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Matthew Henry’s Complete Commentary
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Matthew Henry |
L U K E.
CHAP. XXIV.
Our Lord Jesus went gloriously down to death, in spite of the malice of
his enemies, who did all they could to make his death ignominious; but
he rose again more gloriously, of which we have an account in this
chapter; and the proofs and evidences of Christ’s resurrection are more
fully related by this evangelist than they were by Matthew and Mark.
Here is,
I. Assurance given by two angels, to the woman who visited the
sepulchre, that the Lord Jesus was risen from the dead, according to
his own word, to which the angels refer them
(ver. 1-7),
and the report of this to the apostles,
II. The visit which Peter made to the sepulchre, and his discoveries
there,
III. Christ’s conference with the two disciples that were going to
Emmaus, and his making himself known to them,
IV. His appearing to the eleven disciples themselves, the same day at
evening,
V. The farewell he gave them, his ascension into heaven, and the joy
and praise of his disciples whom he left behind,
| The Resurrection. |
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1 Now upon the first day of the week, very early in the
morning, they came unto the sepulchre, bringing the spices which
they had prepared, and certain others with them.
2 And they found the stone rolled away from the sepulchre.
3 And they entered in, and found not the body of the Lord
Jesus.
4 And it came to pass, as they were much perplexed thereabout,
behold, two men stood by them in shining garments:
5 And as they were afraid, and bowed down their faces to the
earth, they said unto them, Why seek ye the living among the
dead?
6 He is not here, but is risen: remember how he spake unto you
when he was yet in Galilee,
7 Saying, The Son of man must be delivered into the hands of
sinful men, and be crucified, and the third day rise again.
8 And they remembered his words,
9 And returned from the sepulchre, and told all these things
unto the eleven, and to all the rest.
10 It was Mary Magdalene, and Joanna, and Mary the mother of
James, and other women that were with them, which told these
things unto the apostles.
11 And their words seemed to them as idle tales, and they
believed them not.
12 Then arose Peter, and ran unto the sepulchre; and stooping
down, he beheld the linen clothes laid by themselves, and
departed, wondering in himself at that which was come to pass.
The manner of the re-uniting of Christ’s soul and body in his
resurrection is a mystery, one of the secret things that
belong not to us; but the infallible proofs of his
resurrection, that he did indeed rise from the dead, and was thereby
proved to be the Son of God, are things revealed, which belong to us
and to our children. Some of them we have here in these verses,
which relate the same story for substance that we had in Matthew and
Mark.
I. We have here the affection and respect which the good women that had
followed Christ showed to him, after he was dead and buried,
v. 1.
As soon as ever they could, after the sabbath was over, they came to
the sepulchre, to embalm his body, not to take it out of the linen
in which Joseph had wrapped it, but to anoint the head and face, and
perhaps the wounded hands and feet, and to scatter sweet spices upon
and about the body; as it is usual with us to strew flowers about the
dead bodies and graves of our friends, only to show our good-will
towards the taking off the deformity of death if we could, and to make
them somewhat the less loathsome to those that are about them. The zeal
of these good women for Christ did continue. The spices which they had
prepared the evening before the sabbath, at a great expense, they did
not, upon second thoughts, when they had slept upon it, dispose of
otherwise, suggesting, To what purpose is this waste? but they
brought them to the sepulchre on the morning after the sabbath, early,
very early. It is a rule of charity, Every man, according as he
purposes in his heart, so let him give,
2 Cor. ix. 7.
What is prepared for Christ, let it be used for him. Notice is taken of
the names of these women, Mary Magdalene, and Joanna, and
Mary the mother of James; grave matronly women, it should seem,
they were. Notice is also taken of certain others with them,
v. 1,
and again,
These, who had not joined in preparing the spices, would yet go along
with them to the sepulchre; as if the number of Christ’s friends
increased when he was dead,
The daughters of Jerusalem, when they saw how inquisitive the souse was
after her Beloved, were desirous to seek him with her
(Cant. vi. 1),
so were these other women. The zeal of some provokes others.
II. The surprise they were in, when they found the stone rolled away
and the grave empty
(v. 2, 3);
they were much perplexed at that
(v. 4)
which they had much reason to rejoice in, that the stone was rolled
away from the sepulchre (by which it appeared that he had a legal
discharge, and leave to come out), and that they found not the body
of the Lord Jesus, by which it appeared that he had made us of his
discharge and was come out. Note, Good Christians often perplex
themselves about that with which they should comfort and encourage
themselves.
III. The plain account which they had of Christ’s resurrection from two
angels, who appeared to them in shining garments, not only
white, but bright, and casting a lustre about them. They first saw
one angel without the sepulchre, who presently went in,
and sat with another angel in the sepulchre, one at the head and the
other at the feet, where the body of Jesus had lain; so the
evangelists may be reconciled. The women, when they saw the angels,
were afraid lest they had some ill news for them; but, instead
of enquiring of them, they bowed down their faces to the earth,
to look for their dear Master in the grave. They would rather find him
in his grave-clothes than angels themselves in their shining
garments. A dying Jesus has more beauty in the eyes of a believer
than angels themselves. These women, like the spouse, when found by the
watchman (and angels are called watchers), enter not into any
other conversation with them than this, Saw ye him whom my soul
loveth? Now here,
1. They upbraid the women with the absurdity of the search they were
making: Why seek ye the living among the dead?
v. 5.
Witness is hereby given to Christ that he is living, of him
it is witnessed that he liveth
(Heb. vii. 8),
and it is the comfort of all the saints, I know that my Redeemer
liveth; for because he lives we shall live also. But a reproof is
given to those that look for him among the dead,–that look for
him among the dead heroes that the Gentiles worshipped, as if he were
but like one of them,–that look for him in an image, or a crucifix, the
work of men’s hands, or among unwritten tradition and the inventions of
men; and indeed all they that expect happiness and satisfaction in the
creature, or perfection in this imperfect state, may be said to seek
the living among the dead.
2. They assure them that he is risen from the dead
(v. 6):
“He is not here, but is risen, is risen by his own power; he has
quitted his grace, to return no more to it.” These angels were
competent witnesses, for they had been sent express from heaven with
orders for his discharge. And we are sure that their record is true;
they durst not tell a lie.
3. They refer them to his own words: Remember what he spoke to you,
when he was yet in Galilee. If they had duly believed and observed
the prediction of it, they would easily have believed the thing itself
when it came to pass; and therefore, that the tidings might not be such
a surprise to them and they seemed to be, the angels repeat to them
what Christ had often said in their hearing, The Son of man must be
delivered into the hands of sinful men, and though it was done by
the determinate counsel and foreknowledge of God, yet they that did it
were not the less sinful for doing it. He told them that he
must be crucified. Surely they could not forget that which they
had with so much concern seen fulfilled; and would not this bring to
their mind that which always followed, The third day he shall rise
again? Observe, These angels from heaven bring not any new
gospel, but put them in mind, as the angels of the churches do, of
the sayings of Christ, and teach them how to improve and apply
them.
IV. Their satisfaction in this account,
v. 8.
The women seemed to acquiesce; they remembered his words, when
they were thus put in mind of them, and thence concluded that if he was
risen it was not more than they had reason to expect; and now they were
ashamed of the preparations they had made to embalm on the third day
him who had often said that he would on the third day rise
again. Note, A seasonable remembrance of the words of Christ will help
us to a right understanding of his providence.
V. The report they brought of this to the apostles: They returned
from the sepulchre, and told all these things to the eleven, and to all
the rest of Christ’s disciples,
v. 9.
It does not appear that they were together in a body; they were
scattered every one to his own, perhaps scarcely two or three of
them together in the same lodgings, but one went to some of them and
another to others of them, so that in a little time, that morning, they
all had notice of it. But we are told
(v. 11)
how the report was received: Their words seemed to them as idle
tales, and they believed them not. They thought it was only the
fancy of the women, and imputed it to the power of imagination; for
they also had forgotten Christ’s words, and wanted to be put in mind of
them, not only what he had said to them in Galilee some time ago, but
what he had said very lately, in the night wherein he was betrayed:
Again a little while, and ye shall see me. I will see you again.
One cannot but be amazed at the stupidity of these disciples,–who had
themselves so often professed that they believed Christ to be the Son
of God and the true Messiah, had been so often told that he must die
and rise again, and then enter into his glory, had seen him more than
once raise the dead,–that they should be so backward to believe in his
raising himself. Surely it would seem the less strange to them, when
hereafter this complaint would justly be taken up by them, to
remember that there was a time when it might justly have been taken up
against them, Who hath believed our report?
VI. The enquiry which Peter made hereupon,
It was Mary Magdalene that brought the report to him, as appears,
where this story of his running to the sepulchre is more particularly
related.
1. Peter hastened to the sepulchre upon the report, perhaps ashamed of
himself, to think that Mary Magdalene should have been there before
him; and yet, perhaps, he had not been so ready to go thither now if
the women had not told him, among other things, that the watch was
fled. Many that are swift-footed enough when there is no
danger are but cow-hearted when there is. Peter now ran to
the sepulchre, who but the other day ran from his Master.
2. He looked into the sepulchre, and took notice how orderly the linen
clothes in which Christ was wrapped were taken off, and folded up, and
laid by themselves, but the body gone. He was very particular in making
his observations, as if he would rather credit his own eyes than the
testimony of the angels.
3. He went away, as he thought, not much the wiser, wondering in
himself at that which was come to pass. Had he remembered the words
of Christ, even this was enough to satisfy him that he was risen from
the dead; but, having forgotten them, he is only amazed with the thing,
and knows not what to make of it. There is many a thing puzzling and
perplexing to us which would be both plain and profitable if we did but
rightly understand the words of Christ, and had them ready to us.
| The Disciples Going to Emmaus. |
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13 And, behold, two of them went that same day to a village
called Emmaus, which was from Jerusalem about threescore
furlongs.
14 And they talked together of all these things which had
happened.
15 And it came to pass, that, while they communed together
and reasoned, Jesus himself drew near, and went with them.
16 But their eyes were holden that they should not know him.
17 And he said unto them, What manner of communications are
these that ye have one to another, as ye walk, and are sad?
18 And the one of them, whose name was Cleopas, answering said
unto him, Art thou only a stranger in Jerusalem, and hast not
known the things which are come to pass there in these days?
19 And he said unto them, What things? And they said unto him,
Concerning Jesus of Nazareth, which was a prophet mighty in deed
and word before God and all the people:
20 And how the chief priests and our rulers delivered him to be
condemned to death, and have crucified him.
21 But we trusted that it had been he which should have
redeemed Israel: and beside all this, to day is the third day
since these things were done.
22 Yea, and certain women also of our company made us
astonished, which were early at the sepulchre;
23 And when they found not his body, they came, saying, that
they had also seen a vision of angels, which said that he was
alive.
24 And certain of them which were with us went to the
sepulchre, and found it even so as the women had said: but him
they saw not.
25 Then he said unto them, O fools, and slow of heart to
believe all that the prophets have spoken:
26 Ought not Christ to have suffered these things, and to enter
into his glory?
27 And beginning at Moses and all the prophets, he expounded
unto them in all the scriptures the things concerning himself.
28 And they drew nigh unto the village, whither they went: and
he made as though he would have gone further.
29 But they constrained him, saying, Abide with us: for it is
toward evening, and the day is far spent. And he went in to tarry
with them.
30 And it came to pass, as he sat at meat with them, he took
bread, and blessed it, and brake, and gave to them.
31 And their eyes were opened, and they knew him; and he
vanished out of their sight.
32 And they said one to another, Did not our heart burn within
us, while he talked with us by the way, and while he opened to us
the scriptures?
33 And they rose up the same hour, and returned to Jerusalem,
and found the eleven gathered together, and them that were with
them,
34 Saying, The Lord is risen indeed, and hath appeared to
Simon.
35 And they told what things were done in the way, and how he
was known of them in breaking of bread.
This appearance of Christ to the two disciples going to Emmaus
was mentioned, and but just mentioned, before
(Mark xvi. 12);
here it is largely related. It happened the same day that Christ rose,
the first day of the new world that rose with him. One of these two
disciples was Cleopas or Alpheus, said by the ancients to
be the brother of Joseph, Christ’s supposed father; who the other was
is not certain. Some think it was Peter; it should seem indeed that
Christ did appear particularly to Peter that day, which the eleven
spoke of among themselves
(v. 34),
and Paul mentions,
But it could not be Peter that was one of the two, for he was
one of the eleven to whom the two returned; and, besides,
we know Peter so well as to think that if he had been one of the two he
would have been the chief speaker, and not Cleopas. It was one
of those that were associated with the eleven, mentioned
v. 9.
Now in this passage of story we may observe,
I. The walk and talk of these two disciples: They went
to a village called Emmaus, which is reckoned to be about two
hours’ walk from Jerusalem; it is here said to be about sixty furlongs,
seven measured miles,
Whether they went thither upon business, or to see some friend, does
not appear. I suspect that they were going homewards to Galilee, with
an intention not to enquire more after this Jesus; that they were
meditating a retreat, and stole away from their company without asking
leave or taking leave; for the accounts brought them that morning of
their Master’s resurrection seemed to them as idle tales; and,
if so, no wonder that they began to think of making the best of their
way home. But as they travelled they talked together of all those
things which had happened,
v. 14.
They had not courage to confer of these things, and
consult what was to be done in the present juncture at
Jerusalem, for fear of the Jews; but, when they were got out of the
hearing of the Jews, they could talk it over with more freedom. They
talked over these things, reasoning with themselves concerning
the probabilities of Christ’s resurrection; for, according as these
appeared, they would either go forward or return back to Jerusalem.
Note, It well becomes the disciples of Christ, when they are together,
to talk of his death and resurrection; thus they may improve one
another’s knowledge, refresh one another’s memory, and stir up one
another’s devout affections.
II. The good company they met with upon the road, when Jesus himself
came, and joined himself to them
(v. 15):
They communed together, and reasoned, and perhaps were warm at
the argument, one hoping that their Master was risen, and would set up
his kingdom, the other despairing. Jesus himself drew near, as a
stranger who, seeing them travel the same way that he went, told
them that he should be glad of their company. We may observe it,
for our encouragement to keep up Christian conference and edifying
discourse among us, that where but two together are well employed in
work of that kind Christ will come to them, and make a third. When they
that fear the Lord speak one to another the Lord hearkens and
hears, and is with them of a truth; so that two thus twisted in
faith and love become a threefold cord, not easily broken,
Eccl. iv. 12.
They in their communings and reasonings together were searching for
Christ, comparing notes concerning him, that they might come to more
knowledge of him; and now Christ comes to them. Note, They who seek
Christ shall find him: he will manifest himself to those that enquire
after him, and give knowledge to those who use the helps for knowledge
which they have. When the spouse enquired of the watchman concerning
her beloved, it was but a little that she passed from them, but she
found him.
Cant. iii. 4.
But, though they had Christ with them, they were not at first aware of
it
(v. 16):
Their eyes were held, that they should not know him. It should
seem, there were both an alteration of the object (for it is
said in Mark that now he appeared in another form) and a
restraint upon the organ (for here it is said that their eyes were
held by a divine power); or, as some think, there was a confusion
in the medium; the air was so disposed that they could not
discern who it was. No matter how it was, but so it was
they did not know him, Christ so ordering it that they might the
more freely discourse with him and he with them, and that it might
appear that his word, and the influence of it, did not depend upon his
bodily presence, which the disciples had too much doted upon, and must
be weaned from; but he could teach them, and warm their hearts, by
others, who should have his spiritual presence with them, and should
have his grace going along with them unseen.
III. The conference that was between Christ and them, when he knew
them, and they knew not him. Now Christ and his disciples, as is usual
when friends meet incognito, or in a disguise, are here crossing
questions.
1. Christ’s first question to them is concerning their present
sadness, which plainly appeared in their countenances: What
manner of communications are those that you have one with another as
you walk, and are sad?
v. 17.
It is a very kind and friendly enquiry. Observe,
(1.) They were sad; it appeared to a stranger that they were so.
[1.] They had lost their dear Master, and were, in their own
apprehensions, quite disappointed in their expectations from him. They
had given up the cause, and knew not what course to take to retrieve
it. Note, Christ’s disciples have reason to be sad when he withdraws
from them, to fast when the Bridegroom is taken from
them.
[2.] Though he was risen from the dead, yet either they did not know it
or did not believe it, and so they were still in sorrow. Note, Christ’s
disciples are often sad and sorrowful even when they have reason to
rejoice, but through the weakness of their faith they cannot take the
comfort that is offered to them.
[3.] Being sad, they had communications one with another
concerning Christ. Note, First, It becomes Christians to talk of
Christ. Were our hearts as full of him, and of what he has done and
suffered for us, as they should be, out of the abundance of the
heart the mouth would speak, not only of God and his providence,
but of Christ and his grace and love. Secondly, Good company and
good converse are an excellent antidote against prevailing melancholy.
When Christ’s disciples were sad they did not each one get by himself,
but continued as he sent them out, two and two, for two are better than
one, especially in times of sorrow. Giving vent to the grief may
perhaps give ease to the grieved; and by talking it over we may
talk ourselves or our friends may talk us into a better frame. Joint
mourners should be mutual comforters; comforts sometimes come best from
such.
(2.) Christ came up to them, and enquired into the matter of their
talk, and the cause of their grief: What manner of communications
are these? Though Christ had now entered into his state of
exaltation, yet he continued tender of his disciples, and concerned for
their comfort. He speaks as one troubled to see their melancholy:
Wherefore look ye so sadly to-day?
Gen. xl. 7.
Note, Our Lord Jesus takes notice of the sorrow and sadness of his
disciples, and is afflicted in their afflictions. Christ has hereby
taught us,
[1.] To be conversable. Christ here fell into discourse with two
grave serious persons, though he was a stranger to them and they knew
him not, and they readily embraced him. It does not become Christians
to be morose and shy, but to take pleasure in good society.
[2.] We are hereby taught to be compassionate. When we see our
friends in sorrow and sadness, we should, like Christ here, take
cognizance of their grief, and give them the best counsel and comfort
we can: Weep with them that weep.
2. In answer to this, they put a question to him concerning his
strangeness. Art thou only a stranger in Jerusalem, and hast not known
the things that are come to pass there in these days? Observe,
(1.) Cleopas gave him a civil answer. He does not rudely ask him. “As
for what we are talking of, what is that to you?” and bid him go about
his business. Note, We ought to be civil to those who are civil to us,
and to conduct ourselves obligingly to all, both in word and deed. It
was a dangerous time now with Christ’s disciples; yet he was not
jealous of this stranger, that he had any design upon them, to inform
against them, or bring them into trouble. Charity is not forward to
think evil, no, not of strangers.
(2.) He is full of Christ himself and of his death and sufferings, and
wonders that every body else is not so too: “What! art thou such a
stranger in Jerusalem as not to know what has been done to our Master
there?” Note, Those are strangers indeed in Jerusalem that know not of
the death and sufferings of Christ. What! are they daughters of
Jerusalem, and yet so little acquainted with Christ as to ask,
What is thy beloved more than another beloved?
(3.) He is very willing to inform this stranger concerning Christ, and
to draw on further discourse with him upon this subject. He would not
have any one that had the face of a man to be ignorant of Christ. Note,
Those who have themselves the knowledge of Christ crucified should do
what they can to spread that knowledge, and lead others into an
acquaintance with him. And it is observable that these disciples, who
were so forward to instruct the stranger, were instructed by him; for
to him that has, and uses what he has, shall be given.
(4.) It appears, by what Cleopas says, that the death of Christ made a
great noise in Jerusalem, so that it could not be imagined that any man
should be such a stranger in the city as not to know of it; it was all
the talk of the town, and discoursed of in all companies. Thus the
matter of fact came to be universally known, which, after the
pouring out of the Spirit, was to be explained.
3. Christ, by way of reply, asked concerning their knowledge
(v. 19):
He said unto them, What things? thus making himself yet more a
stranger. Observe,
(1.) Jesus Christ made light of his own sufferings, in comparison with
the joy set before him, which was the recompence of it. Now that he was
entering upon his glory, see with what unconcernedness he looks back
upon his sufferings: What things? He had reason to know what
things; for to him they were bitter things, and heavy things, and yet
he asks, What things? The sorrow was forgotten, for joy that the
man-child of our salvation was born. He took pleasure in infirmities
for our sakes, to teach us to do so for his sake.
(2.) Those whom Christ will teach he will first examine how far they
have learned; they must tell him what things they know, and then
he will tell them what was the meaning of these things. and lead them
into the mystery of them.
4. They, hereupon, gave him a particular account concerning Christ, and
the present posture of his affairs. Observe the story they tell,
&c.
(1.) Here is a summary of Christ’s life and character.
The things they are full of are concerning Jesus of
Nazareth (so he was commonly called), who was a prophet, a
teacher come from God. He preached a true and excellent doctrine, which
had manifestly its rise from heaven, and its tendency towards heaven.
He confirmed it by many glorious miracles, miracles of mercy, so that
he was mighty in deed and word before God and all the people;
that is, he was both a great favourite of heaven and a great blessing
to this earth. He was, and appeared to be, greatly beloved of God, and
much the darling of his people. He had great acceptance with God, and a
great reputation in the country. Many are great before all the
people, and are caressed by them, who are not so before God,
as the scribes and Pharisees; but Christ was mighty both in his
doctrine and in his doings, before God and all the
people. Those were strangers in Jerusalem that did not know
this.
(2.) Here is a modest narrative of his sufferings and death,
“Though he was so dear both to God and man, yet the chief priests
and our rulers, in contempt of both, delivered him to the
Roman power, to be condemned to death, and they have
crucified him.” It is strange that they did not aggravate the
matter more, and lay a greater load upon those that had been guilty of
crucifying Christ; but perhaps because they spoke to one that was a
stranger they thought it prudent to avoid all reflections upon the
chief priests and their rulers, how just soever.
(3.) Here is an intimation of their disappointment in him, as the
reason of their sadness: “We trusted that it had been he who should
have redeemed Israel,
v. 21.
We are of those who not only looked upon him to be a prophet, like
Moses, but, like him, a redeemer too.” He was depended upon, and great
things expected from him, by them that looked for redemption,
and in it for the consolation of Israel. Now, if hope deferred
makes the heart sick, hope disappointed, especially such a hope,
kills the heart. But see how they made that the ground of their despair
which if they had understood it aright was the surest ground of their
hope, and that was the dying of the Lord Jesus: We trusted (say
they) that it had been he that should have redeemed Israel. And
is it not he that doth redeem Israel? Nay, is he not by his death
paying the price of their redemption? Was it not necessary, in order to
his saving Israel from their sins, that he should suffer? Sop that now,
since that most difficult part of his undertaking was got over, they
had more reason than ever to trust that this was he that
should deliver Israel; yet now they are ready to give up the
cause.
(4.) Here is an account of their present amazement with reference to
his resurrection.
[1.] “This is the third day since he was crucified and died, and
that was the day when it was expected, if ever, that he should rise
again, and rise in glory and outward pomp, and show himself as publicly
in honour as he had been shown three days before in disgrace; but we
see no sign of it; nothing appears, as we expected, to the conviction
and confusion of his prosecutors, and the consolation of his disciples,
but all is silent.”
[2.] They own that there was a report among them that he was risen, but
they seem to speak of it very slightly, and as what they gave no credit
at all to
(v. 22, 23):
“Certain women also of our company made us astonished (and that
was all), who were early at the sepulchre, and found the body
gone, and they said that they had seen a vision of angels, who said
that he was alive; but we are ready to think it was only their
fancy, and no real thing, for angels would have been sent to the
apostles, not to the women, and women are easily imposed upon.”
[3.] They acknowledge that some of the apostles had visited the
sepulchre, and found it empty,
“But him they saw not, and therefore we have reason to fear that
he is not risen, for, if he be, surely he would have shown
himself to them; so that, upon the whole matter, we have no great
reason to think that he is risen, and therefore have no expectations
from him now; our hopes were all nailed to his cross, and buried in his
grave.”
(5.) Our Lord Jesus, though not known by face to them, makes himself
known to them by his word.
[1.] He reproves them for their incogitancy, and the weakness of their
faith in the scriptures of the Old Testament: O fools, and slow of
heart to believe,
v. 25.
When Christ forbade us to say to our brother, Thou fool, it was
intended to restrain us from giving unreasonable reproaches, not from
giving just reproofs. Christ called them fools, not as it
signifies wicked men, in which sense he forbade it to us, but as
it signifies weak men. He might call them fools, for he
knows our foolishness, the foolishness that is bound in our
hearts. Those are fools that act against their own interest; so they
did who would not admit the evidence given them that their Master was
risen, but put away the comfort of it. That which is condemned in them
as their foolishness is, First, Their slowness to
believe. Believers are branded as fools by atheists, and infidels,
and free-thinkers, and their most holy faith is censured as a fond
credulity; but Christ tells us that those are fools who are
slow of heart to believe, and are kept from it by prejudices
never impartially examined. Secondly, Their slowness to believe
the writings of the prophets. He does not so much blame them for
their slowness to believe the testimony of the women and of the angels,
but for that which was the cause thereof, their slowness to
believe the prophets; for, if they had given the prophets of the
Old Testament their due weight and consideration, they would have been
as sure of Christ’s rising from the dead that morning (being the
third day after his death) as they were of the rising of the
sun; for the series and succession of events as
settled by prophecy are no less certain and inviolable than as
settled by providence. Were we but more conversant with
the scripture, and the divine counsels as far as they are made known in
the scripture, we should not be subject to such perplexities as we
often entangle ourselves in.
[2.] He shows them that the sufferings of Christ, which were such a
stumbling-block to them, and made them unapt to believe his glory, were
really the appointed way to his glory, and he could not go to it any
other way
(v. 26):
“Ought not the Christ (the Messiah) to have suffered these
things, and to enter into his glory? Was it not decreed, and was
not that decree declared, that the promised Messiah must first
suffer and then reign, that he must go by his cross to his crown?” Had
they never read the fifty-third of Isaiah and the ninth of Daniel,
where the prophets speak so very plainly of the sufferings of
Christ and the glory that should follow?
1 Pet. i. 11.
The cross of Christ was that to which they could not reconcile
themselves; now here he shows them two things which take off the
offence of the cross:–First, That the Messiah ought to
suffer these things; and therefore his sufferings were not only no
objection against his being the Messiah, but really a proof of it, as
the afflictions of the saints are an evidence of their sonship; and
they were so far from ruining their expectations that really they were
the foundation of their hopes. He could not have been a Saviour,
if he had not been a sufferer. Christ’s undertaking our
salvation was voluntary; but, having undertaken it, it was necessary
that he should suffer and die. Secondly, That, when he had
suffered these things, he should enter into his glory, which he
did at his resurrection; that was his first step upward. Observe, It is
called his glory, because he was duly entitled to it, and
it was the glory he had before the world was; he ought to enter
into it, for in that, as well as in his sufferings, the scripture must
be fulfilled. He ought to suffer first, and then to enter into
his glory; and thus the reproach of the cross is for ever
rolled away, and we are directed to expect the crown of
thorns and then that of glory.
[3.] He expounded to them the scriptures of the Old Testament, which
spoke of the Messiah, and showed them how they were fulfilled in Jesus
of Nazareth, and now can tell them more concerning him than they could
before tell him
(v. 27):
Beginning at Moses, the first inspired writer of the Old
Testament, he went in order through all the prophets, and
expounded to them the things concerning himself, showing that
the sufferings he had now gone through were so far from defeating the
prophecies of the scripture concerning him that they were the
accomplishment of them. He began at Moses, who recorded the first
promise, in which it was plainly foretold that the Messiah should have
his heel bruised, but that by it the serpent’s head should be
incurably broken. Note, First, There are things dispersed
throughout all the scriptures concerning Christ, which it is of
great advantage to have collected and put together. You
cannot go far in any part of scripture but you meet with something that
has reference to Christ, some prophecy, some promise, some prayer, some
type or other; for he is the true treasure his in the field of
the Old Testament. A golden thread of gospel grace runs through the
whole web of the Old Testament. There is an eye of that
white to be discerned in every place. Secondly, The
things concerning Christ need to be expounded. The eunuch,
though a scholar, would not pretend to understand them, except some
man should guide him
for they were delivered darkly, according to that dispensation: but now
that the veil is taken away the New Testament expounds the Old.
Thirdly, Jesus Christ is himself the best expositor of
scripture, particularly the scriptures concerning himself; and even
after his resurrection it was in this way that he led people into the
knowledge of the mystery concerning himself; not by advancing new
notions independent upon the scripture, but by showing how the
scripture was fulfilled, and turning them over to the study of it. Even
the Apocalypse itself is but a second part of the Old-Testament
prophecies, and has continually an eye to them. If men believe not
Moses and the prophets, they are incurable. Fourthly, In
studying the scriptures, it is good to be methodical, and
to take them in order; for the Old-Testament light shone
gradually to the perfect day, and it is good to observe
how at sundry times, and in divers manners (subsequent
predictions improving and giving light to the preceding ones), God
spoke to the fathers concerning his Son, by whom he has now
spoken to us. Some begin their bible at the wrong end, who study
the Revelation first; but Christ has here taught us to begin at
Moses. Thus far the conference between them.
IV. Here is the discovery which Christ at length made of himself to
them. One would have given a great deal for a copy of the sermon Christ
preached to them by the way, of that exposition of the bible which he
gave them; but it is not thought fit that we should have it, we have
the substance of it in other scriptures. The disciples are so charmed
with it, that they think they are come too soon to their journey’s end;
but so it is: They drew nigh to the village whither they went
(v. 28),
where, it should seem, they determined to take up for that
night. And now,
1. They courted his stay with them: He made as though he would have
gone further; he did not say that he would, but he seemed to
them to be going further, and did not readily turn into their friend’s
house, which it would not be decent for a stranger to do unless he were
invited. He would have gone further if they had not courted his stay;
so that here was nothing like dissimulation in the case. If a stranger
be shy, every one knows the meaning of it; he will not thrust
himself rudely upon your house or company; but, if you make it
appear that you are freely desirous of him for your guest or companion,
he knows not but he may accept your invitation, and this was all that
Christ did when he made as though he would have gone further.
Note, Those that would have Christ dwell with them must invite him, and
be importunate with him; though he is often found of those that seek
him not, yet those only that seek can be sure to
find; and, if he seem to draw off from us, it is but to
draw out our importunity; as here, they constrained him; both of
them laid hold on him, with a kind and friendly violence, saying,
Abide with us. Note, Those that have experienced the pleasure
and profit of communion with Christ cannot but covet more of his
company, and beg of him, not only to walk with them all day, but
to abide with them at night. When the day is far spent,
and it is towards evening, we begin to think of retiring for our
repose, and then it is proper to have our eye to Christ, and to beg of
him to abide with us, to manifest himself to us and to fill our
minds with good thoughts of him and good affections to him. Christ
yielded to their importunity: He went in, to tarry with them.
Thus ready is Christ to give further instructions and comforts to those
who improve what they have received. He has promised that if any man
open the door, to bid him welcome, he will come in to him,
Rev. iii. 20.
2. He manifested himself to them,
We may suppose that he continued his discourse with them, which he
began upon the road; for thou must talk of the things of God when
thou sittest in the house as well as when thou walkest by the way.
While supper was getting ready (which perhaps was soon done, the
provision was so small and mean), it is probable that he entertained
them with such communications as were good and to the use of
edifying; and so likewise as they sat at meat his lips
fed them. But still they little thought that it was Jesus himself
that was all this while talking with them, till at length he was
pleased to throw off his disguise, and then to withdraw.
(1.) They began to suspect it was he, when, as they sat down to
meat, he undertook the office of the Master of the feast, which he
performed so like himself, and like what he used to do among his
disciples, that by it they discerned him: He took bread, and blessed
it, and brake, and gave to them. This he did with his usual
air both of authority and affection, with the same gestures and mien,
with the same expressions perhaps in craving a blessing and in giving
the bread to them. This was not a miraculous meal like that of
the five loaves, nor a sacramental meal like that of the
eucharist, but a common meal; yet Christ here did the same as he
did in those, to teach us to keep up our communion with God through
Christ in common providences as well as in special ordinances, and to
crave a blessing and give thanks at every meal, and to see our daily
bread provided for us and broken to us by the hand of Jesus Christ, the
Master, not only of the great family, but of all our families. Wherever
we sit down to eat, let us set Christ at the upper end of the
table, take our meat as blessed to us by him, and eat and
drink to his glory, and receive contentedly and thankfully what he
is pleased to carve out to us, be the fare ever so coarse and
mean. We may well receive it cheerfully, if we can by faith see it
coming to us from Christ’s hand, and with his blessing.
(2.) Presently their eyes were opened, and then they saw who it
was, and knew him well enough. Whatever it was which had
hitherto concealed him from them, it was now taken out of the way; the
mists were scattered, the veil was taken off, and then they made no
question but it was their Master. He might, for wise and holy ends, put
on the shape of another, but no other could put on his; and therefore
it must be he. See how Christ by his Spirit and grace makes himself
known to the souls of his people.
[1.] He opens the scriptures to them, for they are they which testify
of him to those who search them, and search for him in them.
[2.] He meets them at his table, in the ordinance of the Lord’s supper,
and commonly there makes further discoveries of himself to them, is
known to them in the breaking of bread. But,
[3.] The work is completed by the opening of the eyes of their mind,
and causing the scales to fall off from them, as from Paul’s in his
conversion. If he that gives the revelation do not give the
understanding, we are in the dark still.
3. He immediately disappeared: He vanished out of their sight.
Aphantos egeneto–He withdrew himself from them,
slipped away of a sudden, and went out of sight. Or, he
became not visible by them, was made inconspicuous by them. It
should seem that though Christ’s body, after his resurrection, was the
very same body in which he suffered and died, as appeared by the
marks in it, yet it was so far changed as to become either
visible or not visible as he thought fit to make it,
which was a step towards its being made a glorious body. As soon
as he had given his disciples one glimpse of him he was gone presently.
Such short and transient views have we of Christ in this world; we see
him, but in a little while lose the sight of him again. When we come to
heaven the vision of him will have no interruptions.
V. Here is the reflection which these disciples made upon this
conference, and the report which they made of it to their brethren at
Jerusalem.
1. The reflection they each of them made upon the influence which
Christ’s discourse had upon them
(v. 32):
They said one to another, Did not our hearts burn within us? “I
am sure mine did,” saith one; “And so did mine,” saith the other, “I
never was so affected with any discourse in all my life.” Thus do they
not so much compare notes as compare hearts, in the
review of the sermon Christ had preached to them. They found the
preaching powerful, even when they knew not the preacher. It made
things very plain and clear to them; and, which was more, brought a
divine heat with a divine light into their souls, such as
put their hearts into a glow, and kindled a holy fire of pious and
devout affections in them. Now this they take notice of, for the
confirming of their belief, that it was indeed, as at last they saw,
Jesus himself that had been talking with them all along. “What
fools were we, that we were not sooner aware who it was! For none but
he, no word but his, could make our hearts burn within us as
they did; it must be he that has the key of the heart; it could be no
other.” See here,
(1.) What preaching is likely to do good–such as
Christ’s was, plain preaching, and that which is familiar and
level to our capacity–he talked with us by the way; and
scriptural preaching–he opened to us the scriptures, the
scriptures relating to himself. Ministers should show people their
religion in their bibles, and that they preach no other doctrine to
them than what is there; they must show that they make that the
fountain of their knowledge and the foundation of their faith. Note,
The expounding of those scriptures which speak of Christ has a direct
tendency to warm the hearts of his disciples, both to quicken and to
comfort them.
(2.) What hearing is likely to do good–that which makes
the heart burn; when we are much affected with the things of
God, especially with the love of Christ in dying for us, and have our
hearts thereby drawn out in love to him, and drawn up in holy desires
and devotions, then our hearts burn within us; when our hearts
are raised and elevated, and are as the sparks which fly upwards
towards God, and when they are kindled and carried out with a holy zeal
and indignation against sin, both in others and in ourselves, and we
are in some measure refined and purified from it by the spirit of
judgment and the spirit of burning, then we may say,
“Through grace our hearts are thus inflamed.”
2. The report they brought of this to their brethren at Jerusalem
(v. 33):
They rose up the same hour, so transported with joy at the
discovery Christ had made of himself to them that they could not stay
to make an end of their supper, but returned with all speed to
Jerusalem, though it was towards evening. If they had had any thoughts
of quitting their relation to Christ, this soon banished all such
thoughts out of their mind, and there needed no more to send them back
to his flock. It should seem that they intended at least to take up
their quarters to-night at Emmaus; but now that they had seen Christ
they could not rest till they had brought the good news to the
disciples, both for the confirmation of their trembling faith and for
the comfort of their sorrowful spirits, with the same comforts
wherewith they were comforted of God. Note, It is the duty of those
to whom Christ has manifested himself to let others know what he has
done for their souls. When thou art converted, instructed, comforted,
strengthen thy brethren. These disciples were full of this
matter themselves, and must go to their brethren, to give vent to their
joys, as well as to give them satisfaction that their Master was risen.
Observe,
(1.) How they found them, just when they came in among them,
discoursing on the same subject, and relating another proof of the
resurrection of Christ. They found the eleven, and those that were
their usual companions, gathered together late in the night, to
pray together, it may be, and to consider what was to be done in this
juncture; and they found them saying among themselves
(legontas it is the saying of the eleven, not of
the two, as is plain by the original), and when these two came
in, they repeated to them with joy and triumph, The Lord is risen
indeed, and hath appeared to Simon,
v. 34.
That Peter had a sight of him before the rest of the disciples had
appears
where it is said, He was seen of Cephas, then of the twelve. The
angel having ordered the women to tell Peter of it particularly
(Mark xvi. 7),
for his comfort, it is highly probable that our Lord Jesus did himself
presently the same day appear to Peter, though we have no particular
narrative of it, to confirm the word of his messengers. This he
had related to his brethren; but, observe, Peter does not here proclaim
it, and boast of it, himself (he thought this did not become a
penitent), but the other disciples speak of it with exultation, The
Lord is risen indeed, ontos—really; it is now
past dispute, no room is left to doubt it, for he has appeared not only
to the women, but to Simon.
(2.) How they seconded their evidence with an account of what they had
seen
(v. 35):
They told what things were done in the way. The words that were
spoken by Christ to them in the way, having a wonderful effect and
influence upon them, are here called the things that were
done in the way; for the words that Christ speaks are not an
empty sound, but they are spirit and they are life, and wondrous
things are done by them, done by the way, by the by as it
were, where it is not expected. They told also how he was at length
known to them in the breaking of bread; then, when he was
carving out blessings to them, God opened their eyes to discern who it
was. Note, It would be of great use for the discovery and confirmation
of truth if the disciples of Christ would compare their observations
and experiences, and communicate to each other what they know and have
felt in themselves.
| Christ’s Interview with the Apostles. |
|
|
36 And as they thus spake, Jesus himself stood in the midst of
them, and saith unto them, Peace be unto you.
37 But they were terrified and affrighted, and supposed that
they had seen a spirit.
38 And he said unto them, Why are ye troubled? and why do
thoughts arise in your hearts?
39 Behold my hands and my feet, that it is I myself: handle me,
and see; for a spirit hath not flesh and bones, as ye see me
have.
40 And when he had thus spoken, he showed them his hands and
his feet.
41 And while they yet believed not for joy, and wondered, he
said unto them, Have ye here any meat?
42 And they gave him a piece of a broiled fish, and of an
honeycomb.
43 And he took it, and did eat before them.
44 And he said unto them, These are the words which I spake
unto you, while I was yet with you, that all things must be
fulfilled, which were written in the law of Moses, and in the
prophets, and in the psalms, concerning me.
45 Then opened he their understanding, that they might
understand the scriptures,
46 And said unto them, Thus it is written, and thus it behoved
Christ to suffer, and to rise from the dead the third day:
47 And that repentance and remission of sins should be preached
in his name among all nations, beginning at Jerusalem.
48 And ye are witnesses of these things.
49 And, behold, I send the promise of my Father upon you: but
tarry ye in the city of Jerusalem, until ye be endued with power
from on high.
Five times Christ was seen the same day that he rose: by Mary Magdalene
alone in the garden
(John xx. 14),
by the women as they were going to tell the disciples
by Peter alone, by the two disciples going to Emmaus, and now at night
by the eleven, of which we have an account in these verses, as also
Observe,
1. The great surprise which his appearing gave them. He came in
among them very seasonably, as they were comparing notes
concerning the proofs of his resurrection: As they thus spoke,
and were ready perhaps to put it to the question whether the
proofs produced amounted to evidence sufficient of their Master’s
resurrection or no, and how they should proceed, Jesus himself stood
in the midst of them, and put it out of question. Note,
Those who make the best use they can of their evidences for their
comfort may expect further assurances, and that the Spirit of
Christ will witness with their spirits (as Christ here
witnessed with the disciples, and confirmed their testimony) that they
are the children of God, and risen with Christ. Observe,
1. The comfort Christ spoke to them: Peace be unto you.
This intimates in general that it was a kind visit which Christ now
paid them, a visit of love and friendship. Though they had very
unkindly deserted him in his sufferings, yet he takes the first
opportunity of seeing them together; for he deals not with us as we
deserve. They did not credit those who had seen him; therefore
he comes himself, that they might not continue in their
disconsolate incredulity. He had promised that after his resurrection
he would see them in Galilee; but so desirous was he to see
them, and satisfy them, that he anticipated the appointment and sees
them at Jerusalem. Note, Christ is often better than his
word, but never worse. Now his first word to them was, Peace
be to you; not in a way of compliment, but of consolation. This was
a common form of salutation among the Jews, and Christ would thus
express his usual familiarity with them, though he had now entered into
his state of exaltation. Many, when they are advanced, forget their old
friends and take state upon them; but we see Christ as free with them
as ever. Thus Christ would at the first word intimate to them that he
did not come to quarrel with Peter for denying him and the rest
for running away from him; no, he came peaceably, to
signify to them that he had forgiven them, and was reconciled to them.
2. The fright which they put themselves into upon it
(v. 37):
They were terrified, supposing that they had seen a
spirit, because he came in among them without any noise, and was in
the midst of them ere they were aware. The word used
when they said It is a spirit, is phantasma, it is
a spectre, an apparition; but the word here used is
pneuma, the word that properly signifies a spirit;
they supposed it to be a spirit not clothed with a real body. Though we
have an alliance and correspondence with the world of spirits, and are
hastening to it, yet while we are here in this world of sense and
matter it is a terror to us to have a spirit so far change its own
nature as to become visible to us, and conversable with us, for it is
something, and bodes something, very extraordinary.
II. The great satisfaction which his discourse gave them,
wherein we have,
1. The reproof he gave them for their causeless fears: Why are you
troubled, and why do frightful thoughts arise in your
hearts?
v. 38.
Observe here,
(1.) That when at any time we are troubled, thoughts are apt to
rise in our hearts that do us hurt. Sometimes the trouble
is the effect of the thoughts that arise in our hearts;
our griefs and fears take rise from those things that are the creatures
of our own fancy. Sometimes the thoughts arising in the heart are the
effect of the trouble, without are fightings and then within are fears.
Those that are melancholy and troubled in mind have thoughts arising
in their hearts which reflect dishonour upon God, and create
disquiet to themselves. I am cut off from thy sight. The Lord has
forsaken and forgotten me.
(2.) That many of the troublesome thoughts with which our minds are
disquieted arise from our mistakes concerning Christ. They here
thought that they had seen a spirit, when they saw Christ, and
that put them into this fright. We forget that Christ is our elder
brother, and look upon him to be at as great a distance from us as
the world of spirits is from this world, and therewith terrify
ourselves. When Christ is by his Spirit convincing and humbling us,
when he is by his providence trying and converting us, we mistake
him, as if he designed our hurt, and this troubles us.
(3.) That all the troublesome thoughts which rise in our hearts at any
time are known to the Lord Jesus, even at the first rise of them, and
they are displeasing to him. He chid his disciples for such
thoughts, to teach us to chide ourselves for them. Why art
thou cast down, O my soul? Why art thou troubled? Why do
thoughts arise that are neither true nor good,
that have neither foundation nor fruit, but hinder our
joy in God, unfit us for our duty, give advantage to Satan, and deprive
us of the comforts laid up for us?
2. The proof he gave them of his resurrection, both for the
silencing of their fears by convincing them that he was
not a spirit, and for the strengthening of their
faith in that doctrine which they were to preach to the world by
giving them full satisfaction concerning his resurrection. Two proofs
he gives them:–
(1.) He shows them his body, particularly his hands and his
feet. They saw that he had the shape, and features, and exact
resemblance, of their Master; but is it not his ghost? “No,” saith
Christ, “behold my hands and my feet; you see I have
hands and feet, and therefore have a true body;
you see I can move these hands and feet, and therefore have a
living body; and you see the marks of the nails in my hands and
feet, and therefore it is my own body, the same that you
saw crucified, and not a borrowed one.” He lays down this
principle–that a spirit has not flesh and bones; it is not
compounded of gross matter, shaped into various members, and consisting
of divers heterogeneous parts, as our bodies are. He does not tell us
what a spirit is (it is time enough to know that when we go to
the world of spirits), but what it is not: It has not flesh and
bones. Now hence he infers, “It is I myself, whom you have
been so intimately acquainted with, and have had such familiar
conversation with; it is I myself, whom you have reason to
rejoice in, and not to be afraid of.” Those who know Christ
aright, and know him as theirs, will have no reason to be
terrified at his appearances, at his approaches.
[1.] He appeals to their sight, shows them his hands and
his feet, which were pierced with the nails. Christ retained the
marks of them in his glorified body, that they might be proofs that it
was he himself; and he was willing that they should be seen. He
afterwards showed them to Thomas, for he is not ashamed of his
sufferings for us; little reason then have we to be ashamed of them, or
of ours for him. As he showed his wounds here to his disciples, for
the enforcing of his instructions to them, so he showed them to his
Father, for the enforcing of his intercessions with him. He appears in
heaven as a Lamb that had been slain
(Rev. v. 6);
his blood speaks,
Heb. xii. 24.
He makes intercession in the virtue of his satisfaction; he says to the
Father, as here to the disciples, Behold my hands and my feet,
Zech. xiii. 6, 7.
[2.] He appeals to their touch: Handle me, and see. He would not
let Mary Magdalene touch him at that time,
But the disciples here are entrusted to do it, that they who were to
preach his resurrection, and to suffer for doing so, might be
themselves abundantly satisfied concerning it. He bade them handle
him, that they might be convinced that he was not a spirit.
If there were really no spirits, or apparitions of spirits (as by this
and other instances it is plain that the disciples did believe there
were), this had been a proper time for Christ to have undeceived them,
by telling them there were no such things; but he seems to take it for
granted that there have been and may be apparitions of spirits, else
what need was there of so much pains to prove that he was not one?
There were many heretics in the primitive times, atheists I rather
think they were, who said that Christ had never any substantial body,
but that it was a mere phantasm, which was neither really born nor
truly suffered. Such wild notions as these, we are told, the
Valentinians and Manichees had, and the followers of Simon Magus; they
were called Doketai and Phantysiastai.
Blessed be God, these heresies have long since been buried; and
we know and are sure that Jesus Christ was no spirit or
apparition, but had a true and real body, even after his
resurrection.
(2.) He eats with them, to show that he had a real and true
body, and that he was willing to converse freely and familiarly with
his disciples, as one friend with another. Peter lays a great stress
upon this
(Acts x. 41):
We did eat and drink with him after he rose from the dead.
[1.] When they saw his hands and his feet, yet they knew not
what to say, They believed not for joy, and wondered,
v. 41.
It was their infirmity that they believed not, that yet
they believed not, eti apistounton auton—they as yet
being unbelievers. This very much corroborates the truth of
Christ’s resurrection that the disciples were so slow to believe it.
Instead of stealing away his body, and saying, He is risen, when
he is not, as the chief priests suggested they would do, they are ready
to say again and again, He is not risen, when he is. Their being
incredulous of it at first, and insisting upon the utmost proofs of it,
show that when afterwards they did believe it, and venture their all
upon it, it was not but upon the fullest demonstration of the thing
that could be. But, though it was their infirmity, yet it was an
excusable one; for it was not from any contempt of the evidence offered
them that they believed not: but, First, They believed not
for joy, as Jacob, when he was told that Joseph was alive; they
thought it too good news to be true. When the faith and hope are
therefore weak because the love and desires are strong,
that weak faith shall be helped, and not rejected. Secondly,
They wondered; they thought it not only too good, but
too great, to be true, forgetting both the scriptures and the
power of God.
[2.] For their further conviction and encouragement, he called for
some meat. He sat down to meat with the two disciples at Emmaus,
but it is not said that he did eat with them; now, lest that
should be made an objection, he here did actually eat with
them and the rest, to show that his body was really and
truly returned to life, though he did not eat and drink, and
converse constantly, with them, as he had done (and as Lazarus did
after his resurrection, who not only returned to life, but to
his former state of life, and to die again), because it was not
agreeable to the economy of the state he was risen to. They gave him a
piece of a broiled fish, and of a honey-comb,
v. 42.
The honey-comb, perhaps, was used as sauce to the broiled fish, for
Canaan was a land flowing with honey. This was mean fare; yet,
if it be the fare of the disciples, their Master will fare as they do,
because in the kingdom of our Father they shall fare as he does, shall
eat and drink with him in his kingdom.
3. The insight he gave them into the word of God, which they had
heard and read, by which faith in the resurrection of Christ is
wrought in them, and all the difficulties are cleared.
(1.) He refers them to the word which they had heard from
him when he was with them, and puts them in mind of that as the angel
had done
(v. 44):
These are the words which I said unto you in private, many a
time, while I was yet with you. We should better
understand what Christ does, if we did but better
remember what he hath said, and had but the art of
comparing them together.
(2.) He refers them to the word they had read in the Old
Testament, to which the word they had heard from him directed them:
All things must be fulfilled which were written. Christ had
given them this general hint for the regulating of their
expectations–that whatever they found written concerning the Messiah,
in the Old Testament, must be fulfilled in him, what was written
concerning his sufferings as well as what was written concerning his
kingdom; these God had joined together in the prediction, and it
could not be thought that they should be put asunder in the
event. All things must be fulfilled, even the hardest,
even the heaviest, even the vinegar; he could not die
till he had that, because he could not till then say, It is
finished. The several parts of the Old Testament are here
mentioned, as containing each of them things concerning Christ: The
law of Moses, that is, the Pentateuch, or the five books
written by Moses,–the prophets, containing not only the books
that are purely prophetical, but those historical books that were
written by prophetical men,–the Psalms, containing the other
writings, which they called the Hagiographa. See in what various
ways of writing God did of old reveal his will; but all proceeded from
one and the self-same Spirit, who by them gave notice of the coming and
kingdom of the Messiah; for to him bore all the prophets
witness.
(3.) By an immediate present work upon their minds, of which they
themselves could not but be sensible, he gave them to apprehend the
true intent and meaning of the Old-Testament prophecies of Christ, and
to see them all fulfilled in him: Then opened he their
understanding, that they might understand the scriptures,
v. 45.
In his discourse with the two disciples he took the veil from off the
text, by opening the scriptures; here he took the veil from off
the heart, by opening the mind. Observe here,
[1.] That Jesus Christ by his Spirit operates on the minds of men, on
the minds of all that are his. He has access to our spirits, and can
immediately influence them. It is observable how he did now after his
resurrection give a specimen of those two great operations of
his Spirit upon the spirits of men, his enlightening the
intellectual faculties with a divine light, when he opened the
understandings of his disciples, and his invigorating the active powers
with a divine heat, when he made their hearts burn within them.
[2.] Even good men need to have their understandings opened; for
though they are not darkness, as they were by nature, yet in
many things they are in the dark. David prays, Open mine
eyes. Give me understanding. And Paul, who knows so much of Christ,
sees his need to learn more.
[3.] Christ’s way of working faith in the soul, and gaining the throne
there, is by opening the understanding to discern the evidence
of those things that are to be believed. Thus he comes into the soul by
the door, while Satan, as a thief and a robber, climbs up some
other way.
[4.] The design of opening the understanding is that we may
understand the scriptures; not that we may be wise above what is
written, but that we may be wiser in what is written, and
may be made wise to salvation by it. The Spirit in the word and
the Spirit in the heart say the same thing. Christ’s scholars never
learn above their bibles in this world; but they need to be
learning still more and more out of their bibles, and to grow
more ready and mighty in the scriptures. That we may have
right thoughts of Christ, and have our mistakes concerning him
rectified, there needs no more than to be made to understand the
scriptures.
4. The instructions he gave them as apostles, who were to be
employed in setting up his kingdom in the world. They expected, while
their Master was with them, that they should be preferred to posts of
honour, of which they thought themselves quite disappointed when he was
dead. “No,” saith, he, “you are now to enter upon them; you are
to be witnesses of these things
(v. 48),
to carry the notice of them to all the world; not only to report
them as matter of news, but to assert them as evidence given
upon the trial of the great cause that has been so long depending
between God and Satan, the issue of which must be the casting down and
casting out of the prince of this world. You are fully assured
of these things yourselves, you are eye and ear-witnesses of them; go,
and assure the world of them; and the same Spirit that has enlightened
you shall go along with you for the enlightening of others.” Now here
they are told,
(1.) What they must preach. They must preach the gospel, must
preach the New Testament as the full accomplishment of the
Old, as the continuation and conclusion of divine revelation.
They must take their bibles along with them (especially when they
preached to the Jews; nay, and Peter, in his first sermon to the
Gentiles, directed them to consult the prophets,
and must show people how it was written of old concerning the Messiah,
and the glories and graces of his kingdom, and then must tell them how,
upon their certain knowledge, all this was fulfilled in the Lord
Jesus.
[1.] The great gospel truth concerning the death and
resurrection of Jesus Christ must be published to the
children of men
(v. 46):
Thus it was written in the sealed book of the divine counsels
from eternity, the volume of that book of the covenant of redemption;
and thus it was written in the open book of the Old Testament, among
the things revealed; and therefore thus it behoved Christ to
suffer, for the divine counsels must be performed, and care taken
that no word of God fall to the ground. “Go, and tell the world,”
First, “That Christ suffered, as it was written of him.
Go, preach Christ crucified; be not ashamed of his cross, not
ashamed of a suffering Jesus. Tell them what he suffered, and why he
suffered, and how all the scriptures of the Old Testament were
fulfilled in his sufferings. Tell them that it behoved him to
suffer, that it was necessary to the taking away of the sin of the
world, and the deliverance of mankind from death and ruin: nay, it
became him to be perfected through sufferings,”
Secondly, “That he rose from the dead on the third day,
by which not only all the offence of the cross was rolled away, but he
was declared to be the Son of God with power, and in this also the
scriptures were fulfilled (see
go, tell the world how often you saw him after he rose from the dead,
and how intimately you conversed with him. Your eyes see” (as
Joseph said to his brethren, when his discovering himself to them was
as life from the dead) “that it is my mouth that speaketh unto
you,
Gen. xlv. 12.
Go, and tell them, then, that he that was dead is alive, and
lives for evermore, and has the keys of death and the
grave,“
[2.] The great gospel duty of repentance must be
pressed upon the children of men. Repentance for sin must
be preached in Christ’s name, and by his authority,
All men every where must be called and commanded to
repent,
Acts xvii. 30.
“Go, and tell all people that the God that made them, and the Lord that
bought them, expects and requires that, immediately upon this notice
given, they turn from the worship of the gods that they have made to
the worship of the God that made them; and not only so, but from
serving the interests of the world and the flesh; they must turn to the
service of God in Christ, must mortify all sinful habits, and forsake
all sinful practices. Their hearts and lives must be changed, and they
must be universally renewed and reformed.”
[3.] The great gospel privilege of the remission of sins
must be proposed to all, and assured to all that repent,
and believe the gospel. “Go, tell a guilty world, that stands
convicted and condemned at God’s bar, that an act of indemnity has
passed the royal assent, which all that repent and believe shall have
the benefit of, and not only be pardoned, but preferred
by. Tell them that there is hope concerning them.”
(2.) To whom they must preach. Whither must they carry these
proposals, and how far does their commission extend? They are here
told,
[1.] That they must preach this among all nations. They must
disperse themselves, like the sons of Noah after the flood, some one
way and some another, and carry this light along with them wherever
they go. The prophets had preached repentance and
remission to the Jews, but the apostles must preach them
to all the world. None are exempted from the obligations
the gospel lays upon men to repent, nor are any excluded
from those inestimable benefits which are included in the remission of
sins, but those that by their unbelief and impenitency put a bar in
their own door.
[2.] That they must begin at Jerusalem There they must preach
their first gospel sermon; there the gospel church must
be first formed; there the gospel day must dawn, and thence that light
shall go forth which must take hold on the ends of the earth. And why
must they begin there? First, Because thus it was
written, and therefore it behoved them to take this method.
The word of the Lord must go forth from Jerusalem,
Isa. ii. 3.
And see
Obad. 21; Zech. xiv. 8.
Secondly, Because there the matters of fact on which the gospel
was founded were transacted; and therefore there they were first
attested, where, if there had been any just cause for it, they might be
best contested and disproved. So strong, so bright, is the first
shining forth of the glory of the risen Redeemer that it dares face
those daring enemies of his that had put him to an ignominious death,
and sets them at defiance. “Begin at Jerusalem, that the chief
priests may try their strength to crush the gospel, and may rage to see
themselves disappointed.” Thirdly, Because he would give us a
further example of forgiving enemies. Jerusalem had put the greatest
affronts imaginable upon him (both the rulers and the multitude), for
which that city might justly have been excepted by name out of the act
of indemnity; but no, so far from that, the first offer of gospel grace
is made to Jerusalem, and thousands there are in a little time brought
to partake of that grace.
(3.) What assistance they should have in preaching. It is a vast
undertaking that they are here called to, a very large and difficult
province, especially considering the opposition this service would meet
with, and the sufferings it would be attended with. If therefore they
ask, Who is sufficient for these things? here is an answer
ready: Behold, I send the promise of my Father upon you, and
you shall be endued with power from on high,
v. 49.
He here assures them that in a little time the Spirit should be poured
out upon them in greater measures than ever, and they should thereby be
furnished with all those gifts and graces which were necessary to their
discharge of this great trust; and therefore they must tarry at
Jerusalem, and not enter upon it till this be done. Note,
[1.] Those who receive the Holy Ghost are thereby endued with
a power from on high, a supernatural power, a power above any of
their own; it is from on high, and therefore draws the soul
upward, and makes it to aim high.
[2.] Christ’s apostles could never have planted his gospel, and set up
his kingdom in the world, as they did, if they had not been endued with
such a power; and their admirable achievements prove that there was an
excellency of power going along with them.
[3.] This power from on high was the promise of the
Father, the great promise of the New Testament, as the promise of
the coming of Christ was of the Old Testament. And, if it be the
promise of the Father, we may be sure that the promise is
inviolable and the thing promised invaluable.
[4.] Christ would not leave his disciples till the time was just at
hand for the performing of this promise. It was but ten days after the
ascension of Christ that there came the descent of the
Spirit.
[5.] Christ’s ambassadors must stay till they have their powers, and
not venture upon their embassy till they have received full
instructions and credentials. Though, one would think, never was such
haste as now for the preaching of the gospel, yet the preachers must
tarry till they be endued with power from on high, and tarry at
Jerusalem, though a place of danger, because there this promise of
the Father was to find them,
| Christ’s Ascension. |
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50 And he led them out as far as to Bethany, and he lifted up
his hands, and blessed them.
51 And it came to pass, while he blessed them, he was parted
from them, and carried up into heaven.
52 And they worshipped him, and returned to Jerusalem with
great joy:
53 And were continually in the temple, praising and blessing
God. Amen.
This evangelist omits the solemn meeting between Christ and his
disciples in Galilee; but what he said to them there, and at
other interviews, he subjoins to what he said to them at the first
visit he made them on the evening of the day he rose; and has now
nothing more to account for but his ascension into heaven, of which we
have a very brief narrative in these verses, in which we are told,
I. How solemnly Christ took leave of his disciples. Christ’s design
being to reconcile heaven and earth, and to continue a days-man between
them, it was necessary that he should lay his hands on them both, and,
in order thereunto, that he should pass and repass. He
had business to do in both worlds, and accordingly came from heaven to
earth in his incarnation, to despatch his business here, and, having
finished this, he returned to heaven, to reside there, and negotiate
our affairs with the Father. Observe,
1. Whence he ascended: from Bethany, near Jerusalem, adjoining
to the mount of Olives. There he had done eminent services for
his Father’s glory, and there he entered upon his glory. There was the
garden in which his sufferings began, there he was in his agony;
and Bethany signifies the house of sorrow. Those that would go
to heaven must ascend thither from the house of sufferings and sorrow,
must go by agonies to their joys. The mount of Olives was pitched upon
long since to be the place of Christ’s ascension: His feet shall
stand in that day upon the mount of Olives,
Zech. xiv. 4.
And here it was that awhile ago he began his triumphant entry into
Jerusalem,
2. Who were the witnesses of his ascension: He led out his
disciples to see him. Probably, it was very early in the morning
that he ascended, before people were stirring; for he never showed
himself openly to all the people after his resurrection, but only to
chosen witnesses. The disciples did not see him rise out of the
grace, because his resurrection was capable of being proved by their
seeing him alive afterwards; but they saw him ascend into
heaven, because they could not otherwise have an ocular
demonstration of his ascension. They were led out on purpose to
see him ascend, had their eye upon him when he ascended, and were not
looking another way.
3. What was the farewell he gave them: He lifted up his hands, and
blessed them. He did not go away in displeasure, but in love; he
left a blessing behind him; he lifted up his hands, as the high
priest did when he blessed the people; see
He blessed as one having authority, commanded the blessing which he had
purchased; he blessed them as Jacob blessed his sons. The
apostles were now as the representatives of the twelve tribes, so that
in blessing them he blessed all his spiritual Israel, and put his
Father’s name upon them. He blessed them as Jacob blessed his sons, and
Moses the tribes, at parting, to show that, having loved his own which
were in the world, he loved them unto the end.
4. How he left them: While he was blessing them, he was parted from
them; not as if he were taken away before he had said all he had to
say, but to intimate that his being parted from them did not put an end
to his blessing them, for the intercession which he went to heaven to
make for all his is a continuation of the blessing. He began to
bless them on earth, but he went to heaven to go on with it.
Christ was now sending his apostles to preach his gospel to the world,
and he gives them his blessing, not for themselves only, but to
be conferred in his name upon all that should believe on him
through their word; for in him all the families of the earth were to
be blessed.
5. How his ascension is described.
(1.) He was parted from them, was taken from their head, as
Elijah from Elisha’s. Note, The dearest friends must part. Those that
love us, and pray for us, and instruct us, must be parted form
us. The bodily presence of Christ himself was not to be expected
always in this world; those that knew him after the flesh must now
henceforth know him so no more.
(2.) He was carried up into heaven; not by force, but by his own
act and deed. As he arose, so he ascended, by his own power, yet
attended by angels. There needed no chariot of fire, nor horses of
fire; he knew the way, and, being the Lord from heaven, could go
back himself. He ascended in a cloud, as the angel in the smoke of
Manoah’s sacrifice,
II. How cheerfully his disciples continued their attendance on him, and
on God through him, even now that he was parted from them.
1. They paid their homage to him at his going away, to signify that
though he was going into a far country, yet they would continue his
loyal subjects, that they were willing to have him reign over them:
They worshipped him.
v. 52.
Note, Christ expects adoration from those that receive blessings
from him. He blessed them, in token of gratitude for which they
worshipped him. This fresh display of Christ’s glory drew from
them fresh acknowledgments and adorations of it. They knew that though
he was parted form them, yet he could, and did, take notice of
their adorations of him; the cloud that received him out of their sight
did not put them or their services out of his sight.
2. They returned to Jerusalem with great joy. There they were
ordered to continue till the Spirit should be poured out upon them, and
thither they went accordingly, though it was into the mouth of danger.
Thither they went, and there they staid with great joy. This was
a wonderful change, and an effect of the opening of their
understandings. When Christ told them that he must leave them sorrow
filled their hearts; yet now that they see him go they are filled
with joy, being convinced at length that it was expedient for them
and for the church that he should go away, to send the Comforter. Note,
The glory of Christ is the joy, the exceeding joy, of all true
believers, even while they are here in this world; much more will it be
so when they go to the new Jerusalem, and find him there in his glory.
3. They abounded in acts of devotion while they were in expectation of
the promise of the Father,
(1.) They attended the temple-service at the hours of prayer. God had
not as yet quite forsaken it, and therefore they did not. They were
continually in the temple, as their Master was when he was at
Jerusalem. The Lord loves the gates of Zion, and so should we.
Some think that they had their place of meeting, as disciples, in some
of the chambers of the temple which belonged to some Levite that was
well affected to them; but others think it is not likely that
this either could be concealed from, or would be connived
at by, the chief priests and rulers of the temple.
(2.) Temple-sacrifices, they knew, were superseded by Christ’s
sacrifice, but the temple-songs they joined in. Note, While we are
waiting for God’s promises we must go forth to meet them with our
praises. Praising and blessing God is work that is never out of season:
and nothing better prepares the mind for the receiving of the Holy
Ghost than holy joy and praise. Fears are silenced, sorrows sweetened
and allayed, and hopes kept up.
The amen that concludes seems to be added by the church and
every believer to the reading of the gospel, signifying an assent to
the truths of the gospel, and a hearty concurrence with all the
disciples of Christ in praising and blessing God. Amen. Let him
be continually praised and blessed.
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