Christ appears to A. D. 29. A.M. 403 is far spent. And he went in to tarry || turned to Jerusalem, and found the CCII. 1. a 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? с 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. 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 33 And they rose up the same hour, and re- supposed that they had seen a spirit. Matt. 14. 19.b Or, ceased to be seen of them. See ch. 4. 30. John 8. 59. inconvenient and unsafe to proceed to another village. Reader! Verse 32. Did not our heart burn within us] His word was in our heart as a burning fire, Jer. xx. 9. Our hearts waxed hot, within us, and while we were musing the fire burned, Psal. xxxix. 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 Beza; instead of xaquon, burned, it has xxahun, veiled, and one of the Itala has, fuit excœcatum, 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? Verse 34. Saying, The Lord is risen indeed] The meaning here is, that these two disciples found the apostles, and these who were with them, unanimously testifying that Christ had risen from the dead. It is not to the two disciples to whom we are to refer the word Xeyortas, saying; but to the body of the And he went in] And so he will to thee, thou penitent soul! therefore take courage, and be not faithless but believing. Verse 30. He took bread] This was the office of the mas-disciples. See the note on Mark xvi. 12. ter 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 strengthiens, but also enlightens the soul. Verse 31. Their eyes were opened] But we are not to imagine that he administered the Holy Eucharist at this time; there is not the most distant evidence of this. It was a mere family meal, and ended before it was well begun. They knew him] His acting as father of the family, in taking, blessing, and distributing the bread among them, caused them to recollect those lips which they had often heard speak, and those hands by which they had often been fed. Perhaps he also threw off the disguise which he had before assumed; and now appeared in his own person. He vanished out of their sight.] Probably during their surprize, he took the opportunity of withdrawing from the place; leaving them to reflect and meditate on what they had heard and seen. Verse 35. And they] The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See on ver. 31. Verse 36. And as they thus spake] While the two disciples who were going to Emmaus were conversing about Christ, he joined himself to their company. Now while they and the apostles are confirming each other in their belief of his resurrection, Jesus comes in, to remove every doubt, and to give them the fullest evidence of it. And it is ever true, that wherever two or three are gathered together in his name, he is in the midst of them. Peace be unto you.] The usual salutation among the Jews, May you prosper in body, and soul, and enjoy every heavenly and earthly good! See the notes on Matt. v. 9. x. 12. Verse 37. And supposed that they had seen a spirit.] But if there be no such thing as a disembodied spirit, would not our Lord. 38 And he said unto them, Why are An. Olymp. ye troubled? and why do thoughts CCHI. 1. 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 shewed them his hands and his feet. 41 And while they yet believed not and wondered, he said unto them, here any meat? b for joy, C have ye || d proof of his resurrection. 43 And he took it, and did eat be- A. M. 4033. fore them. 44 And he said unto them, These are A. D. 29. An. Olymp. CCII. 1. 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. f 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 42 And they gave him a piece of a broiled fish, from the dead the third day: and of a honeycomb. 47 And that repentance and "remission of sins ver. 6. Acts 16. 14. John 20. 2 27.—— Gen. 45. 26 John 21. 5.- Acts 10. 41.Matt. 16. 21. & 17. 22. & 20. 18. Mark 8. 31. ch. 9. 22. & 18. 31. ver. 26. Ps. 22. Isai. 50, 6. & 53. 2, &c. Acts 17. 3.Acts 13. 38, 46. 1 John 2. 12. and see me. have shewn 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, ver. 39. therefore he says, handle 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 honey-comb, which they gave him. In these things it was impossible for them to have been deceived. Verse 41. They believed not for joy] They were so overcome with the joy of his resurrection, that they did not for some time, properly receive the evidence that was before them—as we phrase it, they thought the news too good to be true. kethuvim,, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Mi- Verse 45. Then opened he their understanding] Amater, 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 Verse 44. The law-the prophets—the psalms] This was the speak of the Messiah: but they had not light sufficient to enJewish division of the whole Old Covenant. The Law con- able them to apply these scriptures to their Lord and Master; tained the five books of Moses; the PROPHETS, the Jews di- but now, by the influence of Christ, they see, not only the vided into former and latter; they were according to Josephus, prophecies which pointed out the Messiah, but also the Messiah thirteen. "The PSALMS included not only the book still so who was pointed out by these prophecies. The book of God named, but also three other books, Proverbs, Job and Can- may be received in general as a divine revelation, but the proticles. These all," says the above author, " contain hymns per meaning, reference, and application of the scriptures can to God, and rules for the conduct of the lives of men." Jo- || only be discerned by the light of Christ. Even the very plain seph. cont. App. i. 8. This account is imperfect: the com-word of God is a dead letter to those who are not enlightened mon Jewish division of the writings of the Old Covenant is by the grace of Christ: and why? because this word speaksthe following, and indeed seems to be the same to which our of spiritual and heavenly things; and the carnal mind of man. Lord alludes: cannot discern them. They who receive not this inward. I. The Law,., thorah, including Genesis, Exodus, Leviti-teaching, continue dark and dead while they live. cus, Numbers, and Deuteronomy. II. The PROPHETS, 'ɔ, nabiaim, or teachers, including Joshua, Judges, the two books of Sumuel, and the two books f Kings, (these were termed the former prophets) Isaiah, Verse 47. Repentance] See its nature fully explained on Matt. iii. 1. Remission of sins] Adesiv apagtiwy, the taking away—remo-val of sins, in general-every thing that relates to the destruc с Father upon you: but tarry ye in the ye 50 And he led them out as far as to Bethany, 49 And, behold, I send the promise of my and he lifted up his hands, and blessed them. Gen. 12. 3. Ps. 22. 27. Isai. 49. 6, 22. Jer. 31. 31. Hos. 2. 23. Mic. 4. 2. Isai. 44. 3. Joel 2. 28. John 14. 16, 26. & 15. 26. & 16. 7. Acts 1. 4. & 2. 1, &c.- d Acts 1. 12. tion of the power, the pardoning of the guilt, and the purifi-culties in this verse when collated with the accounts given by cution 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 Matt. iii. 1. 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 mun. Heb. ii. 9. the other Evangelists, are thus reconciled by Dr. Lightfoot. "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 Beginning at Jerusalem.] Making the first overtures of mercy Jerusalem a certain Egyptian, pretending himself a prophet, and to my murderers! If then the sinners of Jerusalem might re- persuading the people that they should go out with him to the pent, believe and be saved; none, on this side hell, need despair. || mount of Olives, 'O xal rns woλews ävtingus neiμevov, dtéxu orália Verse 48. Ye are witnesses of these things.] He gave them a full commission to proclaim these glad tidings of peace and salvation to a lost world. The disciples were witnesses not only that Christ had suffered and rose again from the dead; but also that he opens the understanding by the inspiration of his spirit, that he gives repentance, that he pardons sin, and purifies from all unrighteousness, and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. And these are the things of which their successors in the gospel ministry, must bear witness. As far as a man steadily and affectionately proclains these doctrines, so far God will bless his labour to the salvation of those who hear him. But no man can with any propriety bear witness of that grace that saves the soul, whose own soul is not saved by that grace. TE; which being situated on the front of the city, is distant five furlongs. These things are all true; 1. That the mount of Olives lay but five furlongs distant from Jerusalem. 2. That the town of Bethany was fifteen furlongs. 3. That the disciples were brought by Christ as far as Bethany. 4. That when they returned from the mount of Olives, they travelled more than five furlongs. And 5. Returning from Bethany, they travelled but a sabbath day's journey. All which may be easily reconciled, if we would observe; that the first space from the city was called Bethphage, which I have cleared elsewhere from Talmudic authors, the Evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a sabbath day's journey, till it came to that part which is called Bethany. For there was a Bethany, a tract of the mount, and the town of Bethany. Verse 49. The promise of my Father] That is, the IIoly The town was distant from the city about fifteen furlongs, i. e. Ghost, promised, John xv. 26. See Acts i. 4. ii. 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. about two miles, or a double sabbath day's journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single sabbath day's journey. "Our Saviour led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet, which was called Bethany, and was distant from the city a sabbath day's journey. And so far from the city itself did that tract extend itself which was called Bethphage: and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem, Mark xi. 1. Whereas, therefore, Josephus saith, Verse 50. He led them out as far as to Bethany] The diffi- that mount Olivet was but five furlongs from the city, he 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. 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 ver. 36, &c. almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, Matt. xxvi. 32. xxviii. 10. Mark xiv. 28. xvi. 7. and there he appeared to them, as is mentioned by Matthew, chap. xxviii. 16, &c. and more particularly by John, chap. xxi. 1, &c. See Bishop PEARCE. Lifted up his hands] Probably to lay them on their heads,|| for this was the ordinary way in which the paternal blessing was conveyed. See Gen. xlviii. 8—20. Verse 51. Carried up into heaven.] Ariegero-into that heaven from which he had descended, John i. 18. iii. 13. This was forty days after his resurrection, Acts i. S. during which time he had given the most convincing proofs of that resurrection, not only to the apostles, but to many others :-to upwards of five hundred at one time, 1 Cor. xv. 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. 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. ARAB. 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. The most holy Gospel of Luke the Evangelist is completed. SYR.-The end of the holy gospel according to Lukewritten in Greek—published in Alexandria the great,—in Troas, in Rome,—in the confines of Achaia and Baotia,—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 There are some remarkable circumstances relative to this list of which I think it necessary to subjoin. It seems as if ascension mentioned in Acts i. 4-12. Verse 52. They worshipped him] Let it be observed that this worship was not given by way of civil respect, for it was after he was parted from them, and carried back into heaven, that they offered it to him: but acts of civil respect are always performed in the presence of the person. They adored him as their God, and were certainly too much enlightened to be capable of any species of idolatry. 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 Praising and blessing God.] Magnifying his mercy, and been carefully studied, and the different shades of meaning speaking good of his name. Thus the days of their mourn-accurately marked out; and the consequence has been what ing were ended; and they began that life upon earth in which the wisdom of God designed, the fuller edification of the 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, ver. 49. Verse 53. Were continually in the temple] Especially till the day of Pentecost came, when they received the promise, mentioned ver. 49. Facts related by St. Luke, ST. LUKE. not mentioned by the other Evangelists. 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 inay he who reads it weigh every word in the spirit of faith and devotion. "Blessed God! who hast caused all holy scriptures to be writ for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ!" faithful. It is not the business of a commentator to point out || may expect the fruits of these revelations. He who carefully beauties in the composition of the sacred text.-Many might and conscientiously uses the means, may expect the accombe selected from the Evangelists in general, and not a few plishment of the end. 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 chap. i. ver. 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. ii. 1. In a similar spirit we 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. FACTS AND CIRCUMSTANCES RELATED AT LARGE BY ST. LUKE, WHICH ARE EITHER NOT MENTIONED AT ALL, OR BUT VERY TRANSIENTLY, BY THE OTHER EVANGELISTS. The conception of Elisabeth, chap. i. 5-25. The salutation of Mary, ibid. 26—38. Mary's visit to Elisabeth, ibid. 39–56. The birth of John the Baptist, ibid. 57—79. The presentation of Christ in the temple, ibid. 22-38. 40-52. Chronological dates at the commencement of our Lord's ministry, chap. iii. 1—2. Success of the preaching of John the Baptist, ibid. 10-15. || Christ's preaching and miraculous escape at Nazareth, chap. iv. 15-30. Difficulties attending the profession of Christianity, to be carefully preconsidered, ibid. 25-35. Parable of the lost sheep, and the lost piece of money, chap. xv. 1-10. Parable of the prodigal son, ibid. I1—32. Parable of the unjust steward, chap. xvi. 1-18. Parable of the rich man and the beggar, ibid. 19–31. Various instructions to his disciples, chap. xvii. 1—10. The refusal of the Samaritans to receive him into their city, chap. ix. 52-56. xvii. 11. The cleansing of the ten lepers, chap. xvii. 12—19. The Pharisee and the publican, chap. xviii. 1-14. |