third time. Why, what evil hath he
done ■? I have found no cause of death. The charges are not proved against him. They had had every opportunity of proving them, first before Pilate, and then before Herod, unjustly subjecting him to trial before two men in succession, and tlius giving them a double opportunity of condenming him, and yet after all he was declared by both to be innocent. There could be no better evidence that he tuag innocent. 16. I will therefore chastise him. The word chastise here means to scourge, or to whip. This was usually done before capital punishment, to increase the sufferings of the man condemned. It is not easy to see the reason vvhy, if Pilate supposed Jesus to be innocent, he should propose publicly to scourge him. It was as really unjust to do that as it wa.s to crucify him. But probably he expected by this to conciliate the minds sf his accusers; to show them that he was willing to gratii'y them if it could be done with propriety; and perhaps he expected that by seeing him wliipped, and disgraced, and condemned to ridicule, and contempt, and suffering, they A'ould be satisfied. It is farther remarked tliat among the Romans it was death in him: I wili therefore chas tise him, and lot him go.
23 And they were instant '' with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
24 And Pilate ' gave sentence that it should be as they ' required.
25 And he released unto them f him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
26 And f as they led him away, they laid hold upon one Shnon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.
27 And there followed him a great company of people, and of women, which also bewailed and lamented him.
28 But Jesus turning unto them,
competent for a magistrate to inflict a slight punishment on a man when a charge of gross offence was not fully made out, or where there was not suffi cient testimony to substantiate the precise charge alleged. All this shows, 1st, the palpable injustice oi oxxr Lord's condemnation; 2d, the persevering malice and obstinacy of the Jews; and, 3d, the want of firmness in Pilate. He should have released him at once, but the love of popularity led him to the murder of the Son of God. Man should do his duty in all situations, and he that, like Pilate, seeks only for pubhc favor and popularity, will assuredly be led into crime.
26. See Matt,.xxvii. 32. 'i After Je sus. Probably to hear one end of the cross. Jesus was feeble and unable to bear it alone, and they compelled Simon to help him.
28. Daughters of Jerusalem. Women of Jerusalem. This was a common mode of speaking among the Hebrews, ^ Weep for yourselves, &c Tliis refer*
said, Daughters of Jerusalem, weep not for nn;, but weep for yourselves, and for your children.
21) t or, behold, the days » are coming, in the which they shall say. Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.
30 Then * shall they begin to say to the mountains. Fall on us; and to tlie liills, Cover us.
31 For ' if they do these things
to the calamities that were about to come upon them in the desolation of their city by the Romans.
30. To the mountains, Fall on us, &LC. This is an imas^e of great calamities and judgments. So great will be the calamities that they will seek for shelter from the storm, and will call on the hills to protect them. The same figure is used respecting the wicked in the day of judgment in Rev. vi. 16, 17.
31. For if they do these things in a green tree, &,c. This seems to be a proverbial expression. A green tree is one that is not easily set on fire. A dry one is easily kindled, and burns rapidly. By a.green tree is represented evidently a man of truth and purity. And the moaning of the passage is: ' If they, the Romans, do these things to»7ie, who am innocent and blameless, if they punish mo in this manner in the face of justice, what will they not do in relation to this guilty nation? What security have they that heavier judgments will not come upon them? What desolations and woes may not be e.xpecied when injustice and oppression have taken the place of justice, and iiave set up a rule over this wicked people V Our Lord alludes evidently to the calamities that would come upon them liy the Romans in the destniction of their city and temple. The pa.ssage may be upplied, however, without impropriety, and with great beauty and force, to the (lunishment of the wicked in the future world. Thus applied, it means that the juircrings of the!~'aviour compared with the putl'crinrrs of the guilty, were like the burning of a green tree compared with tlio burning of one thit is dry. A
in a green tree, what shall be done in the dry?
32 And there were also two others, malefactors, ** led with him to be put to death.
33 And when tiiey were come U) the place which is called ' Calvary, there they crucified him, and the malefactors; one on the right hand, and the other on the left,
34 Then said.Tesus, Father, * forgive them; for they know not
green tree is not adapted to burn. A dry one is. So the Saviour — innocent, pure, and holy — stood in relation to suffering. There were sufferings which an innocent being could not endure. There was remorse of conscience, the sense of guilt, punishment properly so called, and the eternity of woes. He had the consciousness of innocence, and he would not sutler for ever. He had no passions to enkindle that would rage and ruin the soul. The sinner is adapted to sufferings — like a dry tree to the fire. He is guilty, and will sutler all the horrors of remorse of conscience. He will be punished hterally. He has raging and impetuous passions, and they will be enkindled in hell, and will rage for ever and ever. The meaning is, that if the innocent Saviour suffered so much, the sufl'erings of the sinner for ever in hell must be more imspeakably dreadful. Yet who could endure the suflerings of the Redeemer on the cross for a single day? Who could- bear them for ever and ever — aggravated by all the horrors of a guilty conscience, and all the terrors o( unrestrained anger, and hale, and fear, and wrath? — I^'Ay wili the vjicked die?
34. Father, forgive them. This is a fulfilment of the prophecy in Isa. liii. 12: He made intercession for the trarugressors. The prayer was offered for tiiose who were guilty of putting him to death. It is not ouite certain wlieiher he referred to the Jews, or to the Roman soldiers. Pcrhap." he referred to both. The Romans Kiicw not what they did, as they were really ignorant that he waa the Son oi God, and were obeying tha
what they do. And they parted his raiment, and cast lots.
35 And the people stood beholdintr. And the rulers also with them " derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.
36 And the soldiers also mocked him, coming to him and offering him vinegar,
command of their rulers. The Jews knew indeed that he was innocent, and they had evidence, if they would have looked at it, that he was the Messiah, but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. It may be added, also, that though they had abundant evidence, if they would look at it, that he was the Messiah, and enough to leave them without excuse, yet they did not iri/act believe that he was the Saviour promised by the prophets, and had not in fact any proper sense of his rank and dignity as "the Lord of glory." If they had had, they would not have crucified him — as we cannot suppose they would knowingly put to death their own Messiah — the hope of the nation — and him who had been so long promised to the fathers. See Notes on 1 Cor. ii. 8. We may learn from this prayer: 1st. The duty of praying for our enemies, even when they are endeavoring most to injure us. 2d. The thing for ^^'hich we should pray for them is thai God would pardon them, and gise them better minds. 3d. The power r;'.ad excellence of the Christian rchgio'.r. No other religion teaches men to pray for the forgiveness of enemies; r.o other disposes them to do it. Men of the world seek for revenge: the Christian bears reproaches and persecutions with patience, and prays that God would pardon them and save thur-i irom their Bins. 4lh. The greatest oi^nfrs through the intercession of Jesu? may obtain iiardon. God heard him, r />d still hears him ahoays, and therd i'l no reason to doubt that many of iiM enemies and murderers obtained forgit'cness and life. Compare Acts ii. 37, 42 43; vi 7;
37 And saying, If thou be the King of the.lews, save thyjelf.
38 And a superscription also waa written over him, in letters of Greek, and Latin, and Hebrew, THIS LS THE KLNG OF THE JEWS.
39 And one ' of the malefactors which were hanged, railed on him saying. If thou be Christ, save thy self and us.
xiv. 1. IT They know not what they do It was done through ignorance. Act; iii. 17. Paul says that " had they know; it, they would not have crucified tht Lord of glory." 1 Cor. ii. 8. Ignorance? does not excuse altogether a crime if the ignorance be wilful, but it diminishes its guilt. They had evidence, they might have learned his character, and might have known what they were doing. And thus they might be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were really ignorant, whatever might be the cause of their ignorance, yet he implores God to pardon them. He even urges it as a reason, why they should be pardoned that they were ignorant of what they were doing. And though men are often guilty for their ignorance, yet God often looks in compassion over it, averts his anger, and grants them blessings of pardon and life. So he forgave Paul, for he " did it in ignorance, in unbelief" 1 Tim. i. 13. So God wiiiked at the ignorance of the Gentiles. Acts xvii. 30. Yet this is no excuse, and no evidence ol safety, for those who in our day contemptuously put away from them and their children the means of instruction. 35—39. See Matt, xxvii. 41 — 14.
39. One of the malefactors. Matthew fch. xxvii. 44) says ^' the thievescast the same in his teeth.'' See the apparent contradiction in these statements reconciled in the Notes on that place. IT If thou be Christ. If thou art the Messiah; if thou art what thou dost pretend to be. This is a taunt or reproach of the same kind as that of the priests in verse 35. IT Save thyself and us. Save our lives. Dohver us from
40 But the other answering, rebuked him, sayinfT, Dost not thou fear ° (Jod, secin^ thou art in the same * condemnation ]
41 And we indeed justly; for we receive the due reward of our deeds:
the cross. This man did not seek for salvation truly; he asked not to be delivered from his sins; if he had, Jesus would also have heard hiui. — Men often in sickness and alHiction call upon God. They are earnest in prayer. They ask of God to save them, but it is only to save them from temporal death. It is not to be saved from their sins, and the consequence is that when God iorx raise them up they ibrj^ct their promises, and live as ihey did before, as this robber would have done, if Jesus had heard his prayer, and delivered him from the cross.
40. Dost 7iot thou fear God. Sec. You are condemned to die as well as he. It is improper for you to rail on hmi as the rulers and Romans do. God is just, and you are hastening to his bar, and you should therefore fear him, and fear that he will punish you for railing on this innocent man. '^ Same condemnation. Condemnation to death, not death for the same thing, but the same kind ol death.
41. Due reward of our deeds. The proper puni.shment for our crimes. They had been hi;,'hwaymen, and it was just that they should die.
42. Remember mc. This is a phrase praying for favor, or asking him to grant him an i7iterei!t in his kingdom, or to acknowledge him as one of his followers. It implied that he believed that Jesus was what he claimed to be — the Messiah; that though he was dying with them, vet he would set up his kingdom, and that lie had full power to bless him, thoui;h about to expire. It is possible that this man might have heard him preach before his crucifi.xion, and have learned there the nature of his kingdom, or it is possible that while on the cross Jesus had taken occasion to nequaint them with the nature of his kingdom. While he might have been doing this, one of the malefactors might have continued t(j rail on him while the other became truly penitent. Such a result of preaching the gospel would not
42 And he said unto lesus. Lord remember '' me when ihou comcst into thy kingdom.
have been unlike what has often occur red since, wiiere, while the gospel has been proclaimed, one has been " taken and another left;" one has been melted to repentance, another has been more hardened in guilt. The promise which follows shows that this prayer was answered. This was a case of repentance in the last hours, the trying hours of death. And it has been remarked that one was brou<:ht to repentance there, to show that no one should de.^pair on a dying bed; and but one, that none should be presimiptuous and delay repeiuance to that awiul moment, ii Jl'hen thou comest, &c. It is impossible now to fi.x the precise idea which this robber had of Christ's coming. Whether it be that he expected that he would rise from the dead, as some of theJews supposed the Messiah would, or whether he referred to the day of judgment, or whether to an immediate translation to his kingdom in the heavens, we cannot tell: all that we know is that he fully believed him to be the Messiah, and that he desired to obtain an interest in that kingdom which he knew he would establish.
43. To-day, Sec. It is not probable that the dying thief expected that his prayer would be so soon answered. It is rather to be supposed that he looked to smwc future |)eriod when the Messiah would rise, or would return. But Jesus told him that his prayer would soon be answered, implying evidently that it would be immedialehi at death. This is the more renmrkable a.s those who were crucified commonly lingered for several days on the cross before they died. But Jesus foresaw that measures would be taken to haaten their death, and assured him that that day he should receive an answer to his prayer, and be with him in his kingdom. ^ Paradise. This is a word of Persian origin, and means a garden, and particularly a garden ot' pleasurt,', (illcd with trees, and shrubs, and foimtains. and (lowers. In hot climates such gardens were pcculi arly pleasant, and hence they wera at
Verily " I say unto thee, To-day shalt thou he with me in * paradiso.
44 And it was about the sixth hour, and there was darkness over all ' the earth until the ninth hour.
45 And the sun was darkened, and the veil of the temple was rent in ths midst.
46 And when Jesus had cried with a loud voice, he said. Father, into ' thy hands I commend my spirit: and '' having said thus, he gave up the ghost.
47 Now when the centurion saw what was done, he glorified God, saying. Certainly this was a righteous man.
48 And all the people that came together to that sight, beholding the
tached to the mansions of the rich, and to the palaces of princes. They came thence to denote any place of happiness, and particularly the word was used to denote the abodes of the blessed in another world. The Romans spoke of their Elysium, and the Greeks of the gardens of Hesperides where the trees bore golden fruit. The garden of Eden means also the garden oi' pleasure; and ill Gen. ii. 8, the Septuagint renders the word Eden by Paradise. Hence this name in the scriptures comes to denote the abodes of the blessed in the other world. See Notes on 2 Cor. xii. 4. The Jews supposed that the souls of the righteous would be received into such a place, and those of the wicked cast down to Gehenna until the time of the judgment. The Jews had many fables about this state which it is unnecessary to repeat. The plain meaning of the passage is ' to-day thou shalt be made happy, or be received to a state of blessedness with me after death;' auJ it is to be remarked that Christ says nothing about the ■place where it should be, nor of the condition of those there, excepting that it is a place of blessedness, and that its happiness is to commence immediately after death. See bXso Phil. i. 23. But from the narra;ive we may learn; 1st. That the soul will uxist separately from the bodr> for
49 And all his acquaintance, and the women that followed him from Galilee, stood afar ' off, beholding these things.
51 (The same had not consented to the counsel and deed of them:) he was of Arimathea, a city of the Jews; who / also himself waited for the kingdom of God.
52 This man went unto Pilate, and begged the body of Jesus.
53 And he took it down, and wrapped it in linen, and laid it in a s sepulchre that was hewn in
while the thief and the Saviour would be in paradise, their bodies would be on the cross or in the grave. 2d. That immediately after death, the same day, the souls of the rigtitious will be made happy. They will leel that they are secure; they will be received among the just, and they will have the assurance of the future resurrection and of a glorious immortality. 3d. That state will differ from the condition of the wicked. The promise was made to but one on the cross, and there is no evidence whatever that the other entered there. See also the parable of the rich man and Lazarus. Luke xvi. 19 — 31. 4th. It is the chief glory of this state, and of heaven, to be permitted to see Jesus Christ, and to be with him. Thou shalt be with me. I desire to depart, and to be with Christ. Phil. i. 23. See also Rev. xxi. 23: v. 9 — 14.
48. The things which were done. Th» earthquake, and darkness, and the sufferings of Jesus. H Smote their breasts. In token of alar;n, fear, and anguish. They saw the judgments of God; the> saw the guilt of the rulers; and they feared the further displeasure of th« Almighty.
54 And that day was the » Preparation, and the sabbath drew on.
55 And the women '' also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
5G And they returned, and ' prepared spices and ointments; and rested the sabbath-day, according ** to the commandment.
NOW ' upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which thoy had prepared, and certain others with
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 1
13. Two of them. Two of the disciples. The name of one of them was Cleopas, ver. 18. Mimy liavc suppo.sfd that the other was Luke, and tliat hi; omitted his own name from modesty. Others have supposed that it was Peter. See ver. 34. 1 Cor. xv.,5. There is no evidence to guivie us here. Dr. Lightfoot has shown that Ctropas is the same name as Alpheus, who was the father of the apostle James. Malt. x. 3. T Emmnus. There were two places of this name, one of which was afterwards called Nicopolis, and was near the sea of Tiberias. The place here mentioned
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.
13 And, behold, two * of them went that same day to a village called Emmaiis, which was from Jerusalem about threescore furlongs.
14 And they talked together of all these things which had happened.
was situated to the west of Jerusalem IF Three- score furlongs. Sixty furlongs or about seven o.' eight miles. It is not certain that these were apostles, but iho contrary seems to be imphed in ver. 33. See Note on that verse. If they were not, it is probable that they were intimate disciples who may have been much with the Saviour during the latter part of his ministry, and the closing scenes of his life. But it is wholly unknown why they were going to Emmaus. It may have been that ihiit was their native place, or that they had friends in the vicinity. They seem to have given up all for lost, and to have come to the conclusion that Jcpu.h woa not the Messiah, though they naiiinUiy
15 And it came to pnss, that, while tliey communcMl " /o/^e/Aer and reasoned, Jesus iiiinself drew near, and went with tiiem.
IG IJiit their eyes were holden, * <hat they sliould not icnow him. • 17 And he said unto them, What manner of communications «re these thai ye liave one to another, as ye waJii, and are sad 1
conversed about it, and there were many things which they could not explain. Their master had been crucified contrary to their expectation; their hopes dashed; their anticipation disappointed, and they were now returning in sadness, and very naturally conversed, in the way, of the things which had happened in Jerusalem!
15. Communed together. Talked together. If And reasoned. They reasoned, doubtless, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; and about what was to be done in the present stale of things. ^ Jesus himself drew near, &,c. The disciples were properly employed. Their minds were anxious about the state of things, and they endeavored to arrive at the truth. In this state of things Jesus came to solve their doubts, and establish them in the belief that he was the Christ. And we may learn from this, that Christ will guide those who are sincerely endeavoring to know the truth. They who candidly and seriously endeavor to ascertain what is true and right, he will guide; and often in an unexpected manner he will appear, to dissipate their doubts, and scatter all their perplexities. Our duty is sincerely to strive to ascertain the truui, and to do his will; and if his people do this, he will not leave them to perplexity and wandering.
16. Their eyes were holden. This expression is used merelv to denote that they did not k7Miv who he was. It does not appear that there was any tiling supernatural or miraculous in it; or that God used any power to blind them. It may easily be accounted for without any such supposition, for 1st. Jesus anpeared in another form. (Mark xvi. 12): e., in
18 And the one of them, whose name was (Jleopas, ' answering said unto liim, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days 1
19 And he.said unto them, What things 1 And they said unto him, Concerning Jesus of Nazareth, which was a "^ prophet mighty * in
an appearance different from hi"* vsiuil appearance. 2d. They were not espectin<r to see him — indeed they did not suppose that he was alive, and it required the strongest evidence to convince them that he was really risen from the dead.
17. Wliat manner of communications, &c. What is the subject of your conversation? What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as became all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them.
18. Art thou only a stranper? &c. This is an expression of surprfse that he should be unacquainted with an affair that had made so much noise, and been attended with so remarkable circumstances. The ward stranger here de-, notes one who had come to reside at a place only for a time, not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem, to keep the passover there. They took Jesus to be such a stranger, or foreigner. The meaning of this verse may be 'hus expressed. ' The affair concern ing which we are sad has been pubhc, well-known, and has made a great talk and noise, so that all, even the strangers who have come up to remain there but a little time, are well acquainted with it. Art thou the only one of them wlio has not heard it? Is every body so well acquainted with it, and thou hat't not heard of it? It is a matter of sur prise, and we cannot account for it.'
19. A prophet. A teacher sent trom God. They did not now call him the Messiah, for his death had led them to doubt that. But they had no doubt that he was a distinguished prophet. Th«
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 astonish-
evidence of that was so clear that they could not call it in question. H Mighty in deed. Powerful in working miracles, in raising the dead, healing the sick, &I-. ^ In word. In teaching. H Before God and all the people. Manifestly, publicly. So that God owned him, and the people regarded him as a distinguished teacher.
21. We trusted. Wc hoped, and expected. ^ Should have redeemed Israel. That he was the Messiah, who would have delivered the naiion from the Romans. ^ Besides all this. It is to be observed that Cleopas or Alphcus, states things just as they occurred to his own mmd. There is little connexion. His mind is confused and distracted. There were so many things that were remarkable in Jesus; there was so much evidence that he was the Messiah; their hopes had been so suddenly dashed by his death, and the succeeding events had been so remarkable, that his mind was confused, and he knew not what to think. The things which he now stated served to increase his perplexity. The expressions here are perfectly natural. They bespeak an agitated mind. And they are among the simple touches of nature, which tliow that the book was not forged. If.his had been an imposture, this artless and perplexed narrative would not have tieen thought of If To-day is the third day, &,c. Jesus had forelold them that he would rise on the third day. This they did not undcrsiaiul; but it is not improbable that they looked lo this day expecting something wonderful, and that the visit to the sepulchre had colled
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 il 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!
it to their recollection; and they were more and more amazed when they put all these things together. As if they had said, ' the third day is come, and we have not seen him. Yet we begin to remember his promise — the angels have informed us that he is alive — but we do not know how to put these things together, and what to make of them.'
25. 0 fools. The wcr:" '->' sometimes is a term of reproach denoiu.g, wickedness. In this sense we are forbidden to employ it in addressing an other. Matt. v. 22. That, however is a different word it the Greek, from this here. The one there used implies contempt, but that in this place denotes toeakness or dulness. He reproached them for not secnng what he had him self so clearly predicted, and what had been foretold by the prophets. It does not in the original imply as much re proach as the word fool docs among us. It was not an expression of contempt, it was an expression denoting merely that they were thoughtless, and that they did not properly attend to the evidence that he nnist die and rise again. U Slova of heart to brlirvr. Not quirk to perceive. Dull of learning. They had suflered their previous opinions and prejudices to prevent their seeing the evidence that nc nnist die, and rise from the dead. ^ All that:he prophet t havi spoken. Rcspectinj; ihe character and
36 Ought " not Christ to have suffered these tilings, and to enter * into his glory 1
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
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
30 And it came to pass (0 he sat at meat with them, he •'' tooK bread,
26. Ought not Christ, &c. Ought not the Messiah. Was there not evidence that he would do it; and was it not indispensable that he should, in order to fulfil the prophecies? The necessity of his suffering these things referred to here was that it was foretold that he tcould. The reason why it was predicted, and why it was necessary that it should be, was that God was just; that it was proper that he should manifest his justice, and do honor to his law, and secure the due regard for his government wlaile he pardoned the guilty.
27. Beginning at Moses. At the writings of Moses, or at the beginning of the Old Testament; or rather the word heginving should be separated from what follows, denoting simply that he commeTiced his discourse, and not that he began at the prophets as v.-ell as at Moses. Thus, ' And comme.icJng his discourse, or replying to them, ho expounded from Moses and the pro phets,' &.C. ^ All the prophets. The books of the Old Testament generally. ^ He expounded. He explained or interpreted it to them. Probably he showed them tliat their notions of the Messiah were not according to the scriptures. Thc^ expected a temporal prince; they wove confounded because lesus had not assumed the re^al power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his death therefore was no argument that he was not the Messiah. V In all the scriptures. In all the writings of the Old Testament. They were called scriptures, because they were written — the ftrt of printing heinrr then unknown. ^ The thi?ig!i fonceritinc h '■mseif. Concerning the Messiah. It does not ap pear that he applied them to himself, but left them probably to make the apphcation. He showed what the scriptures foretold; and they saw that these things applied to Jesus of Nazareth; and began to be satisfied that he waa the Messiah. The most striking passages foretelling the character and sufferings of Christ, are the following, which we may suppose it possible our Saviour dwelt upon to convince them that though he was crucified, yet he was the Christ. Gen. iii. 15. Deut. xviii. 15. Gen. xlix. 10. Num. xid. 8, 9. Compare John iii. 14; Isa. liii., Dan. ix. 25 — 27; Isa. ix. 6, 7; Ps. ex. xvi. xxii.; Mai. iv. 2 — 6.
28. He made as though he would have gone further. He did not say lie would go further, but he kept on as if it was not his intention to stop; and doubtless he would have gone on, if they had not constrained him to tarry.
29. Constrained him. They urged him, or pressingly invited Mm. They did not yet perceive that it was Jesus, but they had been charmed and delighted with his discourses; and they wished to hear him farther, and to show him kindness. Christians are delighted with communion with the Saviour. They seek it as the chief object of their desire, and they find their chief pleasure in fellowship vAih. him. They felt it a privilege to entertain the preacher; and so those to whom the gospel is preached, and who love it, feel it a privilege, and not a burden, to make those comfortable who bear to them the message of salvation. If Abide with us. Remain \d\.h. us; or pass the night in our house.
30. Sat at meat. Reclined at the table; or while he was at supper. IT He took hread and blessed it, &c. This 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 tiiey said one to another,
was the ofiice of a master of the ieast; and perhaps this first attracted particularly their attention. Though he was in Ihcir house, yet he acted as master of the feast, as he used to do with tliem before his death. Perhaps also as he gave them the bread they observed the prints in his hands, and they knew that It was Jesus. This was not a sacramental, but a common supper; yet our Saviour sought a blessing on the food, and thus set an example to all his followers to acknowledge God in his daily gifts, and to seek his benediction in all our enjeyments.
31. Their eyes were opc?ied. The obscurity was removed. They saw him to be the Messiah. Their doubts were gone, and they saw clearly that he was risen, and was truly, as they had long hoped, the Saviour of men. It is not meant that they were before blind, but that they did not know till then who he was. IT //e vanished out of their sight. He Sitddcnly departed. It docs not appear that there was any thing miracul<jus ill this; but during their surprise, ho took the ojiportunity suddenly to tvithdraw irom them.
32. Oicr heart burn within us. This is an expression denoting the deep interest and pleasure they felt in his discourse, before they knew who he was. They now recalled his instruction; they remembered how his words reached the heart a.s he spoke to them; how convincingly he had showed them that the Messiah ought to suffer, and how, while he talked to them of the Christ that they so much loved, their hearts glowed with intense love. This was not true of them alone. All the I followers of Jesus know how precious; and lender are the comnmnications of the Saviour, and how the licart glows wuh intense love as they think, or hear of his life, and sufferings, and death. V He opened to us. He explained 5o us the sr'^riptures. Sec ver. 27.
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 Jerus{\lein,
trincs of the scriptures, until they nre explained to them. These disciples had often read or heard the scriptures, but never till then did they know that the Messiah must suffer. 2d. It i.s proper to have'persons to explain the scriptures. Jesus did it while on earth; he docs it now by his spirit; and he has appointed his ministers, whose business it is to explain them. 3d. If men attempt to explain the Bible, they should themselves understand it. They should give their time and talents to a suitable preparation to explain the sacred volume. Preaching should consist in real, and not fancied explanations of the scriptures; the real doctrines which God has taught in his word, and not the doctrines that me7i have taught in their systems. 4th. Here was convincing evidence that Jesus was the Messiah. This was but one of many instances where Jesus convinced his disciples contrary to their previous belief In this case the evidence was abundatit. He first satisfied them from the Old 'i'cstament that the very thinors which had happened were foretold; he then dissipated every doubt, by showing himself to them, and convincing them that he was truly the Christ There was no chance here for deception, and juggling. Who would have met them, and talked with them, in this way, but the real Saviour? Who would have thought of writing this narrative to help an imposture? What impostor would have recorded the dulncss of the disciples as to the plain declarations of the Old Testament, and IhcTi have thought of this device to prop up the narrative? Every thing about this narrative — its simplicit\ — its tenderness— its particularity — its perfect nature — and its freedom from all appearance of trick — shows that it was taken from real life; and if so, then the Christian religion is true; for here is evidence that Jesus rose from the dead. 33. T/tr same how. Though it was late, and they had stopped aa thvr
and found the eL^ven 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 fie Was known of them in breaking of bread.
thought for the night, yet such was their joy, thai they hastened to tell it to their companions and friends. It was natural and proper; and it shows how quick and ready they who have found the Saviour are lo tell it to others. Young converts to Christ should hasten to tell their joy, and should not shrink at selfdenial, to proclaim to others what God hath done for the soul. Ps. ixvi. 16.
T Fhe eleven. The eleven apostles. Judas was now dead. This shows that..he two that went to Emmaus were not apostles.
34. Saying. The eleven said this. If Hath appeared to Simon. To Peter. It is not known precisely when this happened, as the time and place are not mentioned. Paul has referred to it in 1 Cor. XV. 5; from which it appears that he appeared to Cephas or Peter before he did to any other of the apostles. This was a mark of special love and favor, and iiarticularly after Peter's denial it showed how ready he was to pardon, and how willing to impart comfort to those who are penitent, though their sins are great.
36, 37. Jesus stood in the midst of them. This was when the apostles were assembled, and when they had closed the doors for fear of the Jews. John x.\. 19. It was this fact, as well as his Budden and unexpected appearance, that alarmed them. The doors were shut; Riid the suddenness of his appearance led them to suppose tliey had seen a
sus himself stood in the midst of them, and saith unto them, Peace be unto you.
37 But they were terrified and afifrighted, and supposed •= that they had seen a spirit.
.'^8 And he said unto them, Why are ye troubled? and why dc thoughts arise in your hearts 1
39 Behold my hands and my
spirit. ^ Peace be to you. This was a form.of salutation among the Hebrews, denoting a wish of peace and prosperity. See Gen. xliii. 23. It was peculiarly appropriate for Jesus, as he had said before his death that he left his peace with them as their inheritance (Johii xiv. 27), and as they were now alarmed, and fearful at their state, and trembling for fear of the Jews. John xx. 19.
38. Why are ye troubled? Why aro you alarmed or frightened? And why' do thoughts, &c. The word thoushts here means doubts, or suspicions. It is used in this sense also in 1 Tim. ii. 8. The doubts which they had were whether he was the Christ. He reproves them for doubting this, for, 1st. The scripturL-s had foretold his death; 2d. He had himself repeatedly done it; and, 3d. They had now the testimony of Peter that he had seen Jesus ahve, and of the angels that he was risen. After all this evidence Jesus reproves them for doubting whether he was truly the Messiah.
39 — 43. Behold my hands, &c. Jesus proceeds to give them evidence that he was truly the same person that had been crucified. He first showed them his hands and his feet — still pierced, and with the wounds made by the nails, still open. Compare John xx. 27. He told them to handle him, and see him. He ate before them. All this was to satisfy them that he was not, as they supposed, a spirit. Nor could better evidence be given. He appealed to their senses; and performed acts which a disembodied spirit could not do. ^Handle me. Or touch me, feel of me. Compare John xx. 27. ^ And see. Be convinced; for you could not thus handle a spirit. The object here was to convince them that his body liad reallv come to life. If For a spirit
feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.
40 And when he had thus spoken, he shewed them his hands and his feet.
41 And while they yet believed " not for joy, and wondered, he said unto them. Have * ye here any meat 1
42 And they gave him a piece of
&.C. He appeals here to what they well knew. And this implies that a spirit may exist separate from the body. That was the view of the apostles, and our Saviour distinctly countenances that belief.
41. Believed not for joy. Their joy was so great, and his appearance was so sudden and unexpected tiiat they were bewildered, and still sought more evidence of the truth of what they wished to believe. This is a specimen of perfect nature. We have similar expressions in our language. The news is too good to he true; or, I cannot believe it, it is too much for me. ^ Any meat. This word does not mean meat in our sense of it, but in the old English sense dcnoling any thing to eat.
•12. Honey-coml. Honey abounded in Palestine, and was a very common article of food. Bees lived in caves of tiie rocks; in the hollows of trees; and were also kept as with us. The disciples gave probably just what was their own common fare, and what was ready at the time.
44. These are the words. Or this is ihc fulfilment of what I before told you respecting my death. See Luke xviii ^3; Mark x. 3:i. IT While I vas yet with you. Beibrc my death. While I was with you as a teacher, and guide. ^ lu the law of 3Ioses. The five books of Moses — CJenesis, Exodus, Leviticus, Numbers, Deuteronomy. Amonfj the Jews this was the first division ot the Old Testament, and was called the law. ^ The prophets. This was the second and largest part of the Hebrew scriptures. It comprehended the books of Joshua, ludges, 1 and 2 Samuel, 1 and 8 K'ugs, which were called the former 15*
43 And he took it, and did- eat • before them.
44 And he said unto them, These "* are the words which 1 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 f prophets, and in the psalms, f concerning mo.
45 Then opened he their under
prophets; and Isaiah, Jeremiah, Eze Kiel and the twelve smaller books from Daniel to Malachi, which were called the latter prophets, ^i The Psalms. This word here probably means what were comprehended under the naijie of Hagiographa, or holy writings. It comprehended the Psalms, Proverbs, Job, Songs of Solomon, Ruth, Lamentations, Ecclesiastcs, Esther, Daniel, Ezra, ancJ Nehemiah, and the two books of Chronicles. This division of the Old Testament was in use Ion" before the time of Christ, and was what he referred to here. And he meant to say that in each of these divisions of the Old Testament there were prophecies respecting himself. The particular subject before them was his resurrection from the dead. A most striking prediction of this is contained in Ps. xvi. 9 — 11. Compareitwiih Actsii. 24 — 32; xiii. 35 — 37.
45. Opened he their understanding. Enabled them fully to comprehend the meaning of the prophecies that foretold his death and resurrection. They had seen him die; they now saw him risen. Their prejudices, by his instructions, and by the facts which they could no longer call in question, were removed, and they no longer doubted that he was the Messiah, and that all ihc farts in the case which had before confounded them, could be easily accounted lor. Here we may learn, 1st. 'Vbal farts or truths will yet remove the myslerirs that wo now sec in religion. 2d. That nur prejudices, and our preconceived opinions, are one cause ol our seeing so many mysteries in the Bible. If a man u wiUing to take th^' plain declarations of the B^ble, he will be Lltle pcrplcxod
46 And said unto "hem, Thus it is written, and thus it behoved Christ <• to suffer, and to /ise '' from the dead the third day:
47 And that repentance and ' remission of sins should be preached in his name among all nations, beginninpr at Jerusalem.
48 And ye are witnesses ^ of
with mysteries. 3d. That God only can open the mind so-as fully to comprehend the scriptures. He only can overcome our prejudices — open our hearts — and dispose us to receive the engrafted word with meekness, and with the simplicity of a child. See Acts xvi. 14;.T«mes i. 21; Mark x. 15. 4th. The design of God's opening the understanding is that we may be acquainted with the scriptures. It is not that we may be made wise above what is written, but that we may submit ourselves wholly to the word of God.
46. It behoved. It became; it was proper or necessary that the Messiah should thus suffer. It was predicted of him, and all things have happened as it was foretold.
47. Repenlajice. Sorrow for sin, and forsaking of it. It was proper that the M.ecessity of repentance should be preached among all nations, for all were sinners. See Acts xvii. 30. If Remission of sins. Pardon or forgiveness of sins. It should be proclaimed that all men should repent, and that those who are penitent may now be pardoned. If In mxj name. By my command it should be proclaimed that men should repent, and by my merit they may be pardoned. Pardon is offered by the authority of Christ to all nations, and this is a sufficient warrant to offer the gospel to every man. IT Bei^inning at Jerusalem. This was the dwelling of his murderers, and it shows his readiness to forgive the vilest sinners. It was the holy place of the temple, the habitation of God, the place of the solemnities of the ancient dispensation, to which the Messiah came, and it was proper that pardon should be first proclaimed there. This was done. The gospol was first preached there. See
49 And, behold, I send the promise of iny Father upon you: but tarry ye in the city of Jerusalem^ until ye be endued with power from on high.
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
Acts ii. Paul also, in his travels, preached the gospel first to the Jews, the ancient people of God. offering them pardon through their own Messiah; and when they rejected it, turned to the Gentiles. Acts xiii. 46.
48. Are witnesses of these things. Of my life, my sufferings, my death, and my resurrection. How solemn was their office to testify these things to the world, and in the face of sufferings and death to go and proclaim them to all nations! In hke manner, all Christians are witnesses for Christ; they are the evidences of his mercy and his love; and they should live so that others might also be brought to see and love the Saviour. '
49. The promise of my father. The promise which the Father had made to them through the Saviour. See Matt. X. 19; John xiv. 16, 17, 26. The promise was, that they should be aided by the power of the Holy Ghost. He also doubtless referred to the promise of God made in the days of Joel, respecting the outpouring of the Holy Ghost. See Joel ii. 28, 29, compared with Acts ii. 16 — 21. If Endued teith power from on high. The power which would be eriven them by the descent of the Holy Ghost. The power of speaking with tongues, of working miracles, and of preaching the gospel with the attending blessing and aid of the Holy Ghost. This was accomplished in the gift of the Holy Spirit on the day of Pentecost. See Acts ii.
50. 51. To Bethany. See the Note on Mark xvi. 19. Bethany was on the eastern declivity of the mount of Olives, from which our Lord was taken up to heaven. Acts i. 12. Bethany was a favored place. It was the abode of Martha, and Mary, and Lazarus, and from thein, and carried
52 And* they worshipped him, and returned to Jerusalem with greatjoy; a Ac.1.9. ne.4.14.
our Haviour delighted to he there. From this place also he ascended lo his Father and our Father, and to liis God and our God. H While he blessed I firm. While he commanded his benediction to rest upon them; while he assured them of his favor, and commended them to the protection and guidance of God, in the dangers, trials, and conflicts, which thej' were to meet in a ^iful and miserable
52. They worshipped him. The word worship docs not always denote religious homage. But here it Is to he remarked, 1st. That they offered this worship to an absent Saviour. It was after he left them, and had vanished out of their sight. It was therefore an act of reliffion, and was thcftrgt religious homage that was paid to Jesus after he had left the world. 2d. If they worshipped an sbeent Saviour — a Savio::r unseen hy
53 And were continually in the temple, praising 'and hlessingGod. Amen.
the bodily eye — it is right for «s to do i:. »■. was an example which we may and should follow. 3d. If worship may be rendered to Jesus, he is divine. See E.xodus XX. 4, 5.
53. Were continually in the temple. Until the day of Pentecost: that is, about ten days after. See Acts ii. ^ P raisins andblessing God. Chiefly for the full proof that the Messiah had come, haa redeemed them, and had ascended to heaven. " Thus the days of their mourning were ended." They were fdled with happiness at the assurance of redemption, and expressed what eve ry Christian should feel — fulness of joy at the glad tidings that a Saviour naa died, and risen, and ascended lo God; and an earnest desire to pour forth, in the sanctuary, prayers and thanksgiv* ings to the God of grace for liis mercT to a lost and ruined world.