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