Now upon the first day of the week, very early in the morning, they came unto the sepulchre. Luke 24:1-10 The first Easter morning Van Oosterzee. The realm of nature a symbol of the realm of grace. 1. The gloomy night. 2. The much-promising dawn. 3. The breaking day. ( Van Oosterzee. )

Benson Commentary Luke 24:1 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. Luke 24:1 . Upon the first day of the week, &c. — On the morning of the first day of the week, when every thing was made ready, all the women, mentioned Luke 24:10 ; and Mark 16:1 ; and certain others with them, who were not from Galilee, went out very early, carrying the spices which they had prepared, to the sepulchre, at which some or all of them arrived about the rising of the sun. Whether they went and returned all in one company, or at different times, and by different ways, is not quite certain. See the notes on Matthew 28:1-10 ; Mark 16:1-2 ; John speaks of none of the women who made this visit to the sepulchre but Mary Magdalene. Yet, because he mentions none but her, it does not follow that there were no others with her. In the gospels there are many such omissions. For instance, Mark and Luke speak of one demoniac only, who was cured at Gadara, though Matthew tells us there were two who had devils expelled out of them at that time In like manner Mark and Luke speak only of one blind man, to whom Jesus gave sight near Jericho, while from Matthew it is certain two had that benefit conferred on them there. Before Jesus rode into Jerusalem both the ass and its colt were brought to him, though Mark, Luke, and John speak only of the colt. Wherefore, since it is the manner of the sacred historians in other instances to make such omissions, John may be supposed to have mentioned Mary Magdalene singly in this part of his history, notwithstanding he knew that others had been with her at the sepulchre; and the rather, because his intention was to relate only what things happened in consequence of her information, and not to speak of the transactions of the rest, which his brother historians had handled at large. Luke 24:2 And they found the stone rolled away from the sepulchre. Luke 24:2-8 . They found the stone rolled away — Their inquiry among themselves, while they were going along, had been, Who shall roll us away the stone? That difficulty, however, they found removed, but alas! when they entered in, they found not the body of the Lord Jesus. About this, as we may well suppose, they were much perplexed. God, however, was graciously pleased soon to remove their perplexity. For, behold, two men stood by them in shining garments — Or, suddenly appeared to them, as the word ????????? may be properly rendered. It does not imply that the angels, at their first appearing, were close by the women, as may be proved from the Greek translation of Genesis 18:2 , where, though it be said, that Abraham lifted up his eyes, and looked, and, lo, three men ( ??????????? ????? ???? ) stood by him, it is added, that when he saw them, he ran to meet them from the tent door, which shows that they were at some distance from him. It is probable that both these angels were in a sitting posture when they first showed themselves to the women, because Mark affirms it expressly of the one whom he mentions, ( Luke 24:5 ,) and because they showed themselves in this posture afterward to Mary Magdalene, John 20:12 . Or, the evangelists may be reconciled by supposing that the angel of whom Mark speaks, arose when the women went down into the sepulchre. See on Mark 16:3-6 . And as they were afraid — Mark says, ????????????? , affrighted, or terrified, at this extraordinary and surprising sight; and bowed down their faces to the earth — Fixed their eyes upon it, in token of the profoundest respect; they — Namely, the angels; said unto them — This evangelist, having no intention to tell which of the angels spake, attributes to them both words, which, in the nature of the thing, could be spoken only by one of them, probably the one mentioned by Matthew and Mark, it being the custom, as has been just observed, of the sacred historians to mention one person or thing only, even in cases where more were concerned. Why seek ye the living among the dead? — Why are you come hither with materials for embalming one who is possessed of an immortal life? He is not here, but is risen — He has quitted the grave to return no more to it. Remember how he spake when he was yet in Galilee — Thus they refer the women to his own words, which if they and his other disciples had duly believed and observed, they would more easily have credited the fact when it took place. That the tidings, therefore, might not be such a surprise to them as they seemed to be, the angels repeat to them what Christ had often said in their hearing. And they remembered his words — When they were thus reminded of them. And now, doubtless, they were ashamed of the preparations they had made to embalm him on the third day, who had so often said, he would on the third day rise again. Luke 24:3 And they entered in, and found not the body of the Lord Jesus. Luke 24:4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: Luke 24:5 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? Luke 24:6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, Luke 24:7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. Luke 24:8 And they remembered his words, Luke 24:9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest. Luke 24:9-12 . They returned from the sepulchre — To Jerusalem; and told all these things to the eleven — Apostles, in the course, probably, of that morning, for it is not likely that they found them all collected together in one body; and to all the rest — Namely, at different times. And their words seemed to them as idle tales, &c. — Their Master’s crucifixion had given such a severe blow to their faith, that they had laid aside all the thoughts which they had entertained of his being the Messiah. And, therefore, they had not the least expectation of his resurrection, notwithstanding he had often predicted it to them: nay, they looked upon the story which the women told them about it as a mere chimera, the delusion of a disordered imagination. Then arose Peter, &c. — Or rather, But Peter, arising; ran to the sepulchre — That is, Peter was an exception: the tidings brought by Mary Magdalene, and the other women, did not seem as idle tales to him, nor to John, who now arose and went with him, and got to the sepulchre before him. See on John 20:1-10 . Luke 24:10 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. Luke 24:11 And their words seemed to them as idle tales, and they believed them not. Luke 24:12 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. Luke 24:13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. Luke 24:13-24 . Behold, two of them — Not of the apostles, for those two, returning, told what had passed between Christ and them to the eleven apostles, ( Luke 24:33 ; Luke 24:35 ,) but two of the other disciples that were with them; went that same day — On which Jesus arose; to a village called Emmaus — Not that Emmaus near Tiberias, so called from the hot baths there, for that was in Galilee, but a village in the tribe of Judah; about threescore furlongs — That is, near eight miles from Jerusalem. Some MSS. say it was one hundred and sixty furlongs distant from Jerusalem, which is evidently a mistake, Josephus confirming the declaration of Luke, Bell., Luke 7:27 . And they talked together of all these things — As they walked along they discoursed together of all these wonderful and important things which had lately happened, and which could not but lie with great weight on their minds. And while they communed together — About the sufferings and death of their beloved Lord, and the report which had been spread that morning of his resurrection; and reasoned — Concerning these things, namely, whether it was probable that he actually was risen, and therefore, notwithstanding he had suffered death, was the Messiah. The word ???????? , here rendered reasoned, properly signifies, as Mr. West observes, to discuss, examine, or, inquire together; and it appears from the connection, that as they were discoursing on the sufferings, and death, and resurrection of Jesus, the scope of their inquiry was, how to reconcile these events with what had been foretold concerning the Messiah, which, by the message that the women had but just before brought from the angels, they were particularly called to remember. Accordingly, when Jesus had inquired, ( Luke 24:17 ,) What manner of communications, &c.? or, as Mr. West would render it, What arguments are these that ye are debating one with another? this is the point he took occasion to illustrate and explain, ( Luke 24:26-27 ,) by showing them it was necessary, in accomplishment of what was foretold, that the Messiah should suffer these things, and so enter into his glory. Jesus himself drew near, &c. — As one come from Jerusalem, and who was travelling the same way. But their eyes were holden — Their sight was supernaturally influenced; that they should not know him — Probably, also, one reason why they did not know him, was that, as Mark says, ( Mark 16:12 ,) he appeared, ?? ????? ????? , in another form, or habit, namely, different from that which he formerly had when he conversed with them. And he said, What manner of communications are these that ye have, and are sad? — Jesus spake thus to them in the character of a stranger, making free, as travellers might do one with another, to ask what the subject of their conversation was, and why they looked so sad? And one of them — One of the two; whose name was Cleopas — The same with Alpheus, the father of James the Less and Judas, who were two of the apostles, see on Luke 6:15-16 ; answering said, Art thou only a stranger in Jerusalem? — Cleopas was surprised that any one who had come from Jerusalem should have been ignorant of the extraordinary things which had lately happened there. “There are two ways,” says Dr. Campbell, “wherein the words of Cleopas may be understood by the reader: one is, as a method of accounting for the apparent ignorance of this traveller; the other, as an expression of surprise, that any one who had been at Jerusalem at that time, though a stranger, should not know what had made so much noise among all ranks, and had so much occupied, for some days, all the leading men in the nation, the chief priests, the scribes, the rulers, and the whole sanhedrim, as well as the Roman procurator, and the soldiery. The common version favours the first interpretation; I prefer the second, in concurrence, as I imagine, with the majority of interpreters, ancient and modern. I cannot discover, with Beza, any thing in it remote from common speech. On the contrary, I think it, in such a case as the present, so natural an expression of surprise, that examples remarkably similar may be produced from most languages.” And he said, What things — What are those matters to which you refer? And they said, Concerning Jesus, a prophet mighty in deed and in word — Who wrought the most astonishing miracles, and taught the most instructive and excellent doctrine; before God — Who evidently bore testimony to him; and all the people — Among whom he appeared publicly for some years. And the chief priests, &c. — Delivered him to the Roman governor; to be condemned — Prevailing on him, by their importunity, to pass sentence of death upon him. But we trusted, &c. — Having thus given an account of Christ’s character, miracles, and sufferings, Cleopas was so ingenuous as to acknowledge, that they once believed him to be the deliverer of Israel, and in that faith had become his disciples. But that they now began to think themselves mistaken, because he had been dead three days. He added, that some women of their acquaintance, who had been that morning at the sepulchre, had astonished them with the news of his resurrection, affirming, that they had seen a vision of angels, which told them that he was alive. It seems his companion and he had left the city before any of the women came with the news of Christ’s personal appearance. And certain of them who were with us — Meaning, probably, Peter and John, as is related, John 20:2 , &c. went, &c ., and found it as the women had said — That is, that the body was gone, and that the funeral linen was laid in order there; but him they saw not — They had not the satisfaction of seeing Jesus. Luke 24:14 And they talked together of all these things which had happened. Luke 24:15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. Luke 24:16 But their eyes were holden that they should not know him. Luke 24:17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? Luke 24:18 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? Luke 24:19 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: Luke 24:20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. Luke 24:21 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. Luke 24:22 Yea, and certain women also of our company made us astonished, which were early at the sepulchre; Luke 24:23 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. Luke 24:24 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. Luke 24:25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Luke 24:25-27 . Then he said, O fools — ? ??????? , O foolish, or thoughtless persons. The word is not ? ????? , properly rendered, O fools, and is a term of great indignation, and sometimes of contempt; but that employed here is only a term of expostulation and reproof; and slow of heart to believe, &c. — From this reproof it would appear, that Cleopas and his companion were of the number of those who gave little credit to the tidings which the women had brought of their Master’s resurrection; his crucifixion and death, as they themselves acknowledge, having almost convinced them that he was not the Messiah. What he reproved them for was their not understanding and believing the prophets, which, he said, declared that, before the Messiah should enter into his glory, he must suffer such things as they said their Master had suffered. And beginning at Moses, &c. — And in order that his reproof might appear to be well founded, that their drooping spirits might be supported, and that they might be prepared for the discovery he was about to make of himself, he explained the whole types and prophecies of the Old Testament, which relate to the Messiah’s sufferings, such as the Mosaical sacrifices, the lifting up of the brazen serpent, the twenty-second Psalm, the fifty-third of Isaiah, &c. Thus did Jesus demonstrate to these desponding disciples, from the Scriptures, that their despair was without cause, and the suspicion without foundation, which they had taken up, of their being deceived in thinking him to be the Messiah, because the priests had put him to death. Luke 24:26 Ought not Christ to have suffered these things, and to enter into his glory? Luke 24:27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. Luke 24:28 And they drew nigh unto the village, whither they went: and he made as though he would have gone further. Luke 24:28-31 . And they drew near unto the village, &c. — His discourse made so deep an impression upon them, and engrossed their attention to such a degree, that they neither thought of the length of the journey, nor considered the countenance of him who spake to them, so that, ere they were aware, they arrived at the village whither they went. And he made as though he would have gone farther — When the disciples turned aside from the road to go to their lodging in the village, Jesus walked forward as if he were going on, as he would have done, had they not pressed him to stay. But they constrained him — Being loath to part with a person whose conversation had charmed them so much, they begged him to go no farther, but to abide with them; for, they said, it is toward evening — Namely, the first evening of the Jewish day, which began at three o’clock. See on Matthew 14:15 ; and the day is far spent — Greek, ???????? ? ????? , the day has declined. That this is the meaning of the expression is evident, for, on any other supposition, the two disciples could not have returned to Jerusalem after dining at Emmaus, so as to have been present, (as it appears from Luke 24:33 they were,) when Jesus showed himself to his disciples the same day, which ended at sun-setting. And he went in to tarry with them — By their pressing invitations the disciples prevailed with their fellow-traveller to turn in with them. And their humanity met with an abundant recompense. As he sat at meat with them he took bread, &c. — Some have inferred from this, that he gave these two disciples the sacrament on this occasion, adding it to the ordinary meal they were eating, as at the first institution of the rite. But in the Greek there is no foundation for the conjecture, the words signifying properly, And it came to pass, when he sat down at the table with them, taking bread he blessed it, &c. — Among the Jews, the giving of thanks at table for their food, and the distributing of it to the guests, was the office of the head of the family. This office Jesus now assumed, though he only appeared as a guest at this table, and, looking up to heaven, blessed, or gave thanks over it, just in the manner he had formerly done: And their eyes were opened — The supernatural cloud, or the miraculous influence which before prevented their knowing him, was removed, partly, perhaps, through the action just mentioned, of his taking, blessing, and breaking the bread in the manner they had known him frequently to do, a manner probably peculiar to him. And they knew him — To their unutterable astonishment, plainly seeing that it was Jesus their Master; and, as they were preparing to acknowledge him as such, he vanished out of their sight — Rather, suddenly became invisible, or ceased to be seen by them, as the original words, ??????? ??????? ?? ’ ????? , literally signify. For certainly he did not vanish as a mere spectre. Luke 24:29 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. Luke 24:30 And it came to pass, as he sat at meat with them, he took bread, and blessed it , and brake, and gave to them. Luke 24:31 And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:32 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? Luke 24:32-35 . And they said one to another, Did not our heart burn within us? — This reflection of the disciples, on this affair, is natural and beautiful. It is as if they had said, How strange it is that we should not have discovered him sooner, when we found his discourses have that effect upon us, which was peculiar to his teaching. For did not our very hearts glow within us, with love to God and our Divine Instructer, as well as to the truths which he made known to us by opening the Scriptures? They found the preaching powerful, even when they knew not the preacher; it not only made things of the greatest importance very plain and clear to them, but, together with a divine light, brought a divine warmth into their souls, and kindled therein a holy fire of pious and devout affections: and this they now notice for the confirming of their belief, that it was indeed Jesus himself who had been talking with them all the while. And they rose up the same hour — Not being able to conceal such good news, or to defer the publication of that which they believed would give their brethren such joy, as they felt in their own breasts; they therefore, late as it was, rose up from their unfinished meal, that very hour, and made all possible haste to Jerusalem, that they might declare to the other disciples the wonderful story, and give them full assurance of their Lord’s resurrection. They were, however, in some measure prevented: for, immediately upon their arrival, the apostles, with the women, accosted them with this declaration, The Lord is risen indeed, and hath appeared to Simon — Before he was seen of the other apostles, ( 1 Corinthians 15:5 ,) he had, in his wonderful condescension and grace, taken an opportunity on the former part of the day, (though where or in what manner is not recorded,) to show himself to Peter, that he might early relieve his distresses and fears, on account of his having so shamefully denied his Master. The generality of the apostles had given little credit to the reports of the women, supposing that they were occasioned more by imagination than reality. But when a person of Simon’s capacity and gravity declared that he had seen the Lord, they began to think he was risen indeed. And their belief was not a little confirmed by the arrival of these two disciples, who declared that the Lord had appeared to them also, and gave a circumstantial relation of all that had happened. Luke 24:33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Luke 24:34 Saying, The Lord is risen indeed, and hath appeared to Simon. Luke 24:35 And they told what things were done in the way, and how he was known of them in breaking of bread. Luke 24:36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. Luke 24:36-43 . As they thus spake, Jesus stood in the midst of them — While the disciples from Emmaus were giving their brethren an account of the Lord’s appearing to them, and were probably offering arguments to convince those (if any such were present) who doubted the truth of his resurrection, Jesus himself came in, and by his appearance, and by what he said and did in their presence, put an end to their discourse, and gave them all full satisfaction. How he came in, is not here said; but ( John 20:19 ) we learn, it was when the doors of the room were shut where the disciples were assembled. It was, however, just as easy to his divine power to open a door undiscernedly, as it was to come in at a door opened by some other hand. And saith unto them, Peace be unto you — Thus graciously intimating that he forgave their former cowardice, and would still continue to treat them as friends, though they had of late conducted themselves in a manner unworthy of that character and relation. But they were terrified and affrighted — At this sudden, unexpected appearance; and supposed that they had seen a spirit — This is not to be wondered at, considering that they knew the doors of the room were shut, and secured by locks and bolts, for fear of the Jews. And in the present hurry of their thoughts, they did not reflect on the proofs Christ had so often given of his divine power, or on the evidences they had but just before received of his resurrection. And he said, Why are ye troubled? — Why are ye thus perplexed and affrighted? and why do thoughts — ??????????? , doubtful and suspicious reasonings, arise in your hearts, as if it were only the appearance of a spirit which you have here before you? Behold my hands and my feet — Which, for your satisfaction, still retain the scars of those wounds which I received in being nailed to the cross. Handle me, and see — Whether this be not really a solid and substantial body; for a spirit — As you know; hath not flesh and bones, as you see me have — But is only an empty form, presenting itself to the eye, but eluding the grasp of any hand. Here our Lord manifestly allows, both that disimbodied spirits, even the spirits of deceased persons, do exist, and that they may appear to the living. This the disciples supposed; and surely if they had been mistaken, our Lord would haw shown them their error. And he showed them his hands and his feet — And, as John says, also his side, in which probably was the appearance of a large wound, newly, but perfectly, healed. Our Lord did this that they might be fully convinced, by the united testimony of their senses, that he their Lord and Master was indeed risen. And while they yet believed not for joy — They did in some sense believe; otherwise they would not have rejoiced. But their excess of joy prevented a clear, rational belief; and wondered — Were in such astonishment, that they hardly knew what they saw or heard, or where they were; he said, Have ye here any meat? — That I may eat with you, and thereby may still more fully assure you of the truth of my resurrection, and of the reality of my presence with you. And they gave him a piece of a broiled fish — On which it is probable they had been supping just before. And he took it, and did eat before them — Not that he had any need of any food, but to give them still further evidence, in order that not even a shadow of a doubt might remain in their minds, upon a point of the utmost importance to the business for which he came into the world, and a fundamental article of the Christian system. As our Lord remained on earth forty days after this, during which he had several interviews with his disciples, he continued all that time, according to this evangelist, ( Acts 1:3 ,) to give them still further proof of the reality of his resurrection; discoursing also to them concerning the nature of the new dispensation of religion, which he was about to erect in the world by their ministry. Luke 24:37 But they were terrified and affrighted, and supposed that they had seen a spirit. Luke 24:38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:39 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. Luke 24:40 And when he had thus spoken, he shewed them his hands and his feet. Luke 24:41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? Luke 24:42 And they gave him a piece of a broiled fish, and of an honeycomb. Luke 24:43 And he took it , and did eat before them. Luke 24:44 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. Luke 24:44-48 . And he said to them — Not, as appears, on the day of his resurrection, but on that of his ascension. These are the words which I spake to you — In private, frequently; while I was yet with you — Dwelling among you: we should better understand what Christ does, if we did but better remember what he hath said; that all must be fulfilled which is written in the law of Moses, and the prophets, and the psalms — Under these three, the Jews were wont to comprehend all the books of the Old Testament. Under the name law, the five books called the pentateuch were included; the chief of the historical books were joined with the prophets, and all the rest with the psalms. The prophecies, as well as types, relating to the Messiah, are contained in one or other of these books. Then opened he their understanding to understand the Scriptures — Especially in their reference to him. He had explained many parts of them before, repeatedly, in the course of his ministry, and since his resurrection, especially to the two as they went to Emmaus. But still they understood them not, till he took off the veil from their hearts, by the illumination of his Spirit. And he said, Thus it is written, &c. — Thus Moses and the prophets foretold that the Messiah should suffer, and rise from the dead on the third day, as Jesus had done; so that, if they had understood the Scriptures, instead of being stumbled at these events, and finding their faith in him as the Messiah shaken by them, they would thereby have found it confirmed. And that repentance and remission of sins — The two principal doctrines of the gospel, inclusive of, or leading to, all the others; should be preached — As they continually were by the apostles, both to Jews and Gentiles. And should they not still be preached? are they not as necessary to be preached as ever? in his name — In imitation of his example as a prophet; through his mediation and grace as a priest; and by his authority and ordinance, as a king; among all the Gentile nations — As well as among the Jews; beginning at Jerusalem — In God’s visible church, where there had long been the greatest light, and the greatest privileges and advantages; where the greatest blessings had been abused, and the greatest guilt contracted; and where, in a little time, judgment would begin, as mercy was to begin now. That the heralds of divine grace should begin at Jerusalem, was appointed both graciously and wisely; graciously, as it encouraged the greatest sinners to repent, when they saw that even the murderers of Christ were not excepted from mercy; and wisely, as hereby Christianity was more abundantly attested, the facts being published first on the very spot where they happened. And ye are witnesses of these things — Chosen of God, and appointed to be such; namely, witnesses of Christ’s life, doctrine, and miracles, and especially of his death, resurrection, and ascension. Luke 24:45 Then opened he their understanding, that they might understand the scriptures, Luke 24:46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: Luke 24:47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. Luke 24:48 And ye are witnesses of these things. Luke 24:49 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. Luke 24:49 . And behold, I send the promise of my Father — Emphatically so called, namely, the Holy Ghost, in his enlightening, renewing, and comforting influences, that you may be enabled to understand, love, obey, and adorn the gospel which you preach; and in his extraordinary and miraculous gifts, that you may attest the truth and importance of it to the world. But tarry ye in Jerusalem, &c. — As the divine wisdom hath seen fit that the first offers of mercy shall be made to this people, sinful as they are, and that the gospel dispensation, in its greatest glory, shall be opened here, and the fullest proof possible be given of its truth and importance, that those may be rendered inexcusable who shall continue to reject it; I charge you not to go from hence till you have received those gifts and graces with which you are to be furnished, for the perfect discharge of your ministry. Luke 24:50 And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. Luke 24:50-53 . And he led them out as far as Bethany — Not the town, but the district: namely, to the mount of Olives, which was within the boundaries of Bethany. And he lifted up his hands — In a most solemn and devout manner; and blessed them — As one that had authority, not only to desire, but to command a blessing upon them. And while he blessed — Or was blessing them, and while they beheld, ( Acts 1:9 ,) by which it appears that this event took place in the day-time; he was parted from them — Miraculously and unexpectedly; and carried up into heaven — Not suddenly, but leisurely, that they might behold him departing, till a cloud received him out of their sight, Acts 1:9 . It was much more proper that our Lord should ascend i

Expositor's Bible Commentary Luke 24:1 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. Chapter 26 THE FIRST LORD’S DAY . THE Sabbath came and went over the grave of its Lord, and silence reigned in Joseph’s garden, broken only by the mailed sentinels, who laughed and chatted by, the sealed sepulcher. As to the disciples, this high day is a dies non to them, for the curtain of a deep silence hides them from our view. Did they go up to the Temple to join in the Psalm, how "His mercy endureth forever?" Scarcely: their thoughts were transfixed to the cross, which haunted them like a horrid dream; its rude dark wood had stunned them for awhile, as it broke down their faith and shattered all their hopes. But if the constellation of the Apostles passes into temporary eclipse, with no beam of inspired light falling upon them, "the women" are not thus hidden, for we read "And on the Sabbath day they rested, according to the commandment." It is true it is but a negative attitude that is portrayed, but it is an exceedingly beautiful one. It is Love waiting upon Duty. The voices of their grief are not allowed to become so excessive and clamorous as to drown the Divine voice, speaking through the ages, "Remember that thou keep holy the Sabbath day"; and even the fragrant offerings of their devotion are set aside, that they may keep inviolate the Sabbath rest. But if the spices of the women are the spikenard and myrrh of a mingled love and grief, they are at the same time a tacit admission of their error. They prove conclusively that the women, at any rate, had no thought of a resurrection. It appears strange to us that such should be the case, after the frequent references Jesus made to His death and rising again. But evidently the disciples attached to these sayings of Jesus one of those deeper, farther-off meanings which were so characteristic of His speech, interpreting in some mysterious spiritual sense what was intended to be read in a strict literalness. At present nothing could be farther from their thoughts than a resurrection; it had not even occurred to them as a possible thing; and instead of being something to which they were ready to give a credulous assent, or a myth which came all shaped and winged out of their own heated imaginings, it was something altogether foreign to their thoughts, and which, when it did occur, only by many infallible proofs was recognized and admitted into their hearts as truth. And so the very spices the women prepare for the embalming are a silent but a fragrant testimony to the reality of the Resurrection. They show the drift of the disciples’ thought, that when the stone was rolled to the door of the sepulcher it shut in to the darkness, and buried, all their hopes. The only Easter they knew, or even dreamed of, was that first and final Easter of the last day. As soon as the restraint of the Sabbath was over, the women turned again to their labor of love, preparing the ointment and spices for the embalming, and coming with the early dawn to the sepulcher. Though it was "yet dark," as St. John tells us, they did not anticipate any difficulty from the city gates, for these were left open both by night and day during the Passover feast; but the thought did occur to them on the way as to how they should roll back the stone, a task for which they had not prepared, and which was evidently beyond their unaided strength. Their question, however, had been answered in anticipation, for when they reached the garden the stone was rolled away, and the sepulcher all exposed. Surprised and startled by the discovery, their surprise deepened into consternation as, passing within the sepulcher, they found that the body of Jesus, on which they had come to perform the last kind offices of affection, had disappeared. And how? Could there be more than one solution of the enigma? The enemies of Jesus had surely laid violent hands upon the tomb, rifling it of the precious dust they sorrowfully had committed to its keeping, reserving it for fresh indignities. St. John supplements the narrative of our Evangelist, telling how the Magdalene, slipping out from the rest, "ran" back to the city to announce, in half-hysterical speech, "They have taken away the Lord out of the tomb, and we know not where they have laid Him"; for though St. John names but the Magdalene, the "we" implies that she was but one of a group of ministering women, a group that she had abruptly left. The rest lingered by the tomb perplexed, with reason blinded by the whirling clouds of doubt, when suddenly-the "behold" indicates a swift surprise-"two men stood by them in dazzling apparel." In speaking of them as "two men" probably our Evangelist only intended to call attention to the humanness of their form, as in verse 23 { Luke 24:23 } he speaks of the appearance as "a vision of angels." It will be observed, however, that in the New Testament the two words "men" and "angels" are used interchangeably; as in Luke 7:24 , Revelation 22:8 , where the "angels" are evidently men, while in Mark 16:5 , and again in the verse before us, the so-called "men" are angels. But does not this interchangeable use of the words imply a close relation between the two orders of being? And is it not possible that in the eternal ripenings and evolutions of heaven a perfected humanity may pass up into the angelic ranks? At any rate, we do know that when angels have appeared on earth there has been a strange humanness about them. They have not even had the fictitious wings which poetry has woven for them; they have nearly always appeared wearing the human face Divine, and speaking with the tones and in the tongues of men, as if it were their native speech. But if their form is earthly, their dress is heavenly. Their garments flash and glitter like the robes of the transfigured Christ; and awed by the supernatural portent, the women bow down their faces to the earth. "Why," asked the angels, "seek ye the living among the dead? He is not here, but is risen: remember how He spake unto you when He was yet in Galilee, saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again." Even the angels are not allowed to disclose the secret of His resurrection life, or to tell where He may be found, but they announce the fact that they are not at liberty to explain. "He is not here; He is risen," is the Gospel of the angels, a Gospel whose prelude they themselves have heard, but, alas! forgotten; and since Heaven does not reveal what by searching we ourselves may find out, the angels throw them back upon their own recollections, recalling the words Jesus Himself had spoken, and which, had they been understood and remembered, would have lighted up the empty sepulcher and have solved the great mystery. And how much we lose because we do not remember, or if remembering, we do not believe! Divine words have been spoken, and spoken to us, but to our ear, dulled by unbelief, they have come as empty sound, all inarticulate, and we have said it was some thunder in the sky or the voices of a passing wind. How many promises, which, like the harps of God, would have made even our wildernesses vocal, have we hung up, sad and silent, on the willows of the "strange lands!" If we only "remembered" the words of the Lord Jesus, if they became to us real and eternally true, instead of being the unreal voices of a dream, those words would be, not "the distant lamps" of Heaven, but near at hand, lighting up all dark places, because throwing their light within, turning even the graves of our buried hopes into sanctuaries of joy and praise! And so the women, instead of embalming their Lord, carried their spices back unused. Not unused, however, for in the spices and ointments the Living One did not need their own names were embalmed, a fragrant memory. Coming to the tomb, as they thought, to do homage to a dead Christ, the Magdalene, and Mary, and Johanna, and Salome found a Christ who had conquered death, and at the same time found an immortality for themselves; for the fragrance of their thought, which was not permitted to ripen into deeds, has filled the whole world. Returning to the city, whither the Magdalene had outrun them, they announced to the rest, as she had done to Peter and John, the fact of the empty grave; but they completed the story with the narrative of the angelic vision and the statement that Jesus had risen. So little, however, were the disciples predisposed to receive the tidings of a resurrection, they would not admit the fact even when attested by at least four witnesses, but set it down as idle, silly talk, something which was not only void of truth, but void of sense. Only Peter and John of the Apostles, as far as we know, visited the sepulcher, and even they doubted, though they found the tomb empty and the linen clothes carefully wrapped up. They "believed" that the body had disappeared, but, as St. John tells us, "as yet they knew not the Scripture, that He must rise again from the dead"; { John 20:9 } and as they leave the empty grave to return to their own home, they only "wondered at that which was come to pass." It was an enigma they could not solve; and though the Easter morning had now fully broke, the day which should light all days, as it drew to itself the honors and songs of the Sabbath, yet to the minds and hearts of the Apostles it was "yet dark"; the glory of the Lord had not yet risen upon them. And now comes one of those beautiful pictures, peculiar to St. Luke, as he lights up the Judaean hills with a soft after-glow-an after-glow which at the same time is the aurora of a new dawn. It was in the afternoon of that first Lord’s day, when two disciples set out from Jerusalem for Emmaus, a village, probably the modern Khamasa, sixty furlongs from the city. Who the disciples were we cannot say, for one is unnamed, while the other bears a name, Cleopas, we do not meet with elsewhere, though its Greek origin would lead us to infer that he was some Gentile proselyte who had attached himself to Jesus. As to the second, we have not even the clue of an obscure name with which to identify him, and in this somewhat strange anonymity some expositors have thought they detected the shadowy of the Evangelist, Luke, himself. The supposition is not an impossible one; for though St. Luke was not an eye-witness from the beginning, he might have witnessed some of the closing scenes of the Divine life; while the very minuteness of detail which characterizes his story would almost show that if not himself a participant, he was closely related to those who were; but had St. Luke himself been the favored one, it is scarcely likely that he would have omitted this personal testimony when speaking of the "many infallible proofs" of His resurrection. Whoever the two might be, it is certain that they enjoyed the esteem and confidence of the disciples, having free access, even at untimely hours, to the Apostolic circle, while the fact that Jesus Himself sought their company, and selected them to such honors, shows the high place which was accorded to them in the Divine regard. We are not apprised of the object of their journey; indeed, they themselves seem to have lost sight of that in the gleams of glory which, all unexpected, fell across their path. It is not unlikely that it was connected with recent events; for now that the central Sun, around whom their lives revolved, has disappeared, will not those lives necessarily take new directions, or drift back into the old orbits? But whatever their purposes might be, their thoughts are retrospective rather than prospective; for while their faces are set towards Emmaus, and their feet are steadily measuring off the furlongs of the journey, their thoughts are lingering behind, clinging to the dark crest of Calvary, as the cloud-pennon clings to the Alpine peak. They can speak but of one theme, "these things which have happened": the One whom they took to be the Christ, to whom their hearts had been so strangely drawn; His character, miracles, and words; the ignominious Death, in which that Life, with all their hopes, was quenched; and then the strange tidings which had been brought by the women, as to how they had found the grave empty, and how they had seen a vision of angels. The word "questioned together" generally implies a difference of opinion, and refers to the cross-questioning of disputants; but in this case it probably referred only to the innumerable questions the report of the Resurrection would raise in their minds, the honest doubts and difficulties with which they felt themselves compelled to grapple. It was while they were discussing these new problems, walking leisurely along the road-for men walk heavily when weighted at heart-a Stranger overtook and joined them, asking, after the usual salutation, which would not be omitted, "What communications are these that ye have one with another, as ye walk?" The very form of the question would help to disguise the familiar voice, while the changed "form" of which St. Mark speaks would somewhat mask the familiar features; but at the same time it would appear that there was a supernatural holding of their eyes, as if a dusky veil were wrapped about the Stranger. His question startled them, even as a voice from another world, as, indeed, it seemed; and stopping suddenly, they turned their "sad" faces to the Stranger in a momentary and silent astonishment, a silence which Cleopas broke by asking, "Dost thou alone sojourn in Jerusalem, and not know the things which are come to pass there in these days?" a double question, to which the Stranger replied with the brief interrogative, "What things?" It needed no more than that solitary word to unseal the fountain of their lips, for the clouds which had broken so wildly and darkly over Calvary had filled their hearts with an intense and bitter grief, which longed for expression, even for the poor relief of words. And so they break in together with their answer (the pronoun is changed now), "Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered Him up to be condemned to death and crucified Him. But we hoped that it was He which should redeem Israel. Yea, and beside all this, it is now the third day since these things came to pass. Moreover certain women of our company amazed us, having been early at the tomb; 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. And certain of them that were with us went to the tomb, and found it even so as the women had said: but Him they saw not." It is the impetuous language of intense feeling, in which hope and despair strike alternate chords. In the first strain Jesus of Nazareth is lifted high; lie is a Prophet mighty in word and deed; then He is stricken down, condemned to death, and crucified. Again, hope speaks, recalling the bright dream of a redemption for Israel; but having spoken that word, Hope herself goes aside to weep by the grave where her Redeemer was hurriedly buried. Still again is the glimmer of a new light, as the women bring home the message of the angels; but still again the light sets in darkness, a gloom which neither the eyes of Reason nor of Faith could as yet pierce; for "Him they saw not" marks the totality of the eclipse, pointing to a void of darkness, a firmament without a sun or star. But incidentally, in the swift current of their speech, we catch a reflection of the Christ as He appeared to their minds. He was indeed a Prophet, second to none, and in their hope He was more, for He was the Redeemer of Israel. It is evident the disciples had not yet grasped the full purport of the Messianic mission. Their thought was hazy, obscure, like the vision of men walking in a mist. The Hebrew dream of a temporal sovereignty seems to have been a prevailing, perhaps the prevailing force in their minds, the attraction which drew and cheered them on. But their Redeemer was but a local, temporal one, who will restore the kingdom to Israel; He was not yet the Redeemer of the world, who should save His people from their sins. The "regeneration," as they fondly called it, the "new creation," was purely national, when out of the chaos of Roman irruptions their Hebrew paradise will come. For one thing, the disciples were too near the Divine Life to see its just and large proportions. They must stand back from it the distance of a Pentecost; they must look on it through their lenses of flame, before they can take in the profound meaning of that Life, or the awful mystery of that Death. At present their vision is out of focus, and all they can see is the blurred and shadowy outline of the reality, the temporal rather than the spiritual, a redeemed nationality rather than a redeemed and regenerated humanity. The risen Jesus, for such the Stranger was, though they knew it not, listened to their requiem patiently and wonderingly, glad to find within their hearts such deep and genuine love, which even the cross and the grave had not been able to extinguish. The men themselves were true, even though their views were somewhat warped-the refractions of their Hebrew atmosphere. And Jesus leads them in thought to those "shining uplands" of truth; as it were, spurring them on, by a sharp though kind rebuke, to the heights where Divine thoughts and purposes move on to their fulfillment. "O foolish men," He said, "and slow of heart to believe in all that the prophets have spoken! Behooved it not the Christ to suffer these things, and to enter into His glory?" They thought He was some stranger in Jerusalem, yet He knows their prophets better than themselves; and hark; He puts in a word they had fared to use. They only called Him "Jesus of Nazareth"; they did not give Him that higher title of "the Christ" which they had freely used before. No; for the cross had rudely shuttered and broken that golden censer, in which they had been wont to burn a royal incense. But here the Stranger recasts their broken, golden word, burning its sweet, Divine incense even in presence of the cross, calling the Crucified the "Christ!" Verily, this Stranger has more faith than they; and they still their garrulous lips, which speak so randomly, to hear the new and august Teacher, whose voice was an echo of the Truth, if not the Truth itself! "And beginning from Moses and from all the prophets, He interpreted to them in all the Scriptures the things concerning Himself." It will be observed that our Evangelist uses a peculiar word in speaking of this Divine exposition. He calls it an "interpretation," a word used in the New Testament only in the sense of translating from one language to another, from the unknown to the known tongue. And such, indeed, it was; for they had read the Scriptures but in part, and so misread them. They had thrown upon those Scriptures the projections of their own hopes and illusions; while other Scriptures, those relating to the sufferings of Christ, were set back, out of sight, or if heard at all, they were only the voice of an unknown tongue, a vox et preterea nihil . So Jesus interprets to them the voices of this unknown tongue. Beginning at Moses, He shows, from the types, the prophecies, and the Psalms, how that the Christ must suffer and die, ere the glories of His kingdom can begin; that the cross and the grave both lay in the path of the Redeemer, as the bitter and prickly calyx out of which the "glories" should unfold themselves. And thus, opening their Scriptures, putting in the crimson lens of the blood, as well as the chromatic lens of the Messianic glory, the disciples find the cross all transfigured, inwoven in God’s eternal purpose of redemption; while the sufferings of Christ, at which they had stumbled before, they now see were part of the eternal plan of mercy, a Divine "ought," a great necessity. They had now reached Emmaus, the limit of their journey, but the two disciples cannot lose the company of One whose words have opened to them a new and a bright world; and though He was evidently going on farther, they constrained Him to abide with them, as it was towards evening and the day was far spent. And He went in to tarry with them, though not for long. Sitting down to meat, the Stranger Guest, without any apology, takes the place of the host, and blessing the bread, He breaks and gives to them. Was it the uplifted face threw them back on the old, familiar days? Or did they read the nail-mark in His hand? We do not know; but in an instant the veil in which He had enfolded Himself was withdrawn, and they knew Him; it was the Lord Himself, the risen Jesus! In a moment the hush of a great awe fell upon them, and before they had time to embrace Him whom they had loved so passionately, indeed before their lips could frame an exclamation of surprise, He had vanished; He "became invisible" to them, as it reads, passing out of their sight like a dissolving cloud. And when they did recover themselves it was not to speak His name-there was no need of that-but to say one to another, "Was not our heart burning within us while He spake to us in the way, while He opened to us the Scriptures?" It was to them a bright Apocalypse, "the Revelation of Jesus Christ," who was dead, and is alive for evermore; and all forgetful of their errand, and though it is evening, they leave Emmans at once, their winged feet not heeding the sixty furlongs now, as they haste to Jerusalem to announce to the eleven, and to the rest, that Jesus has indeed risen, and has appeared unto them. Returning to Jerusalem, they go direct to the well-known trysting-place, where they find the Apostles ("the eleven" as the band was now called, though, as St. John informs us, Thomas was not present) and others gathered for their evening meal, and speaking of another and later appearance of Jesus to Simon, which must have occurred during their absence from the city; and they add to the growing wonder by telling of their evening adventure, and how Jesus was known of them in breaking of bread. But while they discussed the subject-for the majority were yet in doubt as to the reality of the appearances-Jesus Himself stood before them, passing through the fastened door; for the same fear that shut the door would securely lock it. Though giving to them the old-time salutation, "Peace be to you," it did not calm the unrest and agitation of their soul; the chill of a great fear fell upon them, as the spectral Shadow, as they thought it, stood before them. "Why are ye troubled?" asks Jesus, "and wherefore do reasonings arise in your hearts?" for they fairly trembled with fear, as the word would imply. "See My hands and My feet, that it is I Myself: handle Me, and see; for a spirit hath not flesh and bones, as ye behold Me having." He then extended His hands, drew back His robe from His feet, and, as St. John says, uncovered His side, that they might see the wounds of the nails and the spear, and that by these visible, tangible proofs they might be convinced of the reality of His Resurrection body. It was enough; their hearts in an instant swung round from an extreme of fear to an extreme of joy, a sort of wild joy, in which Reason for the moment became confused and Faith bewildered. But whim the heavenly trance is yet upon them Jesus recalls them to earthly things, asking if they have any meat; and when they give Him a piece of a broiled fish, some of the remnants of their own repast, He takes and eats before them all; not that now He needed the sustenance of earthly food, in His resurrection life, but that by this simple act He might put another seal upon His true humanity. It was a kind of sacrament, showing forth His oneness with His own; that on the farther side of the grave, in His exaltation, as on this, in His humiliation, He was still the "Son of man," interested in all things, even the commonplaces, of humanity. The interview was not for long, for the risen Christ dwelt apart from His disciples, coming to them at uncertain times and only for brief spaces. He lingers, however, now, to explain to the eleven, as before to the two, the great mystery of the Redemption. He opens their minds that the truth may pass within. Gathering up the lamps of prophecy suspended through the Scriptures, He turns their varying lights upon Himself, the Me of whom they testify. He shows them how it is written in their law that the Christ must suffer, the Christ must die, the Christ must rise again the third day, and "that repentance and remission of sins should be preached in His name unto all the nations, beginning from Jerusalem." And then He gave to these preachers of repentance and remission the promise of which the Book of Acts is a fulfillment and enlargement, the "promise of the Father," which is the gift of the Holy Ghost. It was the prophecy of the Pentecost, the first rustle of the mighty rushing wind, that Divine breath which comes to all who will receive it. Our Evangelist passes in silence other appearances of the Resurrection Life, those forty days in which, by His frequent manifestations, He was training His disciples to trust in His unseen Presence. He only in a few closing words tells of the Ascension; how, near Bethany, He was parted from them, and taken up into heaven, throwing down benedictions from His uplifted hands even as He went; and how the disciples returned to Jerusalem, not sorrowing, as men bereaved, but with great joy, having learned how to endure and rejoice as seeing Him who is invisible, the unseen but ever-present Christ. That St. Luke omits the other Resurrection appearances is probably because he intended to insert them in his prelude to the Acts of the Apostles, which he does, as he joins his second treatise to the first. Nor is it altogether an incidental coincidence that as he writes his later story he begins at Jerusalem, lingering in the upper room which was the wind-rocked cradle of the Church, and inserting as key-words of the new story these four words from the old: Repentance, Remission, Promise, Power. The two books are thus one, a seamless robe, woven for the living Christ, the one giving us the Christ of the Humiliation, the other the Christ of the Exaltation, who speaks now from the upper heavens, and whose power is the power of the Holy Ghost. And was it altogether undesigned that our Evangelist, omitting other appearances of the forty days, yet throws such a wealth of interest and of coloring into that first Easter day, filling it up from its early dawn to its late evening? We think not. He is writing to and for the Gentiles, whose Sabbaths are not on the last but on the first day of the week, and he stays to picture for us that first Lord’s day, the day chosen by the Lord of the Sabbath for this high consecration. And as the Holy Church throughout all the world keeps her Sabbaths now, her anthems and songs are a sweet incense burned by the door of the empty sepulcher; for, "The light which threw the glory of the Sabbath into the shade was the glory of the Risen Lord." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.