. We shall now hear Luke giving us a more full and perfect account.

13 And behold two of them went that fame day, to a village called Emmaus, which was from Jerusalem about threescore furlongs.

Who those two were is variously guessed; that the name of the one was Cleophas, appeareth from v. 18. Some will have the other to have been Luke, but he in the beginning of his Gospel distinguisheth himself from Eye-Witnesses, ch. 1. v. 2. Some will have it to have been Nathaniel, others will have it to have been Simon, from v. 34. and 1 Cor. 17.5. But these things are so incertain, that all the instruction we can learn from them, is the Vanity and incertainty of Traditions. This Emmaus was from Ierusalem, about 60 furlongs, which make seven Miles, and an half according to our computation.

Marginal references: Mark 16.12

14. And they talked together of all these things which had happened.

There is nothing more ordinary, then for Persons walking and riding upon Roads, to make the present news of the time, the subject of their discourse, there had great things happened in Ierusalem, the Death of our Saviour was such, and those things which attended his Death were very extraordinary, and it is not at all to be wondred that a discourse of them, should fill every Mouth, especially every Disciple's Mouth.

15 And it came to pass, that while they communed together, and reasoned, Jesus himself drew near, and went with them.

He overtook them upon the way, and joyned himself to their Company. It is a good thing to be discoursing of Christ, it is the way to have his presence and company with us.

Marginal references: Mat. 18.20. ver. 36.

16 But their eyes were holden, that they should not know him.

God by his Providence restrained their Eyes, that tho they saw a Man, yet they could not discern who he was. We may learn from hence that the Form or Figure of Christ's Body after his Resurrection, was not changed. His Body had the same Dimensions, the same Quantity, Colour and Figure, and was in it self a proper object for humane Eyes, for otherwise there had been no need for their Eyes to be held. From hence also we may learn the Influence, which God hath upon all our Members and Senses, and how much we depend upon God for a daily Power, to Exercise our natural Faculties Our Lord had no mind that these two Disciples should at first discern who he was, that he might draw out their following Discourses, and from them take occasion to prove from Scripture the certainty of his Resurrection, from this Text and draw out their following Discourses concerning him. From this Text we may gather, how hard the Lutherans are put to it, to maintain the Real presence of the Body of Christ, whereever the Sacrament of the Lords Supper is Administred, for this they must maintain. That altho the Body of Christ after his Resurrection was the same that was Crucified, and so obvious to Sense, yet he had not only a power to make it insensible, and visible, which we grant, but that he hath also a power to multiply it, and make it in one and the same instant, to be in so many places as his Supper is administred in, and also that he willeth it at the same time, to be imperceptible by any humane Senses in all those places, for it is apparent from hence, that it was not at all times imperceptible; it might at this time have been seen, had not the Disciples Eyes been held, that they could not know him.

17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?

Not that he, from whom the secrets of no Hearts are hidden, did not know what they were Discoursing about, but that he had a mind to hear them repeated from them, that from their Repetition of them, he might take the better advantage to instruct them.

19 And he said unto them, What things? And they said unto him; Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God, and all the people:

The things which had lately happened in Ierusalem were so many, and so unusual, that the Disciples wonder that any one coming from Ierusalem should ask what things? they therefore ask him, if he were a meer stranger in Ierusalem, coming from some other Country, or from some remoter parts of Iudea or Galilee? or, if he were the only Man, who had been unconcerned in what was the common Discourse, both of the Town and Country? Still our Saviour draws out the Discourse from them, by asking them what things? They tell them concerning Iesus of Nazareth, a great Prophet, mighty both in Words and Deeds. In which Phrase Stephen Celebrated Moses, Acts 7.22. That is, one who did not only in an Extraordinary manner reveal the Will of God unto Men, but also did many great and mighty Works, and lived a most Holy and most Exemplary Life, and Conversation, so as that he was not only highly favoured of God. but in great repute, and Estimation also amongst the People.

Marginal references: Mat. 21.11. Chap. 7.16. [illegible: 1 word] 4.19. & [illegible: 1 letter] 14.

21 But we trusted that it had been he which should have redeemed Israel: And beside all this, to day is the third day since these things were done.

It is from hence evident, that as yet they neither had a true Notion of Christ as God-man in one Person, nor yet of the Messiah, but still remain'd in an opinion of a Temporal Deliverance, to be effected for the Jews by the Messiah, when he should come. The Words also shewed a great weakness in the Disciples Faith as to Christ they speak as if they were quite out of Breath, and their Faith began to fail. We were say they once of the mind, and maintained some Hope that this Iesus of Nazareth, had been he whom God had designed for the Messiah, and now it is the third Day since these things were done. This mention of the third Day, is a good Argument to prove that these were some old Disciples of Christ, who had taken notice of his Promise or Prophecy, that he should Rise again the third Day, Chap. 18.33. They ought to have had patience till Night, and to have considered, that tho the third Day were began, yet it was not yet past.

Marginal references: A[illegible: 1 letter]ts 1.6.

24 And certain of them which were with us, went to the sepulchre, and found it even so as the women had said; but him they saw not.

It is plain from the Relation of these two Disciples, that they had whatsoever might conduce to a Moral Suasion. They had the Revelation of the Word, from the Mouth of Christ himself. They had Evidences from the Women, from the Apparition of Angels, from some among themselves, that his Body was not there. The Angels said he was Risen. Why do they hesitate then? Why do they not believe? is the fault in the Perverseness of their Wills? had they no mind to believe, that the thing they had hoped, longed, waited for, was true? Certainly there was nothing they more desired. Let the Patrons of the Power of Man's Will to believe, or perform any Actions Spiritually good, tell us (if they can) what could hinder these Disciples actual believing the Resurrection of Christ, but the Impotency of their Wills, God not yet pleasing to Influence, and assist their Wills actually to believe, what they had the greatest Propensions, and Inclinations imaginable to have believed.

27 And beginning at and all the prophets, he expounded unto them in all the scriptures, the things concerning himself.

By our Saviour's form of reprehending his Disciples, We may both learn. 1. That it is not every saying, Thou Fool, but a saying of it from a Root of hatred, Malice and Anger, which our Saviour makes to be a Breach of the sixth Commandment, Matth. 5. Our Saviour's Reprehension of them was out of a Principle of Love, and a Root of good Will to them. 2. That the best of us are very slow of Heart to believe what cometh to us upon the meer credit of a Divine Revelation. It is also observable from what we have, v. 27. That Moses and the Prophets are not to be rejected by Christians, they also have much concerning Christ; out of them Christ instructeth these two Disciples in the things concerning himself.

Marginal references: Gen. 3.15. & 22.18. & 26 4 & 49.10. Deut. 18.15.; Psal. 132.11. Isa. 7.14 & 9.6 & 40.10. Jer. 23.5. & 33.14. Ezek. 34.23. & 37.25. Dan. 9.24. Mich. 7.20. See on John 1.45.

29 But they constrained him, saying, Abide with us, for it is towards evening, and the day is far spent. And he went in to tarry with them.

I do not understand how some conclude from hence the lawfulness of dissembling, or telling a lye in some Cases, because the Evangelist saith, our Saviour made as tho he would have gone further, and did not; for without doubt our Saviour had gone further, if the Disciples had not been urgent with him to have staid. Nor did he stay long there, as we shall hear by and by.

Marginal references: Gen. 19 3. Acts 16.15.

31 And their eyes were opened, and they knew him; and he vanished out of of their sight.

Some would have this Bread to be Sacramental Bread, as if our Lord at this time Celebrated his Supper, and some of the Papists are mightily Zealous for that Interpretation, thinking that they have in it a mighty Argument, to justify their Lame Administration of it in one kind (for here is no mention of the Cup at all) but they do not consider, that this Text will prove (if it be taken with relation to the Supper) more than they would have it, as, 1. That priests may Consecrate, without Wine, which themselves will not grant, tho they say that both Elements being Consecrated, the People sufficiently partake if they share but in one. 2. It will also prove that a Priest may Consecrate, without useing those substantial Words This is my Body. But it is a most improbable thing, that our Saviour coming just out of his Journey, should fall upon his Administration of this Ordinance. The Text is certainly to be meant of Bodily Bread, which our Saviour never took without a previous Blessing of it, Matth. 14.19. How their Eyes were opened, the Evangelist tells us. Some think they knew him by his form of Blessing. It is a wonder then they did not know him before by his Style, in three or four Hours Discourse by the way. Others think they knew him by taking upon him the Office of the Master of the Feast. To bless the Table, and to C[illegible: 1 letter]rve to the Guests. But all this is vain, He withdrew the Ve[illegible: 1 letter]l from their Eyes, which alone hindred their discerning him before, for the Object was visible, only the Medium of their sight was indisposed, And he vanished out of their sight. Our Saviour had now obtained his end, viz. to satisfy them that he was indeed risen, now he disappeareth, for that he had a power to make his Body inperceptable to the Disciples Senses is out of doubt.

Marginal references: Or, he ceased to be seen of them.

32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures.

There was a mighty difference no doubt, betwixt Christ's Preaching, and his Ministers; he Preached as one who had Authority, not as the Scribes, not as ordinary Ministers, but with more Majesty and Power; but as to the saving Efficacy of his Words, that depended upon his Will, where he pleased to put forth such Efficacious Grace, there his Words became effectual, where he did not, they were not so: Christ Preached in the hearing of hundreds, who yet continued Unbelievers, and Perished in their Unbelief. There is a great deal of difference also between one Minister's Preaching and anothers; some kind of Preaching of its self, makes Mens Hearts to Freeze, others make them to Burn, but where Preaching makes our Hearts to Burn within us, Christ throws in the Coal, which the best Preacher doth but blow up: only the Spirit of God is pleased to Work (as Erasmus saith) secundum quod nactus est Organon, according to the Instrument it worketh by, and to Concur with Rational and Spiritual means, in order to Rational and Spiritual ends. But wherever any Soul is Baptized with Fire at hearing a Sermon, it is also Baptized with the Holy Ghost. Christ will not always Cure Blind Eyes with Clay and Spittle (tho he did it once.) These were Disciples before the Fire was kindled in their Hearts, Christ's Preaching did but blow it up. We ought so to speak in our Preaching, so to open, and apply the Scriptures as our Discourses, may have a rational tendency, to make the Hearts of our hearers to Burn within them, not so as to make them Dead, and Sleepy, and Cold, or luke-warm: and then to know that it must be Christ's Work to Inflame them, when we have said all that we can say.

35 And they told what things were done in the way, and how he was known of them in breaking of bread.

The 34. v. compared with, 1 Cor. 15.5. makes some great Authors think, that Simon was one of the two, and that Cleopas (who was the other) spake this. They make no stay at Emmaus, but come presently to Ierusalem and acquaint the Disciples, That for certain Christ was Risen, and that he had appeared to them in the way, and was known of them at their breaking of Bread.

36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

Of this appearance of Christ, Mark speaks, Ch. 16.14. and Iohn, Ch. 20.19, 20. The Salutation, which he useth to them was common amongst the Jews, and answereth our God save you, or God be with you. It was an apprecation of all Blessing, and Happiness, which they comprehended under the name of Peace.

37 But they were terrified and affrighted, and supposed that they had seen a spirit.

Spirits sometimes (by Gods permission, or direction) assumed humane shapes. They seeing an humane shape, and not able on the sudden to conceive, how an humane Body should come into the midst amongst them, without any more noise, or notice taken of it, were affrighted, as we usually are, at the sight of apprehended Apparations. From hence we may conclude, That either the World, and the best Men in it, have been in all Ages deceived, and a few Atheists have been wiser than them all, or there are such Beings as Spirits.

40 And when he had thus spoken, he shewed them his hands and his feet.

If either the Papists, or the Lutherans could shew us Christ's Hands or Feet, while they impose upon us to believe, that Christ's Body is really present at, or in the Lord's Supper, they would not so fright us, nor make so many thoughts arise in us as they do, about their apprehensions of the Nature of a Body. But while the Papists allow us to Handle, and to t[illegible: 1 letter]st the Bread, and we find no such things, and the Lutherans suffer our Eyes to be open, and we can see no such thing. We cannot but conclude, that the Body of Christ which they talk of, must certainly be a Spirit, which (according to our Saviour's notion) is a substance which hath neither Flesh nor Bones, as we see the Body, they would have us to believe hath not; that is to say, that the Body they talk of, is no Body. Our Saviour here proveth that it was his true Body which appeared to them, because, 1. It had Integral parts, Hands and Feet. 2. Because it might be seen. 3. It might be handled. 4. It had Flesh and Bones, which a Spirit hath not. Then he shews them his Hands and Feet. So then our Saviour did not think, that the Judgment of our Senses was to be rejected, concerning the Nature of Bodies, and his Body in particular, and that in its State of Exaltation, when it was raised from the Dead. Do any of them say that Christ's Body here came through the Door, or it could not have been here? How shall that be proved? We can easily tell them how his Body might be in the midst of them, tho it were not discerned while he was there, even as the Eyes of the two Disciples were held, v. 16. that they could not discern Christ, so the Eyes of the Disciples might be held now, till he was in the midst amongst them.

43 And he took it, and did eat before them.

Believed not for Ioy, yet if they had not now believed, they doubtless would not have rejoyced, but their Faith was the cause of their Joy; yet the Excess of their Joy was the hinderance of their Faith, so dangerous are the excessive motions of our Affections. Christ here gives them another Evidence of the truth of his Body, he did Eat with them, (tho very ordinary Country Diet a piece of broiled Fish, and a piece of an Honey-comb) such a Meal as we read of that he had at the Lake of Tiberias, Iohn 21.9. He did not Eat to uphold, but only to testify his Life. Thus when he had raised the Daughter of Iairus, Ch. 8.55. he bid them give her something to Eat; and for this end Lazarus sate at Meat with the rest, Iohn 12.2. and Peter proves the Resurrection of Christ from their Eating and Drinking with him, Acts 10.41. Let not profane Wits seek Knots in Bulrushes, inquiring what became of this Meat? &c. Let them first tell us what became of the Meat the Angels did Eat with Abraham, Gen. 18.8. and learn to believe, that it was easie with the Power of God to Annihilate again that Meat, which was not necessary for the fustentation the body ofChrist, now freed from all the cravings of Natural Appetite, tho he did Eat it to satisfy them, that he was truly risen from the Dead.

44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the psalms concerning me.

The Jews ordinarily divided the Old Testament into the Law, the Prophets, and the Holy Writings, which they called the Hagiographa. The Book of Psalms was one of the last sort, and one of the most noted amongst them: so as by these three Terms our Saviour understands all the Scriptures of the Old Testament. He tells them, that he had before his Death, while he Conversed with them, told them that all things (which were very many) which were found in any of these Books concerning him must be fulfilled, he had told them so, Chap. 18.31. Matth. 16.21. & 17.22. & 20.18. Mark 9.31. & 10.34.

Marginal references: Chap. 9.2[illegible: 1 letter] Ver. 6.

45 Then opened he their understanding, that they might understand the scriptures.

He did not open their Understanding, without the Scriptures, he sends them thither, and he knew the Scriptures would not sufficiently give them a Knowledge of him, and the things of God, without th[illegible: 1 letter] Influence, and Illumination of his Spirit, they are truly taught of God, who are taught by his Spirit to understand the Scriptures. Christ gives a great Honour to the Scriptures. The Devil Cheats those Souls whom he persuades to cast away the Scriptures in Expectation of a teaching by the Spirit. The Spirit teacheth by, not without, not contrary to the Holy Scriptures.

46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.

All the Divine Predictions are certain, and infallible. The Jews did Maliciously and freely prosecute our Saviour to Death, and God did certainly foresee how their Wills would be determined, and the Event was accomplished accordingly.

Marginal references: Psals 22. Isa 53. Acts 17.3.

48 And ye are witnesses of these things.

The few Words in v. 47. are comprehensive of the great duty of the Apostles, 1. To preach Repentance and Remission of Sins. 2. In Christs Name. 3. To all Nations. 4. Beginning at Ierusalem. They were to Preach Repentance, that is, a turning from Sinful Courses, into a Course of Life Consonant to the Will of God, and Remission of Sins, that is, upon Repentance, this they were to Preach in his Name, which may refer either to their Preaching; then our Saviour lets them know that they were to be his Ministers, and to Preach by his Authority, 2 Cor. 5.20. To be Ambassadours for Christ, Stewards of his Mysteries. Or else it may refer to Repentance and Remission of Sins, which are to be Preached in his Name, for the sake of Merits and Satisfaction. They were to Preach this to all Nations. This was prophesied of plentifully, Psal. 2.8. Isa. 49.6. Dan. 7.14. Hos. 2.23. Ioel 2.32. This was a piece of Divine Revelation, which Christ had, till this time, concealed in a great Measure, when he sent out the Twelve, Matth. 10.5. He commanded them not to go to the Gentiles. Beginning at Ierusalem, that is, amongst the Jews. He was prophesied of under the Notion of a King, to be set upon the Lords Holy Hill of Sion. So Psal. 110.2. Isaiah 2.3. & 28.16. & 60. v. 1. in pursuance of this, we shall find the Apostles Preaching only in Iudea, till they had judged themselves unworthy of Eternal Life, then they turned to the Gentiles, Acts 13.38.46.

Marginal references: John 15.27.

49 And behold, I send the promise of my father upon you: but tarry ye in the city of Jerusalem, until ye be indued with power from on high.

It is questioned by none, but by the promise of the Father, our Lord meaneth the promise of the Spirit, as it came down in the Days of Pentecost. This Effusion of the Spirit was promised under the Old Testament, Isaiah 44.3. Ierem. 31.33. Ezech. 36.27. Most eminently, Ioel 2.28. (The Apostle himself interpreting the Prophets. Acts 2.16, 17, 18:) See also Acts 1.8. Where the fulfilling of this promise of the Father, as it is call'd, v. 4. is put before—and ye shall be Witnesses unto me, both in Ierusalem, and in Iudea, and in Samaria, and is also expounded by, And ye shall receive Power, after the Holy Ghost is come upon you. Our Lord also had said, I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. In this Text he saith, that he will send him; so also Iohn 15.26. and ch. 16.7. thereby confirming his Disciples in this, That he was equal with the Father, and that the Holy Ghost was sent by the Father and him, yet sent by the Father upon the Prayer of the Son, and in his Name, Iohn 14.16, 26. This Holy Spirit is also called Power from on high, the power of the highest, Luke 1.35. But here the Gifts of the Holy Ghost, may be understood as also in Acts 1.8. where this Power is said should be received af[illegible: 1 letter]er that the Holy Ghost should come upon them, until this time should come, which was in the Days of Pentecost, Acts 2.1. The Disciples were bound to stay at Ierusalem ▪ which accordingly they did. And we may from hence conclude, that these Words of our Saviour were spoken to his Disciples, after his appearance to them in Gallilee, (of which Luke saith nothing) which was the place where (as most think) he was seen of above five hundred Brethren at once, 1 Cor. 15.6.

Marginal references: John 14.16:[illegible: 2 letters] & 15.26▪ [illegible: 1 word] 16.17: Acts 1.4. & [illegible: 1 letter]er. &c.

51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.

This must be understood to have happened forty days after our Saviour's Resurrection, for so Luke himself tells us, Acts 1.3. then he led them out as far as Bethany, not the Village Bethany, but that part of the Mount of Olives, which belonged to Bethany. Our Saviour had been often there praying, from thence, he now ascendeth into Heaven, and l[illegible: 1 letter]fted up his Hands and blessed them. Some think that by Blessing, here is meant Praying; and the lifting up of his Hands, was accommodated to that religious Action. Others think that Blessing here signifieth a more Authoritative Act; and that his lifting up of his Hands, was a stretching out of his Hands, as a sign of that effectual Blessing of them. While he blessed them, he was parted from them, and carried up to Heaven, that is, he moved upward, as if he had been carried, for it is certain that our Saviour ascended by his own Power. Luke saith, Acts 1.9. He was taken up and a Cloud received him out of [illegible: 1 letter]heir sight, as Elijah, 2 Kings 2.11. Went up to Heaven in a Whirle-wind. So Christ went up in a Cloud, but with this difference Christ ascended by his own power, Elijah could not without the help of an Angel.

Marginal references: Mark 16.19:

53 And were continually in the temple, praising and blessing God. Amen.

We never before read of any Act of Adoration, which the Disciples performed to Christ. Their Faith was now come to the highest pitch. They did no longer look upon him only as one sent of God, a great Prophet, nor only as the Son of David, the promised Messias. In the mean time not rightly taking the notion of the Messiah, but looking upon him as one who should be a Temporal Saviour, and deliverer of his People, they now believe him to be the Eternal Son of God, being so manifested by his Resurrection from the Dead, and Ascension into Heaven before their Eyes. According to his Commandment they return to Ierusalem, full of Joy. And were continually in the Temple praising and blessing God, Amen, Acts 1.12, 13. it is said, that they being returned, they went into an upper Room, and continued in Prayer and Supplication. Some think that this upper Room, was appendant to the Temple. But continually here may reasonably be interpreted often, or ordinarily, or at Temple Hours of prayer as the Morning, and Evening Sacrifice, are called the Continual Burnt-Offering, Exod. 29.42. Num. 28.3. Their work was to praise and Bless God. It is not said for what, but easily understood: as for other mercies, so more especially for his sending the Messiah for our Redemption, and the Confirmation, and perfecting their Faith in him.

The Resurrection.

1 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. 2 And they found the stone rolled away from the sepulchre. 3 And they entered in, and found not the body of the Lord Jesus. 4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: 5 And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? 6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, 7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. 8 And they remembered his words, 9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest. 10 It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. 11 And their words seemed to them as idle tales, and they believed them not. 12 Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

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

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

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

III. The plain account which they had of Christ's resurrection from two angels, who appeared to them in shining garments, not only white, but bright, and casting a lustre about them. They first saw one angel without the sepulchre, who presently went in, and sat with another angel in the sepulchre, one at the head and the other at the feet, where the body of Jesus had lain; so the evangelists may be reconciled. The women, when they saw the angels, were afraid lest they had some ill news for them; but, instead of enquiring of them, they bowed down their faces to the earth, to look for their dear Master in the grave. They would rather find him in his grave-clothes than angels themselves in their shining garments. A dying Jesus has more beauty in the eyes of a believer than angels themselves. These women, like the spouse, when found by the watchman (and angels are called watchers), enter not into any other conversation with them than this, Saw ye him whom my soul loveth? Now here, 1. They upbraid the women with the absurdity of the search they were making: Why seek ye the living among the dead? v. 5. Witness is hereby given to Christ that he is living, of him it is witnessed that he liveth (Heb. vii. 8), and it is the comfort of all the saints, I know that my Redeemer liveth; for because he lives we shall live also. But a reproof is given to those that look for him among the dead,—that look for him among the dead heroes that the Gentiles worshipped, as if he were but like one of them,—that look for him in an image, or a crucifix, the work of men's hands, or among unwritten tradition and the inventions of men; and indeed all they that expect happiness and satisfaction in the creature, or perfection in this imperfect state, may be said to seek the living among the dead. 2. They assure them that he is risen from the dead (v. 6): "He is not here, but is risen, is risen by his own power; he has quitted his grace, to return no more to it." These angels were competent witnesses, for they had been sent express from heaven with orders for his discharge. And we are sure that their record is true; they durst not tell a lie. 3. They refer them to his own words: Remember what he spoke to you, when he was yet in Galilee. If they had duly believed and observed the prediction of it, they would easily have believed the thing itself when it came to pass; and therefore, that the tidings might not be such a surprise to them and they seemed to be, the angels repeat to them what Christ had often said in their hearing, The Son of man must be delivered into the hands of sinful men, and though it was done by the determinate counsel and foreknowledge of God, yet they that did it were not the less sinful for doing it. He told them that he must be crucified. Surely they could not forget that which they had with so much concern seen fulfilled; and would not this bring to their mind that which always followed, The third day he shall rise again? Observe, These angels from heaven bring not any new gospel, but put them in mind, as the angels of the churches do, of the sayings of Christ, and teach them how to improve and apply them.

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

V. The report they brought of this to the apostles: They returned from the sepulchre, and told all these things to the eleven, and to all the rest of Christ's disciples, v. 9. It does not appear that they were together in a body; they were scattered every one to his own, perhaps scarcely two or three of them together in the same lodgings, but one went to some of them and another to others of them, so that in a little time, that morning, they all had notice of it. But we are told (v. 11) how the report was received: Their words seemed to them as idle tales, and they believed them not. They thought it was only the fancy of the women, and imputed it to the power of imagination; for they also had forgotten Christ's words, and wanted to be put in mind of them, not only what he had said to them in Galilee some time ago, but what he had said very lately, in the night wherein he was betrayed: Again a little while, and ye shall see me. I will see you again. One cannot but be amazed at the stupidity of these disciples,—who had themselves so often professed that they believed Christ to be the Son of God and the true Messiah, had been so often told that he must die and rise again, and then enter into his glory, had seen him more than once raise the dead,—that they should be so backward to believe in his raising himself. Surely it would seem the less strange to them, when hereafter this complaint would justly be taken up by them, to remember that there was a time when it might justly have been taken up against them, Who hath believed our report?

VI. The enquiry which Peter made hereupon, v. 12. It was Mary Magdalene that brought the report to him, as appears, John xx. 1, 2, where this story of his running to the sepulchre is more particularly related. 1. Peter hastened to the sepulchre upon the report, perhaps ashamed of himself, to think that Mary Magdalene should have been there before him; and yet, perhaps, he had not been so ready to go thither now if the women had not told him, among other things, that the watch was fled. Many that are swift-footed enough when there is no danger are but cow-hearted when there is. Peter now ran to the sepulchre, who but the other day ran from his Master. 2. He looked into the sepulchre, and took notice how orderly the linen clothes in which Christ was wrapped were taken off, and folded up, and laid by themselves, but the body gone. He was very particular in making his observations, as if he would rather credit his own eyes than the testimony of the angels. 3. He went away, as he thought, not much the wiser, wondering in himself at that which was come to pass. Had he remembered the words of Christ, even this was enough to satisfy him that he was risen from the dead; but, having forgotten them, he is only amazed with the thing, and knows not what to make of it. There is many a thing puzzling and perplexing to us which would be both plain and profitable if we did but rightly understand the words of Christ, and had them ready to us.

The Disciples Going to Emmaus.

13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. 14 And they talked together of all these things which had happened. 15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. 16 But their eyes were holden that they should not know him. 17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? 18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? 19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: 20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. 21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. 22 Yea, and certain women also of our company made us astonished, which were early at the sepulchre; 23 And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. 24 And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not. 25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26 Ought not Christ to have suffered these things, and to enter into his glory? 27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. 28 And they drew nigh unto the village, whither they went: and he made as though he would have gone further. 29 But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. 30 And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. 31 And their eyes were opened, and they knew him; and he vanished out of their sight. 32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? 33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, 34 Saying, The Lord is risen indeed, and hath appeared to Simon. 35 And they told what things were done in the way, and how he was known of them in breaking of bread.

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

I. The walk and talk of these two disciples: They went to a village called Emmaus, which is reckoned to be about two hours' walk from Jerusalem; it is here said to be about sixty furlongs, seven measured miles, v. 13. Whether they went thither upon business, or to see some friend, does not appear. I suspect that they were going homewards to Galilee, with an intention not to enquire more after this Jesus; that they were meditating a retreat, and stole away from their company without asking leave or taking leave; for the accounts brought them that morning of their Master's resurrection seemed to them as idle tales; and, if so, no wonder that they began to think of making the best of their way home. But as they travelled they talked together of all those things which had happened, v. 14. They had not courage to confer of these things, and consult what was to be done in the present juncture at Jerusalem, for fear of the Jews; but, when they were got out of the hearing of the Jews, they could talk it over with more freedom. They talked over these things, reasoning with themselves concerning the probabilities of Christ's resurrection; for, according as these appeared, they would either go forward or return back to Jerusalem. Note, It well becomes the disciples of Christ, when they are together, to talk of his death and resurrection; thus they may improve one another's knowledge, refresh one another's memory, and stir up one another's devout affections.

II. The good company they met with upon the road, when Jesus himself came, and joined himself to them (v. 15): They communed together, and reasoned, and perhaps were warm at the argument, one hoping that their Master was risen, and would set up his kingdom, the other despairing. Jesus himself drew near, as a stranger who, seeing them travel the same way that he went, told them that he should be glad of their company. We may observe it, for our encouragement to keep up Christian conference and edifying discourse among us, that where but two together are well employed in work of that kind Christ will come to them, and make a third. When they that fear the Lord speak one to another the Lord hearkens and hears, and is with them of a truth; so that two thus twisted in faith and love become a threefold cord, not easily broken, Eccl. iv. 12. They in their communings and reasonings together were searching for Christ, comparing notes concerning him, that they might come to more knowledge of him; and now Christ comes to them. Note, They who seek Christ shall find him: he will manifest himself to those that enquire after him, and give knowledge to those who use the helps for knowledge which they have. When the spouse enquired of the watchman concerning her beloved, it was but a little that she passed from them, but she found him. Cant. iii. 4. But, though they had Christ with them, they were not at first aware of it (v. 16): Their eyes were held, that they should not know him. It should seem, there were both an alteration of the object (for it is said in Mark that now he appeared in another form) and a restraint upon the organ (for here it is said that their eyes were held by a divine power); or, as some think, there was a confusion in the medium; the air was so disposed that they could not discern who it was. No matter how it was, but so it was they did not know him, Christ so ordering it that they might the more freely discourse with him and he with them, and that it might appear that his word, and the influence of it, did not depend upon his bodily presence, which the disciples had too much doted upon, and must be weaned from; but he could teach them, and warm their hearts, by others, who should have his spiritual presence with them, and should have his grace going along with them unseen.

III. The conference that was between Christ and them, when he knew them, and they knew not him. Now Christ and his disciples, as is usual when friends meet incognito, or in a disguise, are here crossing questions.

1. Christ's first question to them is concerning their present sadness, which plainly appeared in their countenances: What manner of communications are those that you have one with another as you walk, and are sad? v. 17. It is a very kind and friendly enquiry. Observe,

(1.) They were sad; it appeared to a stranger that they were so. [1.] They had lost their dear Master, and were, in their own apprehensions, quite disappointed in their expectations from him. They had given up the cause, and knew not what course to take to retrieve it. Note, Christ's disciples have reason to be sad when he withdraws from them, to fast when the Bridegroom is taken from them. [2.] Though he was risen from the dead, yet either they did not know it or did not believe it, and so they were still in sorrow. Note, Christ's disciples are often sad and sorrowful even when they have reason to rejoice, but through the weakness of their faith they cannot take the comfort that is offered to them. [3.] Being sad, they had communications one with another concerning Christ. Note, First, It becomes Christians to talk of Christ. Were our hearts as full of him, and of what he has done and suffered for us, as they should be, out of the abundance of the heart the mouth would speak, not only of God and his providence, but of Christ and his grace and love. Secondly, Good company and good converse are an excellent antidote against prevailing melancholy. When Christ's disciples were sad they did not each one get by himself, but continued as he sent them out, two and two, for two are better than one, especially in times of sorrow. Giving vent to the grief may perhaps give ease to the grieved; and by talking it over we may talk ourselves or our friends may talk us into a better frame. Joint mourners should be mutual comforters; comforts sometimes come best from such.

(2.) Christ came up to them, and enquired into the matter of their talk, and the cause of their grief: What manner of communications are these? Though Christ had now entered into his state of exaltation, yet he continued tender of his disciples, and concerned for their comfort. He speaks as one troubled to see their melancholy: Wherefore look ye so sadly to-day? Gen. xl. 7. Note, Our Lord Jesus takes notice of the sorrow and sadness of his disciples, and is afflicted in their afflictions. Christ has hereby taught us, [1.] To be conversable. Christ here fell into discourse with two grave serious persons, though he was a stranger to them and they knew him not, and they readily embraced him. It does not become Christians to be morose and shy, but to take pleasure in good society. [2.] We are hereby taught to be compassionate. When we see our friends in sorrow and sadness, we should, like Christ here, take cognizance of their grief, and give them the best counsel and comfort we can: Weep with them that weep.

2. In answer to this, they put a question to him concerning his strangeness. Art thou only a stranger in Jerusalem, and hast not known the things that are come to pass there in these days? Observe, (1.) Cleopas gave him a civil answer. He does not rudely ask him. "As for what we are talking of, what is that to you?" and bid him go about his business. Note, We ought to be civil to those who are civil to us, and to conduct ourselves obligingly to all, both in word and deed. It was a dangerous time now with Christ's disciples; yet he was not jealous of this stranger, that he had any design upon them, to inform against them, or bring them into trouble. Charity is not forward to think evil, no, not of strangers. (2.) He is full of Christ himself and of his death and sufferings, and wonders that every body else is not so too: "What! art thou such a stranger in Jerusalem as not to know what has been done to our Master there?" Note, Those are strangers indeed in Jerusalem that know not of the death and sufferings of Christ. What! are they daughters of Jerusalem, and yet so little acquainted with Christ as to ask, What is thy beloved more than another beloved? (3.) He is very willing to inform this stranger concerning Christ, and to draw on further discourse with him upon this subject. He would not have any one that had the face of a man to be ignorant of Christ. Note, Those who have themselves the knowledge of Christ crucified should do what they can to spread that knowledge, and lead others into an acquaintance with him. And it is observable that these disciples, who were so forward to instruct the stranger, were instructed by him; for to him that has, and uses what he has, shall be given. (4.) It appears, by what Cleopas says, that the death of Christ made a great noise in Jerusalem, so that it could not be imagined that any man should be such a stranger in the city as not to know of it; it was all the talk of the town, and discoursed of in all companies. Thus the matter of fact came to be universally known, which, after the pouring out of the Spirit, was to be explained.

3. Christ, by way of reply, asked concerning their knowledge (v. 19): He said unto them, What things? thus making himself yet more a stranger. Observe, (1.) Jesus Christ made light of his own sufferings, in comparison with the joy set before him, which was the recompence of it. Now that he was entering upon his glory, see with what unconcernedness he looks back upon his sufferings: What things? He had reason to know what things; for to him they were bitter things, and heavy things, and yet he asks, What things? The sorrow was forgotten, for joy that the man-child of our salvation was born. He took pleasure in infirmities for our sakes, to teach us to do so for his sake. (2.) Those whom Christ will teach he will first examine how far they have learned; they must tell him what things they know, and then he will tell them what was the meaning of these things. and lead them into the mystery of them.

4. They, hereupon, gave him a particular account concerning Christ, and the present posture of his affairs. Observe the story they tell, v. 19, &c.

(1.) Here is a summary of Christ's life and character. The things they are full of are concerning Jesus of Nazareth (so he was commonly called), who was a prophet, a teacher come from God. He preached a true and excellent doctrine, which had manifestly its rise from heaven, and its tendency towards heaven. He confirmed it by many glorious miracles, miracles of mercy, so that he was mighty in deed and word before God and all the people; that is, he was both a great favourite of heaven and a great blessing to this earth. He was, and appeared to be, greatly beloved of God, and much the darling of his people. He had great acceptance with God, and a great reputation in the country. Many are great before all the people, and are caressed by them, who are not so before God, as the scribes and Pharisees; but Christ was mighty both in his doctrine and in his doings, before God and all the people. Those were strangers in Jerusalem that did not know this.

(2.) Here is a modest narrative of his sufferings and death, v. 20. "Though he was so dear both to God and man, yet the chief priests and our rulers, in contempt of both, delivered him to the Roman power, to be condemned to death, and they have crucified him." It is strange that they did not aggravate the matter more, and lay a greater load upon those that had been guilty of crucifying Christ; but perhaps because they spoke to one that was a stranger they thought it prudent to avoid all reflections upon the chief priests and their rulers, how just soever.

(3.) Here is an intimation of their disappointment in him, as the reason of their sadness: "We trusted that it had been he who should have redeemed Israel, v. 21. We are of those who not only looked upon him to be a prophet, like Moses, but, like him, a redeemer too." He was depended upon, and great things expected from him, by them that looked for redemption, and in it for the consolation of Israel. Now, if hope deferred makes the heart sick, hope disappointed, especially such a hope, kills the heart. But see how they made that the ground of their despair which if they had understood it aright was the surest ground of their hope, and that was the dying of the Lord Jesus: We trusted (say they) that it had been he that should have redeemed Israel. And is it not he that doth redeem Israel? Nay, is he not by his death paying the price of their redemption? Was it not necessary, in order to his saving Israel from their sins, that he should suffer? Sop that now, since that most difficult part of his undertaking was got over, they had more reason than ever to trust that this was he that should deliver Israel; yet now they are ready to give up the cause.

(4.) Here is an account of their present amazement with reference to his resurrection. [1.] "This is the third day since he was crucified and died, and that was the day when it was expected, if ever, that he should rise again, and rise in glory and outward pomp, and show himself as publicly in honour as he had been shown three days before in disgrace; but we see no sign of it; nothing appears, as we expected, to the conviction and confusion of his prosecutors, and the consolation of his disciples, but all is silent." [2.] They own that there was a report among them that he was risen, but they seem to speak of it very slightly, and as what they gave no credit at all to (v. 22, 23): "Certain women also of our company made us astonished (and that was all), who were early at the sepulchre, and found the body gone, and they said that they had seen a vision of angels, who said that he was alive; but we are ready to think it was only their fancy, and no real thing, for angels would have been sent to the apostles, not to the women, and women are easily imposed upon." [3.] They acknowledge that some of the apostles had visited the sepulchre, and found it empty, v. 24. "But him they saw not, and therefore we have reason to fear that he is not risen, for, if he be, surely he would have shown himself to them; so that, upon the whole matter, we have no great reason to think that he is risen, and therefore have no expectations from him now; our hopes were all nailed to his cross, and buried in his grave."

(5.) Our Lord Jesus, though not known by face to them, makes himself known to them by his word.

[1.] He reproves them for their incogitancy, and the weakness of their faith in the scriptures of the Old Testament: O fools, and slow of heart to believe, v. 25. When Christ forbade us to say to our brother, Thou fool, it was intended to restrain us from giving unreasonable reproaches, not from giving just reproofs. Christ called them fools, not as it signifies wicked men, in which sense he forbade it to us, but as it signifies weak men. He might call them fools, for he knows our foolishness, the foolishness that is bound in our hearts. Those are fools that act against their own interest; so they did who would not admit the evidence given them that their Master was risen, but put away the comfort of it. That which is condemned in them as their foolishness is, First, Their slowness to believe. Believers are branded as fools by atheists, and infidels, and free-thinkers, and their most holy faith is censured as a fond credulity; but Christ tells us that those are fools who are slow of heart to believe, and are kept from it by prejudices never impartially examined. Secondly, Their slowness to believe the writings of the prophets. He does not so much blame them for their slowness to believe the testimony of the women and of the angels, but for that which was the cause thereof, their slowness to believe the prophets; for, if they had given the prophets of the Old Testament their due weight and consideration, they would have been as sure of Christ's rising from the dead that morning (being the third day after his death) as they were of the rising of the sun; for the series and succession of events as settled by prophecy are no less certain and inviolable than as settled by providence. Were we but more conversant with the scripture, and the divine counsels as far as they are made known in the scripture, we should not be subject to such perplexities as we often entangle ourselves in.

[2.] He shows them that the sufferings of Christ, which were such a stumbling-block to them, and made them unapt to believe his glory, were really the appointed way to his glory, and he could not go to it any other way (v. 26): "Ought not the Christ (the Messiah) to have suffered these things, and to enter into his glory? Was it not decreed, and was not that decree declared, that the promised Messiah must first suffer and then reign, that he must go by his cross to his crown?" Had they never read the fifty-third of Isaiah and the ninth of Daniel, where the prophets speak so very plainly of the sufferings of Christ and the glory that should follow? 1 Pet. i. 11. The cross of Christ was that to which they could not reconcile themselves; now here he shows them two things which take off the offence of the cross:—First, That the Messiah ought to suffer these things; and therefore his sufferings were not only no objection against his being the Messiah, but really a proof of it, as the afflictions of the saints are an evidence of their sonship; and they were so far from ruining their expectations that really they were the foundation of their hopes. He could not have been a Saviour, if he had not been a sufferer. Christ's undertaking our salvation was voluntary; but, having undertaken it, it was necessary that he should suffer and die. Secondly, That, when he had suffered these things, he should enter into his glory, which he did at his resurrection; that was his first step upward. Observe, It is called his glory, because he was duly entitled to it, and it was the glory he had before the world was; he ought to enter into it, for in that, as well as in his sufferings, the scripture must be fulfilled. He ought to suffer first, and then to enter into his glory; and thus the reproach of the cross is for ever rolled away, and we are directed to expect the crown of thorns and then that of glory.

[3.] He expounded to them the scriptures of the Old Testament, which spoke of the Messiah, and showed them how they were fulfilled in Jesus of Nazareth, and now can tell them more concerning him than they could before tell him (v. 27): Beginning at Moses, the first inspired writer of the Old Testament, he went in order through all the prophets, and expounded to them the things concerning himself, showing that the sufferings he had now gone through were so far from defeating the prophecies of the scripture concerning him that they were the accomplishment of them. He began at Moses, who recorded the first promise, in which it was plainly foretold that the Messiah should have his heel bruised, but that by it the serpent's head should be incurably broken. Note, First, There are things dispersed throughout all the scriptures concerning Christ, which it is of great advantage to have collected and put together. You cannot go far in any part of scripture but you meet with something that has reference to Christ, some prophecy, some promise, some prayer, some type or other; for he is the true treasure his in the field of the Old Testament. A golden thread of gospel grace runs through the whole web of the Old Testament. There is an eye of that white to be discerned in every place. Secondly, The things concerning Christ need to be expounded. The eunuch, though a scholar, would not pretend to understand them, except some man should guide him (Acts viii. 31); for they were delivered darkly, according to that dispensation: but now that the veil is taken away the New Testament expounds the Old. Thirdly, Jesus Christ is himself the best expositor of scripture, particularly the scriptures concerning himself; and even after his resurrection it was in this way that he led people into the knowledge of the mystery concerning himself; not by advancing new notions independent upon the scripture, but by showing how the scripture was fulfilled, and turning them over to the study of it. Even the Apocalypse itself is but a second part of the Old-Testament prophecies, and has continually an eye to them. If men believe not Moses and the prophets, they are incurable. Fourthly, In studying the scriptures, it is good to be methodical, and to take them in order; for the Old-Testament light shone gradually to the perfect day, and it is good to observe how at sundry times, and in divers manners (subsequent predictions improving and giving light to the preceding ones), God spoke to the fathers concerning his Son, by whom he has now spoken to us. Some begin their bible at the wrong end, who study the Revelation first; but Christ has here taught us to begin at Moses. Thus far the conference between them.

IV. Here is the discovery which Christ at length made of himself to them. One would have given a great deal for a copy of the sermon Christ preached to them by the way, of that exposition of the bible which he gave them; but it is not thought fit that we should have it, we have the substance of it in other scriptures. The disciples are so charmed with it, that they think they are come too soon to their journey's end; but so it is: They drew nigh to the village whither they went (v. 28), where, it should seem, they determined to take up for that night. And now,

1. They courted his stay with them: He made as though he would have gone further; he did not say that he would, but he seemed to them to be going further, and did not readily turn into their friend's house, which it would not be decent for a stranger to do unless he were invited. He would have gone further if they had not courted his stay; so that here was nothing like dissimulation in the case. If a stranger be shy, every one knows the meaning of it; he will not thrust himself rudely upon your house or company; but, if you make it appear that you are freely desirous of him for your guest or companion, he knows not but he may accept your invitation, and this was all that Christ did when he made as though he would have gone further. Note, Those that would have Christ dwell with them must invite him, and be importunate with him; though he is often found of those that seek him not, yet those only that seek can be sure to find; and, if he seem to draw off from us, it is but to draw out our importunity; as here, they constrained him; both of them laid hold on him, with a kind and friendly violence, saying, Abide with us. Note, Those that have experienced the pleasure and profit of communion with Christ cannot but covet more of his company, and beg of him, not only to walk with them all day, but to abide with them at night. When the day is far spent, and it is towards evening, we begin to think of retiring for our repose, and then it is proper to have our eye to Christ, and to beg of him to abide with us, to manifest himself to us and to fill our minds with good thoughts of him and good affections to him. Christ yielded to their importunity: He went in, to tarry with them. Thus ready is Christ to give further instructions and comforts to those who improve what they have received. He has promised that if any man open the door, to bid him welcome, he will come in to him, Rev. iii. 20.

2. He manifested himself to them, v. 30, 31. We may suppose that he continued his discourse with them, which he began upon the road; for thou must talk of the things of God when thou sittest in the house as well as when thou walkest by the way. While supper was getting ready (which perhaps was soon done, the provision was so small and mean), it is probable that he entertained them with such communications as were good and to the use of edifying; and so likewise as they sat at meat his lips fed them. But still they little thought that it was Jesus himself that was all this while talking with them, till at length he was pleased to throw off his disguise, and then to withdraw. (1.) They began to suspect it was he, when, as they sat down to meat, he undertook the office of the Master of the feast, which he performed so like himself, and like what he used to do among his disciples, that by it they discerned him: He took bread, and blessed it, and brake, and gave to them. This he did with his usual air both of authority and affection, with the same gestures and mien, with the same expressions perhaps in craving a blessing and in giving the bread to them. This was not a miraculous meal like that of the five loaves, nor a sacramental meal like that of the eucharist, but a common meal; yet Christ here did the same as he did in those, to teach us to keep up our communion with God through Christ in common providences as well as in special ordinances, and to crave a blessing and give thanks at every meal, and to see our daily bread provided for us and broken to us by the hand of Jesus Christ, the Master, not only of the great family, but of all our families. Wherever we sit down to eat, let us set Christ at the upper end of the table, take our meat as blessed to us by him, and eat and drink to his glory, and receive contentedly and thankfully what he is pleased to carve out to us, be the fare ever so coarse and mean. We may well receive it cheerfully, if we can by faith see it coming to us from Christ's hand, and with his blessing. (2.) Presently their eyes were opened, and then they saw who it was, and knew him well enough. Whatever it was which had hitherto concealed him from them, it was now taken out of the way; the mists were scattered, the veil was taken off, and then they made no question but it was their Master. He might, for wise and holy ends, put on the shape of another, but no other could put on his; and therefore it must be he. See how Christ by his Spirit and grace makes himself known to the souls of his people. [1.] He opens the scriptures to them, for they are they which testify of him to those who search them, and search for him in them. [2.] He meets them at his table, in the ordinance of the Lord's supper, and commonly there makes further discoveries of himself to them, is known to them in the breaking of bread. But, [3.] The work is completed by the opening of the eyes of their mind, and causing the scales to fall off from them, as from Paul's in his conversion. If he that gives the revelation do not give the understanding, we are in the dark still.

3. He immediately disappeared: He vanished out of their sight. Aphantos egeneto—He withdrew himself from them, slipped away of a sudden, and went out of sight. Or, he became not visible by them, was made inconspicuous by them. It should seem that though Christ's body, after his resurrection, was the very same body in which he suffered and died, as appeared by the marks in it, yet it was so far changed as to become either visible or not visible as he thought fit to make it, which was a step towards its being made a glorious body. As soon as he had given his disciples one glimpse of him he was gone presently. Such short and transient views have we of Christ in this world; we see him, but in a little while lose the sight of him again. When we come to heaven the vision of him will have no interruptions.

V. Here is the reflection which these disciples made upon this conference, and the report which they made of it to their brethren at Jerusalem.

1. The reflection they each of them made upon the influence which Christ's discourse had upon them (v. 32): They said one to another, Did not our hearts burn within us? "I am sure mine did," saith one; "And so did mine," saith the other, "I never was so affected with any discourse in all my life." Thus do they not so much compare notes as compare hearts, in the review of the sermon Christ had preached to them. They found the preaching powerful, even when they knew not the preacher. It made things very plain and clear to them; and, which was more, brought a divine heat with a divine light into their souls, such as put their hearts into a glow, and kindled a holy fire of pious and devout affections in them. Now this they take notice of, for the confirming of their belief, that it was indeed, as at last they saw, Jesus himself that had been talking with them all along. "What fools were we, that we were not sooner aware who it was! For none but he, no word but his, could make our hearts burn within us as they did; it must be he that has the key of the heart; it could be no other." See here, (1.) What preaching is likely to do good—such as Christ's was, plain preaching, and that which is familiar and level to our capacity—he talked with us by the way; and scriptural preaching—he opened to us the scriptures, the scriptures relating to himself. Ministers should show people their religion in their bibles, and that they preach no other doctrine to them than what is there; they must show that they make that the fountain of their knowledge and the foundation of their faith. Note, The expounding of those scriptures which speak of Christ has a direct tendency to warm the hearts of his disciples, both to quicken and to comfort them. (2.) What hearing is likely to do good—that which makes the heart burn; when we are much affected with the things of God, especially with the love of Christ in dying for us, and have our hearts thereby drawn out in love to him, and drawn up in holy desires and devotions, then our hearts burn within us; when our hearts are raised and elevated, and are as the sparks which fly upwards towards God, and when they are kindled and carried out with a holy zeal and indignation against sin, both in others and in ourselves, and we are in some measure refined and purified from it by the spirit of judgment and the spirit of burning, then we may say, "Through grace our hearts are thus inflamed."

2. The report they brought of this to their brethren at Jerusalem (v. 33): They rose up the same hour, so transported with joy at the discovery Christ had made of himself to them that they could not stay to make an end of their supper, but returned with all speed to Jerusalem, though it was towards evening. If they had had any thoughts of quitting their relation to Christ, this soon banished all such thoughts out of their mind, and there needed no more to send them back to his flock. It should seem that they intended at least to take up their quarters to-night at Emmaus; but now that they had seen Christ they could not rest till they had brought the good news to the disciples, both for the confirmation of their trembling faith and for the comfort of their sorrowful spirits, with the same comforts wherewith they were comforted of God. Note, It is the duty of those to whom Christ has manifested himself to let others know what he has done for their souls. When thou art converted, instructed, comforted, strengthen thy brethren. These disciples were full of this matter themselves, and must go to their brethren, to give vent to their joys, as well as to give them satisfaction that their Master was risen. Observe, (1.) How they found them, just when they came in among them, discoursing on the same subject, and relating another proof of the resurrection of Christ. They found the eleven, and those that were their usual companions, gathered together late in the night, to pray together, it may be, and to consider what was to be done in this juncture; and they found them saying among themselves (legontas it is the saying of the eleven, not of the two, as is plain by the original), and when these two came in, they repeated to them with joy and triumph, The Lord is risen indeed, and hath appeared to Simon, v. 34. That Peter had a sight of him before the rest of the disciples had appears 1 Cor. xv. 5, where it is said, He was seen of Cephas, then of the twelve. The angel having ordered the women to tell Peter of it particularly (Mark xvi. 7), for his comfort, it is highly probable that our Lord Jesus did himself presently the same day appear to Peter, though we have no particular narrative of it, to confirm the word of his messengers. This he had related to his brethren; but, observe, Peter does not here proclaim it, and boast of it, himself (he thought this did not become a penitent), but the other disciples speak of it with exultation, The Lord is risen indeed, ontos—really; it is now past dispute, no room is left to doubt it, for he has appeared not only to the women, but to Simon. (2.) How they seconded their evidence with an account of what they had seen (v. 35): They told what things were done in the way. The words that were spoken by Christ to them in the way, having a wonderful effect and influence upon them, are here called the things that were done in the way; for the words that Christ speaks are not an empty sound, but they are spirit and they are life, and wondrous things are done by them, done by the way, by the by as it were, where it is not expected. They told also how he was at length known to them in the breaking of bread; then, when he was carving out blessings to them, God opened their eyes to discern who it was. Note, It would be of great use for the discovery and confirmation of truth if the disciples of Christ would compare their observations and experiences, and communicate to each other what they know and have felt in themselves.

Christ's Interview with the Apostles.

36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 37 But they were terrified and affrighted, and supposed that they had seen a spirit. 38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? 39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. 40 And when he had thus spoken, he showed them his hands and his feet. 41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? 42 And they gave him a piece of a broiled fish, and of an honeycomb. 43 And he took it, and did eat before them. 44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45 Then opened he their understanding, that they might understand the scriptures, 46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48 And ye are witnesses of these things. 49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

Five times Christ was seen the same day that he rose: by Mary Magdalene alone in the garden (John xx. 14), by the women as they were going to tell the disciples (Matt. xxviii. 9), by Peter alone, by the two disciples going to Emmaus, and now at night by the eleven, of which we have an account in these verses, as also John xx. 19. Observe,

1. The great surprise which his appearing gave them. He came in among them very seasonably, as they were comparing notes concerning the proofs of his resurrection: As they thus spoke, and were ready perhaps to put it to the question whether the proofs produced amounted to evidence sufficient of their Master's resurrection or no, and how they should proceed, Jesus himself stood in the midst of them, and put it out of question. Note, Those who make the best use they can of their evidences for their comfort may expect further assurances, and that the Spirit of Christ will witness with their spirits (as Christ here witnessed with the disciples, and confirmed their testimony) that they are the children of God, and risen with Christ. Observe, 1. The comfort Christ spoke to them: Peace be unto you. This intimates in general that it was a kind visit which Christ now paid them, a visit of love and friendship. Though they had very unkindly deserted him in his sufferings, yet he takes the first opportunity of seeing them together; for he deals not with us as we deserve. They did not credit those who had seen him; therefore he comes himself, that they might not continue in their disconsolate incredulity. He had promised that after his resurrection he would see them in Galilee; but so desirous was he to see them, and satisfy them, that he anticipated the appointment and sees them at Jerusalem. Note, Christ is often better than his word, but never worse. Now his first word to them was, Peace be to you; not in a way of compliment, but of consolation. This was a common form of salutation among the Jews, and Christ would thus express his usual familiarity with them, though he had now entered into his state of exaltation. Many, when they are advanced, forget their old friends and take state upon them; but we see Christ as free with them as ever. Thus Christ would at the first word intimate to them that he did not come to quarrel with Peter for denying him and the rest for running away from him; no, he came peaceably, to signify to them that he had forgiven them, and was reconciled to them. 2. The fright which they put themselves into upon it (v. 37): They were terrified, supposing that they had seen a spirit, because he came in among them without any noise, and was in the midst of them ere they were aware. The word used (Matt. xiv. 26), when they said It is a spirit, is phantasma, it is a spectre, an apparition; but the word here used is pneuma, the word that properly signifies a spirit; they supposed it to be a spirit not clothed with a real body. Though we have an alliance and correspondence with the world of spirits, and are hastening to it, yet while we are here in this world of sense and matter it is a terror to us to have a spirit so far change its own nature as to become visible to us, and conversable with us, for it is something, and bodes something, very extraordinary.

II. The great satisfaction which his discourse gave them, wherein we have,

1. The reproof he gave them for their causeless fears: Why are you troubled, and why do frightful thoughts arise in your hearts? v. 38. Observe here, (1.) That when at any time we are troubled, thoughts are apt to rise in our hearts that do us hurt. Sometimes the trouble is the effect of the thoughts that arise in our hearts; our griefs and fears take rise from those things that are the creatures of our own fancy. Sometimes the thoughts arising in the heart are the effect of the trouble, without are fightings and then within are fears. Those that are melancholy and troubled in mind have thoughts arising in their hearts which reflect dishonour upon God, and create disquiet to themselves. I am cut off from thy sight. The Lord has forsaken and forgotten me. (2.) That many of the troublesome thoughts with which our minds are disquieted arise from our mistakes concerning Christ. They here thought that they had seen a spirit, when they saw Christ, and that put them into this fright. We forget that Christ is our elder brother, and look upon him to be at as great a distance from us as the world of spirits is from this world, and therewith terrify ourselves. When Christ is by his Spirit convincing and humbling us, when he is by his providence trying and converting us, we mistake him, as if he designed our hurt, and this troubles us. (3.) That all the troublesome thoughts which rise in our hearts at any time are known to the Lord Jesus, even at the first rise of them, and they are displeasing to him. He chid his disciples for such thoughts, to teach us to chide ourselves for them. Why art thou cast down, O my soul? Why art thou troubled? Why do thoughts arise that are neither true nor good, that have neither foundation nor fruit, but hinder our joy in God, unfit us for our duty, give advantage to Satan, and deprive us of the comforts laid up for us?

2. The proof he gave them of his resurrection, both for the silencing of their fears by convincing them that he was not a spirit, and for the strengthening of their faith in that doctrine which they were to preach to the world by giving them full satisfaction concerning his resurrection. Two proofs he gives them:—

(1.) He shows them his body, particularly his hands and his feet. They saw that he had the shape, and features, and exact resemblance, of their Master; but is it not his ghost? "No," saith Christ, "behold my hands and my feet; you see I have hands and feet, and therefore have a true body; you see I can move these hands and feet, and therefore have a living body; and you see the marks of the nails in my hands and feet, and therefore it is my own body, the same that you saw crucified, and not a borrowed one." He lays down this principle—that a spirit has not flesh and bones; it is not compounded of gross matter, shaped into various members, and consisting of divers heterogeneous parts, as our bodies are. He does not tell us what a spirit is (it is time enough to know that when we go to the world of spirits), but what it is not: It has not flesh and bones. Now hence he infers, "It is I myself, whom you have been so intimately acquainted with, and have had such familiar conversation with; it is I myself, whom you have reason to rejoice in, and not to be afraid of." Those who know Christ aright, and know him as theirs, will have no reason to be terrified at his appearances, at his approaches. [1.] He appeals to their sight, shows them his hands and his feet, which were pierced with the nails. Christ retained the marks of them in his glorified body, that they might be proofs that it was he himself; and he was willing that they should be seen. He afterwards showed them to Thomas, for he is not ashamed of his sufferings for us; little reason then have we to be ashamed of them, or of ours for him. As he showed his wounds here to his disciples, for the enforcing of his instructions to them, so he showed them to his Father, for the enforcing of his intercessions with him. He appears in heaven as a Lamb that had been slain (Rev. v. 6); his blood speaks, Heb. xii. 24. He makes intercession in the virtue of his satisfaction; he says to the Father, as here to the disciples, Behold my hands and my feet, Zech. xiii. 6, 7. [2.] He appeals to their touch: Handle me, and see. He would not let Mary Magdalene touch him at that time, John xx. 17. But the disciples here are entrusted to do it, that they who were to preach his resurrection, and to suffer for doing so, might be themselves abundantly satisfied concerning it. He bade them handle him, that they might be convinced that he was not a spirit. If there were really no spirits, or apparitions of spirits (as by this and other instances it is plain that the disciples did believe there were), this had been a proper time for Christ to have undeceived them, by telling them there were no such things; but he seems to take it for granted that there have been and may be apparitions of spirits, else what need was there of so much pains to prove that he was not one? There were many heretics in the primitive times, atheists I rather think they were, who said that Christ had never any substantial body, but that it was a mere phantasm, which was neither really born nor truly suffered. Such wild notions as these, we are told, the Valentinians and Manichees had, and the followers of Simon Magus; they were called Doketai and Phantysiastai. Blessed be God, these heresies have long since been buried; and we know and are sure that Jesus Christ was no spirit or apparition, but had a true and real body, even after his resurrection.

(2.) He eats with them, to show that he had a real and true body, and that he was willing to converse freely and familiarly with his disciples, as one friend with another. Peter lays a great stress upon this (Acts x. 41): We did eat and drink with him after he rose from the dead.

[1.] When they saw his hands and his feet, yet they knew not what to say, They believed not for joy, and wondered, v. 41. It was their infirmity that they believed not, that yet they believed not, eti apistounton auton—they as yet being unbelievers. This very much corroborates the truth of Christ's resurrection that the disciples were so slow to believe it. Instead of stealing away his body, and saying, He is risen, when he is not, as the chief priests suggested they would do, they are ready to say again and again, He is not risen, when he is. Their being incredulous of it at first, and insisting upon the utmost proofs of it, show that when afterwards they did believe it, and venture their all upon it, it was not but upon the fullest demonstration of the thing that could be. But, though it was their infirmity, yet it was an excusable one; for it was not from any contempt of the evidence offered them that they believed not: but, First, They believed not for joy, as Jacob, when he was told that Joseph was alive; they thought it too good news to be true. When the faith and hope are therefore weak because the love and desires are strong, that weak faith shall be helped, and not rejected. Secondly, They wondered; they thought it not only too good, but too great, to be true, forgetting both the scriptures and the power of God.

[2.] For their further conviction and encouragement, he called for some meat. He sat down to meat with the two disciples at Emmaus, but it is not said that he did eat with them; now, lest that should be made an objection, he here did actually eat with them and the rest, to show that his body was really and truly returned to life, though he did not eat and drink, and converse constantly, with them, as he had done (and as Lazarus did after his resurrection, who not only returned to life, but to his former state of life, and to die again), because it was not agreeable to the economy of the state he was risen to. They gave him a piece of a broiled fish, and of a honey-comb, v. 42. The honey-comb, perhaps, was used as sauce to the broiled fish, for Canaan was a land flowing with honey. This was mean fare; yet, if it be the fare of the disciples, their Master will fare as they do, because in the kingdom of our Father they shall fare as he does, shall eat and drink with him in his kingdom.

3. The insight he gave them into the word of God, which they had heard and read, by which faith in the resurrection of Christ is wrought in them, and all the difficulties are cleared. (1.) He refers them to the word which they had heard from him when he was with them, and puts them in mind of that as the angel had done (v. 44): These are the words which I said unto you in private, many a time, while I was yet with you. We should better understand what Christ does, if we did but better remember what he hath said, and had but the art of comparing them together. (2.) He refers them to the word they had read in the Old Testament, to which the word they had heard from him directed them: All things must be fulfilled which were written. Christ had given them this general hint for the regulating of their expectations—that whatever they found written concerning the Messiah, in the Old Testament, must be fulfilled in him, what was written concerning his sufferings as well as what was written concerning his kingdom; these God had joined together in the prediction, and it could not be thought that they should be put asunder in the event. All things must be fulfilled, even the hardest, even the heaviest, even the vinegar; he could not die till he had that, because he could not till then say, It is finished. The several parts of the Old Testament are here mentioned, as containing each of them things concerning Christ: The law of Moses, that is, the Pentateuch, or the five books written by Moses,—the prophets, containing not only the books that are purely prophetical, but those historical books that were written by prophetical men,—the Psalms, containing the other writings, which they called the Hagiographa. See in what various ways of writing God did of old reveal his will; but all proceeded from one and the self-same Spirit, who by them gave notice of the coming and kingdom of the Messiah; for to him bore all the prophets witness. (3.) By an immediate present work upon their minds, of which they themselves could not but be sensible, he gave them to apprehend the true intent and meaning of the Old-Testament prophecies of Christ, and to see them all fulfilled in him: Then opened he their understanding, that they might understand the scriptures, v. 45. In his discourse with the two disciples he took the veil from off the text, by opening the scriptures; here he took the veil from off the heart, by opening the mind. Observe here, [1.] That Jesus Christ by his Spirit operates on the minds of men, on the minds of all that are his. He has access to our spirits, and can immediately influence them. It is observable how he did now after his resurrection give a specimen of those two great operations of his Spirit upon the spirits of men, his enlightening the intellectual faculties with a divine light, when he opened the understandings of his disciples, and his invigorating the active powers with a divine heat, when he made their hearts burn within them. [2.] Even good men need to have their understandings opened; for though they are not darkness, as they were by nature, yet in many things they are in the dark. David prays, Open mine eyes. Give me understanding. And Paul, who knows so much of Christ, sees his need to learn more. [3.] Christ's way of working faith in the soul, and gaining the throne there, is by opening the understanding to discern the evidence of those things that are to be believed. Thus he comes into the soul by the door, while Satan, as a thief and a robber, climbs up some other way. [4.] The design of opening the understanding is that we may understand the scriptures; not that we may be wise above what is written, but that we may be wiser in what is written, and may be made wise to salvation by it. The Spirit in the word and the Spirit in the heart say the same thing. Christ's scholars never learn above their bibles in this world; but they need to be learning still more and more out of their bibles, and to grow more ready and mighty in the scriptures. That we may have right thoughts of Christ, and have our mistakes concerning him rectified, there needs no more than to be made to understand the scriptures.

4. The instructions he gave them as apostles, who were to be employed in setting up his kingdom in the world. They expected, while their Master was with them, that they should be preferred to posts of honour, of which they thought themselves quite disappointed when he was dead. "No," saith, he, "you are now to enter upon them; you are to be witnesses of these things (v. 48), to carry the notice of them to all the world; not only to report them as matter of news, but to assert them as evidence given upon the trial of the great cause that has been so long depending between God and Satan, the issue of which must be the casting down and casting out of the prince of this world. You are fully assured of these things yourselves, you are eye and ear-witnesses of them; go, and assure the world of them; and the same Spirit that has enlightened you shall go along with you for the enlightening of others." Now here they are told,

(1.) What they must preach. They must preach the gospel, must preach the New Testament as the full accomplishment of the Old, as the continuation and conclusion of divine revelation. They must take their bibles along with them (especially when they preached to the Jews; nay, and Peter, in his first sermon to the Gentiles, directed them to consult the prophets, Acts x. 43), and must show people how it was written of old concerning the Messiah, and the glories and graces of his kingdom, and then must tell them how, upon their certain knowledge, all this was fulfilled in the Lord Jesus.

[1.] The great gospel truth concerning the death and resurrection of Jesus Christ must be published to the children of men (v. 46): Thus it was written in the sealed book of the divine counsels from eternity, the volume of that book of the covenant of redemption; and thus it was written in the open book of the Old Testament, among the things revealed; and therefore thus it behoved Christ to suffer, for the divine counsels must be performed, and care taken that no word of God fall to the ground. "Go, and tell the world," First, "That Christ suffered, as it was written of him. Go, preach Christ crucified; be not ashamed of his cross, not ashamed of a suffering Jesus. Tell them what he suffered, and why he suffered, and how all the scriptures of the Old Testament were fulfilled in his sufferings. Tell them that it behoved him to suffer, that it was necessary to the taking away of the sin of the world, and the deliverance of mankind from death and ruin: nay, it became him to be perfected through sufferings," Heb. ii. 10. Secondly, "That he rose from the dead on the third day, by which not only all the offence of the cross was rolled away, but he was declared to be the Son of God with power, and in this also the scriptures were fulfilled (see 1 Cor. xv. 3, 4); go, tell the world how often you saw him after he rose from the dead, and how intimately you conversed with him. Your eyes see" (as Joseph said to his brethren, when his discovering himself to them was as life from the dead) "that it is my mouth that speaketh unto you, Gen. xlv. 12. Go, and tell them, then, that he that was dead is alive, and lives for evermore, and has the keys of death and the grave,"

[2.] The great gospel duty of repentance must be pressed upon the children of men. Repentance for sin must be preached in Christ's name, and by his authority, v. 47. All men every where must be called and commanded to repent, Acts xvii. 30. "Go, and tell all people that the God that made them, and the Lord that bought them, expects and requires that, immediately upon this notice given, they turn from the worship of the gods that they have made to the worship of the God that made them; and not only so, but from serving the interests of the world and the flesh; they must turn to the service of God in Christ, must mortify all sinful habits, and forsake all sinful practices. Their hearts and lives must be changed, and they must be universally renewed and reformed."

[3.] The great gospel privilege of the remission of sins must be proposed to all, and assured to all that repent, and believe the gospel. "Go, tell a guilty world, that stands convicted and condemned at God's bar, that an act of indemnity has passed the royal assent, which all that repent and believe shall have the benefit of, and not only be pardoned, but preferred by. Tell them that there is hope concerning them."

(2.) To whom they must preach. Whither must they carry these proposals, and how far does their commission extend? They are here told, [1.] That they must preach this among all nations. They must disperse themselves, like the sons of Noah after the flood, some one way and some another, and carry this light along with them wherever they go. The prophets had preached repentance and remission to the Jews, but the apostles must preach them to all the world. None are exempted from the obligations the gospel lays upon men to repent, nor are any excluded from those inestimable benefits which are included in the remission of sins, but those that by their unbelief and impenitency put a bar in their own door. [2.] That they must begin at Jerusalem There they must preach their first gospel sermon; there the gospel church must be first formed; there the gospel day must dawn, and thence that light shall go forth which must take hold on the ends of the earth. And why must they begin there? First, Because thus it was written, and therefore it behoved them to take this method. The word of the Lord must go forth from Jerusalem, Isa. ii. 3. And see Joel ii. 32; iii. 16; Obad. 21; Zech. xiv. 8. Secondly, Because there the matters of fact on which the gospel was founded were transacted; and therefore there they were first attested, where, if there had been any just cause for it, they might be best contested and disproved. So strong, so bright, is the first shining forth of the glory of the risen Redeemer that it dares face those daring enemies of his that had put him to an ignominious death, and sets them at defiance. "Begin at Jerusalem, that the chief priests may try their strength to crush the gospel, and may rage to see themselves disappointed." Thirdly, Because he would give us a further example of forgiving enemies. Jerusalem had put the greatest affronts imaginable upon him (both the rulers and the multitude), for which that city might justly have been excepted by name out of the act of indemnity; but no, so far from that, the first offer of gospel grace is made to Jerusalem, and thousands there are in a little time brought to partake of that grace.

(3.) What assistance they should have in preaching. It is a vast undertaking that they are here called to, a very large and difficult province, especially considering the opposition this service would meet with, and the sufferings it would be attended with. If therefore they ask, Who is sufficient for these things? here is an answer ready: Behold, I send the promise of my Father upon you, and you shall be endued with power from on high, v. 49. He here assures them that in a little time the Spirit should be poured out upon them in greater measures than ever, and they should thereby be furnished with all those gifts and graces which were necessary to their discharge of this great trust; and therefore they must tarry at Jerusalem, and not enter upon it till this be done. Note, [1.] Those who receive the Holy Ghost are thereby endued with a power from on high, a supernatural power, a power above any of their own; it is from on high, and therefore draws the soul upward, and makes it to aim high. [2.] Christ's apostles could never have planted his gospel, and set up his kingdom in the world, as they did, if they had not been endued with such a power; and their admirable achievements prove that there was an excellency of power going along with them. [3.] This power from on high was the promise of the Father, the great promise of the New Testament, as the promise of the coming of Christ was of the Old Testament. And, if it be the promise of the Father, we may be sure that the promise is inviolable and the thing promised invaluable. [4.] Christ would not leave his disciples till the time was just at hand for the performing of this promise. It was but ten days after the ascension of Christ that there came the descent of the Spirit. [5.] Christ's ambassadors must stay till they have their powers, and not venture upon their embassy till they have received full instructions and credentials. Though, one would think, never was such haste as now for the preaching of the gospel, yet the preachers must tarry till they be endued with power from on high, and tarry at Jerusalem, though a place of danger, because there this promise of the Father was to find them, Joel ii. 28.

Christ's Ascension.

50 And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. 51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. 52 And they worshipped him, and returned to Jerusalem with great joy: 53 And were continually in the temple, praising and blessing God. Amen.

This evangelist omits the solemn meeting between Christ and his disciples in Galilee; but what he said to them there, and at other interviews, he subjoins to what he said to them at the first visit he made them on the evening of the day he rose; and has now nothing more to account for but his ascension into heaven, of which we have a very brief narrative in these verses, in which we are told,

I. How solemnly Christ took leave of his disciples. Christ's design being to reconcile heaven and earth, and to continue a days-man between them, it was necessary that he should lay his hands on them both, and, in order thereunto, that he should pass and repass. He had business to do in both worlds, and accordingly came from heaven to earth in his incarnation, to despatch his business here, and, having finished this, he returned to heaven, to reside there, and negotiate our affairs with the Father. Observe, 1. Whence he ascended: from Bethany, near Jerusalem, adjoining to the mount of Olives. There he had done eminent services for his Father's glory, and there he entered upon his glory. There was the garden in which his sufferings began, there he was in his agony; and Bethany signifies the house of sorrow. Those that would go to heaven must ascend thither from the house of sufferings and sorrow, must go by agonies to their joys. The mount of Olives was pitched upon long since to be the place of Christ's ascension: His feet shall stand in that day upon the mount of Olives, Zech. xiv. 4. And here it was that awhile ago he began his triumphant entry into Jerusalem, ch. xix. 29. 2. Who were the witnesses of his ascension: He led out his disciples to see him. Probably, it was very early in the morning that he ascended, before people were stirring; for he never showed himself openly to all the people after his resurrection, but only to chosen witnesses. The disciples did not see him rise out of the grace, because his resurrection was capable of being proved by their seeing him alive afterwards; but they saw him ascend into heaven, because they could not otherwise have an ocular demonstration of his ascension. They were led out on purpose to see him ascend, had their eye upon him when he ascended, and were not looking another way. 3. What was the farewell he gave them: He lifted up his hands, and blessed them. He did not go away in displeasure, but in love; he left a blessing behind him; he lifted up his hands, as the high priest did when he blessed the people; see Lev. ix. 22. He blessed as one having authority, commanded the blessing which he had purchased; he blessed them as Jacob blessed his sons. The apostles were now as the representatives of the twelve tribes, so that in blessing them he blessed all his spiritual Israel, and put his Father's name upon them. He blessed them as Jacob blessed his sons, and Moses the tribes, at parting, to show that, having loved his own which were in the world, he loved them unto the end. 4. How he left them: While he was blessing them, he was parted from them; not as if he were taken away before he had said all he had to say, but to intimate that his being parted from them did not put an end to his blessing them, for the intercession which he went to heaven to make for all his is a continuation of the blessing. He began to bless them on earth, but he went to heaven to go on with it. Christ was now sending his apostles to preach his gospel to the world, and he gives them his blessing, not for themselves only, but to be conferred in his name upon all that should believe on him through their word; for in him all the families of the earth were to be blessed. 5. How his ascension is described. (1.) He was parted from them, was taken from their head, as Elijah from Elisha's. Note, The dearest friends must part. Those that love us, and pray for us, and instruct us, must be parted form us. The bodily presence of Christ himself was not to be expected always in this world; those that knew him after the flesh must now henceforth know him so no more. (2.) He was carried up into heaven; not by force, but by his own act and deed. As he arose, so he ascended, by his own power, yet attended by angels. There needed no chariot of fire, nor horses of fire; he knew the way, and, being the Lord from heaven, could go back himself. He ascended in a cloud, as the angel in the smoke of Manoah's sacrifice, Judg. xiii. 20.

II. How cheerfully his disciples continued their attendance on him, and on God through him, even now that he was parted from them. 1. They paid their homage to him at his going away, to signify that though he was going into a far country, yet they would continue his loyal subjects, that they were willing to have him reign over them: They worshipped him. v. 52. Note, Christ expects adoration from those that receive blessings from him. He blessed them, in token of gratitude for which they worshipped him. This fresh display of Christ's glory drew from them fresh acknowledgments and adorations of it. They knew that though he was parted form them, yet he could, and did, take notice of their adorations of him; the cloud that received him out of their sight did not put them or their services out of his sight. 2. They returned to Jerusalem with great joy. There they were ordered to continue till the Spirit should be poured out upon them, and thither they went accordingly, though it was into the mouth of danger. Thither they went, and there they staid with great joy. This was a wonderful change, and an effect of the opening of their understandings. When Christ told them that he must leave them sorrow filled their hearts; yet now that they see him go they are filled with joy, being convinced at length that it was expedient for them and for the church that he should go away, to send the Comforter. Note, The glory of Christ is the joy, the exceeding joy, of all true believers, even while they are here in this world; much more will it be so when they go to the new Jerusalem, and find him there in his glory. 3. They abounded in acts of devotion while they were in expectation of the promise of the Father, v. 53. (1.) They attended the temple-service at the hours of prayer. God had not as yet quite forsaken it, and therefore they did not. They were continually in the temple, as their Master was when he was at Jerusalem. The Lord loves the gates of Zion, and so should we. Some think that they had their place of meeting, as disciples, in some of the chambers of the temple which belonged to some Levite that was well affected to them; but others think it is not likely that this either could be concealed from, or would be connived at by, the chief priests and rulers of the temple. (2.) Temple-sacrifices, they knew, were superseded by Christ's sacrifice, but the temple-songs they joined in. Note, While we are waiting for God's promises we must go forth to meet them with our praises. Praising and blessing God is work that is never out of season: and nothing better prepares the mind for the receiving of the Holy Ghost than holy joy and praise. Fears are silenced, sorrows sweetened and allayed, and hopes kept up.

The amen that concludes seems to be added by the church and every believer to the reading of the gospel, signifying an assent to the truths of the gospel, and a hearty concurrence with all the disciples of Christ in praising and blessing God. Amen. Let him be continually praised and blessed.

CHAP. XXIV.

Verse 1. Very early in the morning] ABout which time (probably) our Saviour rose.

Verse 9. And told all these things] Per os mulieris mors ante processerat, per os mulieris vita reparatur, saith Ambrose. So Chap. 1. an Angel of light communeth with a woman about mans salvation, as an Angel of darknesse had done, Gen. 3. about his fall and destruction.

Verse 11. As idle tales] Set on with great earnestnesse. [non-Latin text not transcribed] a [non-Latin text not transcribed] particula [illegible: 1 word] & [non-Latin text not transcribed] valde dico.

Verse 12. And stooping down] Obstipo capite & propenso collo. We need not doubt therefore of the certainty of this history of Christs resurrection.

Verse 13. About Threescore furlongs] About sixe miles.

Verse 14. And they talked together] So did Elias and Elisha, when the heavenly chariot came to sunder them. Christ is still with two or three met for such an holy purpose.

Verse 16. But their eyes were held] Ut ulcus suum discipuli detegerent, [illegible: 2 words] susciperent, saith Theophylact. That they may tell their own disease, and receive healing.

Verse 17. That ye have one to another] Gr. That ye tosse one [non-Latin text not transcribed] ut cum [illegible: 3 words]. to another, as a ball is tossed betwixt two or more. And are sad] Christ loves not to see his Saints sad: hee questions them as Joseph did his prisoners, Wherefore look ye so sadly to day, Gen. 40. 7? and as the king did Nehemiah, Chap. 3. 2.

Verse 18. And one of them, whose name was Cleophas] They that hold the other of these two to have been Saint Luke, are [illegible: 1 word] by the preface he hath set before the Acts, saith Beza. Art thou only a stranger, &c.] Tragedies have no prologues,Natat. Comes. as comedies have: because it is supposed, that all men take knowledge of publike calamities.

Verse 19. Which was a Prophet] Yea and more then a Prophet. But the disciples were wondrous ignorant, till the spirit came down upon them, Act. 2.

Verse 21. But we trusted] q. d. Indeed nowwe cannot tell what to say to it. Here their hope hangs the wing extreamly, their [non-Latin text not transcribed]. Epicter. buckler is much battered, and needs beating out again. Ferendum & sperandum, said the Philosopher. And good men find it more easie to bear evill, then to wait for good, Hebrews 10. 36.

Verse 25. O fooles, &c.] Those in a Lethargy must have double the quantity of physick that others have. SomeTit. 1. 12. 13. slow-bellies must be sharply rebuked, that they may be sound in the faith.

Verse 26. Ought not Christ] Ne Jesum quidem audias gloriosum, nisi videris crucifixum, saith Luther in an Epistle to Melancthon. [non-Latin text not transcribed] [illegible: 1 word]. Agentem fortiter [illegible: 1 word] aliquid pati, said a Theban souldier, out of Pindarus, to Alexander, when he had received a wound in battle: For the which sentence, he liberally rewarded him.

Verse 27. The things concerning himself] Christ is authour, object, matter, and mark of Old and New Testament: the Babe of Bethlehem is bound up, (as I may so say) in these swathingbands: Turn we the eyes of our minds to him, as the Cherubins did their faces toward the Mercy-seat. The Angels do, 1 Pet. 1. 12.

Verse 28. And he made as though he would, &c.] So did the Angel to Lot, Gen. 19. 2. See the like, Josh. 8. 5, 6. 1 King. 3. 24. If Salomon might make as though he would do an act that was unlawfull, we may surely do the like in things indifferent. Yet this was never done (as is well observed) but 1 by those that had authority over others. 2 For some singular good to them, with whom they thus dealt.

Verse 29. But they constrained him] Though they had been sharply rebuked by him, whom they know to be no other then a meer stranger to them. For it is toward evening] Cry we, now if ever, ere it be too late; Vespera jam venit, nobiscum Christe maneto. Extingui [illegible: 1 word] nec patiare [illegible: 1 word].

Verse 30. And blessed it.] Its thought they knew him by his ordinary form of giving thanks before meat.

Versy 32. Did not our hearts burn] By that spirit of burning Esay 4. 4. that kindleth the fire of God, Cant. 8. 6. on the harth of his Peoples hearts, whiles the mystery of Christ is laid open unto them. Ego verò illius oratione sic incendebar, (saith Senarclaeus, Senarc. in [illegible: 1 word] pist. ad Bucer. concerning Diarius the Martyr) ut cùm eum disserentem audirem, Spiritus sancti verba me audire existimarem. Me thoughts when I heard him, I heard the Holy Ghost himself speaking to me. While he opened] Preaching then is the key of the Scripture.

Verse 33. The same houre] Late though it were, and they weary, yet they return the same night, not sparing themselves to do good to others.

Verse 39. Behold my hands, &c.] With those stamps of dishonour that the Jewes did me with wicked hands. These he retained even after his Resurrection, as for the confirmation of his Apostles, so for our instruction, not to think much to suffer losse of honour for our brethrens good and comfort.

Verse 44. And in the Psalmes] When a book is set forth, verses of commendation, are oft set afore it. Christ by this one sentence hath more honoured and authorized the book of [illegible: 1 word], then all men could have done by their Prefaces and Elogies prefixed thereunto. The Turks disclaime both Testaments, yet swear D. Hakew in his Davids Vow. as solemnly by the Psalms of David, as by the Alchoran of Mahomet.

Verse 47. And that repentance, &c.] Blessed be God (saith one) that after our ship-wrack by Adam, there is such a plank as Repentance for a poor sinner to swim to heaven upon. It is a mourning for sin, as it is offensivum Dei, & aversivum a Deo. It is commissa plangere, & plangenda non committere, as Ambrose hath it: to bewaile what is done amisse, and to do so no more.

Verse 49. Untill ye be endued] Gr. Cloathed. Carnall men [non-Latin text not transcribed]. are naked men: when the Saints are arrayed with that fine [illegible: 1 word] linnen and shining, Rev. 19. 8.

Verse 50. As farre as to Bethany] Where his three dear friends dwelt, Lazarus, Martha, and Mary. From hence he went to his crosse, and from hence he would go to his crown. He lift up his hands] As a good houshoulder, or rather as the high-Preist of the New Testament: benedixit, id est, valedixit, he blessed them, and so bade them Farewell.

Verse 52. With great joy] Yet could they not hear of his ascending to the Father, without great sorrow, John 14. and 16. We greive for that sometimes that we have great cause to take comfort in; such is our weaknesse and waywardnesse.

Verse 53, Praysing and blessing God] Inter laudum [illegible: 1 word], promissum Spiritus sancti adventum, promptis per omnia paratisque Beda. cordibus exspectant. So putting themselves into a fit posture to receive the Comforter that Christ had promised them.

Mt 28:1, also Mt 28:2-11.

(1) "the living", or "him that liveth"

Two of them. Two of the disciples. The name of one of them was Cleopas, Lk 24:18. Many have supposed that the other was Luke, and that he omitted his own name from modesty. Others have supposed that it was Peter. See Lk 24:34, 1Cor 15:5 There is no evidence to guide us here. Dr. Lightfoot has shown that Cleopas is the same name as Alpheus, who was the father of the apostle James, Mt 10:3.

Emmaus. In regard to the locality of Emmaus, it seems quite probable that it is the same village which is referred to by Josephus (Jewish Wars, vii. 6,  6), who states that, after the destruction of Jerusalem, Titus gave Emmaus, distant from Jerusalem threescore furlongs, to eight hundred of his troops, whom he had dismissed from his army, for their habitation. Dr. Thomson (The Land and the Book, vol. it. p. 307, 540) regards it as the present Kuriet el 'Aineb, which Dr. Robinson identifies with Kirjath-jearim. Of this place he says: "Kuriet el 'Aineb itself would be the proper distance from Jerusalem, and being on the road to Jaffa, and on the dividing ridge between the plain and the mountains, the Roman emperor might have deemed it an advantageous post for a colony made up of his disbanded soldiers, who could keep in check the surrounding country. Certain it is that in these later ages the occupants of this place have controlled the whole adjacent region, and for many a generation exercised their lawless tyranny upon helpless pilgrims.

"It took just three hours' moderate riding from Kuriet el 'Aineb to Jerusalem: first, a long descent into Wady Hanina, which passes between it and Soba; then a similar ascent, succeeded by a very steep pass, and a very slippery path down to Kulonia. At this place are some heavy foundations of church, convent, or castle by the road-side, which may be of almost any age, and also gardens of fruit-trees, irrigated by a fountain of excellent water. Kulonia is on a hill north of the road, and appears in a fair way to become a ruin itself before long. The path then winds up a valley, and stretches over a dreary waste of bare rocks until within a mile of the city, when the view opens upon its naked ramparts and the mysterious regions toward the Dead Sea." Threescore furlongs. Sixty furlongs, or about seven or eight miles. It is not certain that these were apostles, but the contrary seems to be implied in Lk 24:33. Lk 24:33. If they were not, it is probable that they were intimate disciples, who may have been much with the Saviour during the latter part of his ministry and the closing scenes of his life. But it is wholly unknown why they were going to Emmaus. It may have been that this was their native place, or that they had friends in the vicinity. They seem to have given up all for lost, and to have come to the conclusion that Jesus was not the Messiah, though they naturally conversed about it, and there were many things which they could not explain. Their Master had been crucified contrary to their expectation, their hopes dashed, their anticipation disappointed, and they were now returning in sadness, and very naturally conversed, in the way, of the things which had happened in Jerusalem.

(g) "two of them" Mk 16:2

Communed together. Talked together.

And reasoned. They reasoned, doubtless, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; about what was to be done in the present state of things.

Jesus himself drew near, &c. The disciples were properly employed. Their minds were anxious about the state of things, and they endeavoured to arrive at the truth. In this state of things Jesus came to solve their doubts, and to establish them in the belief that he was the Christ; and we may learn from this that Christ will guide those who are sincerely endeavouring to know the truth. They who candidly and seriously endeavour to ascertain what is true and right he will direct; and often in an unexpected manner he will appear, to dissipate their doubts and to scatter all their perplexities. Our duty is sincerely to strive to ascertain the truth, and to do his will; and if his people do this, he will not leave them to perplexity and wandering.

(h) "communed" Mal 3:16, Mt 18:20, Lk 24:36

Their eyes were holden. This expression is used merely to denote that they did not know who he was. It does not appear that there was anything supernatural or miraculous in it, or that God used any power to blind them. It may easily be accounted for without any such supposition; for,

1st. Jesus appeared in another form (Mk 16:12)--that is, different from his usual appearance.

2nd. They were not expecting to see him--indeed, they did not suppose that he was alive and it required the strongest evidence to convince them that he was really risen from the dead.

(i) "holden" Jn 20:14,15, 21:4

What manner of communications, &c. What is the subject of your conversation? What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as became all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them.

Art thou only a stranger? &c. This is an expression of surprise that he should be unacquainted with an affair that had made so much noise, and that had been attended with so remarkable circumstances. The word stranger here denotes one who had come to reside at a place only for a time, not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem, to keep the Passover there. They appear to have taken Jesus to be such a stranger or foreigner. The meaning of this verse may be thus expressed: "The affair concerning which we are sad has been well known, and has made a great talk and noise, so that all, even the strangers who have come up to remain there but a little time, are well acquainted with it. Art thou the only one of them who has not heard it? Is everybody so well acquainted with it, and thou hast not heard of it? It is a matter of surprise, and we cannot account for it." (k) "Cleopas" Jn 19:25

A prophet. A teacher sent from God. They did not now call him the Messiah, for his death had led them to doubt that, but they had no doubt that he was a distinguished prophet. The evidence of that was so clear that they could not call it in question.

Mighty in deed. Powerful in working miracles, in raising the dead, healing the sick, &c.

In word. In teaching.

Before God and all the people. Manifestly; publicly. So that God owned him, and the people regarded him as a distinguished teacher.

(l) "prophet" Lk 7:16, Jn 3:2, Acts 2:22 (m) "mighty" Acts 7:22

Mt 26:59, also Mt 26:60-66

(n) "now" Lk 23:1, Acts 13:27,28

We trusted. We hoped and expected.

Should have redeemed Israel. That he was the Messiah, who would have delivered the nation from the Romans.

Besides all this. It is to be observed that Cleopas states things just as they occurred to his own mind. There is little connection. His mind is confused and distracted. There were so many things that were remarkable in Jesus; there was so much evidence that he was the Messiah; their hopes had been so suddenly dashed by his death, and the succeeding events had been so wonderful, that his mind was confused, and he knew not what to think. The things which he now stated served to increase his perplexity. The expressions here are perfectly natural. They bespeak an agitated mind. They are simple touches of nature, which show that the book was not forged. If the book had been the work of imposture, this artless and perplexed narrative would not have been thought of.

Today is the third day, &c. Jesus had foretold them that he would rise on the third day. This they did not understand; but it is not improbable that they looked to this day expecting something wonderful, and that the visit to the sepulchre had called it to their recollection, and they were more and more amazed when they put all these things together. As if they had said, "The third day is come, and we have not seen him. Yet we begin to remember his promise--the angels have informed us that he is alive--but we do not know how to put these things together, or what to make of them."

Certain women. See Mt 28:1-7; Jn 20:12

A vision of angels. An appearance of angels, or they had seen angels. See Jn 20:12.

Certain of them which were with us. Peter and John. See Jn 20:2-9.

(q) "Certain" He 5:11,12

O fools. The word fool sometimes is a term of reproach denoting wickedness. In this sense we are forbidden to employ it in addressing another, Mt 5:22. That, however, is a different word in the Greek from the one which occurs here. The one there used implies contempt, but the one employed in this place denotes weakness or dulness. He reproached them for not seeing what he had himself so clearly predicted, and what had been foretold by the prophets. The word used in the original does not imply as much reproach as the word fool does among us. It was not an expression of contempt; it was an expression denoting merely that they were thoughtless, and that they did not properly attend to the evidence that he must die and rise again.

Slow of heart to believe. Not quick to perceive. Dull of learning. They had suffered their previous opinions and prejudices to prevent their seeing the evidence that he must die and rise from the dead.

All that the prophets have spoken. Respecting the character and sufferings of the Messiah. Lk 24:27.

(r) "O, fools" He 5:11,12

Ought not Christ, &c. Ought not the Messiah. Was there not evidence that he would do it? and was it not indispensable that he should, in order to fulfil the prophecies? The necessity of his suffering these things referred to here was that it was foretold that he would. The reason why it was predicted, and why it was necessary that it should occur, was that it was proper that God should manifest his justice, and do honour to his law, and secure the due regard for his government, while he pardoned the guilty.

(s) Lk 24:46, Acts 17:3, He 9:22,23

Beginning at Moses. At the writings of Moses, or at the beginning of the Old Testament; or rather the word beginning should be separated from what follows, denoting simply that he commenced his discourse, and not that he began at the prophets as well as at Moses; thus, "And commencing his discourse, or replying to them, he expounded from Moses and the prophets," &c.

All the prophets. The books of the Old Testament generally.

He expounded. He explained or interpreted it to them. Probably he showed them that their notions of the Messiah were not according to the Scriptures. They expected a temporal prince; they were perplexed because Jesus had not assumed the regal power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his death, therefore, was no argument that he was not the Messiah.

In all the scriptures. In all the writings of the Old Testament. They were called scriptures because they were written, the art of printing being then unknown.

The things concerning himself. Concerning the Messiah. It does not appear that he applied them to himself, but left them, probably, to make the application. He showed what the Scriptures foretold, and they saw that these things applied to Jesus of Nazareth, and began to be satisfied that he was the Messiah. The most striking passages foretelling the character and sufferings of Christ are the following, which we may suppose it possible our Saviour dwelt upon to convince them that, though he was crucified, yet he was the Christ: Gen 3:15, De 18:15, Gen 49:10, Nu 21:8-9, Is 53:1-12, Dan 9:25-27; Is 9:6,7, Ps 110:1-7, Ps 16:1-11, Ps 22:1-31, Mal 4:2-6

(u) "Moses" Lk 24:44, Acts 3:22 (v) "the prophets" Acts 10:43, 26:22

He made as though he would have gone further. He did not say he would go farther, but he kept on as if it was not his intention to stop, and doubtless he would have gone on if they had not constrained him to tarry.

(w) "and he made as though" Gen 32:26, Mk 6:48

Constrained him. They urged him, or pressingly invited him. They did not yet perceive that it was Jesus, but they had been charmed and delighted with his discourse, and they wished to hear him farther. Christians are delighted with communion with the Saviour. They seek it as the chief object of their desire, and they find their chief pleasure in fellowship with him. The two disciples felt it a privilege to entertain the stranger, as they supposed, who had so charmed them with his discourse; and so those to whom the gospel is preached, and who love it, feel it a privilege, and not a burden, to show kindness to those who bear to them the message of salvation.

Abide with us. Remain with us, or pass the night in our house.

Sat at meat. Reclined at the table, or while he was at supper.

He took bread and blessed it, &c. This was the office of the master of a feast, and perhaps this first attracted particularly their attention. Though he was in their house, yet he acted as master of the feast, as he used to do with them before his death. Perhaps, also, as he gave them the bread, they observed the prints in his hands, and they knew that it was Jesus. This was not a sacramental, but a common supper; yet our Saviour sought a blessing on the food, and thus set an example to all his followers to acknowledge God in their daily gifts, and to seek his benediction in all their enjoyments.

(2) "vanished" or, "ceased to be seen of them"

Their eyes were opened. The obscurity was removed. They saw him to be the Messiah. Their doubts were gone, and they saw clearly that he was risen, and was truly, as they had long hoped, the Saviour of men. It is not meant that they were before blind, but that they did not know till then who he was.

He vanished out of their sight. He suddenly departed. It does not appear that there was anything miraculous in this, but, during their surprise, he took the opportunity suddenly to withdraw from them.

(2) "vanished" or, "ceased to be seen of them"

Our heart burn within us. This is an expression denoting the deep interest and pleasure which they had felt in his discourse before they knew who he was. They now recalled his instruction; they remembered how his words reached the heart as he spoke to them; how convincingly he had showed them that the Messiah ought to suffer, and how, while he talked to them of the Christ that they so much loved, their hearts glowed with intense love. This feeling was not confined to them alone. All the followers of Jesus know how precious and tender are the communications of the Saviour, and how the heart glows with love as they think or hear of his life, and sufferings, and death.

He opened to us. He explained to us the Scriptures. See Lk 24:27. This narrative shows us,

1st. How blind men may be to the plainest doctrines of the Scriptures until they are explained to them. These disciples had often read or heard the Scriptures, but never, till then, did they fully understand that the Messiah must suffer.

2nd. It is proper there should be those whose office it is to explain the Scriptures. Jesus did it while on earth; he does it now by his Spirit; and he has appointed his ministers, whose business it is to explain them.

3rd. If men attempt to explain the Bible, they should themselves understand it. They should give their time and talents to a suitable preparation to understand the sacred volume. Preaching should consist in real, and not fancied explanations of the Scriptures; the real doctrines which God has taught in his word, and not the doctrines that men have taught in their systems.

4th. Here was convincing evidence that Jesus was the Messiah. This was but one of many instances where Jesus convinced his disciples, contrary to their previous belief. In this case the evidence was abundant. He first satisfied them from the Old Testament that the very things which had happened were foretold; he then dissipated every doubt by showing himself to them and convincing them that he was truly the Christ. There was no chance here for deception and juggling. Who would have met them and talked with them in this way but the real Saviour? Who would have thought of writing this narrative to help an imposture? What impostor would have recorded the dulness of the disciples as to the plain declarations of the Old Testament, and then have thought of this device to prop up the narrative? Everything about this narrative--its simplicity--its tenderness--its particularity--its perfect nature--its freedom from all appearance of trick--shows that it was taken from real life; and if so, then the Christian religion is true, for here is evidence that Jesus rose from the dead.

(y) "burn" Ps 39:3, Jer 20:9, 23:29

The same hour. Though it was late, and they had stopped, as they thought, for the night, yet such was their joy that they hastened to tell it to their companions and friends. This was natural and proper, and it shows how quick and ready they who have found the Saviour are to tell it to others. Comp. Jn 1:41-45. Young converts to Christ should hasten to tell their joy, and should not shrink at self-denial to proclaim to others what God hath done for the soul, Ps 66:16. "My lips and cheerful heart, prepare To make his mercies known: Come, ye that fear my God, and hear The wonders he hath done.

"When on my head huge sorrows fell, I sought his heavenly aid; He saved my sinking soul from hell, And death's eternal shade."

The eleven. The eleven apostles. Judas was now dead. This shows that the two that went to Emmaus were not apostles.

Saying. The eleven said this.

Hath appeared to Simon. To Peter. It is not known precisely when this happened, as the time and place are not mentioned. Paul has referred to it in 1Cor 15:5, from which it appears that he appeared to Cephas or Peter before he did to any other of the apostles. This was a mark of special love and favour, and particularly, after Peter's denial, it showed how ready he was to pardon, and how willing to impart comfort to those who are penitent, though their sins are great.

(z) "hath appeared" 1Cor 15:5

Jesus stood in the midst of them. This was when the apostles were assembled, and when they had closed the doors for fear of the Jews, Jn 20:19. It was this fact, as well as his sudden and unexpected appearance, that alarmed them. The doors were shut, and the suddenness of his appearance led them to suppose they had seen a spirit.

Peace be unto you. This was a form of salutation among the Hebrews denoting a wish of peace and prosperity. See Gen 43:23. It was peculiarly appropriate for Jesus, as he had said before his death that he left his peace with them as their inheritance (Jn 14:27), and as they were now alarmed and fearful at their state, and trembling for fear of the Jews, Jn 20:19

(a) "And as they thus spake" Mk 16:14, Jn 20:19

Why are ye troubled? Why are you alarmed or frightened?

And why do thoughts, &c. The word thoughts here means doubts or suspicions. It is used in this sense also in 1Timm 2:8. The doubts which they had were whether he was the Christ. He reproves them for doubting this; for,

1st. The Scriptures had foretold his death;

2nd. He had himself repeatedly done it; and,

3rd. They had now the testimony of Peter that he had seen Jesus alive, and of the angels that he was risen. After all this evidence, Jesus reproves them for doubting whether he was truly the Messiah.

Behold my hands, &c. Jesus proceeds to give them evidence that he was truly the same person that had been crucified. He first showed them his hands and his feet--still pierced, and with the wounds made by the nails still open. Comp. Jn 20:27. He told them to handle him and see him. He ate before them. All this was to satisfy them that be was not, as they supposed, a spirit. Nor could better evidence have been given. He appealed to their senses, and performed acts which a disembodied spirit could not do.

Handle me. Or touch me; feel of me. Comp. Jn 20:27.

And see. Be convinced, for you could not thus handle a spirit. The object here was to convince them that his body had really come to life.

For a spirit, &c. He appeals here to what they well knew; and this implies that the spirit may exist separate from the body. That was the view of the apostles, and our Saviour distinctly countenances that belief.

Believed not for joy. Their joy was so great, and his appearance was so sudden and unexpected, that they were bewildered, and still sought more evidence of the truth of what they wished to believe. This is nature. We have similar expressions in our language. The news is too good to be true; or, I cannot believe it; it is too much for me.

Any meat. This word does not mean meat in our sense of it, but in the old English sense, denoting anything to eat.

(c) "believed" Gen 45:26 (d) "Have ye" Jn 21:5

Honey-comb. Honey abounded in Palestine, and was a very common article of food. Bees lived in caves of the rocks, in the hollows of trees, and were also kept as with us. The disciples gave, probably, just what was their own common fare, and what was ready at the time.

These are the words. Or this is the fulfilment of what I before told you respecting my death. See Lk 18:33, Mk 10:33.

While I was yet with you. Before my death. While I was with you as a teacher and guide.

In the law of Moses. The five books of Moses-- Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Among the Jews this was the first division of the Old Testament, and was called the law.

The prophets. This was the second and largest part of the Hebrew Scriptures. It comprehended the books of Joshua, Judges, 1st and 2nd Samuel, 1st and 2nd Kings, which were called the former prophets; and Isaiah, Jeremiah, Ezekiel, and the twelve smaller books from Daniel to Malachi, which were called the latter prophets.

The psalms. The word here used probably means what were comprehended under the name of Hagiographa, or holy writings. This consisted of the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and Nehemiah, and the two books of Chronicles. This division of the Old Testament was in use long before the time of Christ, and was what he referred to here; and he meant to say that in each of these divisions of the Old Testament there were prophecies respecting himself. The particular subject before them was his resurrection from the dead. A most striking prediction of this is contained in Ps 16:9-11. Compare it with Acts 2:24-32, 13:35-37.

(f) "These are" Mt 16:21 (g) "that all things" Lk 21:22, Acts 3:18, 13:27,33 (h) "in the prophets" Lk 24:27 (i) "in the Psalms" Ps 22:1

Opened he their understanding. Enabled them fully to comprehend the meaning of the prophecies which foretold his death and resurrection. They had seen him die, they now saw him risen. Their prejudices were now, by his instructions, and by the facts which they could no longer call in question, removed, and they no longer doubted that he was the Messiah, and that all the facts in the case which had before confounded them could be easily accounted for. Hence we may learn-

1st. That facts, or the farther disclosure of truth, will yet remove the mysteries that we now see in religion.

2nd. That our prejudices and our preconceived opinions are one cause of our seeing so many mysteries in the Bible. If a man is willing to take the plain declarations of the Bible, he will commonly be little perplexed with mysteries.

3rd. That God only can open the mind so as fully to comprehend the Scriptures. He only can overcome our prejudices, open our hearts, and dispose us to receive the ingrafted word with meekness, and with the simplicity of a child. See Acts 16:14, Jas 1:21, Mk 10:15.

4th. The design of God's opening the understanding is that we may be acquainted with the Scriptures. It is not that we may be made wise above what is written, but that we may submit ourselves wholly to the Word of God.

It behoved It became proper or necessary that the Messiah should thus suffer. It was predicted of him, and all things have happened as it was foretold.

(k) "it behoved" Isa 53:3,5, Acts 4:12 (l) "to rise" 1Pet 1:3

Repentance. Sorrow for sin and forsaking of it. It was proper that the necessity of repentance should be preached among all nations, for all were sinners. See Acts 17:30.

Remission of sins. Pardon or forgiveness of sins. It should be proclaimed that all men should repent, and that those who are penitent may be pardoned.

In my name. By my command it should be proclaimed that men should repent, and by my merit that they may be pardoned. Pardon is offered by the authority of Christ to ALL nations, and this is a sufficient warrant to offer the gospel to every man.

Beginning at Jerusalem. This was the dwelling of his murderers, and it shows his readiness to forgive the vilest sinners. It was the holy place of the temple, the habitation of God, the place of the solemnities of the ancient dispensation, and it was proper that pardon should be first proclaimed there. This was done--the gospel was first preached there. See Acts 2:1 and following. Paul also, in his travels, preached the gospel first to the Jews, the ancient people of God, offering them pardon through their own Messiah; and, when they rejected it, turned to the Gentiles, Acts 13:46.

(m) "repentance" Acts 5:31, 13:38

Are witnesses of these things. Of my life, my sufferings, my death, and my resurrection. How solemn was their office--to testify these things to the world, and, in the face of suffering and death, to and proclaim them to all nations! In manner, like all Christians are witnesses for Christ. They are the evidences of his mercy and his love, and they should so live that others may be brought to see and love the Saviour.

The promise of my Father. The promise which the Father had made to them through the Saviour. See Mt 10:19, Jn 14:16,17,26. The promise was, that they should be aided by the power of the Holy Ghost. He also doubtless referred to the promise of God, made in the days of Joel, respecting the outpouring of the Holy Ghost. See Joel 2:28,29, compared with Acts 2:16-21.

Endued with power from on high. The power which would be given them by the descent of the Holy Ghost --the power of speaking with tongues, of working miracles, and of preaching the gospel with the attending blessing and aid of the Holy Ghost. This was accomplished in the gift of the Holy Spirit on the day of Pentecost. See Acts 2:1 and following.

(o) "endue" Isa 44:3, Joel 2:28, Acts 2:1-21, 1:8

To Bethany. Mk 16:19. Bethany was on the eastern declivity of the Mount of Olives, from which our Lord was taken up to heaven, Acts 1:12. Bethany was a favoured place. It was the abode of Martha, and Mary, and Lazarus, and our Saviour delighted to be there. From this place, also, he ascended to his Father and our Father, and to his God and our God.

While he blessed them. While he commanded his benediction to rest upon them; while he assured them of his favour, and commended them to the protection and guidance of God, in the dangers, trials, and conflicts which they were to meet in a sinful and miserable world.

They worshipped him. The word worship does not always denote religious homage. Mt 2:11. Comp. Lk 14:10. But here it is to be remarked,

1st. That they offered this worship to an absent Saviour. It was after he left them and had vanished out of their sight. It was therefore an act of religion, and was the first religious homage that was paid to Jesus after he had left the world.

2nd. If they worshipped an absent Saviour--a Saviour unseen by the bodily eye, it is right for us to do it. It was an example which we may and should follow.

3rd. If worship may be rendered to Jesus, he is divine. See Ex 20:4,5

(q) "worshipped him" Mt 28:9,17

Were continually in the temple. Until the day of Pentecost--that is, about ten days after. See Acts 2:1-47.

Praising and blessing God. Chiefly for the full proof that the Messiah had come; had redeemed them, and had ascended to heaven. "Thus the days of their mourning were ended." They were filled with happiness at the assurance of redemption, and expressed what every Christian should feel--fulness of joy at the glad tidings that a Saviour has died, and risen, and ascended to God; and an earnest desire to pour forth in the sanctuary prayers and thanksgivings to the God of grace for his mercy to a lost and ruined world.

(r) "praising" Acts 2:46,47, 5:42

[And rested the sabbath day.] If our Saviour was taken down from the cross about sunset, as it was provided, Deuteronomy 21:23; Joshua 8:29, then had the women this interim of time to buy their spices and despatch other business before the entry of the sabbath day.

I. Between the suns. So they called that space of time that was between the setting of the sun and the appearance of any star.

II. Might they not have that space of time also that was between the first and second star? We may judge something from this passage: "In the evening of the sabbath, if he see one star and do any work, he is acquitted; but if he see two stars, let him bring his trespass-offering."

III. Might they not have some farther allowance in the case of funerals? We may judge from this passage: "they do all works necessary about the dead [on the sabbath day]; they anoint him, they wash him, provided only that they do not stir a limb of him," &c. It was not safe for those women to shew themselves too busy in preparing for his interment; especially seeing Jesus died as a malefactor, and was odious to the people: this might exasperate the people against them, and so much the more too, if they should, in the least measure, violate the sabbath day. But further, besides the honour they gave to the sabbath, it was not prudence in them to break it for a work which they thought they might as well do when the sabbath was done and over.

[Why seek ye the living among the dead?] "A parable. A certain priest (who had a foolish servant) went somewhere without the city. The servant seeking about for his master, goes into the place of burial, and there calls out to people standing there. 'Did you see my master here?' They say unto him, 'Is not thy master a priest?' He said, 'Yes.' Then said they unto him, 'Thou fool, who ever saw a priest among tombs?' So say Moses and Aaron to Pharaoh; 'Thou fool, is it the custom to seek the dead among the living? (or perhaps the living among the dead?) Our God is the living God; but the gods of whom thou speakest are dead,'" &c.

[And behold two of them were going, &c.] One of these was Cleopas, verse 18, whom we have elsewhere shewn to be the very same with Alpheus, both from the agreement of the name, and also by comparing John 19:25, with Mark 15:47, and Matthew 27:56. That Peter was the other, I do not at all question, grounding my confidence upon verse 34 of this chapter; and 1 Corinthians 15:5. This Cleopas or Alpheus, we see, is the speaker here, and not Peter, being older than Peter, as being the father of four of the apostles.

[Jesus himself drew near, and went along with them.] "After that, he appeared in another form unto two of them, as they walked, and went into the country." But what form that was, it would be something bold to determine. But it seems to be different from the form of a gardener, and indeed not the form of any plebeian; but rather of some scholar, because he instructs them while they were upon the road, and giveth thanks for them when they sat at meat. So Beracoth; "If two eat together, the one of them a learned man, the other of them an unlearned man, he that is the learned man gives thanks." Hence that passage: "Janneus the king calls out Simeon Ben Shetahh, vice-president of the Sanhedrim, and a doctor, to say grace after supper: and thus he begins; 'Blessed be God for the meat which Janneus and his guests have eaten.' To whom the king, 'How long wilt thou persist in thy frowardness?' Saith the other, 'Why, what should I have said? Must we bless God for the meat that we have eaten, when as I have eaten none at all?'"

[We trusted, &c.] "We trusted it had been he that should have redeemed Israel": viz., in the sense that that nation had of a redemption, which they hoped for from the Gentile yoke. But the poverty and meanness of Jesus gave them no ground to hope that any such thing should be brought about by arms, as that people had generally dreamed; they hoped, however, it might have been miraculously accomplished, as their first redemption from Egypt had been.

[Today is the third day, &c.] It is worthy our observation what notice the Rabbins take of the third day: "Abraham lifted up his eyes the third day, Genesis 22:4. It is written, After two days will he revive us: in the third day he will raise us up, and we shall live in his sight, Hosea 6:2. It is written, concerning the third day of the tribes, Joseph said unto them, The third day, Genesis 42:18. Concerning the third day also of the spies: Hide yourselves there three days, Joshua 2:16. And it is said of the third day of the promulgation of the law, And it came to pass on the third day, Exodus 19:16. It is written also of the third day of Jonas, Jonas was in the belly of the fish three days and three nights, Jonah 1:17. It is written also of the third day of those that came up out of the captivity. And there abode we in tents three days, Ezra 8:15. It is written also of the third day of the resurrection from the dead, After two days will he revive us, and the third day he will raise us up. It is written also of the third day of Esther, And on the third day Esther put on her royal apparel, Esther 5:1. The Targumist adds, On the third day of the Passover." And that indeed is the day we are at present concerned in, namely, the third day of the Passover. If these things were taken so much notice of concerning the third day, at that time, in the schools and synagogues, (as I see no reason why it should be denied), then these words of Cleopas may seem to look a little that way, as speaking according to the vulgar conceptions of the Jews. For whereas it had been plain enough to have said, today is the third day, but he further adds, beside all this, and the word this, too; there seems a peculiar force in that addition, and an emphasis in that word. As if the meaning of it were this: "That same Jesus was mighty in word and deed, and shewed himself such a one, that we conceived him the true Messiah, and him that was to redeem Israel: and besides all these things which bear witness for him to be such, this very day bears witness also. For whereas there is so great an observation amongst us concerning the third day, this is the third day since he was crucified; and there are some women amongst us, that say they have been told by angels that he is risen again."

[He took bread, and blessed it, &c.] It is strange that any should expound this breaking of bread of the holy eucharist, when Christ had determined with himself to disappear in the very distribution of the bread and so interrupt the supper. And where indeed doth it appear that any of them tasted a bit? For the supper was ended before it began.

"If three eat together, they are bound to say grace"; that is, as it is afterward explained, "One of them saith, 'Let us bless': but if there be three and himself, then he saith, 'Bless ye.'" Although I do not believe Christ tied himself exactly to that custom of saying, 'Let us bless'; nor yet to the common form of blessing before meat; yet is it very probable he did use some form of blessing, and not the words, 'This is my body.'

[Did not our hearts burn within us?] Beza saith, "In one copy we read it written, Was not our heart hid?" Heinsius saith, "It is written hidden, in the best copies." Why then should it not be so in the best translations too? But this reading favours his interpretation, which amounts to this: "Were we not fools, that we should not know him while he was discoursing with us in the way?" I had rather expound it by some such parallel places as these: "My heart waxed hot within me, and while I was musing the fire burned," Psalm 39:4; "His word was in mine heart as a burning fire," Jeremiah 20:9. This meaning is, That their hearts were so affected, and grew so warm, that they could hold no longer, but must break silence and utter themselves. So these, 'Were we not so mightily affected, while he talked with us in the way, and while he opened to us the Scriptures, that we were just breaking out into the acknowledgment of him, and ready to have saluted him as our Lord?'

That is a far-fetched conceit in Taanith: "R. Alai Bar Barachiah saith, If two disciples of the wise men journey together, and do not maintain some discourse betwixt themselves concerning the law, they deserve to be burnt; according as it is said, It came to pass, as they still went on and talked, behold a chariot of fire, and horses of fire," &c. 2 Kings 2.

[Saying, The Lord is risen indeed, and hath appeared to Simon.] I. That these are the words of the Eleven appears from the case in which the word the eleven is put. They found the eleven and them that were with them, saying. They having returned from Emmaus, found the eleven and the rest, saying to them, when they came into their presence, "The Lord is risen indeed, and hath appeared unto Simon." But do they speak these things amongst themselves as certain and believed? or do they tell them to the two disciples that were come from Emmaus, as things true and unquestionable? It is plain from St. Mark, that the eleven did not believe the resurrection of our Saviour, till he himself had shewed himself in the midst of them. They could not, therefore, say these words, "The Lord is risen, and hath appeared unto Simon," as if they were confidently assured of the truth of them: but when they saw Simon so suddenly and unexpectedly returning, whom they knew to have taken a journey towards Galilee, to try if he could there meet with Jesus, they conclude hence, "Oh! surely the Lord is risen, and hath appeared to Simon," otherwise he would not have returned back so soon.

Which brings to mind that of the messenger of the death of Maximin: "The messenger that was sent from Aquileia to Rome, changing his horses often, came with so great speed that he got to Rome in four days. It chanced to be a day wherein some games were celebrating, when on a sudden, as Balbinus and Gordianus were sitting in the theatre, the messenger came in; and before it could be told, all the people cry out, 'Maximin is slain'; and so prevented him in the news he brought," &c.

We cannot well think that any worldly affairs could have called away these two from the feast before the appointed time, nor indeed from the company of their fellow-disciples, but something greater and more urgent than any worldly occasions. And now imagine with what anguish and perplexity poor Peter's thoughts were harassed for having denied his Master: what emotions of mind he felt, when the women had told him, that they were commanded by angels to let Peter particularly know that the Lord was risen, and went before them into Galilee, and they might see him there, Mark 16:7: that it seems to me beyond all question, that one of these disciples going towards Emmaus was Peter, who as soon as he had heard this from the women, taking Alpheus as a companion of his journey, makes towards Galilee, not without communicating beforehand to his fellow-disciples the design of that progress: they, therefore, finding him so suddenly and unexpectedly returned, make the conjecture amongst themselves, that certainly the Lord had appeared to him, else he would never have come back so soon. Compare but that of the apostle, 1 Corinthian 15:5, he was seen of Cephas, then of the twelve; and nothing can seem expressed more clearly in the confirmation of this matter.

Object. But it may be objected, that those two returning from Emmaus found the eleven apostles gathered and sitting together. Now if Simon was not amongst them, they were not eleven. Therefore he was not one of those two.

Ans. I. If it should be granted that Peter was there and sat amongst them, yet were they not exactly eleven then; for Thomas was absent, John 20:24. II. When the eleven are mentioned, we must not suppose it exactly meant of the number of apostles then present, but the present number of the apostles.

[They supposed they had seen a spirit.] Whereas the Jews distinguished between angels and spirits and demons; spirits are defined by R. Hoshaniah to be "such to whom souls are created, but they have not a body made for those souls." But it is a question, whether they included all spirits or souls under this notion, when it is more than probable that apparitions of ghosts, or deceased persons who once had a body, were reckoned by them under the same title. Nor do I apprehend the disciples had any other imagination at this time, than that this was not Christ indeed, in his own person, as newly raised from the dead; but a spectrum only in his shape, himself being still dead. And when the Pharisees speak concerning Paul, Acts 23:9, "That if an angel or a spirit had spoken to him," I would easily believe they might mean it of the apparition of some prophet, or some other departed just person, than of any soul that had never yet any body created to it. I the rather incline thus to think, because it is so evident, that it were needless to prove how deeply impressed that nation was with an opinion of the apparitions of departed ghosts.

[In the law of Moses, and in the prophets, and in the psalms.] It is a known division of the Old Testament into the Law, the Prophets, and the Holy writings.

I. The books of the law and their order need not be insisted upon, commonly called by us, the Pentateuch; but by some of the Rabbins, the Heptateuch; and by some Christians, the Octateuch. "R. Samuel Bar Nachman saith, R. Jonathan saith, 'Wisdom hath hewn out her seven pillars.' These are the seven books of the law." But are there not but five books only? "Ben Kaphra saith, The Book of Numbers is made three books. From the beginning of the book to And it came to pass when the ark set forward [chap. 10:35], is a book by itself. That verse and the following is a book by itself: and from thence to the end of the book is a book by itself"...

Eulogius, speaking concerning Dosthes or Dositheus, a famous seducer of the Samaritans, hath this passage: He adulterated the Octateuch of Moses with spurious writings, and all kind of corrupt falsifyings. There is mention also of a book with this title, The Christians' Book, an Exposition upon the Octateuch. Whether this was the Octateuch of Moses it is neither certain nor much worth our inquiry; for Photius judgeth him a corrupt author: besides that it may be shewn by and by, that there was a twofold Octateuch besides that of Moses. Now if any man should ask, how it come to pass that Eulogius (and that probably from the common notion of the thing) should divide the books of Moses into an Octateuch; I had rather any one else than myself should resolve him in it. But if any consent that he owned the Heptateuch we have already mentioned, we should be ready to reckon the last chapter of Deuteronomy for the eighth part.

Aben Ezra will smile here, who in that his obscure and disguised denial of the books of the Pentateuch, as if they were not writ by the pen of Moses, instances, in that chapter in the first place, as far as I can guess, as a testimony against it. You have his words in his Commentary upon the Book of Deuteronomy, a little from the beginning, But if you understand the mystery of the twelve, &c., i.e. of the twelve verses of the last chapter of the book (for so his own countrymen expound him), "thou wilt know the truth"; i.e. that Moses did not write the whole Pentateuch; an argument neither worth answering, nor becoming so great a philosopher. For as it is a ridiculous thing to suppose that the chapter that treats of the death and burial of Moses should be written by himself, so would it not be much less ridiculous to affix that chapter to any other volume than the Pentateuch. But these things are not the proper subject for our present handling.

II. There also was an Octateuch of the prophets too: "All the books of the prophets are eight; Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah, and the twelve." For the historical books also were read in their synagogues under the notion of the prophets, as well as the prophets themselves, whose names are set down. You will see the title prefixed to them in the Hebrew Bibles, The former prophets, as well as to the others, The latter prophets. The doctors give us the reason why they dispose the prophets in that order, that Jeremiah is named first, Ezekiel next, and Isaiah last, which I have quoted in notes upon Matthew 27:9: and let not the reader think it irksome to repeat it here.

"Whereas the Book of Kings ends in destruction, and the whole Book of Jeremiah treats about destruction; whereas Ezekiel begins with destruction, and ends in consolation; and whereas Isaiah is all in consolation, they joined destruction with destruction, and consolation with consolation."

III. The third division of the Bible is entitled the Holy Writings. And here also is found an Octateuch by somebody (as it seems), though I know not where to find it.

"Herbanus the Jew was a man excellently well instructed in the law, and holy books of the prophets, and the Octateuch, and all the other writings." What this Octateuch should be, distinct from the law and the prophets, and indeed what all the other writings besides should be, is not easily guessed. This Octateuch perhaps may seem to have some reference to the Hagiographa, or Holy Writings: for it is probable enough that, speaking of a Jew well skilled in the Holy Scriptures, he might design the partition of the Bible according to the manner of the Jews' dividing it: but who then can pick out books that should make it up? Let the reader pick out the eight; and then I would say, that the other four are all the other writings. But we will not much disquiet ourselves about this matter.

It may be asked, why these books should be called the Scriptures, when the whole Bible goes under the name of the Holy Scriptures. Nor can any thing be more readily answered to this, than that by this title they would keep up their dignity and just esteem for them. They did not indeed read them in their synagogues, but that they might acknowledge them of most holy and divine authority, out of them they confirm their traditions, and they expound them mystically: yea, and give them the same title with the rest of the Holy Scriptures.

"This is the order of the Hagiographa, Ruth, the Book of Psalms, Job, the Proverbs, Ecclesiastes, the Canticles, the Lamentations, Daniel, the Book of Esther, Ezra, and the Chronicles." It is here disputed, that if Job was in the days of Moses, why then is not his book put in the first place? the answer is, They do not begin with vengeance or affliction; and such is that Book of Job. They reply, Ruth also begins with affliction, viz. with the story of a famine, and the death of Elimelech's sons. "But that was (say they) an affliction that had a joyful ending." So they might have said of the book and affliction of Job too. We see it is disputed there, why the Book of Ruth should be placed the first in that rank, and not the Book of Job. But we might inquire, whether the Book of Psalms ought not to have been placed the first, rather than the Book of Ruth.

IV. In this passage at present before us, who would think otherwise but that our Saviour alludes to the common and most known partition of the Bible? and although he name the Psalms only, yet that under that title he includes that whole volume. For we must of necessity say, that either he excluded all the books of that third division excepting the Book of Psalms, which is not probable; or that he included them under the title of the Prophets, which was not customary; or else that under the title of the Psalms he comprehended all the rest. That he did not exclude them, reason will tell us; for in several books of that division is he himself spoken of, as well as in the Psalms: and that he did not include them in the title of the Prophets reason also will dictate: because we would not suppose him speaking differently from the common and received opinion of that nation. There is very little question, therefore, but the apostles might understand him speaking with the vulgar; and by the Psalms to have meant all the books of that volume, those especially wherein any thing was written concerning himself. For let it be granted that Ruth, as to the time of the history and the time of its writing, might challenge to itself the first place in order (and it is that kind of priority the Gemarists are arguing), yet, certainly, amongst all those books that mention any thing of Christ, the Book of Psalms deservedly obtains the first place; so far that in the naming of this the rest may be understood. So St. Matthew, chapter 27:9, under the name of Jeremiah, comprehends that whole volume of the Prophets, because he was placed the first in that rank: which observation we have made in notes upon that place.

[Then opened he their understanding.] When it is said, that by the imposition of the hands of the apostles the gift of tongues and of prophecy was conferred ("they spake with tongues, and they prophesied," Acts 19:6), by 'prophecy' nothing may be better understood than this very thing, that the minds of such were opened, that they might understand the Scriptures: and perhaps their 'speaking with tongues' might look this way in the first notion of it, viz., that they could understand the original wherein the Scriptures were writ.

[As far as Bethany.] How many difficulties arise here!

I. This very evangelist (Acts 1:12) tells us, that when the disciples came back from the place where our Lord 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, that is, double a sabbath day's journey.

II. Josephus tells us that the mount of Olives was but five furlongs from the city; and a sabbath day's journey was seven furlongs and a half. "About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they would go out with him to the mount of Olives, 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' distance 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 form 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 towards this mount 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 was called Bethany. For there was Bethany, a tract of the mount, and the town of Bethany. The town was distance from the city about fifteen furlongs, i.e., 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 only.

Our Saviour led out his disciples, when he was about to ascend, to the very first brink of that 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 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 there 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.

And since we have so frequent mention of a sabbath day's journey, and it is not very foreign from our present purpose to observe something concerning it, let me take notice of these few things:

I. The space of a sabbath day's bound was two thousand cubits. "Naomi and to Ruth, 'We are commanded to observe the sabbaths, and the feasts, but we are not to go beyond two thousand cubits.'" "It is ordained by the scribes, that no man go out of the city beyond two thousands cubits." Instances of this kind are endless. But it is disputed upon what foundation this constitution of theirs is built. "Whence comes it to be thus ordained concerning the two thousand cubits? It is founded upon this, 'Let no man go out of his place on the seventh day,'" Exodus 16:29. "Where are these two thousand cubits mentioned? they have their tradition from hence, Abide ye every man in his place, Exodus 16:29. These are four cubits. Let no man go out of his place: these are two thousand cubits." It is true, indeed, we cannot gain so much as one cubit out of any of these Scriptures, much less two thousand; however, we may learn from hence the pleasant art they have of working any thing out of any thing.

"Asai Ben Akibah saith, 'They are fetched from hence,' in that it is said, Place, place. Here place is said [Let no man go out of his place]. And it is said elsewhere, I will appoint thee a place, Exodus 21:13. As the place that is said elsewhere is two thousand cubits, so the place that is spoken of here is two thousand cubits." But how do they prove that the place mentioned elsewhere is two thousand cubits? "I will appoint thee a place whither he shall flee that kills a man unawares: this teaches us that the Israelites in the wilderness" (i.e. those that had slain any one) "betook themselves to a place of refuge. And whither did they flee? To the camp of the Levites."

Now, therefore, when the Israelites' camp in the wilderness was distant from the tabernacle and from the Levites' camp that was pitched about the tabernacle, two thousand cubits, which thing they gather from Joshua 3:4; and whereas it was lawful for them at that distance to approach the tabernacle on the sabbath day; hence they argue for the two thousand cubits as the sabbath day's journey, which we are now inquiring into. But, by the way, let us take notice of the "four cubits," which they gathered from those words, "Abide ye every man in his place." Which must be thus understood: "If any person through ignorance, or by any accident, had gone beyond the limits of the sabbath, and afterward came to know his transgression, he was confined within four cubits, so that he must not stir beyond them till the sabbath was done and over."

They further instance in another foundation for the two thousand cubits: "'Ye shall measure from without the city on the east side two thousand cubits,' Numbers 35:5. But another Scripture saith, 'From the wall of the city and outward ye shall measure a thousand cubits': the thousand cubits are the suburbs of the city, and the two thousand cubits are the sabbatical limits." Maimonides very largely discourseth in what manner and by what lines they measured these two thousand cubits from each city: but it makes very little to our purpose. Only let me add this one thing; that if any one was overtaken in his journeying in the fields or wilderness by the night, when the sabbath was coming in, and did not exactly know the space of two thousand cubits, then he might walk "two thousand ordinary paces: and these were accounted the sabbatical bounds."

So far from the city was that place of mount Olivet, where Christ ascended; viz., that part of the mount where Bethphage ended and Bethany began. Perhaps the very same place mentioned 2 Samuel 15:32; or certainly not far off, where David in his flight taking leave of the ark and sanctuary, looked back and worshipped God. Where if any one would be at the pains to inquire why the Greek interpreters retain the word Ros, both here and in chapter 16:1; and David came unto Ros; and and David passed on a little way from Ros; he will find a knot not easy to be untied. The Talmudists would have it a place of idolatry, but by a reason very far-fetched indeed. The Jewish commentators, with a little more probability, conceive that it was a place from whence David, when he went towards Jerusalem, looking towards the place where the tabernacle was seated, was wont to worship God.

The Lord of life, who was put to death upon the Friday, was buried in the evening of the same day; and his holy body rested in the silent grave all the next day, being the Jewish sabbath, and some part of the morning following. Thus rose he again the third day, according to the scriptures, neither sooner nor later; not sooner, lest the truth of his death should have been questioned that he did not die at all; not later, lest the faith of his disciples should have failed.

Accordingly, when the sabbath was passed, Mary Magdalene getting the other women together, she and they set out very early in the morning, to visit the holy sepulchre, and about sunrise they get to it, intending with their spices and odors farther to embalm the Lord's body.

Observe here, 1. That although the hearts of these holy women did burn with an ardent zeal and affection to their crucified Lord; yet the commanded duties of the sabbath are not omitted by them; they keep close, and silently spend that holy day in a mixture of grief and hope. A good pattern of sabbath sanctification, and worthy of our imitation.

Observe, 2. These holy women go, but not empty handed: she that had bestowed a costly alabaster upon Christ while alive, prepares no less precious odors for him now dead; thereby paying their last homage to our Saviour's corpse. But what need of odors to perfume a precious body, which could not see corruption? True, his holy body did not want them, but the love and affection of his friends could not withhold them.

Observe, 3. How great a tribute of respect and honor is due and payable to the memory of these holy women, for their great magnanimity and courage: they followed Christ when his cowardly disciples left him; they accompanied him to his cross, they attended his hearse to the grave, when his disciples did not, did not appear. And now very early in the morning they visit his sepulchre, fearing neither the darkness of the night, nor the presence of the watchmen, though a band of rude soldiers.

Learn hence, that courage and resolution is the special gift of God: if he gives it to the feeble sex, even to timorous and fearful women, it shall not be in the power of armed men to make them afraid. But to a close consideration of the several circumstances relating to the resurrection of our holy Lord.

Note, 1. With what pomp and triumph our holy Lord arises; two men, that is, two angels in the shape of men, verse 4, are sent from heaven to roll away the stone.

But could not Christ have risen then without the angels' help?

Yes, doubtless he that raised himself could easily have rolled away the stone himself; but God thinks fit to send an officer from heaven to open the prison door of the grave; and by setting our Surety at liberty, proclaims our debt to the divine justice fully satisfied. Besides, it was fit that the angels who had been witnesses of our Saviour's passion, should also be witnesses of his resurrection.

Note, 2. Our Lord's resurrection declared, He is risen, he is not here. Almighty God never intended that the darling of his soul should be left in an obscure sepulchre. He is not here, said the angels, where you laid him, where you left him; death has lost its prey, and the grave has lost its prisoner.

Note, 3. It is not said, He is not here, for he is raised; but He is risen; verse 6. The original word imports the active power of Christ, or the self-quickening principle by which Christ raised himself from the dead, He showed himself alive after his passion. Acts 1:3

Hence learn, that it was the divine nature or Godhead of Christ, which raised the human nature from death to life; others were raised from the grave by Christ's power, but he raised himself by his own power.

Note, 4. The persons to whom our Lord's resurrection was first declared and made known; to women, to the two Marys. But why to women? And why to these women? To women first, because God sometimes makes choice of weak means for producing great effects; knowing that the weakness of the instrument redounds to the greater honor of the agent.

In the whole dispensation of the gospel, God intermixes divine power with human weakness. Thus the conception of Christ was by the power of the Holy Ghost; but his mother, a poor woman, a carpenter's spouse. So the crucifixion of Christ was in much meanness and outward baseness, being crucified between two thieves; but the powers of heaven and earth trembling, the rocks rending, the graves opening, showed a mixture of divine power. Thus here, God selects women to declare, that he will honor what instruments he pleases, for the accomplishment of his own purposes.

But why to these women, the two Marys, is the first discovery made of our Lord's resurrection? Possibly it was a reward for their magnanimity and masculine courage. These women clave to Christ, when the apostles forsook him: they assisted at his cross, they attended at his funeral, they waited at this sepulchre; these women had more courage than the apostles, therefore God makes them apostles to the apostles. This is a tacit rebuke, a secret check given to the apostles, that they should be thus outdone by women; these holy women went before the apostles in the last services that were done for Christ, and therefore the apostles here come after them in their rewards and comforts.

Note, 5. The quick message which these holy women carry to the disconsolate disciples, of the joyful news of our Saviour's resurrection; they returned from the sepulchre, and told all these things to the eleven, verse 9.

And the other evangelists say, that they were sent and bidden to go to the apostles with the notices of the resurrection, Go tell the disciples, says the angel, Matt 28:7

Go tell my brethren, says Christ, verse 10. A most endearing expression. Christ might have said, "Go tell my apostate apostles, my cowardly disciples, that left me in my danger, and did not own me in the high-priest's hall, that did not come within the shadow of my cross, not within sight of my sepulchre." But not one word of all this by upbraiding them for their late shameful cowardice, but all words of divine indulgence, and endearing kindness; Go tell my brethren.

Where mark, that Christ calls them brethren after his resurrection and exaltation, thereby showing, that the change of his condition had wrought no change in his affection towards his poor disciples: but those that were his brethren before, in the time of his humiliation and abasement, are still so, after his exaltation and advancement: Go tell my brethren.

One thing more must be noted with reference to our Lord's resurrection, and that is, why he did not first choose to appear to the Virgin Mary, his disconsolate mother, whose soul was pierced with a quick and lively sight and sense of her son's sufferings; but to Mary Magdalene, who had been a grievous sinner? Doubtless this was for the comfort of all true penitents, and administers great consolation to them: as the angels in heaven rejoice, much more does Christ, in the recovery of one repenting sinner, than in multitudes of holy and just persons (such was the blessed Virgin) who need no repentance.

For the same reason did our Saviour particularly name Peter, Go tell my disciples, and Peter; he being for his denial of Christ swallowed up with sorrow, and standing in most need of consolation; therefore speak particularly to Peter: as if Christ had said, "Be sure that his sad heart be comforted with this joyful news, that I am risen; and let him know, that I am friends with him, notwithstanding his late cowardice."

Here we have observable, 1. The journey which two of the disciples took to Emmaus, a village not far from Jerusalem. The occasion of their journey is not told us, but the scripture acquaints us with their discourse in their journey, and as they were walking by the way. It was holy and useful, pious and profitable discourse, that they entertained one another with as they walked; they discoursed of Christ's death and resurrection; a good pattern for our imitation, when providentially cast into such company as will bear it: That our lips drop as the honeycomb, and our tongue be as choice silver.

Observe, 2. How our holy Lord presently made one in the company; when they were discoursing seriously about the matters of religion, he overtook them and joined himself to them. The way to have Christ's presence and company with us is to be discoursing of Christ and the things of Christ.

Observe, 3. Though Christ came to them, it was incognito; he was not known to them, for their eyes were holden by the power of God; their sight was restrained, that they could not discern who he was, but took him for another person, though his body had the same dimensions that he had before.

Whence we learn, the influence which God has upon all our powers and faculties, upon all our members and senses, and how much we depend upon God for the use and exercise of our faculties and members: Their eyes were holden that they could not know him.

Observe, 4. That the notion of the Messiah being a temporal Saviour, was so deeply rooted in the minds of the disciples, that it remained here with them, even after he was risen from the dead. They here own and acknowledge him to be a prophet mighty in deed and in word, but they question whether he were the Messiah, the redeemer of Israel. They could not reconcile the ignominy of his death with the grandeur of his office; nor conceive how the infamy of a cross was consistent with the glory of a king: We trusted that it had been he which should have redeemed Israel. As if they had said, "We were full of hopes, that this had been the Messiah so long expected by us; but, this being the third day since he died, we fear we shall find ourselves mistaken."

Observe, 1. Our Saviour reproves, and then instructs them. He reproves them for being ignorant of the sense of scripture. They thought the death of the Messiah a sufficient ground to question the truth of his office, when it was an argument to confirm and establish it: O fools, ought not Christ to suffer? As if he had said, "Do you not find that the person described by the prophets in the Old Testament to be the Messiah, was to wade to his glory through a sea of blood? Why then do you think yourselves deceived in the person who suffered three days ago, when his death does agree so well with the predictions of the prophets, who foretold, that the Messiah should be cut off, but not for himself, and be smitten for the iniquities of his people?

Here we may observe, the great wisdom and grace of God, who makes sometimes the diffidence of his people an occasion of farther clearing up the choicest truths unto them: never did these disciples hear so excellent an exposition of Moses and the Prophets concerning the Messiah as now, when their sinful distrust had so far prevailed over them.

Observe, 2. The doctrines which Christ instructs his disciples in, namely, in the necessity of his death and passion, and of his glory and exaltation; Ought not Christ to suffer, and to enter into his glory?

Learn,

1. That with respect to God's decree, and with relation to man's guilt, the death of Christ was necessary and indispensable.

2. That his resurrection and exaltation was an necessary as his passion.

3. That there was a meritorious connexion between Christ's sufferings and his glory; his exaltation was merited by his passion; He was to drink of the brook in the way, and then he was to lift up his head.

4. Christ did not only put light into these his apostles' heads, but heat also into their hearts, which burned all the while he communed with them; Did not our hearts burn within us, while he opened to us the scriptures? Oh what an efficacious power is there in the word of Christ, when set home upon the hearts of men by the Spirit of Christ!

Observe, 1. That these two disciples at Emmaus, being fully satisfied in the truth of Christ's resurrection, by his appearing to them in breaking of bread, they arose presently, and went from Emmaus to Jerusalem. It must needs be late at night, being after supper, and seven miles distant; yet considering the sorrows that the disciples were under, these two leave all their private affairs, and hasten to comfort them with the glad tidings of our Lord's resurrection.

Teaching us, that all secular affairs, all private and particular business, must give place to the glory of God, and the comfort and salvation of souls.

Observe, 2. The great endeavors which our Saviour used, to confirm his disciples' faith in the doctrine of the resurrection; He comes and stands in the midst of them, and says, Peace be unto you; next he shows them his pierced hands, side, and feet, with the scars and marks, which he yet retained, that they might see it was their crucified Master: after all this, He eats before them a piece of a broiled fish, and honeycomb: not that he needed it, his body being now become immortal; but to assure them that it was his own person; and that he had still the same body. Yet so slack and backward were they to believe that Christ was risen, that all the predictions of the scripture, all the assurances they had from our Saviour's mouth, and the several appearings of Christ unto them, were little enough to establish and confirm their faith in the resurrection of our Saviour.

Observe, 3. The highest and fullest evidence which our Saviour offers to evince and prove the certainty of his resurrection, namely, by appealing to their senses; Handle me and see. Christ admits the testimony of our senses, to assure it to be his real body. And if the church of Rome will not allow us to believe our senses, we shall lose the best external evidence we can have to prove the truth of the Christian religion; namely, the miracles of Christ: for how can I know that those miracles were true, but by the judgment of my senses? Now, as our senses tell us, that Christ's miracles were true, so they assure us, that the doctrine of transubstantiation is false.