NASB (UPDATED) TEXT: Luk 24:1-12 1But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared. 2And they found the stone rolled away from the tomb, 3but when they entered, they did not find the body of the Lord Jesus. 4While they were perplexed about this, behold, two men suddenly stood near them in dazzling clothing; 5and as the women were terrified and bowed their faces to the ground, the men said to them, "Why do you seek the living One among the dead? 6He is not here, but He has risen. Remember how He spoke to you while He was still in Galilee, 7saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again." 8And they remembered His words, 9and returned from the tomb and reported all these things to the eleven and to all the rest. 10Now they were Mary Magdalene and Joanna and Mary the mother of James; also the other women with them were telling these things to the apostles. 11But these words appeared to them as nonsense, and they would not believe them. 12But Peter got up and ran to the tomb; stooping and looking in, he saw the linen wrappings only; and he went away to his home, marveling at what had happened.
Luk 24:1 "the first day of the week" This first workday ran from Saturday at twilight to Sunday at twilight. This is a Hebrew idiom going back to Gen 1:5 ; Gen 1:8 ; Gen 1:13 ; Gen 1:19 ; Gen 1:23 ; Gen 1:31 , where evening is always mentioned first. This was the very day that the first fruits were offered in the Temple. Jesus appears to the disciples several weeks in a row on Sunday night. This sets the precedent for Sunday as a special meeting day for believers to commemorate the Lord's resurrection (cf. Joh 20:19-20 ; Luk 24:36 ff; Act 20:7 ; 1Co 16:2 ).
▣ "early dawn" This is literally "at deep dawn." John's Gospel says it was still dark (cf. Joh 20:1 ). It seems the women left the places they were staying while in Jerusalem before dawn, but arrived at the tomb after sunrise.
▣ "they" These women are named in Luk 24:10 and Mar 16:1 . See Special Topic: Women Who Followed Jesus at Luk 8:3 .
▣ "the tomb" We get the English word "memorial" from this Greek word.
▣ "bringing the spices" These were to anoint the body (cf. Mar 16:1 ). Apparently they did not know of Joseph and Nicodemas' activity or their hurried preparations had been incomplete.
SPECIAL TOPIC: BURIAL SPICES <http://www.freebiblecommentary.org/special_topics/burial_spices.html>
Luk 24:2 "the stone rolled away" This is a perfect passive participle. The type of tomb in which Jesus had been laid had a grove in front of the rock wall face into which a round stone was placed to seal the tomb. This was a very large and heavy stone (cf. Mar 16:4 ), which these women could not have moved. Mat 28:2 states that an earthquake, apparently caused by an angel, knocked the stone away from the door of the tomb. The stone's removal was not to let Jesus out, but to let us in!
Luk 24:3 This verse is an important witness to the humanity of Jesus, which was challenged by an early heretical movement later called Gnosticism (see definition in the glossary appendix). These women fully expected to find Jesus' physical body.
NASB, NKJV,
TEV "the body of the Lord"
NJB, REB "Jesus"
NRSV "the body"
The shorter reading (i.e., "the body") occurs in MSS D and some Old Latin MSS. However, this is the only place in Luke's Gospel where Jesus is called "the Lord Jesus," although the title is common in Acts.
Some later minuscules (i.e., 579 from the 1:3 th century; 1071 from the 1:2 th century; 1241 from the 1:2 th century and lectionary 101:6 from the 1:2 th century) have "the body of Jesus."
The longer form occurs in MSS P75, א, A, B, C, L, W, 070, and most versions. The UBS4 rates it as "B" (almost certain).
Luk 24:4 "two men suddenly stood near them in dazzling clothing" This refers to angels (cf. Luk 24:23 ; Act 1:10 ; Joh 20:12 ).
Angels are always depicted as males except in Zec 5:9 . The participle "dazzling" is used by Luke only here and in Luk 17:24 , where it refers to the transfiguration event. Luke uses the related term "lightning" several times also (cf. Luk 10:18 ; Luk 11:36 ; Luk 17:24 ). Matthew uses this term to describe the angel (cf. Mat 28:3 ).
This is a good example of the variety between the four Gospels.
1. Mar 16:5 has "a young man sitting at the right, wearing a white robe"
2. Mat 28:2-3 has "an angel of the Lord descended from heaven. . .his appearance was like lightning, and his garment as white as snow"
3. Joh 20:12 has "two angels in white sitting, one at the head, and one at the feet"
Our western mindset asks questions such as
1. which one is historically accurate
2. which one is true to reality
These kinds of questions turn the Gospels into western, cause-and-effect, sequential histories, but they are not. They are evangelistic tracts, written for different people groups. The Gospel writers under inspiration had the right to
1. select
2. arrange
3. adapt
Jesus' words and deeds for theological purposes. Do not let the details block the big picture and big purpose!
Luk 24:5 "bowed their faces to the ground" This was a sign of respect and awe (cf. Mar 16:8 ).
▣ "the living One among the dead" "The living One" is an article with a present active participle. Jesus cannot be found in a tomb (among the dead ones) because He has been raised! This phrase is unique to Luke.
Luk 24:6 "He is not here, but He has risen" The resurrection is the central pillar of the Christian faith (cf. 1 Corinthians 1:5 ). This shows God's approval of Jesus' life and sacrifice. This is a recurrent theme of Peter (cf. Act 2:24-28 ; Act 2:32 ; Act 3:15 ; Act 3:26 ; Act 4:10 ; Act 5:30 ; Act 10:40 ; 1Pe 1:13 ; 1Pe 3:18 ; 1Pe 3:21 ), and Paul (Act 13:30 ; Act 13:33-34 ; Act 13:37 ; Act 17:31 ; Rom 4:24 ; Rom 8:11 ; Rom 10:9 ; 2Co 4:14 ). This is confirmation of the Father's acceptance of the Son's substitutionary death (cf. 1 Corinthians15). Theologically all three persons of the Trinity were active in Christ's resurrection: the Father (Act 2:24 ; Act 3:15 ; Act 4:10 ; Act 5:30 ; Act 10:40 ; Act 13:30 ; Act 13:33-34 ; Act 17:31 ); the Spirit (Rom 8:11 ); and the Son (Joh 2:19-22 ; Joh 10:17-18 ).
This phrase, though disputed by Westcott and Hort, is found in MSS P75, א, A, B, C3 (C* has the same phrase without "but"), L, and 07:0 . It is only omitted in MS D and several Old Latin MSS. This same angelic comment is found in Mat 28:6 and Mar 16:6 .
See Special Topic: The Kerugma of the Early Church at Luk 24:27 .
▣ "Remember how He spoke to you while He was still in Galilee" This refers to Jesus' predictions about His death (cf. Luk 9:21-22 ; Luk 9:44 ; Luk 17:25 ; Luk 18:31-34 ). This is a good example of the similarities and differences between the Synoptic Gospels. Matthew has the angel telling them to tell the Apostles to meet Him on a mountain in Galilee (cf. Mat 26:32 ; Mat 28:7 ; Mat 28:10 ), while Luke has the angel telling them to remember Jesus' words spoken in Galilee.
1. Did the angel say both things?
2. Did one of the Gospel writers or their sources hear it differently?
3. Did one of the Gospel writers or their sources deliberately modify the angel's message?
These questions are unanswerable. However, believers assert that the Holy Spirit led the Gospel writers, so we must allow these divergent accounts to exist side-by-side and affirm their inspiration!
Luk 24:7 "the Son of Man" This term was not used in rabbinical Judaism. Its significance comes from Eze 2:1 (human person) and Dan 7:13 (divine person), where it combines deity and humanity (cf. 1Jn 4:1-3 ). This was Jesus' self-chosen title. See Special Topic at Luk 17:22 .
▣ "must" This is the Greek term dei, which means "a moral necessity." It is used three times in this chapter.
1. Son of man must be delivered into the hands of sinful men, Luk 24:7 .
2. Necessary for the Christ to suffer, Luk 24:26 .
3. All things which are written about Me. . .must be fulfilled, Luk 24:44 .
These texts speak of God's pre-determined redemptive plan (cf. Act 2:23 ; Act 3:18 ; Act 4:28 ; Act 13:29 ).
▣ "the third day" I think Jesus was only in the tomb about 3:0to 3:8 hours. Jewish time reckoning is different from ours. This phrase has a precarious OT background, only possibly Hos 6:2 or more probably Jon 1:17 (cf. Mat 12:39 ; 1Co 15:4 ).
Luk 24:8 "they. . .the eleven and all the rest" There were many besides the women and the Apostles who had heard Jesus' teachings and experienced these post-resurrection events (cf. Luk 24:33 ; Luk 24:36 ; Mat 28:17 ; 1Co 15:5 ; Act 1:15 ).
Luk 24:10 This list of women is slightly different from the one in Mar 16:1 . This entire verse is omitted by several ancient Greek manuscripts (cf. MSS A, D, W, and the old Latin, and two Syriac versions). The UBS4 rates its inclusion as "B" (almost certain). See Special Topic at Luk 8:3 .
▣ "Mary Magdalene" Jesus appeared to this woman first (cf. Mar 16:9 ; Luk 8:2 ). She is always listed first in the names of the women who traveled with Jesus.
▣ "Joanna" The only other NT reference to Joanna is Luk 8:3 .
▣ "Mary the mother of James" She was the mother of James the Less and Joseph (cf. Mar 15:40 ; Mat 27:56 ).
▣ "the other women" This includes Salome, James and John's mother (cf. Mar 15:40 ; Mat 27:56 ). See Special Topic at Luk 8:3 .
Luk 24:11 NASB, TEV "nonsense"
NKJV "like idle tales"
NRSV "an idle tale"
NJB "pure nonsense"
The term lçros is found only once in the Septuagint (4Ma 5:11 ) and only here in the NT. This is a medical term for hysteria or fever-caused hallucinations.
Luk 24:11 "they would not believe them" This is an imperfect active indicative. These women told them several times, but the Apostles did not believe. It is so surprising that the Sanhedrin took Jesus' predictions about His resurrection seriously (posted a guard), but the Apostles were totally surprised. This negative comment is evidence of an accurate account.
Luk 24:12 This is present in all major Greek manuscripts (P75, א, A, B, L, W. 070, 079) except D and several Old Latin MSS. The UBS4 rates it inclusion as "B" (almost certain), but Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 212-217, agrees with Westcott and Hort that its exclusion is the original text (cf. RSV, NEB, REB). This text is very similar to Joh 20:3 ; Joh 20:5-6 ; Joh 20:10 .
NASB (UPDATED) TEXT: Luk 24:13-27 13And behold, two of them were going that very day to a village named Emmaus, which was about seven miles from Jerusalem. 14And they were talking with each other about all these things which had taken place. 15While they were talking and discussing, Jesus Himself approached and began traveling with them. 16But their eyes were prevented from recognizing Him. 17And He said to them, "What are these words that you are exchanging with one another as you are walking?" And they stood still, looking sad. 18One of them, named Cleopas, answered and said to Him, "Are You the only one visiting Jerusalem and unaware of the things which have happened here in these days?" 19And He said to them, "What things?" And they said to Him, "The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, 20and how the chief priests and our rulers delivered Him to the sentence of death, and crucified Him. 21But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, it is the third day since these things happened. 22But also some women among us amazed us. When they were at the tomb early in the morning, 23and did not find His body, they came, saying that they had also seen a vision of angels who said that He was alive. 24Some of those who were with us went to the tomb and found it just exactly as the women also had said; but Him they did not see." 25And He said to them, "O foolish men and slow of heart to believe in all that the prophets have spoken! 26Was it not necessary for the Christ to suffer these things and to enter into His glory?" 27Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures.
Luk 24:13 "two of them" The Bible does not say exactly who these two were, but possibly it was Cleopas (cf. Luk 24:18 ) and his wife or two believers leaving the Passover feast.
▣ "that very day" This must have been Resurrection Sunday (cf. Luk 24:22 ). This was the first work day after Passover and the day on which the first fruits of the barley harvest were offered at the Temple. Jesus was the first fruits from the dead (cf. 1Co 15:20 ; 1Co 15:23 ).
▣ "Emmaus" The site is uncertain, but there are several possibilities.
1. About twenty miles west of Jerusalem on the Jaffa road. This is where Judas Maccabaeus attacked and burned the Seleucid General Gorgias' camp in 16:6 B.C. (1Ma 3:40 ; 1Ma 3:57 ; 1Ma 4:1-15 ).
2. About seven miles northwest of Jerusalem where the Crusaders found an ancient Roman fort called "Castellum Emmaus."
3. About four miles to the west of Jerusalem where the Roman Emperor Vespasian located 80:0 soldiers (Josephus, Wars 7.6.6).
4. About nine miles west of Jerusalem where a Crusader church was built over the ruins of a Roman fort.
(Information taken from The Zondervan Pictorial Encyclopedia of the Bible, vol. 2, pp. 291-301).
▣ "seven miles from Jerusalem" This is really 6:0 Roman stadia. The city must be close enough to Jerusalem for these two to walk to it and then return to Jerusalem in one day.
There is a Greek variant related to the distance:
1. "60 stadia" is found in P75, A, B, D, K2, L, W, 070 (UBS4 gives this a "B" rating, meaning "almost certain."
2. "160 stadia" is found in א, K*, 079, and some patristic writers
(cf. Joseph A. Fitzmyer, The Anchor Bible, vol. 28a, p. 1561).
Luk 24:15 "Jesus" Luke uses the name "Jesus" several times without the article (cf. Luk 4:1 ; Luk 8:41 ; Luk 9:36 ; Luk 9:50 ; Luk 18:37 ; Luk 18:40 ; Luk 22:48 ; Luk 23:28 ). This, therefore, is not a grammatical way of highlighting Jesus' first resurrection appearance.
Luk 24:16 "their eyes were prevented from recognizing Him" This is an imperfect passive indicative. The passive implies the activity of God (see note at Luk 24:31 ). Jesus' physical appearance was altered to some extent. Several followers did not immediately recognize Him (cf. Joh 20:11 ; Mat 28:16-17 ; Joh 21:1-7 ).
1. Mary of Magdala, Joh 20:11 2. several apostles, Joh 21:1-7 3. 500 brothers, Mat 28:16-17
Luk 24:17 "looking sad" This could mean "stern," "gloomy" (cf. Mat 6:16 ), or "dejected." They could not believe that someone had not heard about the events of the last week in Jerusalem. It was the talk of the town (cf. Luk 24:18 ).
Luk 24:18 "visiting" During the three main annual feasts, Jerusalem swelled to three times its normal population due to pilgrims from the Diaspora. They thought Jesus was just another pilgrim.
Luk 24:19 "What things" Jesus, by asking them questions, was forcing them to articulate the events of the past few days and testify to Him (cf. Luk 24:19-24 ).
▣ "Jesus the Nazarene" There are two spellings of the term:
1. Nazarçnou, P75, א, B, L, 070, 079, 0124, and some Old Latin and Vulgate versions.
2. Nazôraiou, A, D, K, P, W, X, 063, and some old Latin, Coptic, and Armenian versions. This same form is in Luk 18:37 .
The UBS4 gives #1 a "B" rating (almost certain). See Special Topic at Luk 4:34 .
▣ "a prophet mighty in deed and word" This was honorific (cf. Luk 7:16 ; Luk 7:39 ; Luk 9:8 ; Luk 9:19 ). Within Judaism for one to be inspired, as a writer of Scripture, one had to be a prophet. The term here refers not to a predictor, but a powerful forth-teller of YHWH's message. However, this one was not just one prophet in a series. He was the prophet of Deu 18:15 ; Deu 18:18 . They had not fully grasped the implications of the person and work of Christ.
▣ "and all the people" This is a typical hyperbole (e.g., Luk 18:43 ). Eastern literature (and speech) is much more figurative and exaggerated. This is one reason westerners tend to misunderstand the NT.
Luk 24:20 "the chief priests and our rulers" This same phrase is in Luk 23:13 . The Jewish leadership was responsible for Jesus' death. The Sanhedrin did not have this power under Roman occupation (cf. Luk 9:22 ). They had to trump up a charge that the Romans would deem worthy of death! Also, they wanted Him crucified because of the rabbinical curse attached to crucifixion in Deu 21:23 . This is the very charge made by Peter in his first sermon in Acts.
Luk 24:21 "were hoping" This is an imperfect active indicative, which implies they were no longer "hoping."
▣ "it was He who was going to redeem Israel" They still had a nationalistic, militaristic mindset (cf. Act 1:6-7 ). The Jews only expected one coming of the Messiah and that coming was to benefit and restore Israel to power and preeminence.
▣ "redeem" This is a term from the slave market which meant "to buy back" (cf. Mar 10:45 ). See Special Topic at Luk 1:68 .
▣ "third day" The Jews had a tradition that the spirit stayed near the body for three days, but beyond this period no resuscitation was possible (cf. Joh 11:6 ; Joh 11:39 ).
Luk 24:24 "Some of those who were with us" From John's Gospel we know this was John and Peter (cf. Joh 20:3-10 and possibly Peter only from Luk 24:12 ).
Luk 24:25 The early sermons in Acts often allude to the OT prophecies about the Messiah (Gen 3:15 ; Deu 18:15 ; 2 Samuel 7; Psalm 16:10 ,22,118; Isaiah 5:3 ). I think it was Jesus Himself who informed these two disciples, who relayed the information to the Apostles in the upper room (cf. Luk 24:27 ). This post-resurrection appearance becomes a crucial interpretive event for the early church (as does Luk 24:45 ). It is surprising that this encounter is unique to the Gospel of Luke.
▣ "O foolish men and slow of heart" This is a rebuke of these disciples' lack of OT knowledge. What would Jesus say to His church today about their level of Bible knowledge? Doubt, fear, and confusion are the practical result of willful Bible ignorance! We have not because we read not! See SPECIAL TOPIC: TERMS FOR FOOLISH PEOPLE <http://www.freebiblecommentary.org/special_topics/foolish.html> at Luk 11:40 .
Luk 24:26 "it was necessary for the Christ to suffer" Jesus had told His disciples this repeatedly (cf. Luk 9:22 ; Luk 17:25 ; Luk 24:26 ; Luk 24:46 ). This is what surprised the Jews (cf. 1Co 1:23 ), however, it had been predicted in the OT (cf. Gen 3:15 ; Psalms 2:2 ; Isaiah 5:3 ; Zec 10:12 ; Mat 16:2 ). First century Judaism did not emphasize these verses at all.
▣ "and to enter into His glory" This pattern of suffering preceding glory becomes a principle of spiritual maturity (cf. Rom 8:17 ; Heb 5:8 ).
Luk 24:27 This verse and Luk 24:45 give us insight into the Kerygma of Acts. See Special Topic below.
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH <http://www.freebiblecommentary.org/special_topics/kerygma.html>
NASB (UPDATED) TEXT: Luk 24:28-35 28And they approached the village where they were going, and He acted as though He were going farther. 29But they urged Him, saying, "Stay with us, for it is getting toward evening, and the day is now nearly over." So He went in to stay with them. 30When He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them. 31Then their eyes were opened and they recognized Him; and He vanished from their sight. 32They said to one another, "Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?" 33And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them, 34saying, "The Lord has really risen and has appeared to Simon." 35They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread.
Luk 24:28-30 This is a very detailed eyewitness account. Luke probably interviewed these two.
Luk 24:31 "Then their eyes were opened" This is an aorist passive indicative, which is a reversal of the imperfect passive indicative of Luk 24:16 . From Luk 24:35 we learn that they recognized Jesus' characteristic way of blessing the food.
Luke uses this term "opened" (dianoigô) three times in this context:
1.their eyes were opened, Luk 24:31 2. their understanding of OT Scripture increased, Luk 24:32 3. the Apostles' minds are opened to Scripture, Luk 24:45 The Bible is divine revelation, not human discovery. Spiritual truth is a gift from God to blinded, sinful humanity.
▣ "and He vanished from their sight" This may be an allusion to 2Ki 6:17 (LXX dianoigô). The exact mechanism of this is as mysterious as Jesus suddenly appearing in the Upper Room in Luk 24:36 or Philip's experience in the desert (cf. Act 8:39 ). The spiritual realm is multi-dimensional, not spacial-temporal.
Luk 24:32 "Were not our hearts burning within us This is a periphrastic imperfect passive (A. T. Robertson calls it a middle voice). It was one exciting Bible study (cf. Psa 19:7-14 )! It (kaiô) is used metaphorically in the LXX of Deu 32:22 , but in a judgment sense.
Luk 24:33 "and those who were with them" (cf. Luk 24:33 ; Luk 24:36 ; Act 1:15 )
Luk 24:34 "saying" This must refer to the eleven speaking to the two new arrivals (cf. NJB).
▣ "has appeared to Simon" Jesus appeared to the one who had denied Him. We have no biblical account of this meeting.
SPECIAL TOPIC: JESUS' POST-RESURRECTION APPEARANCES <http://www.freebiblecommentary.org/special_topics/jesus_post_resurrection_appearances.html>
Luk 24:35 "began to relate" This is another of many imperfects in this context, which can mean the beginning of something or the repeating of something in past time. They rehearse in detail what happened. They now affirmed the women's testimony of Luk 24:22-23 .
NASB (UPDATED) TEXT: Luk 24:36-43 36While they were telling these things, He Himself stood in their midst. 37But they were startled and frightened and thought that they were seeing a spirit. 38And He said to them, "Why are you troubled, and why do doubts arise in your hearts? 39See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have." 40And when He had said this, He showed them His hands and His feet. 41While they still could not believe it because of their joy and amazement, He said to them, "Have you anything here to eat?" 42They gave Him a piece of a broiled fish; 43and He took it and ate it before them.
Luk 24:36 Some ancient Greek manuscripts (P75, א, A, B, K, L, and many later ones) add "Peace to you" (cf. Joh 20:19 ; Joh 20:26 ). The UBS4 rates its inclusion as "B" (almost certain). It is omitted in MS D and some Old Latin MSS. This is a typical Hebrew greeting (cf. Luk 10:5 ). In many ways the Gospels of John and Luke share similar accounts of the Passion and its aftermath
Luk 24:37 "they were startled and frightened" These disciples had heard Jesus predict His suffering and death several times, but somehow they did not take it seriously. Now they were surprised by His resurrection.
▣ "and thought they were seeing a spirit" In the Matthew (Luk 14:26 ) and Mark (Luk 6:49 ) parallels the word phantasma, from which we get the English word "phantom," is used. Luke is using the term pneuma in a specialized sense (cf. 1Pe 3:19 ). When he records Jesus' words in Luk 23:46 he uses the term in the more normal sense of a personal aspect, which is not dependant on a physical form (cf. Luk 24:39 ). See Special Topic: Spirit (pneuma) in the NT at Luk 23:46 .
Luk 24:38 This is a mild reprimand in the form of two rhetorical questions. Doubts and fears are common to humanity, especially in the presence of the spiritual realm. However, they can become stepping stones to great faith and assurance.
The first question is a periphrastic perfect passive, the second a present active indicative. The verbal forms in this context are difficult to translate because they deal with a past event described in dialogue.
1. the two on the road to Emmaus
2. the two and Jesus
3. the two and those in the upper room.
Luk 24:39 "See My hands and My feet" In the other Gospels this occurs in the Upper Room in Jerusalem, but in John the eating of fish occurs in Galilee. Jesus wanted to assure them of His bodily resurrection. He retained the marks of crucifixion because they are His badge of honor. Psa 22:16 and here are the only texts which mention His feet being pierced. Joh 20:27 mentions only His hands and side.
▣ "that it is I Myself" This is a very emphatic statement—ego (I), eimi (I Am), autos (Myself).
▣ "touch Me" This is an aorist active imperative (as is "and see"). The early church used Luk 24:39-43 to refute Gnosticism, which was a depreciation of the physical realm (cf. 1Jn 1:1-3 ). See Special Topic on Gnosticism at Luk 2:40 .
Luk 24:40 This is another of the disputed shorter readings found in MSS D and some Old Latin manuscripts but present in the vast majority of older uncial manuscripts and P75. UBS4 rates its inclusion as "B" (almost certain).
Luk 24:42 "a piece of a broiled fish" Some uncial manuscripts from the eighth through eleventh centuries added a phrase about "honeycomb" (cf. NKJV). The early church incorporated both milk and honey in their celebration of the Eucharist and baptism. The UBS4 gives its exclusion a "B" rating (almost certain).
NASB (UPDATED) TEXT: Luk 24:44-53 44Now He said to them, "These are My words which I spoke to you while I was with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled." 45Then He opened their minds to understand the Scriptures, 46and He said to them, "Thus it is written, that the Christ should suffer and rise again from the dead the third day; 47and that repentance for forgiveness of sins should be proclaimed in His name to all the nations, beginning from Jerusalem. 48You are witnesses of these things. 49And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high." 50And He led them out as far as Bethany, and He lifted up His hands and blessed them. 51And it came about that while He was blessing them, He parted from them. 52And they returned to Jerusalem with great joy, 53and were continually in the temple, praising God.
Luk 24:44-49 This account is found only in Luke.
Luk 24:44 "which are written about Me" This seems to be a summary statement of Jesus' 40 day post-resurrection appearances (cf. Luk 24:25-26 ).
▣ "Moses. . .Prophets. . .Psalms" These represent the three divisions of the Hebrew Canon: Law, Prophets, and Writings. This context says something of the Christocentric unity of the Old Testament (see E. W. Hengstenberg, Christology of the Old Testament).
▣ "must be fulfilled" Jesus is found in the OT in symbol, type, and direct prophecy (cf. Mat 5:17 ff).
Luk 24:45 "He opened their minds" See note at Luk 24:31 . Humanity cannot understand spiritual truths unaided by God. This is the task usually assigned to the Spirit (cf. Joh 14:16 ; Joh 16:8-15 ), but sometime attributed to Jesus (cf. Act 16:14 ).
Luk 24:46 "Thus it is written" This is a perfect passive indicative, which was a Hebrew idiom for asserting the inspiration of Scripture (cf. Luk 24:44 ).
▣ "the Christ would suffer" "The Christ" is the Greek translation of "the Messiah" (see Special Topic at Luk 2:11 ). This truth was the stumbling block for the Jews (cf. 1Co 1:23 ; 1Co 2:2 ), but crucial for sacrificial redemption.
▣ "rise again from the dead" Luk 24:46-47 are Luke's Great Commission. The grammatical feature is the use of three aorist infinitives that describe Jesus' mission.
1. He came to suffer, Luk 24:46 (cf. Luk 24:26 )
2. He came to be raised from the dead, Luk 24:46 (cf. Luk 24:7 )
3. He came that repentance and forgiveness of sin should be proclaimed, Luk 24:47 (cf. Act 5:31 ; Act 10:43 ; Act 13:38 ; Act 26:18 )
See Special Topic at Luk 9:22 .
▣ "the third day’" This was a predicted event (cf. Hos 6:2 ; Jon 1:17 ; Mat 12:40 ; Mat 16:4 ; 1Co 15:4 ). It probably relates to Jon 1:17 .
Luk 24:47 This is the key purpose of Jesus' mission. It fully reflects the heart, character, and purpose of God since Genesis 3. To miss this verse is to miss the main thrust of Christianity. Believers must keep the main thing the main thing (cf. Mat 28:18-20 ; Act 1:8 ). All else is secondary to this task of worldwide gospel proclamation. Evangelism is not an option, but a mandate!
▣ "repentance" In Greek the term speaks of "a change of mind." In Hebrew it speaks of "a change of action." Both are involved. This is the negative aspect of salvation, as faith is the positive aspect (cf. Mar 1:15 ; Mar 6:12 ; Mat 4:12 ; Mat 11:20 ; Luk 13:3 ; Luk 13:5 ; Act 20:21 ). See Special Topic at Luk 3:3 .
▣ "forgiveness of sins" This theme is highlighted in Zacharias' prophecy (cf. Luk 1:67-79 ). It is the meaning of Jesus' name (YHWH saves, cf. Mat 1:21 ). Notice that "baptism" is not mentioned here (cf. Luk 11:4 ). This verse has often been called "Luke's Great Commission" (cf. Mat 28:19-20 ).
▣ "in His name" Jesus' "name" is a Semitic idiom for
1. His power
2. His person
3. His authority
4. His character.
So it means both content and manner! Not only what we proclaim, but the lives of those who proclaim are crucial! See SPECIAL TOPIC: THE NAME OF THE LORD <http://www.freebiblecommentary.org/special_topics/name_of_the_lord.html> at Luk 9:48 .
▣ "to all the nations" This universal element must have surprised these Jewish believers. This very thing is predicted in Mat 28:14 ; Mat 28:19 ; Mar 13:10 . Also note Isa 2:2-4 ; Isa 51:4-5 ; Isa 56:7 ; and see Special Topic at Luk 2:10 .
Luk 24:48 Here is the Apostolic mandate (cf. Joh 15:27 )! Luke accentuates this in Acts (cf. Act 1:8 ; Act 1:22 ; Act 2:32 ; Act 4:33 ; Act 5:32 ; Act 10:39 ; Act 10:41 ; Act 13:31 ).
Luk 24:49 "I am sending" The Spirit proceeds from both the Father and the Son. This verse shows Jesus' authority in executing the Father's will.
▣ "the promise of My Father" This refers to the Holy Spirit (cf. John 1:4-16 ; Joh 20:22 ; Act 1:4 ). Every promise Jesus made to the Apostles in the Upper Room at the Last Supper was fulfilled on Resurrection Sunday!
▣ "stay in the city" These were mostly Galilean people. They would not have stayed in hostile Jerusalem otherwise (cf. Act 1:4 ).
▣ "clothed with power" Here this refers to the Pentecostal coming of the Spirit. It is an Aorist middle subjunctive.
It is a common biblical metaphor for the spiritual life (cf. Job 29:14 ; Psa 132:9 ; Isa 59:17 ; Isa 61:10 ; Rom 13:14 ; Gal 3:27 ; Eph 4:24 ; Col 3:10 ; Col 3:12 ). The spiritual life is as much a gift and empowering from God as is salvation, but it must be received and implemented (i.e., conditional covenant). It is not automatic! It is God's will! He is God's gift!
NASB (UPDATED) TEXT: Luk 24:50-53 50And He led them out as far as Bethany, and He lifted up His hands and blessed them. 51While He was blessing them, He parted from them and was carried up into heaven. 52And they, after worshiping Him, returned to Jerusalem with great joy, 53and were continually in the temple praising God.
Luk 24:50 "Bethany" Lazarus' home was about one and one half miles from Jerusalem on the Mount of Olives which was the extension of the same ridge.
▣ "lifted up His hands" This was the normal position of Jewish prayer, but here it is probably a priestly gesture (cf. Lev 9:22 ).
▣ "blessed them" The prayer is not recorded (but Jesus' high priestly prayer in John 1:7 is).
Luk 24:51 "was carried up into heaven" The other Gospels tell us "in a cloud," which was the transportation of deity (cf. Dan 7:13 ).
This phrase is omitted in MSS א*, D, and some Old Latin and Syrian versions. However, the phrase which mentions the ascension is referred to in Act 1:2 . It is present in P75, אcf8 i2, A, B, D, K, L, W, and X. The UBS4 ranks its inclusion as "B" (almost certain).
Jesus' ascension is His return to pre-existent glory (cf. Joh 17:5 ). He is honored for His accomplished task. See Millard Erickson, Christian Theology, 2nd ed., pp. 796-797. See SPECIAL TOPIC: THE ASCENSION <http://www.freebiblecommentary.org/special_topics/ascension.html> at Luk 9:51 .
Luk 24:52 "after worshiping Him" This is another phrase present in all of the ancient Greek texts except D and some Old Latin manuscripts. This chapter has the largest number of these so-called "Western non-interpolations" by Westcott and Hort (Luke 24:24 :3,6,9,12,36,40,52,53). These textual critics believed that the Alexandrian family of Greek manuscripts (i.e., MSS P46,66,72,75, א, B, A, C, Q, T, 0220) was closer to the original than the other families of manuscripts except in twenty-seven shorter readings found in the Western family (i.e., MSS P37,38,48,69, 0171, O).
▣ "with great joy" Luke's Gospel emphasizes "joy" (cf. Luk 1:14 ; Luk 2:10 ; Luk 8:13 ; Luk 10:17 ; Luk 15:7 ; Luk 15:10 ; Luk 24:41 ; Luk 24:52 ). This is so different from their reaction in Luk 24:37-38 .
Luk 24:53 "in the temple" These were still Jewish people. Their meeting place was not place large enough to accommodate the believing disciples.
The liturgical "Amen" is added by MSS A, B, C2, but is not present in MSS P75, א, C*, D, L, W. The UBS4 gives its exclusion an "A" rating (certain).
Luk 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.
Luk 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, (Joh 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.
Luk 24:13.And lo, two of them. Although Mark touches slightly and briefly on this narrative, and Matthew and John say not a single word respecting it; yet as it is highly useful to be known and worthy of being remembered, it is not without reason that Luke treats it with so much exactness. But I have already mentioned on various occasions, that each of the Evangelists had his portion so appropriately assigned to him by the Spirit of God, that what is not to be found in one or two of them may be learned from the others. For there are also many appearances (312) which are mentioned by John, but are passed over in silence by our three Evangelists.
Before I come to the minute details, it will be proper to begin with stating briefly, that those were two chosen witnesses, by whom the Lord intended, not to convince the apostles that he was risen, but to reprove their slowness; for though at first; they were of no service, yet their testimony, strengthened by other aids, had at length its due weight with the apostles. Who they were is uncertain, except that from the name of one of them, whom we shah find that Luke shortly afterwards calls Cleopas, we may conjecture that they did not belong; to the eleven. Emmaus was an ancient, and by no means inconsiderable, town, which the Romans afterwards calledNicopolis and was not at a great distance from Jerusalem, for sixty furlongs are not more than seven thousand and four hundred paces. (313) But the place is named by Luke, not so much on account of its celebrity, as to add certainty to the narrative.
(312) “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.”
(313) “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.”
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. (314) For though Christ remained like himself, he was not recognized, because the eyes of beholders were held; and this takes away all suspicion of a phantom or false imagination. But hence we learn how great is the weakness of all our senses, since neither eyes nor ears discharge their office, unless so far as power is incessantly communicated to them from heaven. Our members do indeed possess their natural properties; but to make us more fully sensible that they are held by us at the will of another, God retains in his own hand the use of them, so that we ought ever to reckon it to be one of his daily favors, that our ears hear and our eyes see; for if he does not every hour quicken our senses, all their power will immediately give way. I readily acknowledge that our senses are not frequently held in the same manner as happened at that time, so as to make so gross a mistake about an object presented to us; but by a single example God shows that it is in his power to direct the faculties which he has. bestowed, so as to assure us that nature is subject to his will. Now if the bodily eyes, to which peculiarly belongs the power of seeing, are held, whenever it pleases the Lord, so as not to perceive the objects presented to them, our understandings would possess no greater acuteness, even though their original condition remained unimpaired; but no in this wretched corruption, after having been deprived of their light, they are liable to innumerable deceptions, and are sunk into such gross stupidity, that they can do nothing but commit mistakes, as happens to us incessantly. The proper discrimination between truth and falsehood, therefore, does not arise from the sagacity of our own mind, but comes to us from the Spirit of wisdom. But it is chiefly in the contemplation of heavenly things that our stupidity is discovered; for not only do we imagine false appearances to be true, but we turn the clear light into darkness.
(314) “Et qu’il y eut autres traits de visage qu’auparavant.”
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, (Act 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, (Phi 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. (315) Let it suffice to state briefly, that there are good reasons why Christ is called the end of the law, (Rom 10:4.) For however obscurely and at a distance Moses may exhibit Christ in shadows, rather than in a full portrait, (Heb 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, (Exo 25:40; Heb 8:5,) it follows that the sacrifices and the other parts of the service of the temple, if the reality of them is to be found nowhere else, would be an idle and useless sport. (316) This very argument is copiously illustrated by the apostle, (Heb 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, (Gen 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.
(315) “Cela passeroit la mesure de ce present oeuvre;” — “that would exceed the limits of the present work.”
(316) “Un jeu d’enfans;” — “a game for children.”
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.
Luk 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. o 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, (Luk 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. (320) The circumstance of the time, and the distance of the places, show with what ardor those two men turned to convey the intelligence to their fellow-disciples. As they entered a lodging towards evening, it is probable that the Lord had not made himself known to them before night came on. To perform a journey of three hours in the dead of night was exceedingly inconvenient; yet they rise that very instant, and return in haste to Jerusalem. And, indeed, if they had only gone thither next day, their tardiness might have exposed them to suspicion; but as they chose rather to deprive themselves of the repose of the night than to allow the slightest delay in making the apostles partakers of their joy, the very haste gave additional credit to their narrative. Now whenLuke says that they arose in the same hour, (321) it is probable that they came to the disciples about midnight. But, according to the testimony of the same Luke, the disciples were at that time conversing together; and hence we learn their anxiety, and industry, and ardor, in spending almost the whole night without sleep, and unceasingly making inquiries at each other, until the resurrection of Christ was ascertained by a multitude of testimonies.
(320) “Au mesme instant;” — “that very instant.”
(321) “Au mesme instant;” — “that very instant.”
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, (Joh 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, (Joh 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, (Joh 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, (Joh 21:1) He had already described two appearances of our Lord, one which took place on the day after his resurrection, (Joh 20:19,) and the other which followed eight days afterwards, (Joh 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, (Joh 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, (Mat 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.
Luk 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, (Gen 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, (Joh 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, (Luk 16:16; Joh 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,
(Psa 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, (Psa 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. o 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,
(Psa 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. o 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, (Rom 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, (Rom 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. o 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 (Eph 2:14) thrown down, that they who had been strangers, (Eph 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, (Jer 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, (Eph 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, (Isa 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. o 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, (Joh 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, (Mat 26:32.) The meaning of the word, therefore, is, that after having given them injunctions at the appointed place, he wishes them to remain silent for a time, until he supplies them with new rigor.
Luk 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, (Gen 14:19,) and in Num 6:23, a perpetual law is laid down in reference to this matter. To this purport also is what we read in Psa 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, (Heb 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, (Eph 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.
