Luke 24

or alone. See Joh 19:15 . Verse 8 They remembered his words - Even the simple recollection of the words of Christ becomes often a source of comfort and support to those who are distressed or tempted: for his words are the words of eternal life. Verse 10 And Joanna - She was the wife of Chuza, Herod's steward. See Luk 8:3 . Verse 12 Then arose Peter - John went with him, and got to the tomb before him. See Joh 20:2 , Joh 20:3 . The linen clothes laid by themselves - Or, The linen clothes only. This was the fine linen which Joseph of Arimathea bought, and wrapped the body in: Mar 15:46 . Small as this circumstance may at first view appear, it is, nevertheless, no mean proof of the resurrection of our Lord. Had the body been stolen away, all that was wrapped about it would have been taken away with it; as the delay which must have been occasioned by stripping it might have led to the detection of the theft; nor would the disciples have run such a risk if they had stolen him, when stripping the body could have answered no end. This circumstance is related still more particularly by John, Joh 20:5-7 . Peter seeth the linen clothes lie, and the napkin that was about his head not lying with the linen clothes, but Wrapped together in a place by itself. All these circumstances prove that the thing was done leisurely; order and regularity being observed through the whole. Hurry and confusion necessarily mark every act of robbery. Verse 13 Behold, two of them - This long and interesting account is not mentioned by Matthew nor John, and is only glanced at by Mark, Mar 16:12 , Mar 16:13 . One of these disciples was Cleopas, Luk 24:18 , and the other is supposed by many learned men, both ancient and modern, to have been Luke himself. See the sketch of his life prefixed to these notes. Some of the ancient versions have called the other disciple Ammaus and Ammaon, reading the verse thus: Behold two of them, Ammaus and Cleopas, were going in that very day to a village about sixty furlongs distant from Jerusalem. But the Persian says positively that it was Luke who accompanied Cleopas. See the inscription to section 140 of this Gospel in the Polyglott. Dr. Lightfoot thinks it was Peter, and proves that Cleopas and Alpheus were one and the same person. Threescore furlongs - Some MSS. say 160 furlongs, but this is a mistake; for Josephus assigns the same distance to this village from Jerusalem as the evangelist does. War, b. vii. c. 6. s. 6. Αμμαους απεχει των Ἱεροσολυμων σταδιους ἑξηκοντα, Ammaus is sixty stadia distant from Jerusalem, about seven English miles and three-quarters. A stadium was about 243 yards, according to Arbuthnot. Verse 15 And reasoned - Συζητειν, concerning the probability or improbability of Christ being the Messiah, or of his resurrection from the dead. It was a laudable custom of the Jews, and very common also, to converse about the law in all their journeyings; and now they had especial reason to discourse together, both of the law and the prophets, from the transactions which had recently taken place. Verse 16 Their eyes were holden - It does not appear that there was any thing supernatural here, for the reason why these persons (who were not apostles, see Luk 24:33 ) did not recollect our Lord is given by Mark, Mar 16:12 , who says that Christ appeared to them in another form. Verse 18 Cleopas - The same as Alpheus, father of the Apostle James, Mar 3:18 , and husband of the sister of the virgin. Joh 19:25 . Art thou only a stranger - As if he had said, What has been done it Jerusalem, within these few days, has been so public, so awful, and so universally known, that, if thou hadst been but a lodger in the city for a single night, I cannot conceive how thou couldst miss hearing of these things: indeed, thou appearest to be the only person unacquainted with them. Verse 19 Which was a prophet - Ανηρ προφητης, a man prophet, a genuine prophet; but this has been considered as a Hebraism: "for, in Exo 2:14 , a man prince is simply a prince; and in 1Sam 31:3 , men archers mean no more than archers." But my own opinion is, that this word is often used to deepen the signification, so in the above quotations: Who made thee a man prince (i.e. a mighty sovereign) and a judge over us! Exo 2:14 . And, the battle went sore against Saul, and the men archers (i.e. the stout, or well aiming archers) hit him, 1Sam 31:3 . So in Palaephatus, de Incredib. c. 38. p. 47, quoted by Kypke, ην ανηρ βασιλευς μεγας, He was a great and eminent king. So ανηρ προφητης here signifies, he was a Genuine prophet, nothing like those false ones by whom the people have been so often deceived; and he has proved the divinity of his mission by his heavenly teaching, and astonishing miracles. Mighty in - word - Irresistibly eloquent. Powerful in deed, working incontrovertible miracles. See Kypke in loco. Verse 21 Cleopas paints the real state of his own mind in these verses. In his relation there is scarcely any thing well connected; important points are referred to, and not explained, though he considered the person to whom he spoke as entirely unacquainted with these transactions: his own hopes and fears he cannot help mixing with the narration, and throwing over the whole that confusion that dwells in his own heart. The narration is not at all in Luke's style; but as it is probable he was the other disciple who was present, and had heard the words of Cleopas, he gave them in that simple, natural, artless manner in which they were spoken. Had the account been forged, those simple, natural touches would not have appeared. To-day is the third day - Our Lord had often said that he would rise again the third day; and though Alpheus had little hope of this resurrection, yet he could not help recollecting the words he had heard, especially as they seemed to be confirmed by the relation of the women, Luk 24:22-24 . Verse 25 O fools and slow of heart to believe - Inconsiderate men, justly termed such, because they had not properly attended to the description given of the Messiah by the prophets, nor to his teaching and miracles, as proofs that He alone was the person they described. Slow of heart - Backward, not easy to be persuaded of the truth, always giving way to doubtfulness and distrust. This very imperfection in them is a strong evidence of the truth of the doctrine which they afterwards believed, and proclaimed to the world. Had they not had the fullest assurance of these things, they never would have credited them; and it is no small honor to the new-covenant Scriptures that such persons were chosen, first, to believe them; secondly, to proclaim them in the world; and, thirdly, to die on the evidence of those truths, the blessed influence of which they felt in their own hearts, and fully exemplified in their lives. Verse 26 Ought not Christ to have suffered - Ουχι εδει παθειν τον Χριστον, Was it not necessary that the Christ should suffer. This was the way in which sin must be expiated, and, without this, no soul could have been saved. The suffering Messiah is he alone by whom Israel and the world can be saved. Verse 27 Beginning at Moses, etc. - What a sermon this must have been, where all the prophecies relative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly impelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ; and we may naturally suppose that these prophecies and references were those which our Lord at this time explained and applied to himself. See Luk 24:32 . Verse 28 He made as though he would have gone farther - That is, he was going on, as though he intended to go farther; and so he doubtless would had they not earnestly pressed him to lodge with them. His preaching had made a deep impression upon their hearts, Luk 24:32 , and now they feel it their greatest privilege to entertain the preacher. This is a constant effect of the doctrine of Christ: wherever it is felt, the Author of it, the ever-blessed Jesus, is earnestly entreated to dwell in the heart; and he who preaches it, is amply provided with the necessaries of life by those who have received his testimony. Verse 29 For it is toward evening - And consequently both inconvenient and unsafe to proceed to another village. Reader! it is probably the eve of thy life, whether thou be old or young: thy day may have already declined, and there is, possibly, but a step between thee and the eternal world! Hath the Lord Jesus taught thee by his word and Spirit to believe in him, that thou mightest be saved? Is he come into thy heart? Hast thou the witness of his Spirit that thy sin is blotted out through his blood? Rom 8:16 ; Gal 4:6 ; 1Jn 5:10-12 . If thou have not, get thee to God right humbly. Jesus is about to pass by, perhaps for ever! O, constrain him, by earnest faith and prayer, to enter into thy soul, and lodge with thee! May God open Thy eyes! May he stir up and inflame Thy heart! And he went in - And so he will to thee, thou penitent soul! Therefore take courage, and be not faithless but believing. Verse 30 He took bread - This was the office of the master and father of a family, and this was our Lord's usual custom among his disciples. Those whom Christ lodges with he feeds, and feeds too with bread that himself hath blessed, and this feeding not only strengthens, but also enlightens the soul. Verse 31 Their eyes were opened - But we are not to imagine that he administered the holy eucharist at this time; there is not the most distant evidence of this. It was a mere family meal, and ended before it was well begun. They knew him - His acting as father of the family, in taking, blessing, and distributing the bread among them, caused them to recollect those lips which they had often heard speak, and those hands by which they had often been fed. Perhaps he also threw off the disguise which he had before assumed; and now appeared in his own person. He vanished out of their sight - Probably, during their surprise, he took the opportunity of withdrawing from the place; leaving them to reflect and meditate on what they had heard and seen. Verse 32 Did not our heart burn within us - His word was in our heart as a burning fire, Jer 20:9 . Our hearts waxed hot within us, and while we were musing the fire burned, Psa 39:3 . In some such way as this the words of the disciples may be understood: but there is a very remarkable reading here in the Codex Bezae; instead of καιομενη, burned, it has κεκαλυμμενη, veiled; and one of the Itala has, fuit excaecatum, was blinded. Was not our heart veiled (blinded) when he conversed with us on the way, and while he unfolded the Scriptures to us, seeing we did not know him? Verse 34 Saying, The Lord is risen indeed - The meaning here is, that these two disciples found the apostles, and those who were with them, unanimously testifying that Christ had risen from the dead. It is not the two disciples to whom we are to refer the word λεγοντας, saying; but to the body of the disciples. See the note on Mar 16:12 . Verse 35 And they - The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See on Luk 24:31 (note). Verse 36 And as they thus spake - While the two disciples who were going to Emmaus were conversing about Christ, he joined himself to their company. Now, while they and the apostles are confirming each other in their belief of his resurrection, Jesus comes in, to remove every doubt, and to give them the fullest evidence of it. And it is ever true that, wherever two or three are gathered together in his name, he is in the midst of them. Peace be unto you - The usual salutation among the Jews. May you prosper in body and soul, and enjoy every heavenly and earthly good! See the notes on Mat 5:9 ; Mat 10:12 . Verse 37 And supposed that they had seen a spirit - But if there be no such thing as a disembodied spirit, would not our Lord have shown them their error? Instead of this, he confirms them in their opinion, by saying, A spirit hath not flesh and bones as you see me have, Luk 24:39 ; therefore he says, handle me and see me. They probably imagined that it was the soul only of our blessed Lord which they saw; but they were soon fully convinced of the identity of his person, and the reality of his resurrection; for, 1. They saw his body. 2. They heard him speak. 3. They handled him. 4. They saw him eat a piece of broiled fish and honeycomb, which they gave him. In these things it was impossible for them to have been deceived. Verse 41 They - believed not for joy - They were so overcome with the joy of his resurrection, that they did not, for some time, properly receive the evidence that was before them - as we phrase it, they thought the news too good to be true. Verse 44 The law - the prophets - the psalms - This was the Jewish division of the whole old covenant. The Law contained the five books of Moses; the Prophets, the Jews divided into former and latter; they were, according to Josephus, thirteen. "The Psalms included not only the book still so named, but also three other books, Proverbs, Job, and Canticles. These all," says the above author, "contain hymns to God, and rules for the conduct of the lives of men." Joseph. Cont. App. i. 8. This account is imperfect: the common Jewish division of the writings of the old covenant is the following, and indeed seems to be the same to which our Lord alludes: - I. The Law, תורה thorah, including Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. II. The Prophets, נביאים, nabiaim, or teachers, including Joshua, Judges, the two books of Samuel, and the two books of Kings: these were termed the former prophets. Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi: these were termed the latter prophets. III. The Hagiographa, (holy writings), כתובים kethuvim, which comprehended the Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. The Jews made anciently only twenty-two books of the whole, to bring them to the number of the letters in the Hebrew alphabet; and this they did by joining Ruth to Judges, making the two books of Samuel only one; and so of Kings and Chronicles; joining the Lamentations to Jeremiah, and making the twelve minor prophets only one book. Verse 45 Then opened he their understanding - Διηνοιξεν, He fully opened. They had a measure of light before, so that they discerned the Scriptures to be the true word of God, and to speak of the Messiah; but they had not light sufficient to enable them to apply these Scriptures to their Lord and Master; but now, by the influence of Christ, they see, not only, the prophecies which pointed out the Messiah, but also the Messiah who was pointed out by these prophecies. The book of God may be received in general as a Divine revelation, but the proper meaning, reference, and application of the Scriptures can only be discerned by the light of Christ. Even the very plain word of God is a dead letter to those who are not enlightened by the grace of Christ; and why? because this word speaks of spiritual and heavenly things; and the carnal mind of man cannot discern them. They who receive not this inward teaching continue dark and dead while they live. Verse 47 Repentance - See its nature fully explained on Mat 3:1 (note). Remission of sins - Αφεσιν ἁμαρτιων, The taking away - removal of sins, in general every thing that relates to the destruction of the power, the pardoning of the guilt, and the purification of the heart from the very nature of sin. Should be preached in his name - See the office of a proclaimer, herald, or preacher, explained in the note on Mat 3:1 (note), and particularly at the end of that chapter. In his name - On his authority, and in virtue of the atonement made by him: for on what other ground could the inhabitants of the earth expect remission of sins? Among all nations - Because God wills the salvation of All; and Jesus Christ by his grace has tasted death for Every man. Heb 2:9 . Beginning at Jerusalem - Making the first overtures of mercy to my murderers! If, then, the sinners of Jerusalem might repent, believe, and be saved, none, on this side hell, need despair. Verse 48 Ye are witnesses of these things - He gave them a full commission to proclaim these glad tidings of peace and salvation to a lost world. The disciples were witnesses not only that Christ had suffered and rose again from the dead; but also that he opens the understanding by the inspiration of his Spirit, that he gives repentance, that he pardons sin, and purifies from all unrighteousness, and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. And these are the things of which their successors in the Gospel ministry must bear witness. As far as a man steadily and affectionately proclaims these doctrines, so far God will bless his labor to the salvation of those who hear him. But no man can with any propriety bear witness of that grace that saves the soul, whose own soul is not saved by that grace. Verse 49 The promise of my Father - That is, the Holy Ghost, promised, Joh 15:26 . See Act 1:4 ; Act 2:33 . Until ye be endued with power - The energy of the Holy Ghost was to be communicated to them for three particular purposes. 1. That he might be in them, a sanctifying comforter, fortifying their souls and bringing to their remembrance whatever Jesus had before spoken to them. 2. That their preaching might be accompanied by his demonstration and power to the hearts of their hearers, so that they might believe and be saved. 3. That they might be able to work miracles to confirm their pretensions to a Divine mission, and to establish the truth of the doctrines they preached. Verse 50 He led them out as far as to Bethany - The difficulties in this verse, when collated with the accounts given by the other evangelists, are thus reconciled by Dr. Lightfoot. "I. This very evangelist ( Act 1:12 ) tells us, that when the disciples came back from the place where our Lord had ascended, they returned from mount Olivet, distant from Jerusalem a Sabbath day's journey. But now the town of Bethany was about fifteen furlongs from Jerusalem, Joh 11:18 , and that is double a Sabbath day's journey. "II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day's journey was seven furlongs and a half. Antiq. lib. 20, cap. 6. About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him to the mount of Olives, Ὁ και της πολεως αντικρυς κειμενον, απεχει σταδια πεντε; which, being situated on the front of the city, is distant five furlongs. These things are all true: 1. That the mount of Olives lay but five furlongs distant from Jerusalem. 2. That the town of Bethany was fifteen furlongs. 3. That the disciples were brought by Christ as far as Bethany. 4. That, when they returned from the mount of Olives, they traveled more than five furlongs. And, 5. Returning from Bethany, they traveled but a Sabbath day's journey. All which may be easily reconciled, if we would observe: - That the first space from the city was called Bethphage, which I have cleared elsewhere from Talmudic authors, the evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a Sabbath day's journey, till it came to that part which is called Bethany. For there was a Bethany, a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, i.e. about two miles, or a double Sabbath day's journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day's journey. "Our Savior led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet, which was called Bethany, and was distant from the city a Sabbath day's journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem, Mar 11:1 . Whereas, therefore, Josephus saith that mount Olivet was but five furlongs from the city, he means the first brink and border of it. But our evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished from Bethphage." Between the appearance of Christ to his apostles, mentioned in Luk 24:36 , etc., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, Mat 26:32 ; Mat 28:10 ; Mar 14:28 ; Mar 16:7 ; and there he appeared to them, as is mentioned by Matthew, Mat 28:16 , etc., and more particularly by John, Joh 21:1 , etc. See Bishop Pearce. Lifted up his hands - Probably to lay them on their heads, for this was the ordinary way in which the paternal blessing was conveyed, See Gen 48:8-20 . Verse 51 Carried up into heaven - Ανεφερετο - into that heaven from which he had descended, Joh 1:18 ; Joh 3:13 . This was forty days after his resurrection, Act 1:3 , during which time he had given the most convincing proofs of that resurrection, not only to the apostles, but to many others - to upwards of five hundred at one time, 1Cor 15:6 . As in his life they had seen the way to the kingdom, and in his death the price of the kingdom, so in his ascension they had the fullest proof of the immortality of the soul, the resurrection of the human body, and of his continual intercession at the right hand of God. There are some remarkable circumstances relative to this ascension mentioned in Act 1:4-12 . Verse 52 They worshipped him - Let it be observed that this worship was not given by way of civil respect, for it was after he was parted from them, and carried back into heaven, that they offered it to him; but acts of civil respect are always performed in the presence of the person. They adored him as their God, and were certainly too much enlightened to be capable of any species of idolatry. Returned to Jerusalem with great joy - Having the fullest proof that Jesus was the promised Messiah; and that they had a full commission to preach repentance and remission of sin to mankind, and that they should be Divinely qualified for this great work by receiving the promise of the Father, Luk 24:49 . Verse 53 Were continually in the temple - Especially till the day of pentecost came, when they received the promise, mentioned Luk 24:49 . Praising and blessing God - Magnifying his mercy, and speaking good of his name. Thus the days of their mourning were ended; and they began that life upon earth in which they still live in the kingdom of God. May the God of infinite love give the reader the same portion in time and in eternity, through the same glorious and ever-blessed Jesus! Amen and amen. There are various subscriptions to this book in the MSS. and versions. The following are the principal. Through the assistance of the Most High God, the Gospel of St. Luke the physician, the proclaimer of eternal life, is finished. Arab. - The most holy Gospel of Luke the Evangelist is completed. Syr. - The end of the holy Gospel according to Luke - written in Greek - published in Alexandria the Great, - in Troas, - in Rome, - in the confines of Achaia and Baeotia, - in Bithynia, - in Macedonia, - in the Italic (or Latin) character, fifteen years after the ascension of Christ. It is likely, the word Amen was added by the Church, on the reading of this book; but there is no evidence that it was affixed by the evangelist. It is omitted by some of the best MSS. and versions. It is evident that, at the conclusion of this Gospel, St. Luke passes very rapidly over a number of interesting circumstances related by the other evangelists, and particularly by St. John, concerning the last forty days of our Lord's sojourning on earth; but, to compensate for this, he has mentioned a variety of important particulars which the others have passed by, a list of which I think it necessary to subjoin. It seems as if the providence of God had designed that none of these evangelists should stand alone: each has his peculiar excellence, and each his own style and mode of narration. They are all witnesses to the truth in general; and each most pointedly to every great fact of the Gospel history. In each there is something new; and no serious reader ever finds that the perusal of any one supersedes the necessity of carefully consulting and reading the others. The same facts and doctrines are exhibited by all in different points of view, which renders them both impressive and interesting; and this one circumstance serves to fix the narrative more firmly in the memory. We should have had slighter impressions from the Gospel history, had we not had the narrative at four different hands. This variety is of great service to the Church of God, and has contributed very much to diffuse the knowledge of the facts and doctrines contained in this history. Parallel passages have been carefully studied, and the different shades of meaning accurately marked out; and the consequence has been, what the wisdom of God designed, the fuller edification of the faithful. It is not the business of a commentator to point out beauties in the composition of the sacred text. Many might be selected from the evangelists in general, and not a few from Luke, who not only tells a true story, but tells it well; especially when he has occasion to connect the different parts of the narration with observations of his own. But this is his least praise: from his own account we learn that he took the utmost pains to get the most accurate and circumstantial information relative to the facts he was to relate: see the note on Luk 1:3 . While, therefore, he thus diligently and conscientiously sought for truth, the unerring Spirit of God led him into all truth. Even he who expected the revelation of the Almighty, and to be inspired by the Holy Spirit, that he might correctly, forcibly, and successfully proclaim the truth and righteousness of his Maker, must stand upon his watch, and set himself upon his tower, and watch to see what God would speak In him, Hab 2:1 . In a similar spirit we may expect the fruits of these revelations. He who carefully and conscientiously uses the means may expect the accomplishment of the end. I cannot close these observations with a more profitable word than what is contained in that truly apostolic and sublime prayer for the second Sunday in Advent; and may he who reads it weigh every word in the spirit of faith and devotion! "Blessed God! who hast caused all holy scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Savior Jesus Christ!" Now to him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever! Amen.

Mt 28:1, also Mt 28:2-11. Verse 1. (a) "Now, upon" Mt 28:1, Mk 16:2, Jn 20:1

nd 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. The Disciples Going to Emmaus. 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 wer

Certain others with them - Who had not come from Galilee. Mt 28:1 ; Mr 16:1; Joh 20:1.

[[Luther published three sermons for Mark 16:1-8. One can be found in the electronic version in verses 1-3 (or Mt 28:1-3 or Lk 23:56-24:2 or Jn 20:1); the second in verses 4-6 (or Mt 28:4-6 or Lk 24:3-5 or Jn 20:2), and the last in verses 7-8 (or Mt 28:7-8 or Lk 24:6-7 or Jn 20:3).]] Sermon for Easter Sunday: Christ’s Resurrection and its Benefits; Mark 16:1-8 (2nd Sermon) Of Christ's Resurrection I. THE STORY OF CHRIST'S RESURRECTION. 1 In the first place we shall briefly examine the text of this narrative, and afterwards speak of the benefits of the resurrection of Christ, and how we should build upon it. The text reads: V.1. “And when the sabbath was past.” Here we must remember Mark writes of the sabbath according to the custom of the Hebrews, for according to the Jewish reckoning the day began in the evening and lasted until the evening of the next day, as the first chapter of Genesis says: “And there was evening and there was morning, one day,” “a second day,” “a third day,” and so forth. Thus the first and greatest Sabbath began on the evening of the day when Christ was crucified, that is to say at the time of sunset on the evening of Friday. Our reckoning conveys the wrong sense. Yesterday was the great Sabbath, when Christ lay in the grave; in addition to this the Jews had seven full days which they celebrated and all of which they called sabbaths, counting them from the first holiday after the great Sabbath and calling it prima sabbathorum (first of the sabbaths), and the third holiday secundarn sabbathorurn (second of the sabbaths), and so forth. On these days they ate only wafers and unleavened bread, for which reason they are also called by the Evangelist the days of unleavened bread. From this we must conclude that Christ rose before sunrise and before the angel descended in the earthquake. Afterwards the angel only came to open the empty grave, etc., as has been clearly described by the Evangelists. 2 The question now arises: How can we say that he rose on the third day, since he lay in the grave only one day and two nights? According to the Jewish calculation it was only a day and a half; how shall we then persist in believing there were three days? To this we reply that be was in the state of death for at least a part of all three days. For he died at about two o'clock on Friday and consequently was dead for about two hours on the first day. After that night he lay in the grave all day, which is the true Sabbath. On the third day, which we commemorate now, he rose from the dead and so remained in the state of death a part of this day, just as if we say that something occurred on Easter-day, although it happens in the evening, only a portion of the day. In this sense Paul and the Evangelists say that be rose on the third day. 3 For this period and no longer Christ was to lie in the grave, so that we might suppose that his body remained naturally uncorrupted and that decomposition had not yet set in. He came forth from the grave so soon that we might presume that corruption had not yet taken place according to the course of nature; for a corpse can lie no longer than three days before it begins to decompose. Therefore Christ was to rise on the third day, before he saw corruption. 4 The great longing and love of the women for the Lord must also be particularly noted here, so that unadvised and alone they go early to the grave, not thinking of the great stone which was rolled before the tomb. They might have thought of this and taken a man with them. But they act like timid and sorrowing persons, and therefore they go on their way without even thinking of the most necessary things. They do not even think of the watchers who were clad in armor, nor of the wrath of Pilate and the Jews, but boldly they freely risk it and alone they venture on their way. What urged these good women to hazard life and body? It was nothing but the great love they bore to the Lord, which had sunk so deeply into their hearts that for his sake they would have risked a thousand lives. Such courage they had not of themselves, but here the power of the resurrection of Christ was revealed, whose Spirit makes these women, who by nature are timid, so bold and courageous that they venture to do things which might - have daunted a man. 5 These women also show us a beautiful example of a spiritual heart that undertakes an impossible task, of which the whole world would despair. Yet a heart like this stands firm and accomplishes it, not thinking the task impossible. So much we say for the present on this narrative, and now let us see what are the fruits and benefits of the resurrection of Christ. II. THE FRUITS AND BENEFITS OF THE RESURRECTION OF CHRIST. 6 St. Paul writes in Romans 4:25 as follows: “Christ was delivered up for our trespasses, and was raised for our justification.” Paul is indeed the man who extols Christ in a masterly manner, telling us exactly why and for what purpose he suffered and how we should conform ourselves to his sufferings, namely, that he died for our sins. This is a correct interpretation of the sufferings of Christ, by which we may profit. And as it is not sufficient to know and believe that Christ has died, so it will not suffice to know and believe that he rose with a transfigured body and is now in a state of joy and blessedness, no longer subject to mortality, for all this would profit me nothing or very little. But when I come to understand the fact that all the works God does in Christ are done for me, nay, they are bestowed upon and given to me, the effect of his resurrection being that I also will arise and live with him; that will cause me to rejoice. This must be brought home to our hearts, and we must not merely hear it with the ears of our body nor merely confess it with our mouth. 7 You have heard in the story of the Passion how Christ is portrayed as our exemplar and helper, and that he who follows him and clings to him receives the Spirit, who will enable him also to suffer. But the words of Paul are more Christian and should come closer home to our hearts and comfort us more, when he says: “Christ was raised for our justification.” Here the Lamb is truly revealed, of whom John the Baptist testifies, when he says in Jn 1:29: “Behold, the Lamb of God, that taketh away the sin of the world.” Here is fulfilled that which was spoken to the serpent: “I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head,” which means that for all those who believe in him, hell, death, and the devil and sin have been destroyed. In the same manner the promise is fulfilled to-day which God gave to Abraham, when he said in Gen 22:18: “In thy seed shall all the nations of the earth be blessed.” Here Christ is meant, who takes away our curse and the power of sin, death and the devil. 8 All this is done, I say, by faith. For if you believe that by this seed the serpent has been slain, then it is slain for you; and if you believe that in this seed all nations are to be blessed, then you are also blessed. For each one individually should have crushed the serpent under foot and redeemed himself from the curse, which would have been too difficult, nay impossible for us. But now it has been done easily, namely, by Christ, who has crushed the serpent once, who alone is given as a blessing and benediction, and who has caused this Gospel to be published throughout the world, so that he who believes, accepts it and clings to it, is also in possession of it, and is assured that it is as he believes. For in the heart of such a man the Word becomes so powerful that he will conquer death, the devil, sin and all adversity, like Christ himself did. So mighty is the Word that God himself would sooner be vanquished than that his Word should be conquered. 9 This is the meaning of the words by St. Paul: “Christ was raised for our justification.” Here Paul turns my eyes away from my sins and directs them to Christ, for if I look at my sins, they will destroy me. Therefore I must look unto Christ who has taken my sins upon himself, crushed the head of the serpent and become the blessing. Now they no longer burden my conscience, but rest upon Christ, whom they desire to destroy. Let us see how they treat him. They hurl him to the ground and kill him. O God; where is now my Christ and my Saviour? But then God appears, delivers Christ and makes him alive; and not only does he make him alive, but he translates him into heaven and lets him rule over all. What has now become of sin? There it lies under his feet. If I then cling to this, I have a cheerful conscience like Christ, because I am without sin. Now I can defy death, the devil, sin and hell to do me any harm. As I am a child of Adam, they can indeed accomplish it that I must die. But since Christ has taken my sins upon himself, has died for them, has suffered himself to be slain on account of my sins, they can no longer harm me; for Christ is too strong for them, they cannot keep him, he breaks forth and overpowers them, ascends into heaven (takes sin and sorrow captive, Ed. 1531), and rules there over all throughout eternity. Now I have a clear conscience, am joyful and happy and am no longer afraid of this tyrant, for Christ has taken my sins away from me and made them his own. But they cannot remain upon him; what then becomes of them? They must disappear and be destroyed. This then is the effect of faith. He who believes that Christ has taken away our sin, is without sin, like Christ himself, and death, the devil and hell are vanquished as far as he is concerned and they can no longer harm him. 10 Here we also refer to the passage in Hosea 13:14, which Paul quotes in reference to the victory that Christ has won by his resurrection and by which he has conquered sin, death, hell and all our enemies. Paul says that death is swallowed up in this victory, and he defies death with these words: “O death, where is thy victory? O death, where is thy sting?” just as if Paul would say: O death, where are thy teeth? Come, bite off one of my fingers. Thou formerly hadst a spear, what has become of it now? Christ has taken it from thee. Death, where is now thy spear, etc.? Sin, where is now the edge of thy sword and thy power? Paul says that the power of sin is the law. The more clearly we understand the law, the more sin oppresses and stings us. For this reason Paul says that Christ has completely destroyed and annihilated the spear and whetstone of death. Now, this Gospel he has not taken with him into heaven, but he caused it to be preached throughout the world, so that for him who believes in Christ, spear and whetstone, nay, sin and death, should be destroyed. This is the true Gospel, which bestows life, strength, power and marrow, and of which all the passages of Scripture speak. 11 Therefore seek and learn to know Christ aright, for the whole Scriptures confer upon us the righteousness of the true knowledge of Christ. But this must be brought about by the Holy Spirit. Let us therefore pray God that his Gospel may prosper, that we all may truly learn to know Christ and thus rise with him and be honored by God as he was honored. 12 The question now arises: If Christ has taken away death and our sins by his resurrection and has justified us, why do we then still feel death and sin within us? For our sins torment us still, we are stung by our conscience, and this evil conscience creates the fear of hell. 13 To this I reply: I have often said before that feeling and faith are two different things. It is the nature of faith not to feel, to lay aside reason and close the eyes, to submit absolutely to the Word, and follow it in life and death. Feeling however does not extend beyond that which may be apprehended by reason and the senses, which may be heard, seen, felt and known by the outward senses; For this cause feeling is opposed to faith and faith is opposed to feeling. Therefore the author of the Epistle to the Hebrews writes of faith: “Now faith is assurance of things hoped for, a conviction of things not seen.” For if we would see Christ visibly in heaven, like the visible sun, we would not need to believe it. But since Christ died for our sins and was raised for our justification, we cannot see it nor feel it, neither can we comprehend it with our reason. Therefore we must disregard our feeling and accept only the Word, write it into our heart and cling to it, even though it seems as if my sins were not taken from me, and even though I still feel them within me. Our feelings must not be considered, but we must constantly insist that death, sin and hell have been conquered, although I feel that I am still under the power of death, sin and hell. For although we feel that sin is still in us, it is only permitted that our faith may be developed and strengthened, that in spite of all our feelings we accept the Word, and that we unite our hearts and consciences more and more to Christ. Thus faith leads us quietly, contrary to all feeling and comprehension of reason, through sin, through death and through hell. Then we shall see salvation before our eyes, and then we shall know perfectly what we have believed, namely, that death and all sorrow have been conquered. 14 Take as an illustration the fish in the water. When they are caught in the net, you lead it quietly along, so that they imagine they are still in the water; but when you draw them to the shore, they are exposed and begin to struggle, and then they first feel they are caught. Thus it also happens with souls that are caught with the Gospel, which Christ compares with a net, Mt 13,47. When the heart has been conquered, the Word unites this poor heart to Christ and leads it gently and quietly from hell and from sin, although the soul still feels sin and imagines to be still under its power. Then a conflict begins, the feelings struggling against the Spirit and faith, and the Spirit and faith against our feelings; and the more faith increases, the more our feelings diminish, and vice versa. We have still sins within us, as for instance pride, avarice, anger and so forth, but only in order to lead us to faith, so that faith may increase from day to day, and the man become finally a thorough Christian and keep the true sabbath, consecrating himself to Christ entirely. Then the conscience must become calm and satisfied and all the surging waves of sin subside. For as upon the sea one billow follows and buffets the other, as though they would destroy the shore, yet they must disappear and destroy themselves, so also our sins strive against us and would fain bring us to despair, but finally they must desist, grow weary and disappear. 15 In the second place, death is still at our elbow. It also is to exercise the faith of him who believes that death has been killed and all his power taken away. Now, reason feels that death is still at our elbow and is continually troubling us. He who follows his feelings will perish, but he who clings to the Word with his heart will be delivered. Now, if the heart clings to the Word, reason will also follow; but if reason follows, everything will follow, desire and love and all that is in man. Yea, we desire that all may come to the point when they may consider death to be dead and powerless. But this cannot come to pass until the old man, that is the old Adam, be entirely destroyed, and meanwhile that process has been going on of which Christ speaks in Mt 13:33, where he compares the kingdom of God to leaven, which a woman took and hid in three measures of meal. For even if the kneading has begun, the meal is not yet thoroughly leavened. So it is here. Although the heart clings to the belief that death and hell are destroyed, yet the leaven has not yet worked through it entirely. For it must penetrate and impregnate all the members of the body, until everything becomes leavened and pure, and there remains nothing but a pure faith. This will not be brought about before the old man is entirely destroyed; then all that is in man is Christlike from center to circumference. 16 These two things, sin and death, therefore remain with us to the end that we might cultivate and exercise our faith, in order that it may become more perfect in our heart from day to day and finally break forth, and all that we are, body and soul, become more Christlike. For when the heart clings to the Word, feelings and reasoning must fail. Then in the course of time the will also clings to the Word, and with the will everything else, our desire and love, till we surrender ourselves entirely to the Gospel, are renewed and leave the old sin behind. Then there comes a different light, different feelings, different seeing, different hearing, acting and speaking, and also a different outflow of good works. Now, our scholastics and papists have taught an external piety; they would command the eyes not to see, and the ears not to hear, and would put piety into our hearts from the outside. Ah, how far this is from the truth! But it comes in this way: When the heart and conscience cling to the Word in faith, they overflow in works, so that, when the heart is holy, all the members become holy, and good works follow naturally. 17 This is signified by the sabbath that was to be hallowed and on which the Lord lay quietly in the grave. It signifies that we should rest from all our works, should not stir, nay, should not allow any sin to stir within us, but we should firmly believe that death, hell, sin and the devil are destroyed by the death of Christ, and we are righteous, pious, holy and therefore contented, experiencing no longer any sin. Then all the members are calm and quiet, being convinced that sin and death are vanquished and prostrated. But this cannot be brought about, as I have said, until this impotent, wretched body and the old Adam are destroyed. Therefore it is indeed necessary that we are required to keep this sabbath. For as Christ lies in the grave on the sabbath, never feels nor moves, so it must be with us, as we have heard: Our feelings and actions must cease. And I say again that this cannot be accomplished before the old Adam is annihilated. Nevertheless we still experience sin and death within us, wrestle with them and fight against them. You may tie a hog ever so well, but you cannot prevent it from grunting (until it is strangled and killed Ed. 1530). Thus it is with the sins in our flesh. As they are not yet entirely conquered and killed, they are still active, but when death comes, they must also die, and then we are perfect Christians and pure, but not before. This is the reason why we must die, namely, that we may be entirely freed from sin and death. These words on the fruits of the resurrection of Christ may suffice for the present, and with them we will close. Let us pray God for grace that we may understand them and learn to know Christ aright.

(b) "two men" Jn 20:12, Acts 1:10

Behold two - Angels in the form of men. Mary had seen them a little before. They had disappeared on these women's coming to the sepulchre, but now appeared again. St. Matthew and Mark mention only one of them, appearing like a young man.

(1) "the living", or "him that liveth"

Remember how he spake to you, saying, The Son of man must be delivered - This is only a repetition of the words which our Lord had spoken to them before his passion But it is observable, he never styles himself the Son of man after his resurrection.

[[Luther published three sermons for Mark 16:1-8. One can be found in the electronic version in verses 1-3 (or Mt 28:1-3 or Lk 23:56-24:2 or Jn 20:1); the second in verses 4-6 (or Mt 28:4-6 or Lk 24:3-5 or Jn 20:2), and the last in verses 7-8 (or Mt 28:7-8 or Lk 24:6-7 or Jn 20:3).]] Sermon for Easter Sunday; Mark 16:1-8 (3rd Sermon) THE RESURRECTION OF CHRIST. I. THE STORY OF CHRIST’S RESURRECTION. 1 This Gospel lesson is part of the general account and the first announcement of the resurrection of Christ, which was made by the angel to the women who went early to the tomb to anoint the dead body of the Lord, before Christ showed himself to them and talked with them; inasmuch as he wanted to reveal his resurrection through the Word, even before they should see him and experience the power of his resurrection. 2 And as we said there are two ways of considering Christ’s passion and death and the other doctrines of Christ, so there are also two things concerning the Lord’s resurrection that we ought to know and understand. First, the history which relates the events as they occurred, together with the different circumstances and how he revealed himself alive in various manifestations; so that we might have a sure record and testimony of everything as a foundation and support of our faith, inasmuch as this article of faith on the resurrection is the chief one upon which our salvation is finally based, and without which all others would be useless and altogether fruitless. Now, what a person ought to know about the historical events, namely in what order these two events, the appearance of the angel — which is reported in part in this Gospel — and the manifestation of the Lord occurred, that should be discussed in connection with the full account, compiled and arranged in order from all the Evangelists; therefore, we will treat the part mentioned in this Gospel in connection with that account. II. THE BENEFIT AND COMFORT OF CHRIST’S RESURRECTION. 3 The second point, that is more important and necessary, and on account of which the narrative has been recorded and is preached, is the power, benefit and comfort of the joyous resurrection of the Lord; and the use we are to make of the same faith. Concerning this Paul and all the apostles and the entire Scriptures teach and preach gloriously and richly; but most gloriously of all did Christ the Lord himself preach, when he manifested himself first of all to the women. Therefore, in order that we too may hear and gather something useful from it, let us consider the words Christ spoke unto Mary Magdalene, as recorded in the Gospel according to John 20:17: “Touch me not; for I am not yet ascended unto the Father; but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.” 4 This is the first sermon our Lord delivered after his resurrection and, without doubt, also the most comforting; although in words very brief, but exceedingly kind and tender, and spoken first of all to his beloved Mary Magdalene, and through her also to his disciples after their deep woe, grief and sorrow, caused by his departure and death, that he might comfort and gladden them by his resurrection. And since this Mary is far more deeply and tenderly concerned about the Lord than the others, and is first at the grave to anoint the body of Christ with costly spices; and especially because, when she fails to find him, she is frightened and bewildered, deeply troubled and in tears, supposing him to have been taken away; therefore, he permits her to enjoy this evidence of his love, in that he appears first of all to her, comforting her in her fears, and preaching this beautiful sermon, which we will now consider. 5 In the first place, when Jesus manifests himself to her not far from the tomb, before he speaks to her, she mistakes him for the gardener; but when he calls her by name and says “Mary,” she immediately recognizes the voice, and at once turns with that name upon her lips by which she as well as the other disciples had been accustomed to address him in their language, namely “Rabboni,” that is: O dear Master, or dear Lord, for they would say Master, whereas we generally say, My Lord, and immediately, as she was accustomed to do, she falls at his feet to touch him. But he restrains her and says: “Touch me not,” as though he meant to say: I know indeed that thou lovest me, but thou canst not yet rightly look upon nor touch me, as thou shouldest look upon and touch me. For her joy is no higher or greater than the mere bodily, fleshly pleasure of having her Lord alive again as she had him before; clinging thus only to the fact of his return, and thinking that he will again be with them as he had been before, to eat and drink with them, to preach and do miracles; intending therefore, by her service and by touching his feet, to show him that love she had shown him before, when she anointed him both in life and in death. 6 He does not permit himself to be touched in this manner now, however, because he wants her to stand still and listen, and learn what as yet she knows not; namely, that he refuses to be touched and anointed or to be served and waited upon, as she had done heretofore; but he says ‘ I will tell thee something different and new’ I am not risen in order to walk and remain with you bodily and temporally, but that I may ascend to my Father; hence I do not need or desire such service and attention, nor will it do to look upon me as you look upon Lazarus and others, still living in the body. For it is not here that I intend to dwell and abide; but I would have you believe that I go to the Father, where I will rule and reign with him eternally, and whither I will also bring you out of your death and sorrow. There you shall have me visibly and tangibly with you indeed, and you shall rejoice forever in eternal communion with me and the Father. Therefore, he wishes to say: Refrain henceforth from all such bodily service and reverence, and go rather and become a messenger, and proclaim what I tell thee unto my dear brethren, that I will no more be and abide here in bodily form, but that I have left this mortal state to enter upon a different existence, where ye may no more handle and touch me, but shall know and possess me only in faith. 7 Here he uses language entirely new, when he says: “Go and tell my brethren,” taken from Psalm 22:22, which treats entirely of Christ, and in which he speaks both of his passion and resurrection, saying: “I will declare thy name unto my brethren, etc.” Never had he spoken in this manner to his apostles before. For at the celebration of the Lord’s Supper, he indeed calls them his “dear children” and his “friends,” John 13:33; John 15:14; but now he employs the most affectionate and glorious name possible and calls them his “brethren.” And it is of great importance to him; for he does not delay, but as soon as he is risen, his first concern is to have them told what he intends to do and why he is risen from the dead. 8 And, indeed, this is said in a manner that is lovely and sweet beyond all measure, so that whoever desires to believe, has reason enough to believe, all his life and as long as the world endures, that these things are true indeed; even as the dear apostles themselves had found in them encouragement enough, and more than enough, to believe. For the comfort is too great and the joy too glorious, and the heart of man too small and narrow to have attained it. 9 The Apostles crouched behind barred doors, not only discouraged and cowed, as sheep that are scattered without a shepherd, but also troubled in conscience. Peter had denied and renounced his Lord with an oath, and cursed himself; and the others had all fled and proved themselves to be disloyal. That was indeed a fall so deep and terrible that they might well think they would never be forgiven for denying the Son of God, and so shamefully forsaking their dear Lord and faithful Savior. How could it have ever entered their hearts that Christ would send such an affectionate greeting and such a kind good-morning to them who had been so disloyal and denied him, and would not only forgive everything, but also call them his dear brethren? Or who can believe and grasp it today? I myself would like to believe it at times, but I cannot get it into my heart so completely that I dare rely upon it wholly, and dare count it to be really true. Yea, if we only could, we would be in heavenly bliss already in this life, and would fear neither death, nor the devil, nor the world, but our hearts would constantly bound for joy, and sing to God an eternal Te Deum Laudamus, i.e. We praise thee, O God. 10 But alas, this is not the case upon earth; our miserable beggar’s bag, this old hide of ours, is too cramped. Therefore, the Holy Spirit must come to our rescue, not only to preach the Word to us, but also to enlarge and impel us from within, yea, even to employ the devil, the world and all kinds of afflictions and persecutions to this end. Just as a pig’s bladder must be rubbed with salt and thoroughly worked to distend it, so this old hide of ours must be well salted and plagued until we call for help and cry aloud, and so stretch and expand ourselves, both through internal and through external suffering, that we may finally succeed and attain this heart and cheer, joy and consolation, from Christ’s resurrection. 11 For, let us consider for a moment what manner of words these are, which Christ here uses; and let us not pass lightly over them, as has been done heretofore, and is still done in all popedom, where we have read, heard and sung them until we are weary; and nevertheless we have passed over them, as a cow walks by a sanctuary; so that it is a sin and a shame to have heard and known such words, and still to let them lie, cold and dead, outside of the heart, as if they were spoken and written altogether for naught; and that even Christians themselves, though they do not despise them as others do but use them daily, neither appreciate them as highly nor believe them as firmly as they would like to do. 12 For consider, I say, what these words contain and offer: Go my dear sister, for thus he would undoubtedly address these women, since he appeared unto them first, and tell the denying and disloyal disciples that they are called, and shall be, my dear brethren. Isaiah not this, in a word, including and placing us with Christ into the complete tenure and inheritance of heaven and of everything Christ has? Rich and blessed indeed must be the brethren and sisters who can boast of this Brother, not hanging now upon the cross, nor lying in the grave under the power of death, but a mighty Lord over sin, death, hell and the devil. 13 But how have these poor, frightened and discouraged disciples come to such honor and grace, and wherein have they deserved such brotherhood? Was it by Peter’s shameful denial of Christ, and by the disloyalty of all the others to him? And how have I and others deserved it to apply this also to ourselves? I, who have read the idolatrous mass for fifteen years blaspheming God and helping daily to crucify Christ afresh? Fine merit this, forsooth, riding to hell in the devil’s service and looking to other brotherhoods, — those of the devil and his clique, bearing the names of dead saints, St. Anthony, St. Francis, St. Sebastian, St. Christopher, St. George, St. Ann, St. Barbara, concerning some of whom it is not known whether they were saintly, yea, whether they ever lived at all. Fie! what a sin and shame for us, who are called Christians, to have had this brotherhood of Christ the Lord, so graciously offered us, and then to despise and reject it, and fall into such deep blindness as to have ourselves inscribed in the rascally brotherhood of the shameful monks and of the whole herd of the pope, and to preach about and praise this as though it were a precious thing indeed! But that is what the world deserves. Why did we not appreciate the Word of God that was written, painted, played, sung and rung before our eyes and ears? And even now, that the Word of God itself points this out, and rebukes us, we cease not to blaspheme and to persecute; whereas we ought to thank and praise God for having so graciously delivered us, without, and contrary to, any merit of our own from such blindness and blasphemy, and for having vouchsafed unto us grace to recognize it. 14 Now let him who can believe it. For whether we believe it or not, it is the truth none the less. This brotherhood is founded among us, and is not such a brotherhood as our loose Kaland, and the brotherhood of the monks, but it is that of Christ, wherein God is our Father and his own Son our brother, and where such inheritance is bestowed upon us as assures not merely a hundred thousand dollars, one or more kingdoms, but in which we are redeemed from the fellowship of the devil, from sin and death, and obtain the inheritance and possession of eternal life and eternal righteousness; and though we were once in sin, worthy of death and eternal damnation, and are so even now, we should know that this brotherhood is greater, mightier, stronger and superior to. the devil, sin and all things. We are not fallen so deeply’, and things are not so bad and ruined that this brotherhood cannot arrange and fully restore everything again, inasmuch as it is eternal, infinite and inexhaustible. 15 For who is he that has instituted this brotherhood? The only Son of God and almighty Lord of all creatures, so that on his own account he did not need to endure suffering or death. But I have done all this, he tells us, for your sake, as your dear Brother, who could not bear to see, that you, eternally separated from God by the devil, sin and death, should so miserably perish; hence I stepped into your place and took your misery upon myself, gave my body and life for you that you might be delivered; and I have risen again to proclaim and impart this deliverance and victory to you, and receive you into my brotherhood, that you might possess and enjoy with me all that I have and hold. 16 Thus you see, it is not enough for Christ that the historical fact has occurred, and that as far as he is concerned everything is accomplished; he infuses it into us and creates a brotherhood from it, so that it may become the common possession and inheritance of us all; he does not place it in praedicamento absoluto, but relationis, namely, he has done this, not for himself personally nor for his own sake, but as our Brother and alone for our good. And he does not want to be considered and known otherwise than as being ours with all these blessings, and that we, on the other hand, are his; and that we are therefore so closely united that we could not be more intimately related, having a common Father, enjoying an equal, common and undivided estate, and authorized to use all his power, honor and estate, to boast of it, and to comfort ourselves with it, as though it were our own. 17 Who can fully, comprehend this? and what heart can sufficiently believe that the Lord is so completely ours? For, indeed, it is a thing too great and unspeakable, that we poor, miserable children of Adam, born and grown old in sin, are to be the real brethren of supreme Majesty, joint-heirs and joint-rulers in eternal life; as St. Paul so gloriously declares, Romans 8:17; Galatians 4:7: “And if children then heirs, heirs of God, and jointheirs with Christ, etc.” For all this follows in order: if we are called the children of God, then we must truly be also his heirs, and brethren and joint-heirs of Christ the Lord, who is the only essential Son of God. 18 Hence, let him who can learn rightly to begin to pray the Lord’s Prayer; and to know what it signifies for me to call God my Father, and for me most truly and fully to regard and consider myself his dear child and the brother of Christ the Lord, who has shared with me everything that he has and placed me in possession of his eternal treasures. Here examine and ask your own heart, whether without doubt and wavering you can thus say from the bottom of your heart: “Our Father;” whether you are firmly grounded upon and can be assured before God: I consider myself thy dear child, and thee my dear Father, not because I have merited it, or could ever merit it, but because my dear Lord wants to be my Brother, and of his own accord has proclaimed it and invited me to regard him as my Brother, and has said that he would also regard me as such. Only begin this, I say, and see how you will succeed in the task; and you will soon discover what an unbelieving knave is hidden in your bosom, and that your heart is too dull to believe it. O, I am such a poor sinner, nature exclaims, how dare I exalt myself so highly, seat myself in heaven and boast that Christ is mine, and I am his brother! For this greatness and glory is so exceedingly high, beyond all human sense, heart and thought, that we cannot comprehend it; even as Paul himself also confesses in Philippians 3:12, that he is pressing on to. lay hold of it, but has not yet attained it. Yea, man is astounded and terrified at himself for presuming to receive and boast of such honor and glory. 19 But, what shall we do? We must indeed say, and it is true, that we are poor sinners, and with St. Peter, we have denied our Lord (I especially above others). But what shall we do about it? It is enough and more than enough that which I did against him in falling away from him and making myself a knave. Should I, in addition, make him a liar and a knave, and deny this comforting proclamation, and blaspheme? God forbid! 20 Yea, says the devil, through my flesh thou art not worthy of this. Alas, it is true; but if I would not believe and accept it, I would have to, make my Lord a liar, and declare that it is not true when he tells me that he is my Brother. God forbid that I should do this, for that would be rejecting my God and all my salvation and eternal blessedness, and to trample it under foot. 21 This, therefore, will I say: I know very well that I am an unworthy being, worthy to be the brother of the devil, not of Christ and his saints; but now Christ has said that I, for whom he died and rose again, as well as for St. Peter, who like myself was a sinner, am his brother; and he earnestly would have me to believe him, without doubt and wavering, and would not have me consider that I am unworthy and full of sin, because he himself will not so consider nor remember it, as indeed he well might do, having abundant cause to repay his followers and visit upon them what they committed against him. But it is all forgotten and blotted out of his heart; yea, he has slain, covered and buried it; and he knows nothing to say of them now but that which is kind and good, and he greets them and addresses them affectionately as his faithful, dearest friends and pious children, as though they had not done any wrong, nor grieved him, but had done only good to him; so that their hearts may not be uneasy or worried with the thought that he would remember it and charge it against or visit it upon them. Since then he does not want it remembered, but wants it slain and buried, why,should not I leave it at that, and thank, praise and love my dear Lord with my whole heart, for being so gracious and merciful? Even though I am laden with sin, why should I go on and brand as a falsehood this gracious Word, which I hear himself speak; and willfully reject the proffered brotherhood? If I do not believe it, I will not receive its benefits; but that neither renders it false nor proves that anything is lacking in Christ. 22 If anyone now desires to load himself down with new sins, and does not want forgotten what he has forgotten, let him then so sin that it never will be forgotten, and he never can be helped; as we read in the Epistle to the Hebrews, Hebrews 4:4-6, and Hebrews 10:26, concerning those who have sinned by falling away from God’s Word and rebuking it as a lie. This is the sin against the Holy Ghost and is described as crucifying the Son of God afresh and putting the Spirit of grace to an open shame. From this may God protect all who desire to be Christians! Alas, there is too much of the old blindness and folly, in which we have been enveloped hitherto. This ought to perish and be forgotten, now that we have become his brethren, if we only accept it. If we cannot believe as firmly as we ought, let us begin, like young children, to drink at least a little spoonful of this milk, until we become stronger, and not thrust it from us altogether. 23 Therefore, though your own unworthiness rebukes you, when you engage in prayer, and though you think: Alas, my sins are too many, and I am afraid that I cannot be Christ’s brother, strike out about you and defend yourself as best you can, that such thoughts may find no room in your mind. For here you are in great danger of committing the sin against the Holy Ghost. With all confidence and boldness reply to such thoughts of the devil: I know very well what I am, and you need not tell nor teach me, for it is not your business to judge this case; therefore, away, thou lying spirit! I will not and must not listen to thee. Here is my Lord Jesus Christ, God’s only Son, who died for me and rose again from the dead; he tells me that all my sins are forgotten, and that he will be my Brother, and that I likewise am to be his brother; and it is his will that I should believe this from my heart without wavering. 24 A knave and a villain, yea, a brother of the wretched devil himself must he be who would not accept this. Though I be not worthy of it, yet am I in great need of it; and even if that were not so, God at least is worthy that I should honor him and judge him to be the true God. But should I not believe, I would, in addition to all other sins, in this worst possible way heap dishonor upon him in violation of the first commandment, in making him a liar and a vain God. What greater wickedness and blasphemy has any man ever heard or proclaimed? Much rather do thus: When you feel that it is too hard for you to believe, fall down upon your knees and complain to God of your inability; and say with the apostles: “O, Lord, increase our faith.” Luke 17:57. I would at heart gladly count thee my dearest Father, and Christ my Brother, but my flesh, alas, will not submit; therefore help my unbelief that I may honor thy name and hold thy Word to be true. 25 See, in this way you will yourself experience what a great conflict it requires to believe God’s Word and to pray the Lord’s Prayer aright; not as though this Word in itself were not sure, steadfast and strong enough, but that we are so weak, yea, so much like wretched, unstable mercury that we cannot hold fast that which is well worthy of being held with hands and hearts of steel and adamant. 26 Formerly, when we were led astray and cheated with lies and false worship, we could hold fast and comfort ourselves with firm, though false, faith in all the saints and the brotherhoods of the monks; and joyfully said: Help, dear lord St. George, or St. Anthony, and St. Francis, and let me enjoy the benefit of thy intercessions! There was no doubting or opposition then; this occupation was agreeable to us, and we had fists and strength of iron to believe. But here where Christ, the Truth itself, offers us his fellowship, even invites and urges us in the most affectionate manner, saying: Beloved, receive me as your Brother, he cannot succeed in leading us to believe and accept it. So mightily do the flesh and the devil resist and oppose it. 27 Therefore, I say, it is best for each one, when he goes into his closet and begins to pray, to make an effort to understand what he is saying, and properly to weigh two words, “Our Father.” For example: My friend, what are you praying? How does your heart respond? Do you truly regard God as your Father, and yourself as his dear child? No, indeed, says the heart, I do not know; how can I presume to ascribe a thing so great and glorious to myself? Then why do you not refrain from prayer, when with your lips you call God your Father, while your heart gives the lie to yourself and to him as he has revealed himself in his Word? Rather, confess your weakness and say: I indeed call thee my Father, and ought to call thee so, according to thy Word and command; but I am afraid that my heart is lying like a knave. And the worst of it is, not that I myself alone am lying; but that I accuse thee also of falsehood. Help me, dear Lord and Father, that I may not make thee a liar; for I can not become a liar myself without first having made thee one. 28 Therefore, though I realize and experience, alas, that I cannot say “Our Father” with my whole heart, as indeed no man on earth fully can, else we would already be in heavenly blessedness, yet will I make an attempt and begin, as a little child begins to nurse at its mother’s breast. If I cannot believe it fully, yet will not I count it a falsehood, nor say, nay. Though I cannot play the game as is proper, I will beware lest I play in opposition as the monks and the despairing hearts do, who fail to regard Christ as their Brother, but as an enemy and a taskmaster; for that would be turning him into the very devil. But I would daily spell at the letters, until I am able to repeat “Our Father” and this Sermon of Christ as well or as poorly as I may. God grant that though I stammer and stutter or lisp, I may to some degree at least accomplish it. 29 For, as already stated, this is the sin of all sins, that when God is gracious and wants all our sins forgiven, man by his unbelief rejects God’s truth and grace, and casts it away from him, and will not let the death and resurrection of Christ the Lord avail. For, indeed, I cannot say that this brotherhood, which brings us forgiveness of sins and every blessing, is my work and doings, or that of any man, or that anybody labored or sought for it. For this resurrection occurred and was accomplished before any man knew aught about it; and that it is proclaimed and preached to us is likewise not done through the word of man but by that of God; wherefore it cannot fail or lie. Since then it is solely the truth and work of God, it behooves us, under penalty of God’s extreme wrath and displeasure, to accept it as coming from God, and to hold it fast by faith, so that we may not fall into the sin that is unpardonable. 30 For whatever other sins there are, contrary to God’s command and Law, which consist of all that we are to do and that God demands of us, these are all covered by forgiveness, since we are never entirely free from them during our whole life; and if God were to reckon with us according to our life and conduct, we could never be saved. But he who will not believe the Word of Christ nor accept his work, sins a hundred thousand times more; for he strives against grace, and robs himself of forgiveness. For it is grace that saith: The law shall not hurt nor condemn thee, although thou hast sinned against it exceedingly, but these sins shall all be forgiven and taken away by Christ; since that is why he (lied for thee and rose again, and now presents all this to thee, through this proclamation of his brotherhood. Now if you will not believe nor accept this, but stubbornly set your head against it, and say: I want no grace, what will then help you? Or what will you seek further, to obtain forgiveness and be saved? Yea, I will be a Carthusian friar, go barefooted to Rome and buy an indulgence, etc. Very well, go ahead as you will, not in God’s, but in the wretched devil’s name; for by this you have denied not only grace, but also the law, and are fallen from God completely, inasmuch as you seek such works and holiness as are not commanded by God, yea, are even forbidden. 31 Should not God be angry and punish us for daily babbling, singing and reading the Lord’s Prayer and the Creed without understanding, faith and heart, and for thinking nothing not only of Christ, but also of God’s Law; boasting instead and bringing before God only our own efforts and false spirituality, over and above and opposed to his grace and command, expecting thereby to reconcile him and earn heaven from him? This is what we deserve for despising God’s Word and this glorious, comforting proclamation of Christ; to. be shamefully blinded and cheated by the devil, and punished and plagued by the pope; as though God thereby said: Very well, if you will not have my Son as your Brother, and me for your dear Father, then take the pope with his monks, who point you away from the Gospel, the Creed and the Ten Commandments, to their shabby, stinking cowls and the devil’s brotherhood. 32 For since they did not want Christ to be and remain our Brother without our merit and worthiness, and to bring us God’s grace and forgiveness of sin; what is this but really and actually denying faith in God and his Son, as St. Paul says, Titus 1:16, even though they confess him with their lips? Just as I too did in my former blindness, when I helped to sing and read these words with others, and yet thought far more highly of my monkery and my own works. For if I had accepted as true and certain what St. Paul says in Romans 4:25 that Christ died for our sins and was raised again for our justification, in order that we might become his brethren, then I would thereby have learned that my own works and my monk’s hood could not obtain this for me. Otherwise what need would there have been for Christ to go and take my sins and the wrath of God upon himself in his cross and death, and by his resurrection to place me into the inheritance of the forgiveness of sins, of eternal salvation and glory? 33 But now, inasmuch as they cling to their monkery, and seek God’s grace by their own merits, desiring thereby to get rid of and atone for their sins, they bear witness against themselves that they do not believe what they say with their lips: I believe in Jesus Christ who died for me and rose again, etc.; but they believe, on the contrary, in the cowl and cord of the barefooted monks, in St. Ann, St. Anthony, and in the devil (pardon me), in his rump. Because it is impossible for one who knows Christ in this brotherhood to be engaged in such follies as are taught and observed no.t only without faith and contrary to it, but also contrary to the commandments, and which are real diabolical sins, the sins of all sins. 34 Therefore, in opposition to all this, a Christian ought to acquire the custom of praying the Lord’s Prayer, firmly crossing himself and saying in thought: Keep me, dear Lord, from the sin against the Holy Ghost, that I may no.t fall from faith and thy Word, and may not become a Turk, a Jew or a monk and a papal saint, who believe and live contrary to this brotherhood; but that I may hold fast to a little fringe of the garment of this brotherhood. Let it be sufficient that we have believed and lived contrary to it so long; now it is time to pray God to make this faith sure and steadfast in us. For if we have this faith, then are we healed and delivered from sin, death and hell, and are able to try all other spirits, to discern and reject all error, deception, and false faith, and to pronounce the sentence: He who dons the cowl and shaves his head in order to become holy, or joins the brotherhood of monks, is a mad, senseless fool, yea, a blind, miserable, unhappy and despairing creature; he who tortures himself with much fasting and castigation, like the Carthusian friars or Turkish saints, is already separated from God and Christ and condemned to hell. For all this is nothing but blasphemy and contradiction of the blessed heavenly brotherhood of Christ. They may indeed pray and read a great deal about it, as Isaiah 29:13 says: “This people draweth nigh to me with their lips,” cometh before my face in the churches: with singing and ringing, “but their hearts are far from me.” What pleasure, think you, can he have in such saints, who outwardly act as though they were real children of God, reading and singing the Gospel, employing the most beautiful words and celebrating a glorious Easter festival in processions, with banners and candles, and yet, do not try to understand or believe it, but rather oppose it by their doctrine and life? 35 For if they understood and believed it, they would not cling to their mockery and vanities, but would forthwith trample their cowls and cords under foot, and say: Fie upon this shameful brotherhood! To the wretched devil with it, for opposing the brotherhood taught me by the Creed and the Lord’s Prayer! For it is not worthy of notice or attention. Thus Paul in Philippians 3:5, pronounces judgment upon his own holy life in Judaism: I was, says he, a pious, blameless man, not only in my own vain estimation, but according to the law of Moses; but when I learned to know Christ, I counted all my righteousness under the law loss, yea, not only loss, but I counted it refuse and filth. I indeed thought I was a great saint, that I had kept the law strictly and with all diligence, and counted this my highest treasure and greatest gain; but when I heard of this brotherhood and inheritance of the Lord Jesus Christ, O how my pride and the boast of my own righteousness left me so completely that I now shudder at it, and do not even want to think of it. 36 See, he extols the righteousness this brotherhood brings us in such a way that he belittles and thoroughly despises the life and the holiness of all men even when it is at its best according to the law of God, which law must indeed be kept, and than which there is verily nothing more praiseworthy and better on earth. And yet, because it still is our own effort and life, it cannot and shall not have the honor and glory of making us God’s children, and of acquiring the forgiveness of sins and eternal life; but this is effected when you hear the word of Christ, saying: Good-morning, my dear brother; in me thy sin and death are overcome, for all I have done, I have done for thee, etc. 37 This is the ground of St. Paul’s defiance of sin and death: “O death, where is thy victory? O death, where is thy sting?” 1 Corinthians 15:55 and Hosea 13:14. As though he wished to say: In times past you were mighty, terrible foes, before whom all men, no matter how holy and pious, had to tremble and despair; but where are you now? How did I lose you so completely? Why, he replies, everything is swallowed up and completely drowned in a victory. But where is the victory, or whose is the victory? “Thanks be to God”, he replies in verse 51, “who giveth us the victory through our Lord Jesus Christ.” 38 This indeed is glorious and great boldness, possible, however, for such faith alone as that of St. Paul; yet which, as he himself laments, was not as strong as he desired it to be; still, he certainly had it, and was able to maintain it against the wrath and power of the devil. That we are not able to do likewise and are still so fearful and terrified at death and hell, is an evidence that we still have too little faith. Therefore we have the more reason to impel us to call upon God and pray and also to ask the supplications of our brethren to that end, and daily to work the Word into our hearts, until we too, in some degree, obtain this assurance. 39 Let our adversaries laugh us to scorn and derisively say that we know how to teach nothing but faith, and let them cry that we must rise far higher and do far more. But if we only had faith enough, we would soon attend to everything else. For the chief and most necessary thing, of which they know nothing, is, how to get rid of the terror of sin, death and hell, and how to acquire a peaceful conscience before God, so that we may be able truly and heartily to pray “Our Father.” Where this has not been found everything else is in vain, though we should torture ourselves to death with our works. But since everybody comes short in this respect, we need not be ashamed of learning and being concerned about these things daily, as we are about our daily bread, and in addition we should ask God to give us power and strength. Amen. [[Luther published three sermons for Mark 16:14-20. One can be found in the electronic version in verses

(c) "spake unto you" Mt 16:21, 17:23, Mk 8:31, Lk 9:22, Jn 2:22

(d) "Joanna" Lk 8:3

(e) "seemed to them" Gen 19:14, 2Kgs 7:2, Job 9:16, Ps 126:1, Acts 12:9,15

(f) "Then arose Peter" Jn 20:3,6

Mr 16:12 .

[[Luther published two sermons for Luke 24:13-35. One can be found in the electronic version in verses 13-24 (or Mk 16:12); the other in verses 25-35 (or Mk 16:13).]] A Sermon for Easter Monday: An Explanation of this Gospel and Further Instructions on the Lord's Supper; Luke 24:13-35 EXPLANATION OF THIS GOSPEL, AND FURTHER INSTRUCTIONS ON THE LORD’S SUPPER. I. THE PREPARATION FOR PARTAKING OF THE LORD’S SUPPER. 1 This Gospel, in one part, teaches and urges us to take pleasure in speaking and working for our Lord Jesus Christ. It does so by showing what fruit follows from such a course, although that fruit is not understood; and grasped so clearly as it ought to be. You see here that the two disciples are still full of unbelief; yet, as they are speaking about Jesus, and seemingly in vain, he can not remain absent from them; but draws near, opens their eyes and interprets to them the Scriptures. You ought to faithfully lay hold of this and retain it, for it is a precious thing. However, before I treat further of the Gospel, which is easy as to its history, I must first, for the sake of the simple and plain people, say a few things about the sacrament of the Lord’s Supper. 2 Beloved, you have heard that we preached who are worthy to receive the Lord’s Supper, namely, those who by the Word of God are moved in their hearts to believe, and that those who are not thus prepared ought to refrain from it. And it is right to deter everyone from rushing to it or going in one’s own preparation, as was formerly common. That is the right way to preach, and I would to God that many might be thus terrified. But again I notice in many, and in myself also, that the devil spirit presses the other side also too much, so as to cause hearts to be weary and backward in partaking of the communion, so that they never approach it unless they feel for a certainty that they are fervid in faith. This is also dangerous, since thereby we would do away with the preparation which was formerly customary, but would establish a new preparation that would also not be right. 3 We have rejected those who prepare to receive the sacrament by their own works, a thing that God abhors. But by so doing we may easily cause people to become slow, so as always to wait until God comes and gives us perfect faith, so that they may go. Hence we can never preach enough about faith, even if we preach long and earnestly about it, for our reason can never understand it. Hence, to meet this evil, we will treat it more at length and must divide it into two parts, or rather, into the two classes of persons who prepare to go to the Lord’s Supper. 4 In the first place we have taught that it did not profit any one to prepare for the sacrament by his own strength, as those did who endeavored by their confession and other works to make themselves worthy to receive it. This is a terrible error and abuse, and the only true advice we can give those who undertake such things is to refrain from them and to keep far from the sacrament. 5 The other preparation, that is made in faith, and of which we have said enough before, is right, as it comes and proceeds from God. It is not done in such a way that one always feels confident he is worthy. Where would faith be if that were the case? But it takes place thus: Without any of my preparing and doing, God’s Word comes to me. I may indeed go and hear it, or read and preach it, so that it thus enters my heart. And that is the right preparation, which is not made by the power and cunning of man, but by the strength of God. Hence there is no better preparation for all the sacraments than to permit and suffer God to prepare us. This is a brief talk about the preparation. And now we will consider the communicants. II. PERSONS FOR WHOM THE HOLY SUPPER IS NOT, AND FOR WHOM IT IS. 6 The Gospel and Word of God, which is a speech or discourse about Christ, sometimes falls upon the ears of those who do not accept it or even despise it; and, as Christ says in Luke 8:5, it falls by the wayside, that is, into hard, unprepared hearts. 7 Then there are others who are vile rascals and live in open vice. Matthew 13:22. Even though they hear the Gospel and never really oppose it, they are not much concerned about it. As you see our fanatics do now, who can greatly talk and spit about it, especially when they are full, and make light of it. They have grasped nothing of it, except a glibness in talking about it. They are all wicked hearts. Of this class are also those who live in deep avarice, so materialistic that they feel it. And thus they live in other gross sins and have little reverence for the holy Gospel, even if they are able to talk glibly about it. But we never care to preach to them, for all is lost on them and the Gospel makes them neither humble nor hungry. 8 Thirdly, the very worst are those who besides persecute the Gospel. Of them Christ says in Matthew 7:6: “Give not that which is holy unto the dogs, neither cast your pearls before the swine.” These three sects do not belong to the Gospel Church, and we are not preaching to them. And I wish the law were enforced and they were punished, — these rude swine, — who talk so foolishly about the Gospel as if it were a story of Theodocius of Bern, or some other tale. If any one will be a pig let him know what is becoming a pig. I really wish I could exclude them from my preaching, that they might never hear it, and be far away from it. They can do nothing but misuse the Gospel to their own injury, and disgrace us, so that for their own sake the Word of God must suffer dishonor and abuse. Out with the dirty swine! 9 Finally, there are some who are like the people here in this Gospel. Behold, how they still lack in faith, for they speak in this wise: V.21. “We hoped he would redeem Israel.” As if they meant to say: We do not know what the result will be. It is clearly evident that it will amount to nothing. He is dead now and even if he came to life again and arose from the dead, he surely cannot redeem the people and become a king. And so they thought redemption was a failure. Therefore the two disciples here are the multitude that taste the Gospel in their hearts and dislike to have it despised and disobeyed; but still they are so timid that they hesitate to draw near because they feel they are neither strong nor fervid enough. They draw back and do not want to approach near until they feel and experience that they are strong in faith. These are persons to whom the Gospel belongs, even though they stumble at times, so that they become disgusted with themselves, feel their disease and wish to get rid of it, and are not hard of heart. These should be urged and drawn to Christ. We have never yet preached to any but such people. 10 For it is the nature of faith that a man knows his faults and earnestly desires to be free from them. No one dare wait until God performs a miraculous sign for him, and treats him differently from other people to whom he gives the signs in the Gospel and in the sacraments. God gave us the treasure and revealed it for the purpose alone that we should go and get it. Hence, when you feel your weakness, you ought to go and say: My Lord, I have fallen. I want to be strong. Now thou hast instituted the Lord’s Supper for us to kindle and strengthen our faith thereby and that we might be thus helped. So here I am and wish to receive it. This should be our comfort and we ought joyfully to use the Word and the sacraments when we feel our lack of faith, and rejoice to receive aid to seek help and strength. There our souls find it within us. 11 For you must not make Christ a tyrant, but accept him for what he in truth is and let him be unto you nothing but rich, abounding grace. However, if you feel in your heart you have not reached this point and do not believe, and yet would like to believe, you must after all not despair and shun the communion, but seek your help right there, so that your faith may be kindled and increased. For, though some have been terribly punished for partaking of the sacrament unworthily and without faith, they are only those whom we described above, namely, the hardened, wicked hearts. You must do and think thus: Lord, see, that is thy Word and this is my sickness and failing. Thou thyself hast said, “Come unto me all ye that are weary and heavy laden and I will give you rest.” Matthew 11:28. Do you think he said that to those who are already fervid and strong in faith? His kingdom is not established to the end of furthering the righteous, Matthew 9:3, but of helping sinners and making them righteous. 1 Timothy 1:15. Hence, whoever is weak and experiences it, should go to the communion and let God help him. 12 But there is another herd not on the right track. We have prophets abroad in the land who teach the people too freely to be bold and defiant, who speak with the divine Majesty as they would with a cobbler’s apprentice. These impudent and proud spirits are by no means to be followed. It is well for you to be backward and timid, and to fear and tremble. I like such fear. You just abide in it and go and have your conscience calmed. But such proud minds and unbroken hearts that act so defiantly and deal with God as if he must be afraid of them, he cannot tolerate. 13 Therefore you must humble yourself, and abide in fear so as to feel your struggles and weaknesses, and desire faith. If you experience that, then thank God, for that is a sure sign the Word has struck and moved you, and exercises, constrains and impels you. What sort of faith would that be if I went and had no fear and anguish of heart to exercise my faith? For it is the very nature of faith, that it proves its strength in fear, in death and sins, and in all things that make a human being afraid and timid. Therefore if you feel thus, it is the proper time for you to go, for then your faith will find something to do. And to this end private confession is helpful. It is well to go to a pious man, and point out your need to him and ask advice, whether he thinks you are worthy to go to the Lord’s Supper, and then follow his advice. That is the real’ purpose of confession and of the sacrament. They are of no other use and are instituted for the purpose of assisting weak consciences that are burdened by their sins. 14 But you say: How then, if I am so inert and cold that I have no desire for it, still I feel that I need it; yet the Gospel and the sacrament do not satisfy me so that almost every spark in my heart is extinguished? Answer: You must not desist. For as long as you feel that you are not yet lost and not yet so wicked as those described above; for you always wish to burn with zeal. Therefore you must do as follows: Take to yourself the Word of God, go and hear it preached, read it, write it or even sing it, only so you live it and keep busy with it, then you will experience something. Then go to the Lord’s Supper and say: Lord, I am a lazy character; but I come that thou shouldst help me and kindle my heart. Add to it whatever words and thought you can think and say. You must not stop to think how to prepare yourself to be worthy for the communion; you are already prepared if you feel that you would gladly be helped, and your need constrains you to go. 15 It has often happened to me that I hesitated and thus departed farther from it, until I saw nothing helped me and I had to go. Thus you also will find that it is the devil’s spectre that draws people away so that the more they are afraid and wait until they experience faith in their hearts, the farther they drift from it. And at last, if they continue in this state, all desire and impulse, both toward the Word and the sacrament, dies out in them, and they never come. Hence you must put aside such thoughts and fear, and go and ask God to help you. If you do so often, you will experience that you will gain more and more desire for it, a thing you would not have gained otherwise. Therefore I wish you would do this, and that there were many to go to the sacrament in such a frame of mind and would gain more and more pleasure in it, and become stronger and stronger. But if you do not go, you will always remain cold and will ever grow colder and colder. 16 This ought to comfort you, and you will experience it if you try it. For it is impossible for God’s Word not to produce fruit and be a blessing. God spake as follows: “For as the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater; so shall my Word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please and it shall prosper in the thing whereto I sent it.” Isaiah 55:10-11. This Scripture ought to make us very bold and happy, if we have already grown cold. By the grace of God we have God’s Word and we ought to raise our hands and thank him for it. How many are there in the world who do not possess it? How could you otherwise have obtained it? There you have the whole supply and the preparation that serves it, and yet you have knavery enough to contend with it. Therefore, as God says that his Word will not return without fruit and if you use it not to make a mockery of it, but are in earnest about it, you will undoubtedly feel and experience something, and the more you use it, the more you will have this experience. You cannot have evil thoughts in your heart if you take a portion of the Scriptures before you and read it, or you meet another person and converse with him about it. If you do this, evil lusts will succumb and the flesh will be subdued. I have often tried it, and if you try it you will also find the fruits and experience that it is as God says. What more do you wish prepared for you? 17 Isaiah it not enough that you possess God’s Word that draws you, and besides that you feel your distress driving you to it? And then Christ is there and waits to help you. What more shall he do? And there is nobody excluded but proud, insolent persons and the castaways that are not in earnest. Therefore you must go and remember that Christ looks more deeply into your heart than you do yourself, as you see in this Gospel. These two poor men would not have dared to wish for what meets them. Yet such grace is bestowed upon them that Christ himself comes to them, while speaking of him, and reveals himself so that they know him. This fills their hearts with joy that they could not tarry there but ran and told the other disciples how the Lord manifested himself to them. Then they are full of joy, as they would not have dared to wish; but still it was so deep in their hearts that they themselves did not perceive that they desired it, although their hearts were so set upon it that they would have loved to see nothing better than for the Lord Jesus Christ to rise from the dead and be king. Therefore God looks more deeply into the depths of the heart than we ourselves, and he also gives us more than we desire. Thus he does also here. If you feel that you are not so fervent as you would like to be, he looks more deeply into your heart than you do, since you are anxious to be fully set on fire and become a burning light. Therefore you ought not to flee from him, but approach boldly. 18 To this end many passages in Paul’s writings serve. For example, he says to the Ephesians: “The Lord is able to do exceeding abundantly above all that we ask or think.” Ephesians 3:20. Now we clearly see what he gives us when we receive it and we feel that we receive it with joy. Therefore St. Paul says that we do not see nor even think of it while we desire it; but the Lord, who searcheth the hearts, sees and understands our desire, and therefore he bestows upon us his grace abundantly. Thus we read of St. Monica, the mother of St. Augustine, that she wept for her son during nine long years. It was her heart’s desire for him to become a Christian, and she devised many plans by which to bring him to Christ. She wanted him to marry a Christian woman who should make a plain Christian husband of him. But she did not dare to hope or expect him to become the man he did later, although she would have gladly seen it. 19 Then look at the examples all through the Gospel. St. Peter was too timid when the Lord wished to wash his feet and said, “Shouldest thou wash my feet?” and did not understand that his need compelled him, and his heart urged him, to see the necessity of Christ’s washing him, as he said soon after, “Lord, not my feet only, but also my hands and my head.” John 13:9. And our heart is in the same condition, that we wish to see the Lord Jesus present, to help us, and yet we are so timid that we are afraid of him and do not think as much of his loving kindness as we freely profess to do. For, if we considered him to be what he is, we would say as Peter did, “Wash not my feet only, but also my hands and my head,” and think, now I will gladly go to him, even if I had a greater burden of sin. There is likewise another example of St. Peter in Luke 5:6-8, when they sat in the ship and caught so many fishes that their nets broke. Then Peter was amazed, fell down at Jesus’ knees and said, “Depart from me, I am a sinful man, O Lord.” Notice he was frightened and bids him to go away at the very time he ought to pray him to come. Thus our timid nature is ever afraid of Christ, in whom there is nothing but good, and who has come to help everybody. That is why I said, we must not make a tyrant of Christ, but suffer him to be a dear Lord and Savior, who has no other desire but to help sinners, and to invite and attract everybody by his words and example. 20 This exposition of the nature of faith is clear enough, for our great trouble is that we do not really understand the nature of faith. Therefore do this: Begin and try it and you will experience it; and the more you practice it, the more comfort and strength you will experience; and the more unworthy you feel you are, the more you must appropriate God’s Word to yourself and practice it, hear or read it and speak about it, and you will always find and prove something that pleases and moves you. You should besides pray to God and say as the apostles did in Luke 17:5: “Lord, increase my faith.” Thus go and you will be strengthened. But if you dwell too much on your timidity you will never go; for then you will persist to feel and not to believe. You must experience your misery and struggles of conscience. Then is the time for you to go to the Lord’s Supper. Even if you are weak in faith you must not on that account step back, for he will not reject you since he has come for the sole purpose of strengthening the weak and comforting the despondent. 21 But I do not wish to have all this preached to hardened insolent characters and the fanatics, but only to consciences that are faint and weak, and occasionally fall, so that they do not despond, but know where to find help and comfort. On this point a father in the desert uttered a wise saying. When he saw that a brother was weak and faint, he said: No, my brother, thou must not withdraw thus and go back, for thou mightest go back so far that thou couldest not return. For it is to be feared that the longer we stay away, the colder and lazier we become. They ought to stay away, as we have said at length, who lead a wicked and immoral life and do not intend to amend their ways. But those who know their weaknesses and want to be rid of them and see that they cannot help themselves, they should come to the communion for help. 22 From this you see why God instituted and ordained that his Word should be preached; and therefore it ought not to be despised. It is true that the Word without the Spirit is of no use; but since God Almighty himself said, as we have heard, “My Word that goeth forth out of my mouth, shall not return unto me void,” it must not be despised. For through his Word he gives the Holy Spirit into your hearts and will not suffer you to gape and wait for a miraculous sign from heaven, to be done on you, and thus to ignore his Word and sacrament. He himself highly esteems and praises the Word, for he has decreed to give his grace through it, as Christ says, “No man can come to me, except the Father that sent me, draw him.” John 6:44. How does the Father draw us? Through Christ. How through Christ? By the Word. Thus he invites and calls you. If your need impels you, go then joyfully, tell your trouble bravely; but always bring the Word with you. 23 But leave it to God, how you may remain steadfast, and go now, while you have the Word and feel your misery. Then the Word itself will teach you how to prepare yourself aright. For then you must accuse yourself before God and say: Lord, I am a sinner and cannot help myself by my own strength, so I come to thee for help. If I have sufficient grace only to delight in the Word of God with my whole heart and I have joy and pleasure in it, I can surely remain steadfast. For it must be something great for God to give me his Word and cause it to be pleasing and attractive to me. Even if I am not so strong now as I ought to be, I shall grow stronger in time and at last reach the point when I can confess his grace without fear and devote my life to it. Therefore Christ says: “Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you, for everyone that asketh, receiveth; and he that seeketh, findeth, and to him that knocketh, it shall be opened.” Matthew 7:7-8. 24 Therefore I would faithfully admonish you to act wisely in this matter. We have justly condemned those who undertake to prepare themselves by their own works; but we have invited those who feel their need and see they can do nothing by their own power, and can find neither counsel nor help, for these use the Lord’s, Supper unto their personal salvation. Therefore, if you feel thus, go first to a pious man and tell him your distress and say, Lo, I have fallen and would like to obtain help and I ask for counsel what to do. Then he should comfort him and welcome him to the sacrament, so that he may exercise his faith and be strengthened. For it is instituted for this very purpose of ministering comfort and strength. Therefore let nothing keep you from the communion. If you feel bashful, it is well, for you must feel your unworthiness. If you however do not feel your guilt, you are not in a fit frame of mind to go, and it will be better for you to refrain from going. 25 Take the Gospel and the Holy Scriptures before you, the more the better, even if you already know them and have often read them. For it is certainly a suggestion of the devil who tries to tear from you your delight in the Word. He hates to have you come to it, for he knows very well what fruit it bears in you. If you are thus busy with the Word and strive to live it the best you can, you will see that Christ is with you and a fire is kindled in your heart. But the best is, for two or three earnestly to speak among themselves about it, so that the living voice is heard. Then you will be much stronger and the devil must yield. Thus all evil lust and thoughts disappear and thus will ensue such a light and knowledge, you have never before experienced. The only trouble is that we fools have such a great treasure lying before our doors and do not know how to use it. And the devil deceives us in order to draw us away from it and make us indifferent, because he can not overcome it. Therefore we must prepare to resist the devil’s suggestions and influence. In like manner Christ will come and reveal himself even though at first you are not aware of it; the more you speak about it and discuss it the more clearly you will recognize Christ and feel that he kindles your heart within you, as you heard in this Gospel of the two disciples journeying to, the village of Emmaus. III. THE CONCLUSION. 26 This I had to preach now concerning the Lord’s Supper and the Gospel, as God gave us the light, and I admonish you, my friends, to grasp and faithfully use it. If there be fanatics, who disgrace the Gospel, they ought to be punished by the civil authorities. But we must let them also hear, for the sake of the righteous, for we are to preach God’s Word publicly to everybody, since we do not know whom it may strike.

e 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. Aphantos egeneto —He withdrew himself from them, slipped away of a sudden, and went out of sight. Or, he became not visible by them, was made inconspicuous by them. It should seem that though Christ's body, after his resurrection, was the very same body in which he suffered and died, as appeared by the marks in it, yet it was so far changed as to become either visible or not visible as he thought fit to make it, which was a step towards its being made a glorious body. As soon as he had given his disciples one glimpse of him he was gone presently. Such short and transient views have we of Christ in this world; we see him, but in a little while lose the sight of him again. When we come to heaven the vision of him will have no interruptions. V. Here is the reflection which these disciples made upon this conference, and the report which they made of it to their brethren at Jerusalem. 1. The reflection they each of them made upon the influence which Christ's discourse had upon them ( v. 32 ): They said one to another, Did not our hearts burn within us? "I am sure mine did," saith one; "And so did mine," saith the other, "I never was so affected with any discourse in all my life." Thus do they not so much compare notes as compare hearts, in the review of the sermon Christ had preached to them. They found the preaching powerful, even when they knew not the preacher. It made things very plain and clear to them; and, which was more, brought a divine heat with a divine light into their souls, such as put their hearts into a glow, and kindled a holy fire of pious and devout affections in them. Now this they take notice of, for the confirming of their belief, that it was indeed, as at last they saw, Jesus himself that had been talking with them all along. "What fools were we, that we were not sooner aware who it was! For none but he, no word but his, could make our hearts burn within us as they did; it must be he that has the key of the heart; it could be no other." See here, (1.) What preaching is likely to do good —such as Christ's was, plain preaching, and that which is familiar and level to our capacity— he talked with us by the way; and scriptural preaching— he opened to us the scriptures, the scriptures relating to himself. Ministers should show people their religion in their bibles, and that they preach no other doctrine to them than what is there; they must show that they make that the fountain of their knowledge and the foundation of their faith. Note, The expounding of those scriptures which speak of Christ has a direct tendency to warm the hearts of his disciples, both to quicken and to comfort them. (2.) What hearing is likely to do good —that which makes the heart burn; when we are much affected with the things of God, especially with the love of Christ in dying for us, and have our hearts thereby drawn out in love to him, and drawn up in holy desires and devotions, then our hearts burn within us; when our hearts are raised and elevated, and are as the sparks which fly upwards towards God, and when they are kindled and carried out with a holy zeal and indignation against sin, both in others and in ourselves, and we are in some measure refined and purified from it by the spirit of judgment and the spirit of burning, then we may say, "Through grace our hearts are thus inflamed." 2. The report they brought of this to their brethren at Jerusalem ( v. 33 ): They rose up the same hour, so transported with joy at the discovery Christ had made of himself to them that they could not stay to make an end of their supper, but returned with all speed to Jerusalem, though it was towards evening. If they had had any thoughts of quitting their relation to Christ, this soon banished all such thoughts out of their mind, and there needed no more to send them back to his flock. It should seem that they intended at least to take up their quarters to-night at Emmaus; but now that they had seen Christ they could not rest till they had brought the good news to the disciples, both for the confirmation of their trembling faith and for the comfort of their sorrowful spirits, with the same comforts wherewith they were comforted of God. Note, It is the duty of those to whom Christ has manifested himself to let others know what he has done for their souls. When thou art converted, instructed, comforted, strengthen thy brethren. These disciples were full of this matter themselves, and must go to their brethren, to give vent to their joys, as well as to give them satisfaction that their Master was risen. Observe, (1.) How they found them, just when they came in among them, discoursing on the same subject, and relating another proof of the resurrection of Christ. They found the eleven, and those that were their usual companions, gathered together late in the night, to pray together, it may be, and to consider what was to be done in this juncture; and they found them saying among themselves ( legontas it is the saying of the eleven, not of the two, as is plain by the original), and when these two came in, they repeated to them with joy and triumph, The Lord is risen indeed, and hath appeared to Simon, v. 34 . That Peter had a sight of him before the rest of the disciples had appears 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, ontos — really; it is now past dispute, no room is left to doubt it, for he has appeared not only to the women, but to Simon. (2.) How they seconded their evidence with an account of what they had seen ( v. 35 ): They told what things were done in the way. The words that were spoken by Christ to them in the way, having a wonderful effect and influence upon them, are here called the things that were done in the way; for the words that Christ speaks are not an empty sound, but they are spirit and they are life, and wondrous things are done by them, done by the way, by the by as it were, where it is not expected. They told also how he was at length known to them in the breaking of bread; then, when he was carving out blessings to them, God opened their eyes to discern who it was. Note, It would be of great use for the discovery and confirmation of truth if the disciples of Christ would compare their observations and experiences, and communicate to each other what they know and have felt in themselves. Christ's Interview with the Apostles. 36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 37 But they were terrified and affrighted, and supposed that they had seen a spirit. 38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? 39 Behold my hands and my feet, that it is I myself: handle me, and see; for a sp

Two of them. Two of the disciples. The name of one of them was Cleopas, Lk 24:18. Many have supposed that the other was Luke, and that he omitted his own name from modesty. Others have supposed that it was Peter. See Lk 24:34, 1Cor 15:5 There is no evidence to guide us here. Dr. Lightfoot has shown that Cleopas is the same name as Alpheus, who was the father of the apostle James, Mt 10:3. Emmaus. In regard to the locality of Emmaus, it seems quite probable that it is the same village which is referred to by Josephus (Jewish Wars, vii. 6,  6), who states that, after the destruction of Jerusalem, Titus gave Emmaus, distant from Jerusalem threescore furlongs, to eight hundred of his troops, whom he had dismissed from his army, for their habitation. Dr. Thomson ( The Land and the Book, vol. it. p. 307, 540) regards it as the present Kuriet el 'Aineb, which Dr. Robinson identifies with Kirjath-jearim. Of this place he says: "Kuriet el 'Aineb itself would be the proper distance from Jerusalem, and being on the road to Jaffa, and on the dividing ridge between the plain and the mountains, the Roman emperor might have deemed it an advantageous post for a colony made up of his disbanded soldiers, who could keep in check the surrounding country. Certain it is that in these later ages the occupants of this place have controlled the whole adjacent region, and for many a generation exercised their lawless tyranny upon helpless pilgrims. "It took just three hours' moderate riding from Kuriet el 'Aineb to Jerusalem: first, a long descent into Wady Hanina, which passes between it and Soba; then a similar ascent, succeeded by a very steep pass, and a very slippery path down to Kulonia. At this place are some heavy foundations of church, convent, or castle by the road-side, which may be of almost any age, and also gardens of fruit-trees, irrigated by a fountain of excellent water. Kulonia is on a hill north of the road, and appears in a fair way to become a ruin itself before long. The path then winds up a valley, and stretches over a dreary waste of bare rocks until within a mile of the city, when the view opens upon its naked ramparts and the mysterious regions toward the Dead Sea." Threescore furlongs. Sixty furlongs, or about seven or eight miles. It is not certain that these were apostles, but the contrary seems to be implied in Lk 24:33. Lk 24:33. If they were not, it is probable that they were intimate disciples, who may have been much with the Saviour during the latter part of his ministry and the closing scenes of his life. But it is wholly unknown why they were going to Emmaus. It may have been that this was their native place, or that they had friends in the vicinity. They seem to have given up all for lost, and to have come to the conclusion that Jesus was not the Messiah, though they naturally conversed about it, and there were many things which they could not explain. Their Master had been crucified contrary to their expectation, their hopes dashed, their anticipation disappointed, and they were now returning in sadness, and very naturally conversed, in the way, of the things which had happened in Jerusalem. (g) "two of them" Mk 16:2

Communed together. Talked together. And reasoned. They reasoned, doubtless, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; about what was to be done in the present state of things. Jesus himself drew near, &c. The disciples were properly employed. Their minds were anxious about the state of things, and they endeavoured to arrive at the truth. In this state of things Jesus came to solve their doubts, and to establish them in the belief that he was the Christ; and we may learn from this that Christ will guide those who are sincerely endeavouring to know the truth. They who candidly and seriously endeavour to ascertain what is true and right he will direct; and often in an unexpected manner he will appear, to dissipate their doubts and to scatter all their perplexities. Our duty is sincerely to strive to ascertain the truth, and to do his will; and if his people do this, he will not leave them to perplexity and wandering. (h) "communed" Mal 3:16, Mt 18:20, Lk 24:36

Their eyes were holden. This expression is used merely to denote that they did not know who he was. It does not appear that there was anything supernatural or miraculous in it, or that God used any power to blind them. It may easily be accounted for without any such supposition; for, 1st. Jesus appeared in another form ( Mk 16:12 )--that is, different from his usual appearance. 2nd. They were not expecting to see him--indeed, they did not suppose that he was alive and it required the strongest evidence to convince them that he was really risen from the dead. (i) "holden" Jn 20:14,15, 21:4

What manner of communications, &c. What is the subject of your conversation? What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as became all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them.

Art thou only a stranger? &c. This is an expression of surprise that he should be unacquainted with an affair that had made so much noise, and that had been attended with so remarkable circumstances. The word stranger here denotes one who had come to reside at a place only for a time, not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem, to keep the Passover there. They appear to have taken Jesus to be such a stranger or foreigner. The meaning of this verse may be thus expressed: "The affair concerning which we are sad has been well known, and has made a great talk and noise, so that all, even the strangers who have come up to remain there but a little time, are well acquainted with it. Art thou the only one of them who has not heard it? Is everybody so well acquainted with it, and thou hast not heard of it? It is a matter of surprise, and we cannot account for it." (k) "Cleopas" Jn 19:25

A prophet. A teacher sent from God. They did not now call him the Messiah, for his death had led them to doubt that, but they had no doubt that he was a distinguished prophet. The evidence of that was so clear that they could not call it in question. Mighty in deed. Powerful in working miracles, in raising the dead, healing the sick, &c. In word. In teaching. Before God and all the people. Manifestly; publicly. So that God owned him, and the people regarded him as a distinguished teacher. (l) "prophet" Lk 7:16, Jn 3:2, Acts 2:22 (m) "mighty" Acts 7:22

Mt 26:59, also Mt 26:60-66 (n) "now" Lk 23:1, Acts 13:27,28

We trusted. We hoped and expected. Should have redeemed Israel. That he was the Messiah, who would have delivered the nation from the Romans. Besides all this. It is to be observed that Cleopas states things just as they occurred to his own mind. There is little connection. His mind is confused and distracted. There were so many things that were remarkable in Jesus; there was so much evidence that he was the Messiah; their hopes had been so suddenly dashed by his death, and the succeeding events had been so wonderful, that his mind was confused, and he knew not what to think. The things which he now stated served to increase his perplexity. The expressions here are perfectly natural. They bespeak an agitated mind. They are simple touches of nature, which show that the book was not forged. If the book had been the work of imposture, this artless and perplexed narrative would not have been thought of. Today is the third day, &c. Jesus had foretold them that he would rise on the third day. This they did not understand; but it is not improbable that they looked to this day expecting something wonderful, and that the visit to the sepulchre had called it to their recollection, and they were more and more amazed when they put all these things together. As if they had said, "The third day is come, and we have not seen him. Yet we begin to remember his promise--the angels have informed us that he is alive--but we do not know how to put these things together, or what to make of them."

To - day is the third day - The day he should have risen again, if at all.

Certain women. See Mt 28:1-7; Jn 20:12 A vision of angels. An appearance of angels, or they had seen angels. See Jn 20:12.

Certain of them which were with us. Peter and John. See Jn 20:2-9. (q) "Certain" He 5:11,12

O foolish - Not understanding the designs and works of God: And slow of heart - Unready to believe what the prophets have so largely spoken.

[[Luther published two sermons for Luke 24:13-35. One can be found in the electronic version in verses 13-24 (or Mk 16:12); the other in verses 25-35 (or Mk 16:13).]] Sermon for Easter Monday; Luke 24:13-35 I. THREE THOUGHTS TAUGHT BY THIS GOSPEL. 1 This Gospel brings out and enforces especially three thoughts on the article of faith concerning Christ's resurrection. First, that this narrative transpired and was written along with others as a sure witness and proof of our faith in this article of our Creed. First, in that we see these two disciples leave the company of the others, full of unbelief in the resurrection. They commune together about the things that transpired as if they despair of Christ, and he is now dead and forever buried in their hearts, who does nothing more and is unable to do anything. This appears from their own confession where they say: V.21. “We hoped that it was he who should redeem Israel. Yea, and besides this, it is now the third day since he is dead.” And though they had heard from the women that these had seen a vision of angels who told them that Christ had risen and was alive, yet they urged that he had not been seen or found by anyone. In the second place--and this is the most important fact--we here see Christ not only showing himself alive to the unbelieving disciples, so that they might become assured of his resurrection and return at once to announce it to the others, and to hear the same truth from them, the testimony on both sides agreeing and being thereby established; but also that Christ, before they knew him, proved fully and clearly from the Scriptures that it behooved Christ both to die and to rise again from the dead. For this reason he upbraided them for their unbelief because they ought to have known the Scriptures concerning Christ, since he himself had taught them that his sufferings were foretold in the Scriptures. 2 The second thought this Gospel presents is an example of the power and fruit of the resurrection as manifested in these two disciples while they are talking of him and listening to his preaching. This also is nothing less than a portion of the proof of his resurrection. For Christ here proves by word and deed that he is not dead, as they believed before, but works in them and exercises his power through the Word, even before they know him, and makes believers of them who have another mind, reason, heart, and will. This they also recognize and confess, saying: V.32. “Was not our heart burning within us while he spake to us, etc?” After this manner he still works in the whole Christian church; though unseen, he yet carries on his work and shows his dominion in that, as the living Lord, he enlightens them through his Word, comforts and strengthens them, defends them with his power and keeps them against the wrath of the devil and the world. 3 As a third truth, we are here shown in what manner Christ reveals his resurrection, and how it may be be known and apprehended, namely, above all first through the Word and faith, rather than through bodily vision or sensation. Therefore he is unknown to them at first when he comes to them and walks with them, though he is with them in very truth, the selfsame Christ whom they had so often seen and heard and known full well. Yet now they do not know him at all, because they know that he had died and had been buried the third day before; and hence can think of him only as a dead man. So strange and unknowable had he become to them that they would not have known him, had he stayed with them ever so long, until he announced to them his resurrection and preached about it. The text says: V.16. “Their eyes were holden, that they should not know him.” It was not he who had been changed, nor was it his will to remain unknown to them, but their hearts and thoughts had become estranged and far removed from his. In the same way neither Magdalene nor the other disciples recognized him until they had heard the Word of his resurrection. 4 His purpose is to show and teach us that the power of his resurrection and dominion will be exercised here on earth, and manifest itself in this life only through the Word, and through faith which holds fast to Christ, though it does not see him, and thus conquers sin and death in him, lays hold of righteousness and life, etc. This is a brief summary of the story contained in this Gospel, in so far as it pertains to the article of faith on the resurrection in general; of which we lately heard more. 5 But the special purpose of this Gospel is to show us how weak in faith the disciples were, and how Christ in his kingdom manifests himself to such persons of weak faith, and how he deals with them. For we see from the whole story of Christ's resurrection, as recorded in the Gospels, how the Apostles, and all the other disciples after them, were so weak in their faith in this doctrine, even to the time of his ascension, that he had to upbraid them for their unbelief and hardness of heart, because they believed not them that had seen him after he was risen, Mk 16:14. They manifested this weakness, though he had often told them from the Scriptures that he must be crucified and rise again on the third day, etc. 6 From this we learn, in the first place, that even in those who have become true Christians, weakness and frailties remain, especially in the deeper matters of doctrine and faith, they being unable to understand them or to grasp them as firmly and strongly as they ought. For faith is not so light or easy a matter as ignorant and inexperienced people fancy, and as our coarse blockheads, the popish dunces, pretend, who believe that faith is no more than to have heard the history and to know it. Having heard or read just once what the Gospel tells of Christ, these people fancy that they have fully understood and believed it, and henceforth need no longer to learn and believe it. 7 That this is naught but an idle, vain fancy, is proved by their own confession that this knowledge of the Bible story rests in their hearts as a cold, lifeless thing, a mere empty husk, lacking all life-giving power, of no use or help to them, neither giving strength nor making them better; whereas this great, exalted miracle of Christ's resurrection was peformed and is to be preached, learned, and known, to the end that it may be fruitful in us, quicken and kindle our hearts, and work in us new thoughts, new knowledge, new forces, life, joy, comfort and strength. If this does not take place, the story has been heard in vain, and is dead within you, being of nor more value to you than to Turks and heathen who have never heard it, or have not believed it to be true. You dare not boast of faith, though froth on your tongue, or a sound in your ears, or a dream in your memory give witness that you have heard the story, of which your heart has neither experienced nor tasted aught. The papists show plainly, in all their doctrine and life, that they do not from their hearts believe and hold fast to this article of faith, because they seek the power and effect which ought to come from the resurrection of Christ in themselves and outside of Christ, teaching that it must be sought and obtained through their own works and merits, while they condemn, blaspheme, and persecute the saving doctrine that tells us to turn from these foolish lies to Christ and to the power of his resurrection. 8 Christians, however, and true believers know by sad experience in others as well as in themselves how weak they are, and they deplore the fact that they are unable to grasp this doctrine, or to hold it fast in their hearts with as strong a faith as they ought. Their entire life is spent in combating this weakness, as even Paul says in Phil 3:12, that he had not grasped it, nor was already made perfect, but that he was pressing on, if so be that he might lay hold of it, and obtain a knowledge of the power of Christ's resurrection, etc. 9 For though this doctrine is most delightful and comforting in itself, full of joy and blessedness, and ought to find its way gently and easily into the heart, yet it is hindered by two great obstacles which make it difficult to believe. In the first place, this work of God is much too exalted and too great in itself for us ever to understand thoroughly in this life, even if our faith were perfectly strong and without weakness; for not until we are in the life beyond will we ever truly see and feel its full force and power. In the second place, our own flesh and blood, and the hearts of all men, are by nature much too weak and too fearful to believe God's Word; and must be filled with fear and terror when they contrast the greatness of this work with themselves and their own unworthiness. 10 God cannot overlook the first cause and obstacle nor have patience with it; for this work must and shall remain as great as it is, and it dare not be belittled; yea, it must be the power to which all creatures, men, angels, the devil, and hell, must yield and be subjected, because it is necessary for our salvation. For if this were not so, we would continue in sin, death and the eternal wrath of God. The other obstacle, namely, that we are too weak to grasp this great work and power by our faith, God may overlook and have patience with; as we here see Christ doing with his disciples, who had certainly heard he had risen, and yet were full of such great and heavy doubts that they almost despaired of Christ entirely saying, V.21. “We hoped that it was he who should redeem Israel.” 11 Behold, how earnestly he looks after these two of weak faith, and cares for them, doing everything to lift them out of their weakness, and to strengthen their faith. Because he sees and knows that in great sorrow and sadness they had departed from the other Apostles and do not know what to think or hope, he is determined not to leave them in such doubt and temptation. In order to help them out of it, he becomes their companion on the way, leaving behind all the other Apostles, though they too were assembled in great sorrow and very weak faith. But because these two are in great danger of total unbelief, he at once comes to them, as if he had nothing else to do now that he was risen; he speaks to them in the friendliest way, and reasons with them from the Scriptures, gives them occasion to retain him and to ask him to abide with them, to eat and to drink in their company, until their faith is quickened once more, and they are relieved of all doubts. Their faith grows so strong that they recognize him as the same Christ who had been with them before in life, and whom they had seen crucified three days ago, but had been unable to recognize on the way by reason of doubt and the weakness of their faith. 12 It is, therefore, his purpose to teach us by this narrative, given for our instruction and consolation, how his work is to be done in the Christian church after his resurrection, namely, that he will not reject nor cast out those who are weak in their faith, yea, not even those who are held in error or ignorance, or who are otherwise weak, fearful, and despairing. They are rather the very persons in whom he will exercise and manifest the power of his resurrection, not only by inviting them to come to him, but also by coming to them, and treating them in the gentlest and kindest way, talking with them, teaching and instructing them, yea, even eating with them, until at length they grow strong and secure in their faith; while their hearts, so sad and sorrowful for a time, are again filled with joy. Thus we also should know and have this comforting assurance that he is our Lord who is able to bear with our infirmities and to overlook them; that he will not reject and condemn those unable to believe and live at once as they should, if only they do not in their hearts despise and deny Christ and his Word, but delight in him and love him, and truly desire to become strong and perfect in faith and life. 13 Looking at these disciples, weak and unreasonable as they are, one sees that their hearts nevertheless were in a state that they felt kindly toward Christ, delighted both to speak of him and to hear him spoken of, and had no greater desire than that what they had heard concerning his resurrection might be true. But the thing was much too great for them to believe, so that they were as yet quite unable to accept it as true--just as it is also too high and too great for us. This our dear Lord knows and sees full well, and so he is better able to have patience with us, is satisfied and pleased if only we listen to him as his pupils and are willing to be taught and directed by him. 14 Furthermore, he thereby wishes to teach us how to conduct ourselves in his kingdom, particularly towards those who are weak and infirm in faith. We also ought not hastily to reject and condemn those whom we see erring or stumbling; but also have patience with them, even as Christ had with us and still must have every day. For though in his own person by virtue of his resurrection he is in divine might and power Lord of heaven and earth, yet he rules his Church in a way to exercise and manifest the power of his resurrection in his poor, weak band by serving them with this power and might for their consolation and growth. 15 In harmony with this example, though we be strong we ought not to take pleasure in ourselves nor boast, but rather let our gifts and powers serve the weak, striving to uphold and reform them by instruction, consolation, encouragement, friendly admonition and reproof, etc., just as one must act kindly and considerately toward weak, frail children and invalids, nursing, lifting and carrying them until they are grown and can stand on their own feet. 16 This is one of the chief points of knowledge to be gained from the Gospel, in regard to the kingdom of Christ, how it is arranged and governed, namely that it is a government under which Christians, who have begun to believe and are holy, are nevertheless beset with frailty, ignorance, and other sinful infirmities. He bears and overlooks these shortcomings, but with the expectation that improvement shall ensue. Hence we must not dream of a church on earth in which there is neither frailty nor error in faith, as the papists boast that their church and church councils cannot err, etc. For here we are told that not only these two disciples, but all the other apostles erred in the leading and most necessary article of faith, abiding in their unbelief until Christ himself drew them out by means of many and various sermons and revelations. During the three days after Christ's crucifixion, faith in his resurrection had completely died in all hearts; indeed, that light was kept burning nowhere except with Mary, his mother, who preserved within her heart all that she had heard from him and others, and was comforted and sustained thereby in her great grief over the sufferings and death of her son. 17 For faith in Christ must always continue and be preserved somewhere in the Church; there must always be some who have the truth and confess it, though their number be small, and the most fall into error, as they did here. If there are not more, there must be a Mary to keep the faith. He permits it to happen that many great saints err and stumble, in order that we may not trust in men, though they be many, great, and holy. We must be led to rely upon the Word that is sure and cannot deceive, as here these two men, and all the others afterward, were directed to the Scriptures. 18 Aside from this, let us not overlook the example contained in this Gospel which urges and admonishes us to speak and hear of Christ gladly, and to study the Scriptures and God's Word, though it may not always be understood and affect us as it ought. The Gospel also shows us the power, blessing and effect of the Word, if approached with a sincere heart. 19 For, in the first place, although these two disciples were still filled with unbelief, yet he will not and cannot be separated from them, because they went their way communing sorrowfully with one another about Christ, and questioning together almost without result. He at once drew near and went with them and soon touched their hearts and minds. He began a beautiful, masterly sermon, such as they had never heard before, concerning the very article of faith which caused them trouble and doubt. Then, in the second place, they immediately feel its power; their hearts are no longer heavy, slow, and cold to believe as before, but are moved and kindled, and enlightened and receive a new understanding, so that now they begin to know the Scriptures aright, and what they had never understood before, becomes clear and manifest to their souls. Finally the mask and cover are taken away from their hearts and eyes, so that they no longer look upon him as a guest and a stranger, but truly know him and feel that he is no longer far from them, but at their side, and works certainty in their faith. Henceforth they no longer need bodily, visible revelations, but go forth at once to preach to others, and to strengthen and aid them against doubt and unbelief. 20 Therefore we should follow their example, and gladly hear the Word of God, without growing weary. For this is not only a needful practice for the strong and for the weak, for the wise and for the unwise, by which a knowledge of everything we need unto salvation is given-- such study can never exhaust it--but it is also the punishment through which God wishes to work within our hearts, to give faith and the Holy Ghost, as St. Paul says in Rom 10:17: “Belief cometh by hearing the Word of God.” If man studies earnestly, even though the heart be cold and unwilling at first, if he only continues in the work, it will not be in vain, and the effect will be produced that the unwise and erring will be brought in and made better, the weak will be strengthened, and at last the heart will be kindled and enlightened, so that Christ is better understood and known from the Scriptures. 21 And even though there were no other benefit to be derived from this study, we ought to be urged to it by the fact that it pleases God and the Lord Jesus Christ, and renders him a service. We know that he will surely not be far from us when we do so, as he himself has promised, Mt 18:20: “Where two or three are gathered together in my name, there am I in the midst of them.” If he is with us, the angels certainly are near also and take pleasure in our work, while the devil is driven away and has to retreat as he left Christ when he conquered him with the Word of God. Mt 4:11. 22 There is a legend, telling us that an old patriarch living in the desert received peculiar visions and revelations from God. When he happened to be among young people, listening to their conversation, he saw that whenever they spoke of the Scriptures and things divine, beautiful young men consorted with them and joyfully smiled upon them; but on the other hand, whenever their conversation became wanton and silly, the same young men turned away displeased and sad, and dirty black hogs came and wollowed at their feet etc. II. THE SERMON THE RISEN CHRIST PREACHED TO HIS DISCIPLES. 23 Let this be enough concerning the chief points of the story of this Gospel. There remains one other important part, the sermon Christ preached to the disciples from the Scriptures, in which he briefly showed them that it behooved Christ to suffer and thus to enter into his glory etc. Of this, sermon the Evangelist speaks as follows: V.27. “And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.” 24 Without doubt this was a very beautiful and a model sermon. Now it is true we all would gladly know just the passages the Lord quoted referring to himself, by which he thereby enlightened, strengthened and convinced these disciples, since Moses contains so little, or nothing, as it would seem, of a plain statement on that of which Christ here speaks, that it behooved him to suffer, and to rise on the third day, and that repentance and remission of sins should be preached in his name etc. For the Jews, who have had Moses so long and read him diligently enough even until the present day, have never yet discovered this rare truth in Moses. 25 But the Evangelist answers this and analyzes this argument by stating their heart burned within them while he opened to them the Scriptures, and in the Gospel following says Christ opened their mind to understand the Scriptures. Here is the point: Moses certainly writes concerning Christ and Christ is found in the books of Moses; but it is necessary not only to read, but also to understand what is said. Hence Paul says in 2 Cor 3,14-15 that the veil of Moses remains before the face of the Jews when they read the Old Testament, which only Christ alone can take away. And to his apostles Christ says, in Mt 13:11: “Unto you is given to know the mysteries of the kingdom of heaven; the others, however, though they see and hear, yet they do not understand.” 26 Therefore the Bible is a book that must not only be read and preached, but it also requires the true interpreter, that is, the revelation of the Holy Spirit; as we learn from our own experience now-a-days that it is of no avail to prove most clearly from Scripture the articles of the true doctrine to our opponents and to point out their errors. Not a single article of faith has ever been preached that was not more than once attacked and denied by heretics, though they read the same Scriptures that we have. 27 But this revelation also requires pupils of the right kind, who are willing to learn and to be instructed, like these pious and simple-minded disciples, not wise and puffed up minds and self-made masters who reach beyond the very heavens with their knowledge. For this is a doctrine that makes our wisdom foolishness and blinds our own reason, before it can be believed and understood; for it is not born of man's wisdom, like other sciences and arts on earth, which have sprung from reason and can be grasped by means of reason. Hence it is impossible to attain to it by reason, and if you undertake to measure and reckon how far it agrees with reason, you will not succeed. All heresies from the beginning have had their origin here, and both Jews and Gentiles, and the Turks at present, grow foolishly violent in regard to our doctrine because it does not agree with reason and human wisdom. Only the pious, simple-minded people can grasp and understand it, who are true to this rule, and say: “God hath said it, therefore will I believe it;” as Christ himself declares in Mt 11:25 and thanks the Father with a joyful heart that he hides these things from the wise and understanding and reveals them unto babes. 28 There is no way out of it, wise people and proud reason cannot be taught these wonderful things, concerning Christ, that true man is God's Son from eternity, and yet he died and rose again, that in his human nature he has become Lord of heaven and earth, that he rules all creatures with divine power though no one sees him, and that we are saved by his merits alone, if we believe in him etc. Therefore God must needs establish the order that no one shall understand unless he is willing to be a fool, become a child, and believe in the simplicity of the heart. 29 Behold, what kind of people did he employ to be his first messengers, to proclaim and to witness his grandest work, the resurrection? Poor, ignorant women came to the sepulchre after useless expense and trouble in purchasing costly ointment and without considering that the tomb was covered with a heavy stone, yea, even sealed and guarded by soldiers. Yet these foolish persons are the first to whom Christ reveals his resurrection, and calls to be its preachers and witnesses. So also does he give these disciples a knowledge of the Scriptures which all the learned scribes did not possess, so that now they view Moses with different eyes and are forced to say: Behold, how often have I read and heard this before, but never understood it. 30 God would seem to say by this act: Very well, I see plainly that it is of no avail though everything be spoken and written in the very clearest manner; for in truth, all articles of faith are set forth clearly and tersely enough in the Scriptures. Take only the article on God and the creation, which certainly is told and given in the very plainest way; yet see the rabble of heretics it has made, Manichaeans, Valentinians, Marcionites, etc. Again, what did it avail that Christ himself, among his own people, confirmed his doctrine clearly and publicly by great miracles? Nothing more than that they began to twist both his words and his deeds, and called them the words and deeds of the devil and Beelzebub. Hence God must continue and say: Since they will not have and receive this Word as I give it to them, it shall remain hidden and unknown to them. I shall indeed have it written and preached in clear language; but reveal it to some few, simple-minded people who seek my Word. To the others it shall be mere darkness which may be felt, as among the Egyptians (though it shines and is preached most clearly), yea, it shall be naught but an offense and poison, against which they must stumble and fall in their blasphemies and contradictions, until they break to pieces. 31 Thus the Jews have had and have read Moses unto this day; yet all of them know nothing of what he speaks concerning Christ, yea, not even in minor articles of faith, just as their forefathers knew nothing of it, save some few who believed, as the prophets and the apostles after them, who elaborated their whole books from a single Bible passage. This enabled them to preach what everyone was compelled to acknowledge as true. 32 How did Christ stop the mouth of the Sadducees (who did not believe the resurrection of the dead and accepted no other Scripture but Moses), and convince them of the resurrection of the dead? He took the commonest saying in their religion, which all Jews knew and quoted every day, when God says, “I am the God of Abraham, and the God of Isaac, and the God of Jacob etc.” With these words he revealed Moses and drew the following conclusion: If you believe God to be God of those that are dead, how can he be God of those who have altogether ceased to be? Therefore, if he is the God of Abraham, Isaac, and Jacob, as he himself declares, these men must be alive, though they have died as far as this life is concerned, and lie in their graves; for he cannot be God of that which does not exist. Hence Abraham, who now lies under the earth, and all the saints, must be alive before God, though they are dead before you; for this is, and will be, his name forever that he is the God of Abraham and of all who believe as he had promised him and all believers, saying: “I shall be thy God” etc. 33 Now who would have thought that these short, simple words are so full of meaning and furnish such an excellent, rich sermon, yea, that a big book might be written upon them? Though they know the books of Moses well enough, they yet declared that not a word concerning the resurrection of the dead was to be found in them. This was also the reason why they accepted Moses alone and rejected the prophets who nevertheless based all their preaching of the important articles of the faith in Christ upon Moses. 34 But let us look more closely at Christ's sermon and consider one of the passages from Moses which he quoted. Genesis 3:15 is the first word which promises grace, and was given to Adam and Eve, when he spoke to the serpent, “I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shall bruise his heel.” These words are read by Jews, Turks and heathens, and by human reason, but they all find them to be only hard pebbles, yea, dead and useless words, from which they cannot take anything even by their best efforts. But as soon as revelation comes to our aid, we understand them to mean: Through sin the serpent, that is the devil, has brought upon Adam and Eve sin and the eternal wrath of God. But in order to help them out of this dreadful fall and misery, into which they were led by Satan, God in his unfathomable mercy has found within himself this remedy that by the woman's seed, that is, by the natural offspring of a woman, that very head of the serpent, that is, sin, death, and everlasting wrath, shall be crushed and robbed of his power, so that he may no longer be lord of death, nor be able to keep man either in sin, or in God's wrath and condemnation. 35 From this an entire New Testament springs forth, all the discourses of St. Paul and the apostles, who do not tell a great deal of the life and miracles of Christ, but, where it is possible, use such a passage as a flower, so to say, with which to cover a great meadow, doing so by the aid of revelation and the Holy Ghost who knows how to grind and press the words thoroughly, so that they give forth the juice and power they possess. For these words show, in the first place, that this seed must be a natural child, born of a woman, but without sin; for the Scriptures testify that whatever is born into this world of man and woman, is born in sin and is under the wrath of God, as David says, Ps. 51:5, “Behold, I was brought forth in iniquity” etc. For this flesh and blood is completely permeated and corrupted with evil lusts and disobedience against God, and as this substance is corrupted in father and mother, it must remain so in the child; hence no man can be born from man and woman without a sinful nature. God, therefore, hath ordained to take a woman alone for the conception and birth of Christ, the promised seed without a man, she becomes the little child's mother, by the Holy Ghost, who causes this conception and birth in her, in order that he may be a natural man, having our flesh and blood, but without sin and power of Satan, whose head he was to bruise. 36 In the second place, if he was to be lord over sin and death, to subdue the devil and pluck us out of his hand, he had to have divine, almighty power. For though a man were altogether pure and without blemish of body or soul, as Adam was first created, yet were it not in his power and strength to take away this eternal misery and corruption, and to obtain and give in their stead unchangeable blessings and eternal life. Thus it follows that his power must be greater than that of all creatures, even all angels. Such power is found nowhere except in God himself, the Lord of all creation. 37 From this follows further that if he is born of a woman he is also mortal and must die in the body as others. And since he became man for our sake, and was sent by God to deliver us from sin and death, he had to take our place, to become a sacrifice for us, to bear and atone for that wrath and curse under which we had fallen and lay. But it was not possible for him to remain in death; since he was an eternal being he could not be held by it, as St. Peter says in Acts 2:31, and in like passages; but even his body ere it had seen corruption and decay. must needs pass through death unscathed and by his resurrection and eternal life begin to rule in everlasting power and eternal glory, in order to bring his own out of sin and death, and the power of Satan unto everlasting righteousness and life. 38 Note that this is but a simple passage, which Christ surely did not overlook but interpreted from his own wealth of knowledge, as being the first and chief passage, from which later on all the others flow. Here we see that these are words, or miracles, rather, which reason can never grasp or fathom. They can only be understood when the Holy Ghost accompanies them, and preaches and reveals them unto those who believe with singleness of heart and abide in them. Then they begin to taste the sweet savor, and receive spiritual nourishment, so that they must say: This will do it, this will enlighten the heart and set it aflame. 39 Thus the prophets viewed the saying of Moses and drew therefrom their glorious prophecies concerning Christ, as Isaiah (7:14) bases his prophecy of Christ's birth upon this passage with the plain statement, “Behold, a virgin shall receive and bear a son” etc., also the whole 53 chapter concerning his suffering and resurrection, how that he would offer himself as a sacrifice for our sins etc. All these words Christ doubtless quoted in his sermon. 40 The apostles likewise, being ignorant fishermen, learned to know the Scriptures, not in the schools of the great scribes, but through the revelation by which Christ led them into the Scriptures. Thus they were enabled to understand and to write on the basis of a single passage a book or a sermon the world cannot understand. And if I had the same Spirit Isaiah or Paul had, I could take this passage and develop from it a New Testament, if that were not already written. 41 How did St. Peter know, or where is written in Moses that which he says in 1 Pet 1:10-11: “Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you, searching what time or what manner of time the Spirit of Christ which was in them did point unto?” Who told him that the Spirit of Christ existed and prophesied of Christ, before there were prophets and, above all, before Christ and the Holy Ghost were present? Are these the words of a fisherman, or of a learned, wise scribe? Nay, it is the revelation of the Holy Spirit who had also revealed it to the prophets before. Again, where is written in Moses what the Epistle to the Hebrews says in 1:3-4, that Christ sat down on the right hand of the Majesty on high, to be Lord over all, having become much better and higher than the angels? etc. He certainly took it from the Old Testament, but he found it not by his own reason, but by revelation, hence he argues: thus: If Christ is a Son of God and Lord of the angels, he must certainly be more and of a better nature than the angels. Now every angel is more powerful than all the world and combined human nature; yet if this true child of a virgin is to be Lord, not alone of the evil spirits, but also of the good and holy angels, he must be of one power and essence with God. This nobody will say or believe, except by revelation. Therefore I would agree to take Moses, the Psalms, Isaiah, together with the Spirit whom these men had, and make a New Testament every whit as good as that which the apostles wrote; but because we have not the same wealth and power of the Spirit, we must be taught by them and drink from the fountain which they gave us. 42 Let this be enough concerning a single portion or a single passage of the sermon Christ spoke to these disciples, and wherewith he well and fully earned, yea, paid for the entertainment they furnished him at the inn. But to set forth all the other words of Moses and the prophets which they spoke of Christ, and which he explained, would be by far too great a task for one sermon; for it would in itself amount to a book as large as the Bible. But without doubt they were the same passages the apostles quoted afterwards as they heard them from his own mouth on this occasion, and learned to understand them better on the following day of Pentecost. A goodly number of these passages were quoted by them in their sermons, in the Acts of the Apostles, and in the Epistles; and they are recommended for close study to every Christian, as he reads and ponders the Holy Scriptures. Then the Holy Ghost will be present with his power to give the right understanding, as we have heard, since he is the true interpreter, if only we treat them seriously and in the simplicity of the heart. The fruit thereof will be that we shall find Christ therein and learn to know him aright. This will quicken and kindle the heart, and fill it with comfort and joy. [[Luther published two sermons fo

O fools. The word fool sometimes is a term of reproach denoting wickedness. In this sense we are forbidden to employ it in addressing another, Mt 5:22. That, however, is a different word in the Greek from the one which occurs here. The one there used implies contempt, but the one employed in this place denotes weakness or dulness. He reproached them for not seeing what he had himself so clearly predicted, and what had been foretold by the prophets. The word used in the original does not imply as much reproach as the word fool does among us. It was not an expression of contempt; it was an expression denoting merely that they were thoughtless, and that they did not properly attend to the evidence that he must die and rise again. Slow of heart to believe. Not quick to perceive. Dull of learning. They had suffered their previous opinions and prejudices to prevent their seeing the evidence that he must die and rise from the dead. All that the prophets have spoken. Respecting the character and sufferings of the Messiah. Lk 24:27. (r) "O, fools" He 5:11,12

Ought not Christ - If he would redeem man, and fulfil the prophecies concerning him, to have suffered these things? - These very sufferings which occasion your doubts, are the proofs of his being the Messiah. And to enter into his glory - Which could be done no other way.

Ought not Christ, &c. Ought not the Messiah. Was there not evidence that he would do it? and was it not indispensable that he should, in order to fulfil the prophecies? The necessity of his suffering these things referred to here was that it was foretold that he would. The reason why it was predicted, and why it was necessary that it should occur, was that it was proper that God should manifest his justice, and do honour to his law, and secure the due regard for his government, while he pardoned the guilty. (s) Lk 24:46, Acts 17:3, He 9:22,23

Beginning at Moses. At the writings of Moses, or at the beginning of the Old Testament; or rather the word beginning should be separated from what follows, denoting simply that he commenced his discourse, and not that he began at the prophets as well as at Moses; thus, "And commencing his discourse, or replying to them, he expounded from Moses and the prophets," &c. All the prophets. The books of the Old Testament generally. He expounded. He explained or interpreted it to them. Probably he showed them that their notions of the Messiah were not according to the Scriptures. They expected a temporal prince; they were perplexed because Jesus had not assumed the regal power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his death, therefore, was no argument that he was not the Messiah. In all the scriptures. In all the writings of the Old Testament. They were called scriptures because they were written, the art of printing being then unknown. The things concerning himself. Concerning the Messiah. It does not appear that he applied them to himself, but left them, probably, to make the application. He showed what the Scriptures foretold, and they saw that these things applied to Jesus of Nazareth, and began to be satisfied that he was the Messiah. The most striking passages foretelling the character and sufferings of Christ are the following, which we may suppose it possible our Saviour dwelt upon to convince them that, though he was crucified, yet he was the Christ: Gen 3:15, De 18:15, Gen 49:10, Nu 21:8-9, Is 53:1-12, Dan 9:25-27; Is 9:6,7, Ps 110:1-7, Ps 16:1-11, Ps 22:1-31, Mal 4:2-6 (u) "Moses" Lk 24:44, Acts 3:22 (v) "the prophets" Acts 10:43, 26:22

He made as though he would have gone further. He did not say he would go farther, but he kept on as if it was not his intention to stop, and doubtless he would have gone on if they had not constrained him to tarry. (w) "and he made as though" Gen 32:26, Mk 6:48

He made as though he would go farther - Walking forward, as if he was going on; and he would have done it, had they not pressed him to stay.

They constrained him - By their importunate entreaties.

Constrained him. They urged him, or pressingly invited him. They did not yet perceive that it was Jesus, but they had been charmed and delighted with his discourse, and they wished to hear him farther. Christians are delighted with communion with the Saviour. They seek it as the chief object of their desire, and they find their chief pleasure in fellowship with him. The two disciples felt it a privilege to entertain the stranger, as they supposed, who had so charmed them with his discourse; and so those to whom the gospel is preached, and who love it, feel it a privilege, and not a burden, to show kindness to those who bear to them the message of salvation. Abide with us. Remain with us, or pass the night in our house.

Sat at meat. Reclined at the table, or while he was at supper. He took bread and blessed it, &c. This was the office of the master of a feast, and perhaps this first attracted particularly their attention. Though he was in their house, yet he acted as master of the feast, as he used to do with them before his death. Perhaps, also, as he gave them the bread, they observed the prints in his hands, and they knew that it was Jesus. This was not a sacramental, but a common supper; yet our Saviour sought a blessing on the food, and thus set an example to all his followers to acknowledge God in their daily gifts, and to seek his benediction in all their enjoyments. (2) "vanished" or, "ceased to be seen of them"

He took the bread, and blessed, and brake - Just in the same manner as when ho instituted his last supper.

Their eyes were opened. The obscurity was removed. They saw him to be the Messiah. Their doubts were gone, and they saw clearly that he was risen, and was truly, as they had long hoped, the Saviour of men. It is not meant that they were before blind, but that they did not know till then who he was. He vanished out of their sight. He suddenly departed. It does not appear that there was anything miraculous in this, but, during their surprise, he took the opportunity suddenly to withdraw from them. (2) "vanished" or, "ceased to be seen of them"

Their eyes were opened - That is, the supernatural cloud was removed: And he vanished - Went away insensibly.

Our heart burn within us. This is an expression denoting the deep interest and pleasure which they had felt in his discourse before they knew who he was. They now recalled his instruction; they remembered how his words reached the heart as he spoke to them; how convincingly he had showed them that the Messiah ought to suffer, and how, while he talked to them of the Christ that they so much loved, their hearts glowed with intense love. This feeling was not confined to them alone. All the followers of Jesus know how precious and tender are the communications of the Saviour, and how the heart glows with love as they think or hear of his life, and sufferings, and death. He opened to us. He explained to us the Scriptures. See Lk 24:27. This narrative shows us, 1st. How blind men may be to the plainest doctrines of the Scriptures until they are explained to them. These disciples had often read or heard the Scriptures, but never, till then, did they fully understand that the Messiah must suffer. 2nd. It is proper there should be those whose office it is to explain the Scriptures. Jesus did it while on earth; he does it now by his Spirit; and he has appointed his ministers, whose business it is to explain them. 3rd. If men attempt to explain the Bible, they should themselves understand it. They should give their time and talents to a suitable preparation to understand the sacred volume. Preaching should consist in real, and not fancied explanations of the Scriptures; the real doctrines which God has taught in his word, and not the doctrines that men have taught in their systems. 4th. Here was convincing evidence that Jesus was the Messiah. This was but one of many instances where Jesus convinced his disciples, contrary to their previous belief. In this case the evidence was abundant. He first satisfied them from the Old Testament that the very things which had happened were foretold; he then dissipated every doubt by showing himself to them and convincing them that he was truly the Christ. There was no chance here for deception and juggling. Who would have met them and talked with them in this way but the real Saviour? Who would have thought of writing this narrative to help an imposture? What impostor would have recorded the dulness of the disciples as to the plain declarations of the Old Testament, and then have thought of this device to prop up the narrative? Everything about this narrative--its simplicity--its tenderness--its particularity--its perfect nature--its freedom from all appearance of trick--shows that it was taken from real life; and if so, then the Christian religion is true, for here is evidence that Jesus rose from the dead. (y) "burn" Ps 39:3, Jer 20:9, 23:29

Did not our heart burn within us - Did not we feel an unusual warmth of love! Was not our heart burning, &c.

The same hour. Though it was late, and they had stopped, as they thought, for the night, yet such was their joy that they hastened to tell it to their companions and friends. This was natural and proper, and it shows how quick and ready they who have found the Saviour are to tell it to others. Comp. Jn 1:41-45. Young converts to Christ should hasten to tell their joy, and should not shrink at self-denial to proclaim to others what God hath done for the soul, Ps 66:16. "My lips and cheerful heart, prepare To make his mercies known: Come, ye that fear my God, and hear The wonders he hath done. "When on my head huge sorrows fell, I sought his heavenly aid; He saved my sinking soul from hell, And death's eternal shade." The eleven. The eleven apostles. Judas was now dead. This shows that the two that went to Emmaus were not apostles.

The same hour - Late as it was.

Saying. The eleven said this. Hath appeared to Simon. To Peter. It is not known precisely when this happened, as the time and place are not mentioned. Paul has referred to it in 1Cor 15:5, from which it appears that he appeared to Cephas or Peter before he did to any other of the apostles. This was a mark of special love and favour, and particularly, after Peter's denial, it showed how ready he was to pardon, and how willing to impart comfort to those who are penitent, though their sins are great. (z) "hath appeared" 1Cor 15:5

The Lord hath appeared to Simon - Before he was seen of the twelve apostles, 1Cor 15:5 . He had, in his wonderful condescension and grace, taken an opportunity on the former part of that 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 having so shamefully denied his Master.

In the breaking of bread - The Lord's Supper.

Jesus stood in the midst of them - It was just as easy to his Divine power to open a door undiscernibly, as it was to come in at a door opened by some other hand. Mr 16:14 ,19; Joh 20:19.

irit 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 phantasma , it is a spectre, an apparition; but the word here used is pneuma , the word that properly signifies a spirit; they supposed it to be a spirit not clothed with a real body. Though we have an alliance and correspondence with the world of spirits, and are hastening to it, yet while we are here in this world of sense and matter it is a terror to us to have a spirit so far change its own nature as to become visible to us, and conversable with us, for it is something, and bodes something, very extraordinary. II. The great satisfaction which his discourse gave them, wherein we have, 1. The reproof he gave them for their causeless fears: Why are you troubled, and why do frightful thoughts arise in your hearts? v. 38 . Observe here, (1.) That when at any time we are troubled, thoughts are apt to rise in our hearts that do us hurt. Sometimes the trouble is the effect of the thoughts that arise in our hearts; our griefs and fears take rise from those things that are the creatures of our own fancy. Sometimes the thoughts arising in the heart are the effect of the trouble, without are fightings and then within are fears. Those that are melancholy and troubled in mind have thoughts arising in their hearts which reflect dishonour upon God, and create disquiet to themselves. I am cut off from thy sight. The Lord has forsaken and forgotten me. (2.) That many of the troublesome thoughts with which our minds are disquieted arise from our mistakes concerning Christ. They here thought that they had seen a spirit, when they saw Christ, and that put them into this fright. We forget that Christ is our elder brother, and look upon him to be at as great a distance from us as the world of spirits is from this world, and therewith terrify ourselves. When Christ is by his Spirit convincing and humbling us, when he is by his providence trying and converting us, we mistake him, as if he designed our hurt, and this troubles us. (3.) That all the troublesome thoughts which rise in our hearts at any time are known to the Lord Jesus, even at the first rise of them, and they are displeasing to him. He chid his disciples for such thoughts, to teach us to chide ourselves for them. Why art thou cast down, O my soul? Why art thou troubled? Why do thoughts arise that are neither true nor good, that have neither foundation nor fruit, but hinder our joy in God, unfit us for our duty, give advantage to Satan, and deprive us of the comforts laid up for us? 2. The proof he gave them of his resurrection, both for the silencing of their fears by convincing them that he was not a spirit, and for the strengthening of their faith in that doctrine which they were to preach to the world by giving them full satisfaction concerning his resurrection. Two proofs he gives them:— (1.) He shows them his body, particularly his hands and his feet. They saw that he had the shape, and features, and exact resemblance, of their Master; but is it not his ghost? "No," saith Christ, " behold my hands and my feet; you see I have hands and feet, and therefore have a true body; you see I can move these hands and feet, and therefore have a living body; and you see the marks of the nails in my hands and feet, and therefore it is my own body, the same that you saw crucified, and not a borrowed one." He lays down this principle—that a spirit has not flesh and bones; it is not compounded of gross matter, shaped into various members, and consisting of divers heterogeneous parts, as our bodies are. He does not tell us what a spirit is (it is time enough to know that when we go to the world of spirits), but what it is not: It has not flesh and bones. Now hence he infers, " It is I myself, whom you have been so intimately acquainted with, and have had such familiar conversation with; it is I myself, whom you have reason to rejoice in, and not to be afraid of." Those who know Christ aright, and know him as theirs, will have no reason to be terrified at his appearances, at his approaches. [1.] He appeals to their sight, shows them his hands and his feet, which were pierced with the nails. Christ retained the marks of them in his glorified body, that they might be proofs that it was he himself; and he was willing that they should be seen. He afterwards showed them to Thomas, for he is not ashamed of his sufferings for us; little reason then have we to be ashamed of them, or of ours for him. As he showed his wounds here to his disciples, for the enforcing of his instructions to them, so he showed them to his Father, for the enforcing of his intercessions with him. He appears in heaven as a Lamb that had been slain ( Rev. v. 6 ); his blood speaks, Heb. xii. 24 . He makes intercession in the virtue of his satisfaction; he says to the Father, as here to the disciples, Behold my hands and my feet, Zech. xiii. 6, 7 . [2.] He appeals to their touch: Handle me, and see. He would not let Mary Magdalene touch him at that time, 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 Doketai and Phantysiastai . Blessed be God, these heresies have long since been buried; and we know and are sure that Jesus Christ was no spirit or apparition, but had a true and real body, even after his resurrection. (2.) He eats with them, to show that he had a real and true body, and that he was willing to converse freely and familiarly with his disciples, as one friend with another. Peter lays a great stress upon this ( Acts x. 41 ): We did eat and drink with him after he rose from the dead. [1.] When they saw his hands and his feet, yet they knew not what to say, They believed not for joy, and wondered, v. 41 . It was their infirmity that they believed not, that yet they believed not, eti apistounton auton — they as yet being unbelievers. This very much corroborates the truth of Christ's resurrection that the disciples were so slow to believe it. Instead of stealing away his body, and saying, He is risen, when he is not, as the chief priests suggested they would do, they are ready to say again and again, He is not risen, when he is. Their being incredulous of it at first, and insisting upon the utmost proofs of it, show that when afterwards they did believe it, and venture their all upon it, it was not but upon the fullest demonstration of the thing that could be. But, though it was their infirmity, yet it was an excusable one; for it was not from any contempt of the evidence offered them that they believed not: but, First, They believed not for joy, as Jacob, when he was told that Joseph was alive; they thought it too good news to be true. When the faith and hope are therefore weak because the love and desires are strong, that weak faith shall be helped, and not rejected. Secondly, They wondered; they thought it not only too good, but too great, to be true, forgetting both the scriptures and the power of God. [2.] For their further conviction and encouragement, he called for some meat. He sat down to meat with the two disciples at Emmaus, but it is not said that he did eat with them; now, lest that should be made an objection, he here did actually eat with them and the rest, to show that his body was really and truly returned to life, though he did not eat and drink, and converse constantly, with them, as he had done (and as Lazarus did after his resurrection, who not only returned to life, but to his former state of life, and to die again), because it was not agreeable to the economy of the state he was risen to. They gave him a piece of a broiled fish, and of a honey-comb, v. 42 . The honey-comb, perhaps, was used as sauce to the broiled fish, for Canaan was a land flowing with honey. This was mean fare; yet, if it be the fare of the disciples, their Master will fare as they do, because in the kingdom of our Father they shall fare as he does, shall eat and drink with him in his kingdom. 3. The insight he gave them into the word of God, which they had heard and read, by which faith in the resurrection of Christ is wrought in them, and all the difficulties are cleared. (1.) He refers them to the word which they had heard from him when he was with them, and puts them in mind of that as the angel had done ( v. 44 ): These are the words which I said unto you in private, many a time, while I was yet with you. We should better understand what Christ does, if we did but better remember what he hath said, and had but the art of comparing them together. (2.) He refers them to the word they had read in the Old Testament, to which the word they had heard from him directed them: All things must be fulfilled which were written. Christ had given them this general hint for the regulating of their expectations—that whatever they found written concerning the Messiah, in the Old Testament, must be fulfilled in him, what was written concerning his sufferings as well as what was written concerning his kingdom; these God had joined together in the prediction, and it could not be thought that they should be put asunder in the event. All things must be fulfilled, even the hardest, even the heaviest, even the vinegar; he could not die till he had that, because he could not till then say, It is finished. The several parts of the Old Testament are here mentioned, as containing each of them things concerning Christ: The law of Moses, that is, the Pentateuch, or the five books written by Moses,—the prophets, containing not only the books that are purely prophetical, but those historical books that were written by prophetical men,—the Psalms, containing the other writings, which they called the Hagiographa. See in what various ways of writing God did of old reveal his will; but all proceeded from one and the self-same Spirit, who by them gave notice of the coming and kingdom of the Messiah; for to him bore all the prophets witness. (3.) By an immediate present work upon their minds, of which they themselves could not but be sensible, he gave them to apprehend the true intent and meaning of the Old-Testament prophecies of Christ, and to see them all fulfilled in him: Then opened he their understanding, that they might understand the scriptures, v. 45 . In his discourse with the two disciples he took the veil from off the text, by opening the scriptures; here he took the veil from off the heart, by opening the mind. Observe here, [1.] That Jesus Christ by his Spirit operates on the minds of men, on the minds of all that are his. He has access to our spirits, and can immediately influence them. It is observable how he did now after his resurrection give a specimen of those two great operations of his Spirit upon the spirits of men, his enlightening the intellectual faculties with a divine light, when he opened the understandings of his disciples, and his invigorating the active powers with a divine heat, when he made their hearts burn within them. [2.] Even good men need to have their understandings opened; for though they are not darkness, as they were by nature, yet in many things they are in the dark. David prays, Open mine eyes. Give me understanding. And Paul, who knows so much of Christ, sees his need to learn more. [3.] Christ's way of working faith in the soul, and gaining the throne there, is by opening the understanding to discern the evidence of those things that are to be believed. Thus he comes into the soul by the door, while Satan, as a thief and a robber, climbs up some other way. [4.] The design of opening the understanding is that we may understand the scriptures; not that we may be wise above what is written, but that we may be wiser in what is written, and may be made wise to salvation by it. The Spirit in the word and the Spirit in the heart say the same thing. Christ's scholars never learn above their bibles in this world; but they need to be learning still more and more out of their bibles, and to grow more ready and mighty in the scriptures. That we may have right thoughts of Christ, and have our mistakes concerning him rectified, there needs no more than to be made to understand the scriptures. 4. The instructions he gave them as apostles, who were to be employed in setting up his kingdom in the world. They expected, while their Master was with them, that they should be preferred to posts of honour, of which they thought themselves quite disappointed when he was dead. "No," saith, he, "you are now to enter upon them; you are to be witnesses of these things ( v. 48 ), to carry the notice of them to all the world; not only to report them as matter of news, but to assert them as evidence given upon the trial of the great cause that has been so long depending between God and Satan, the issue of which must be the casting down and casting out of the prince of this world. You are fully assured of these things yourselves, you are eye and ear-witnesses of them; go, and assure the world of them; and the same Spirit that has enlightened you shall go along with you for the enlightening of others." Now here they are told, (1.) What they must preach. They must preach the gospel, must preach the New Testament as the full accomplishment of the Old, as the continuation and conclusion of divine revelation. They must take their bibles along with them (especially when they preached to the Jews; nay, and Peter, in his first sermon to the Gentiles, directed them to consult the prophets, 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 . Christ's Ascension. 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 om

Jesus stood in the midst of them. This was when the apostles were assembled, and when they had closed the doors for fear of the Jews, Jn 20:19. It was this fact, as well as his sudden and unexpected appearance, that alarmed them. The doors were shut, and the suddenness of his appearance led them to suppose they had seen a spirit. Peace be unto you. This was a form of salutation among the Hebrews denoting a wish of peace and prosperity. See Gen 43:23. It was peculiarly appropriate for Jesus, as he had said before his death that he left his peace with them as their inheritance ( Jn 14:27 ), and as they were now alarmed and fearful at their state, and trembling for fear of the Jews, Jn 20:19 (a) "And as they thus spake" Mk 16:14, Jn 20:19

r Luke 24:36-47. One can be found in the electronic version in verses 36-39; the other in verses 40-42 (Part 1) and 43-47 (Part 2).]] Sermon for Easter Tuesday; Luke 24:36-47 The Manifestation of Christ After His Resurrection, and the Sermon He Preached to His Disciples I. Christ's Manifestation after His Resurrection 1 I think beloved, you have heard enough in these days on the resurrection of Christ, what it works, why it came to pass, and what fruit it bears. But since the Lord has commanded those who preach the Gospel to be steadfast and diligent in this proclamation, we must dwell upon it ever more and more. Our Gospel shows, first, who hear of the Lord's resurrection profitably and fruitfully, namely they are here assembled in fear and dread behind closed doors. To them it ought also to be preached most of all, although it must be preached to all nations, as the Lord says at the end of the Gospel of Matthew. Therefore, let us learn first of all what kind of persons hear the Gospel aright. 2 The disciples are gathered there together in seclusion. They are afraid of the Jews are, indeed, in danger of their lives; they are fearful and fainthearted and afraid of sin and death. Had they been strong and courageous, they would not thus have crept into a corner; even as afterward they were made so courageous, when the Holy Spirit came and strengthened and comforted them, that they stepped forth and preached publicly without fear. This is written for us, that we might learn that the Gospel of Christ's resurrection comforts only the fainthearted. And who are these? They are the poor, conscience-stricken ones, whose sins lie heavily upon them, who feel their faint heart, are loth to die, and are well-nigh startled by the sound of a rustling leaf. To these contrite, poor, and needy souls, the Gospel offers comfort, to them it is a sweet savor. 3 This is also learned from the nature of the Gospel, for the Gospel is a message and a testimony, which declares how the Lord Jesus Christ rose from the dead, that he might remove sin, death and all evil from all who believe on him. If I recognize him as such a Savior, I have heard the Gospel aright, and he has in truth revealed himself to me. If now the Gospel teaches naught but that Christ has overcome sin and death by his resurrection, then we must indeed confess that it can be of service to none save those who feel sin and death. For they who do not feel their sin, and are not dismayed, nor see their infirmities, profit not a whit by it, nor do they delight in it. And though they hear the Gospel, it has no effect upon them, except that they learn the words, and speak of what they heard. They do not treasure them in their hearts, and receive neither comfort nor joy from them. 4 Hence it were well, if the Gospel could be preached only where such fainthearted and conscience-stricken ones are found. But this can not be, and for this reason it bears so little fruit. For this they reproach us and say that we wish to preach many new things, and yet no one is better because of our doctrine. The fault is not in the Gospel, but in the hearers. They hear it, indeed, but they do not feel their own affliction and misery, nor have they ever tried to feel it, they simply go on, secure and reprobate, like dumb brutes. Hence none need marvel if the Gospel does not everywhere bring forth fruit. For beside the good hearers, of whom we have spoken, there are many others that have no regard for it at all, have neither a conscience nor a heart for it, and think neither of death nor of the salvation of their souls. These must be driven by force, like asses and dumb brutes, and for this purpose the civil sword is established. Again there are some who do not despise the Gospel, but fully understand it, yet do not amend their lives, nor strive to walk in it. They carry away only the words and prate much about them, but neither deeds nor fruit follow. The third class, however, are they that taste it and use it aright so that it bears fruit in them. 5 This is then the conclusion of the matter, the Gospel is a testimony of the resurrection of Christ, which serves to comfort and refresh the poor, sorrowing, and terrified consciences. There is need that we have clearly apprehended this truth when we come to die, and also that we may provide for it in every other need. If you think: Behold, now death is approaching and staring me in the face; would that I had someone to comfort me, that I might not despair, then know that for this purpose the Gospel is good, here it belongs, here its use is blessed and salutary. As soon as a man knows and understands this, and believes the Gospel, his heart finds peace and says: If Christ, my Lord, has overcome my sin, and trodden it under foot by his resurrection, wherefore should I fear, and of what should I be afraid? Why should not my heart rejoice and be of good cheer? But such comfort, peace and joy of heart, are felt by none save the small company which was before greatly dismayed and full of sorrow, and felt its infirmities. Hence also the rude and impenitent understand neither this nor any other Gospel, for he that has not tasted the bitter cannot relish the sweet, and he that has not seen adversity does not understand happiness. For as in the world that man who neither cares nor attempts to do any thing, and endures nothing, is good for nothing; so in a more eminent degree in spiritual things it is not possible that anyone should understand the Gospel except he who has such a dismayed and terrified heart. 6 From this you should learn that it is no marvel, that many who hear the Gospel do not receive it nor live according to it. Everywhere there are many who reject and persecute it, but we must let them go and grow accustomed to their work. Where the Gospel is preached, such people will surely be found; and it if were otherwise, it would not be right, for there must be many kinds of hearers. Again, many will be found, who do not persecute it and yet do not receive it, for they bear no fruit and continue to live as before. Be not worried because of this for even though a man preach and continue in the Gospel for many years, he must still lament and say: Aye, no one will come, and all continue in their former state. Therefore you must let that grieve nor terrify you. 7 For note what took place at Jerusalem, where the Gospel was first heard, and where there were so many people that it is said, there were in the city at the feast of the Passover eleven hundred thousand men. How many of these were converted? When St. Peter stood up and preached, they made a mockery of it and considered the apostles drunken fools. When they had urged the Gospel a long time, they gathered together three thousand men and women. But what were they among so many? Yea, no one could discern that the Gospel had accomplished anything, for all things continued in the same state as before. No change was seen, and scarcely anyone knew that there were Christians there. And so it will be at all times. 8 Hence the Gospel must not be measured by the multitude that hear, but by the small company that receive it. They, indeed, appear as nothing, they are despised and persecuted, and yet God secretly works in them. 9 Besides this there is another thing that hinders the free movement of the Gospel, namely the infirmities of the believers. This we see in many examples. Thus although Peter was filled with faith and the Holy Spirit, yet he fell and stumbled, he and all that were with him, when he walked not according to the Gospel nor according as he had taught, so that Paul had to reprove him openly, Gal. 2,14. There clung to him many great and holy men, and all stumbled with him. Again, we read that Mark journeyed with Paul, but afterward fell away and withdrew from him; and in Acts 15,37 we read again that Paul and Barnabas strove together, and there arose a sharp contention between them. And, before this, we read in the Gospels how often the apostles erred in weighty matters though they were the best of Christians. 10 These infirmities of Christians and believers darken the Gospel most of all, so that men who deem themselves wise and learned stumble and are offended in them. Few there are who can well reconcile these tings so as to take no offense and hence say: Yes, these desire to be good Christians, and are still so wayward, envious, filled with hate and wrath, that one thinks the Gospel has been preached in vain. This really signifies to be offended in the weak and sick Christ. 11 It was also thus with the disciples. At first, when Christ wrought great and excellent works, and gained great honors, and began the work only to fulfill it, they remained steadfast, though many great and noble saints and learned men were offended, because he would not join them. The common man on the contrary was instructed, and the people clung to him, because they saw that with great power he wrought such excellent works; and also walked as that none could reproach him, but all must needs say: Truly this is a great and holy prophet! But when his suffering began, they all turned back and forsook him, and not one of his disciples continued with him. Why was this? Because they considered him not the strong, but the weak Christ. He now was in the hands of the Jews, did no more works and miracles just as if he had lost all his power and was forsaken of God. Then perished completely his power and his great name. Before, they counted him a prophet, the like of whom had never appeared; now he is rated as a murderer and a condemned man. Who could now see that this was Christ, the Son of God? Here all reason must fall, yea, all the great and holy saints; for they thought: If he were the Christ, there would needs appear the fruits whereby we might know that it is he, but now we see in him only weakness and sin and death. 12 Therefore it is the highest wisdom on earth, though it is known by very few men, how to bear with the weak Christ. For if I see a pious, holy man leading a beautiful godly life, who will thank me for praising him and saying: There is Christ, and there is righteousness? For although bishops and great dunces be offended in such a one, the common people will be instructed. But if he be feeble and falter, straightway everyone will be offended and say: Alas! I had imagined him to be a good Christian, but I see that he falls short of it. However, if they look about them, they will find none without like infirmities, yea, they will perceive it in themselves. Still they think that the Gospel has come to naught. Thus might they think, if God were not able, in his wisdom, to hide it, even as he put a covering over Christ when he drew over him death and weakness, and Christ was under it, though no man could see it. Hence he told his disciples in advance, Mt. 26,31: “All, all you, shall be offended in me, and shall no more think nor believe that I am the Christ.” Hence if we judge the Gospel, as I have said, according to the infirmity and weakness of Christians, as they stumble at times, a very great obstacle is presented at which offense is taken and the Gospel is thought to be without power. 13 Therefore he that would know Christ aright must not give heed to the covering. And though you see another stumble, do not despair, nor think all hope is lost; but rather think: God, perchance, will have this one bear the weak Christ, even as another bears the strong; for both must be and abide on earth, though the greater part appear weak and are such especially in our day. But if you pierce through such weakness, you will find that Christ lies hidden in that weak person, he will come forth and show himself. 14 That is what Paul means when he says to the Corinthians, in his Epistle 2,2: “I determined not to know anything among you, save Jesus Christ, and him crucified.” What kind of glory is this that impels him to write that he knows nothing, save Christ crucified? It is a thing, that neither reason nor human wisdom can understand nor yet they who have studied and learned the Gospel; for this wisdom is mighty, hidden and mysterious, and seems of no value, because he was crucified and emptied himself of all power and divine strength, and hung upon the cross like a wretched, forsaken man, and it seemed as if God would not help him. Of him alone I speak and preach, says St. Paul. For the Christ, that sits on high, does wonders, comes and breaks through with power, that all may see who he is, and may quickly come to know him. But to know the weak Christ, that is hanging upon the cross and lying in death, one needs great wisdom; for they who know him not, must needs stumble and be offended. 15 Yea, some are also found who really know the Gospel, but are offended at their own manner of life. They have a desire to walk in godliness, but they feel they make no progress. They begin to despair and think that with them all is lost because they do not feel the strength which they ought to have, also earnestly desire Christ to become strong in them and manifest himself in mighty deeds. But Jehovah, our God, hereby designs to humble us, that we may see what feeble creatures we are, what wretched, lost and condemned men, if Christ had not come and helped us. Behold, that is the great wisdom we have, and at which all the world is offended. 16 But thereby we have no furlough, to continue for all time in weakness, for we do not preach that any should be weak, but that we should know the weakness of Christians and bear with it. Christ did not hang upon the cross, that he might appear as a murderer and evildoer, but that we might learn thereby how deeply strength lies hidden under weakness, and might learn to know God's strength in weakness. Thus our weakness is not to be praised, as though we should abide in it, but rather must we learn not to think that those who are weak are not Christians, nor yet to despair when we feel our own weakness. Therefore it behooves us to know our own weaknesses and ever to seek to wax stronger, for Christ must not suffer always, nor remain in the grave, but must come forth again and live. 17 Hence, let none say that this is the true course and condition. It is only a beginning, in which we must grow day by day, giving heed only that we turn not away and despair when we are so weak, as though all were lost. Rather must we continue to exercise ourselves till we wax stronger and stronger, and endure and bear the weakness, until God helps and takes it away. Hence, even though you see your neighbor so weak that he stumbles, think not that he is beyond hope. God will not have one judge another and be pleased with himself, inasmuch as we are all sinners, but that one bear the infirmity of the other (Rom. 14 and Gal. 6). And if you will not do that, he will let you fall and cast you down, and raise the other up. He desires to have us help one another and bear each other's weaknesses. 18 I have thus spoken of our infirmity in order that you may have a good understanding of it, for such knowledge is very necessary, especially at this time. Oh, if our bishops, pastors, and prelates had had this wisdom, for they needed it the most, how much better would conditions be in Christendom! They would then be able to bear with the weak consciences, and would know how to minister to them. But now it has come to this, that they look only to the strong Christians, and can never bear with the weak; but deal only harshly with them and proceed with force. In times past, when conditions were yet good, the bishops were sorely wanting in this, for, though they were great and holy men, they yet constrained and oppressed the consciences too much. Such things do not take place among Christians, for it is Christ's will to be weak and sickly yet for a while, and to have both flesh and bones together, as he says here in the Gospel: V.39. “Handle me and see, for a spirit hath not flesh and bones, as ye behold me having.” He would have both, not bones only, nor flesh only. Thus we read in Gen. 2,23, that when God created Eve, Adam said: “ This is now bone of my bones, and flesh of my flesh.” He says not flesh only or bones only; speaks of having both himself, for he too must needs have both. So it is also with Christ and with us, and hence he says here: I have both flesh and bones, you will find in me not only bones, nor yet only flesh; you will find that I am both strong and sick. 19 Thus also my Christians must be so mingled together, that some are strong and some weak. They that are strong, walk uprightly, are hale and hearty, and must bear the others; they are the bones. The others are the weak that cleave unto the strong. they are also the greater number, as in a body there will always be found more flesh than bones. Hence Jesus was crucified and died, and likewise was quickened again and glorified, that he might not be a spirit, as the disciples here deem him to be and were filled with fear of him, thinking that because he is not only bone and the strong Christ, it is not he, but a ghost. 20 This wisdom was diligently urged by the apostles and by Christ himself, and, beside this, I know of no book in which it is urged. Only this one book, the New Testament, urges it constantly, and everywhere strives to set before the people the weak and the strong Christ. Thus says St. Paul to the Romans 15,1-3: “Now we that are strong ought to bear the infirmities of the weak and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying. For Christ also pleased not himself.” Hence we must do the same, and this is the wisdom we are to learn here. 21 To this school belong all that are pictured here in this Gospel, whom Christ finds terrified and frightened. The others, who do not belong here, are easily identified, for they reject and despise the Gospel. In like manner everyone can know himself, whether he truly takes pleasure in the Gospel. And if you see in another's behavior evidence of an earnest desire to be made holy, you should not despise him. 22 This Gospel therefore shows the following: First, that the Lord stands among the disciples and is now strong, having overcome sin, death, and the devil; but they do not stand as yet, but sit there, and he comes and stands in the midst of them. Where does he stand at the present time? In the midst of the weak and fainthearted company, that sit in fear and weakness, while he is strong and mighty, though it is not yet apparent to the world. But even though the world does not see it, God sees it. Second, he shows them his hands and his feet, and comforts them, saying: V.38, 39. “Why are ye troubled? and wherefore do questionings arise in your hearts? See my hands and my feet, that it is I myself: handle me and see; for a spirit has not flesh and bones,” etc. 23 This is nothing but a sermon that teaches us not to be offended in the weak Christ. He does not rebuke the disciples harshly, does not say: Away with you; I do not want you. You should be strong and courageous, but here you sit and are dismayed and terrified! He does not do these things; but lovingly comforts them, that he might make them strong and fearless, and not only this, but also cheerful and of good courage. Therefore we ought not to cast away the weak, but so deal with them that, from day to day, we may bring them to a condition that they may become strong and of good cheer. This does not signify that it is well, if they are weak, and that they should continue weak; for Christ does not stand among them for that purpose, but that they might grow in faith and be made fearless. 24 Here we may also speak, as the text gives occasion, of ghosts or walking spirits, for we see here that the Jews and the apostles themselves held that spirits roam about and are seen by night and at other times. Thus Mt. 14,25 f, when the disciples sailed in a ship by night, and saw Jesus walking on the sea, they were frightened, as before a ghost, and cried out in fear. And here we learn that Jesus does not deny it but confirms it by his answer that spirits do appear, for he says: “A spirit has not flesh and bones,” etc. 25 But the Scriptures do not say, nor give any example, that such are the souls of dead persons walking among the people and seeking help, as we, in our blindness and deluded by the devil, have heretofore believed. Hence the pope has, also, invented purgatory and established his shameful annual market of masses. We may well see in this false doctrine and abomination as a fruit, that the foundation on which it is built, namely the doctrine of the migration of souls, comes from the father of lies, the devil, who has deluded the people in the name of the dead. 26 We have good reason not to believe such apparitions of roaming erring spirits that profess to be souls. First, because the Scriptures nowhere say that the souls of the deceased, that have not yet risen, should wander about among the people; whereas everything else we need to know, is clearly revealed in the Scriptures. Not one word concerning this is given for our instruction, nor is it possible that we should grasp and understand the state of the spirits that have departed from the body, before the resurrection and the day of judgment; for they are sundered and separated altogether from the world and from this generation. Moreover, it is clearly forbidden in the Scriptures to consult the dead or to believe them who do. Deut. 18:11; Is. 28,19. And Lk. 16,31 proves that God will neither let one rise from the dead nor preach, because we have Moses and the Scriptures. 27 Know therefore that all ghosts and visions, which cause themselves to be seen and heard, especially with din and noise, are not men's souls, but evidently devils that amuse themselves thus either to deceive the people with false claims and lies, or unnecessarily frighten and trouble them. Hence with a specter that makes a pretense in the name of a soul a Christian should not deal otherwise than as with the very devil himself. He should be well girded with God's Word and faith, that he may not be deceived nor frightened, but abide in the doctrine that he has learned and confessed from the Gospel of Christ, and cheerfully despise the devil with his noise. Nor does he tarry long where he feels a soul trusts in Christ and despises him. This I say that we may be wise and not suffer ourselves to be misled by such deception and lies, as in the past he deceived and mocked even excellent men, like St. Gregory, under the name of being a soul. 28 Now what does it signify that he shows the disciples his hands and his feet? He would thereby say: Come, and learn to know me. Now I am strong, but you are weak, as I also was. Therefore see to it now that you become strong also. II. The Sermon Christ Preached to His Disciples 29 The above is one chief part of this Gospel; the other follows at the end of the Gospel, where the Lord concludes by saying: V.46, 47. “Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations.” 30 Here you see that the Gospel is the preaching of repentance and remission of sins. And it should not be preached in a corner, but before all men, whether it be received, or not, for it is to spread even farther that it may be heard and bear fruit. Hence we are not to be offended though but few receive it, nor say it has been given in vain. We should, rather, be content with it, that Christ has given command to preach it in all the world, that he who will may receive it. But we must note here in particular, that he says: 31 First, let us consider two thoughts. By repentance he means a change for the better; not as we have called it repentance, when one scourges and castigates himself and does penance to atone for his sin, or when the priest imposes this or that upon any one for penance. Scripture does not speak of it in this sense. Repentance rather- signifies here a change and reformation of the whole life; so that when one knows that he is a sinner, and feels the iniquity of his life, he, desists from it and enters upon a better course of life, in word and deed, and that he does it from his heart 32 What then is repentance in his name? Hereby he singles out the repentance that is not made in his name, and hence the text compels us to consider two kinds of repentance. First, a repentance not in his name is, when I come with my own works and undertake to blot out sin with them; as we all have hitherto been taught and have tried to do. This is not repentance in God's name, but in the devil's name. For this is striving to propitiate God by our own works and by our own strength, a thing God cannot allow. 33 But on the other hand, to repent in his name is done thus: in those who believe in Christ God through the same faith works a change for the better, not for a moment, nor for an hour, but for their whole life. For a Christian is not instantaneously or suddenly cleansed perfectly, but the reformation and change continue as long as he live. Though we use the utmost diligence, we will always find something to sweep or clean. For even though all wickedness be overcome, we have not yet overcome the fear of death, for few have come so far as to desire death with a spirit of rejoicing; hence, we must grow better day by day. this is what Paul means, when he says in 2 Cor. 4,16: “Though our outward man is decaying, yet our inward man is renewed day by day.” For we hear the Gospel every day, and Christ shows us his hands and his feet every day that our minds may be still more enlightened, and we be made more and more godly. 34 For this reason Christ would say, let no one strive to amend his life by his own works and in his own name; for of themselves no one is an enemy of sin, no one will come to repentance and think of amending his life. Nothing will be accomplished except in my name. That name alone has power to do it, and brings with it willing-ness and desire to be changed. But if the works and doctrines of men be taught, I will go and say to myself: O, that I might not need to pray, nor make confession, nor go to the Lord's Supper! What will your repentance profit you, if you fail to do it gladly or willingly, but are constrained by the commandment or by fear of shame, otherwise you would rather not do it? But what is the reason? Because it is a repentance in the devil's name, in your own name or in the pope's name. Hence you go on and do worse things, and wish there were no confession and sacrament, so that you might not be constrained to attend them. This is repentance in our own name and proceeds from our own strength. 35 But when I begin to believe in Christ, lay hold of the Gospel, and doubt not that he has taken away my sin and blotted it out, and comforts me with his resurrection; my heart is filled with such gladness that I myself take hold willingly, not through persuasion, nor of necessity, I gladly do what I ought and say: Because my Lord has done this for me, I will also do his will in this, that I may amend my ways and repent out of love to him and to his glory. In this way a true reformation begins that proceeds from the innermost heart, and that is brought forth by the joy that flows from faith, when I apprehend the greatness of the love Christ has bestowed upon me. 36 Secondly, we should preach also forgiveness of sins in his name. This signifies nothing else than that the Gospel should be preached, which declares unto all the world that in Christ the sins of all the world are swallowed up, and that he suffered death to put away sin from us, and arose to devour it, and blot it out. All this he did, that whoever believeth, should have the comfort and assurance that it is reckoned unto, him even as if he himself had done it; that his work is mine and thine and all men's; yea that he gives himself to us with all his gifts to be our own personal property. Hence, as he is without sin and never dies by virtue of his resurrection even so I also am if I believe in him; and I will therefore strive to become more and more godly, till there be no more sin in me. This continues as long as we live, until the day of judgment. As he is, without sin, he sets before us an example, that we might be fashioned like unto him, though while we live here, we shall be fully like the image. 37 St. Paul speaks of this in writing to the Corinthians: “We all, with unveiled face beholding as in a mirror the glory of the Lord are transformed into the same image from glory to glory.” 2 Cor. 3, I8. Christ, even as he is risen, is the image, and is set before us that we might know that he rose from the dead to overcome our sin. This image stands before us and is set before our eyes by the Gospel, and is so mirrored in our hearts that we grasp it by faith, if we hold it to be true and daily exercise ourselves in it. Thus the glory is imparted by him to us, and it comes to pass that we become ever more glorious, and grow into the same image that he is. Hence he also says that we are not at once made perfect and strong, but must grow from day to day till we become like him. Many similar passages are here and there in the Scriptures. 38 This then is preaching the forgiveness of sins in his name, that we do not point only to confession, or to a certain hour; for we must act in view of the fact that it deals not with our works but with the whole person. Even when we begin to believe, our sin and infirmity are always present so that there is nothing pure in us and we are indeed worthy of condemnation. But now forgiveness is so great and powerful, that God not only forgives the former sins you have committed; but looks through his fingers and forgives the sins you will yet commit, He will not condemn us for our daily infirmities, but forgives all, in view of our faith in him, if we only strive to press onward and get rid of sin. 39 Here you may see what a difference there is between this and that which has heretofore been preached, of buying letters of indulgence, and of confessions, by which it was thought sin could be blotted out. So far as this was pressed and such confidence was there put in it, that men were persuaded if any one should die upon it, he would straightway mount to heaven. They did not know that we have still more sin and will not be rid of it, as long as we live. They supposed that all is well if only we have been to confession. Hence this is a forgiveness in the name of the devil. But see that you understand it correctly: By absolution you are absolved and declared free from sin, that is, you are put into that state, where there is forgiveness of sin at never ends. And not only is there forgiveness of past sins, but of those also you now have, if you believe that God overlooks and forgives your sins; and although you stumble still, yet he will neither reject nor condemn you, if you continue in faith. This teaching is heard indeed in all the world, but few there be that understand it. 40 Thus you have heard what the Gospel is, and what repentance and forgiveness of sins are, whereby we enter into another, a new state, out of the old. But take heed, lest you trust in this and become sluggish, thinking that when you sin there is no danger, and thus boldly persist in sin. This would be sinning in spite of God's mercy and would tempt God. But if desire to be delivered from sin, it is well with you, and all is forgiven. So much then on the second part of this Gospel, and with it we shall for the present content ourselves. [[Luther published two sermons for Luke 24:36-47. One can be found in the

(b) "supposed they had" Mk 6:49

Why are ye troubled? Why are you alarmed or frightened? And why do thoughts, &c. The word thoughts here means doubts or suspicions. It is used in this sense also in 1Timm 2:8. The doubts which they had were whether he was the Christ. He reproves them for doubting this; for, 1st. The Scriptures had foretold his death; 2nd. He had himself repeatedly done it; and, 3rd. They had now the testimony of Peter that he had seen Jesus alive, and of the angels that he was risen. After all this evidence, Jesus reproves them for doubting whether he was truly the Messiah.

Behold my hands, &c. Jesus proceeds to give them evidence that he was truly the same person that had been crucified. He first showed them his hands and his feet--still pierced, and with the wounds made by the nails still open. Comp. Jn 20:27. He told them to handle him and see him. He ate before them. All this was to satisfy them that be was not, as they supposed, a spirit. Nor could better evidence have been given. He appealed to their senses, and performed acts which a disembodied spirit could not do. Handle me. Or touch me; feel of me. Comp. Jn 20:27. And see. Be convinced, for you could not thus handle a spirit. The object here was to convince them that his body had really come to life. For a spirit, &c. He appeals here to what they well knew; and this implies that the spirit may exist separate from the body. That was the view of the apostles, and our Saviour distinctly countenances that belief.

electronic version in verses 36-39; the other in verses 40-42 (Part 1) and 43-47 (Part 2).]] Sermon for Easter Tuesday; Luke 24:36-47 (2nd Sermon) A CONSOLING EXAMPLE AND PICTURE OF CHRIST, AND THE SERMON CHRIST PREACHED TO HIS DISCIPLES. I. A COMFORTING EXAMPLE AND PICTURE OF CHRIST. 1 In the first part of this Gospel we have for our consolation another example showing how Christ manifests himself and how he is wont to act toward his beloved disciples. They have scarcely begun to speak of him, when he himself comes and stands in their midst and greets them with these kind and cheerful words: “Pax vobis!” ( V.36. Peace be unto you! ) The disciples, however, are frightened at this and suppose they behold a spirit. But he suffers them not to be thus frightened, rebukes them for allowing such thoughts to enter their hearts, and shows them his hands and feet; that they may see that he is not a spirit, nor another Christ than he has been in the past, but is of their own flesh and bones and of the selfsame nature as they. This he does that they may not be afraid of him, but may rejoice in him and be comforted, and look to him for good things. 2 For this example of his conduct is to serve as an object lesson as it were, instilling comfort into all terrified hearts; especially against that spectre called a false Christ. For the devil also has the habit of coming to people, both in public and in private, either through false doctrine or through secret inward working, and he even pretends to be Christ himself. He begins with a pleasant greeting, with a smiling “good morning;” but ere long he smites the heart with sorrow and dread, that it knows not what has become of Christ. 3 For his delight is to deceive us under the name and guise of Christ; and he is ever desirous of aping God and of imitating him in all that he sees him do. Now, when God reveals himself he employs the following manner: First, in deed, he terrifies those who have not been terrified as yet. Besides, hearts that are naturally timid always stand in dread of his words and works by reason of their timid nature. But those who are terrified already, he comforts again and speaks kindly to them. The devil imitates this and likewise comes with the name and works of Christ; but both his comfort and his terrors are counterfeit. For he reverses the two, terrifying and dismaying those who stand in need of comfort, and comforting and strengthening those who should be afraid and stand in fear of God’s wrath. To shield ourselves against this deception, we should learn from this Gospel to distinguish correctly between the doctrines and ideas that come to our notice, both such as terrify and such as comfort, that we may know which of them are of God and which of the devil. 4 For, in the first place, that lying spirit, already in Paradise, began this sweet deception when he approached Eve with his courteous, kind, and honeyed words: Why, there is no danger. You need not stand in fear and dread of eating of one single tree. Do you suppose that God has really forbidden you this one fruit, that he begrudges you the eating of this one tree? Indeed, he knows, if you eat thereof, you will become much wiser and will be as God. This was, indeed, very encouraging and a pleasing sermon, but it left an abominable stench behind, and by it the whole human race was led into the evil, which we all to this day deplore. For this reason it has become a common saying among men who have striven to be devout and sought to discern the spirits, that the devil always comes with winning and cheering words at first, but leaves terror and a troubled conscience in his wake, while the Good Spirit does the contrary. 5 And it is true, this is one of the wanton tricks he practices. He creeps in unawares, like a serpent, and first makes himself attractive, in the manner indicated, and insinuates himself into favor; but before one is aware of it he strikes with his tail and leaves a poisoned wound. For this reason one should not be too credulous when a preacher comes softly like an angel of God, recommends himself very highly, and swears that his sole aim is to save souls, and says: “Pax vobis!” For those are the very fellows the devil employs to honey people’s mouths. Through them he gains an entrance to preach and to teach, in order that he may afterward inflict his injuries, and that though he accomplish nothing more for the present, he may, at least, confound the people’s consciences and finally lead them into misery and despair. 6 This same thing he does by means of thoughts which he causes to arise within the heart, by which he tempts people and even entices them to gross sins. Here, too, he invariably begins with the word “Peace!” that he may first cause the people to lose sight of the fear of God; making light of grave matters, and always preaching and proclaiming: “Pax et securitas!” There is no cause for worry! But much more does he do this with those great and serious sins pertaining to the faith and the glory of God, in which he moves people to idolatry and to a trust in their own works and holiness. Here he at first pretends to be holy and pious and impart the very sweetest of thoughts: Oh, there is no cause for alarm, God is not angry with you. Even as the prophets say of such. Jeremiah 6:14; Ezekiel 33:30. They will hear thee and suffer thee to preach, but they will ever comfort and bless themselves and say: Oh, there is no reason to fear; hell’ is not so hot, the devil is not so black as he is painted. This is the devil’s entrance and deception, even though he speak peace and extend a friendly greeting. Not until afterwards, when one is already enmeshed and cannot escape, does one see what injury and distress he has caused. Thus experience teaches that many a man falls into sin, shame, and punishment, so easily that he himself is not aware of it, being drawn in by means of subtle and pleasant thoughts, as it were by a hair or a straw. 7 Behold, this is one of his ways, by which he misleads many foolish, secure, and careless minds; he leads them to imagine that they are resting in God’s lap and playing with dolls, with him. And they become so intoxicated with these imaginations and this sweet poison of the devil, so proud, hardened, and obstinate, that they simply will not listen nor give heed to anybody. However, some God-fearing people have noticed this and have warned others against the devil’s wiles, declaring how he enters in so softly and pretends he is bringing divine comfort, but at last leaves a stench behind betraying that he has been about. But this is comparatively easy and a matter for younger disciples. Every Christian should certainly possess enough wisdom to be on his guard against such pleasant poison. For he who insists on learning by experience to guard against the devil’s wiles, pays dearly for his learning and then he doesn’t fully understand the devil’s trickery. 8 His second way of doing is this: He frightens people, even in trifling matters, by means of jugglery, for example, and by apparitions. He has been very busy in the past with tappings which were supposed to be the work of departed souls. In this way he harasses and terrifies timid and fearful hearts and thus passes on, leaving no comfort behind. Much worse, however, is it, when he comes into the heart and there begins to argue and reason, quoting even such passages as Christ himself uttered, thereby causing the heart to become so awe-stricken that it has no other thought than that it hears the voice of God and Christ. And when thoughts of this kind prevail the heart must at last despair, for where else shall it hope to find comfort when it feels that God himself, who should be its comfort, is terrifying it and aiming his arrows at it; as Job complains in 6,4: “For the arrows of the Almighty are within me, the poison whereof my spirit drinketh up: the terrors of God do set themselves in array against me.” Though it is not God that does this but the devil, who takes pleasure in thus piercing hearts with his arrows (as also he did to St. Paul 2 Cor 12 ), yet Satan had gained such a hold on Job’s heart that the poor man could say and think nothing but this: It is God that doeth these things. 9 This, then, is a much greater and more dangerous deception of Satan’s, when he comes without any kindly greeting, bidding us neither “Good morning” nor “Peace” but frightens and terrifies the heart — and all in the voice and guise of God. So that man, overpowered and stricken down hereby is unable to raise himself up and think: It is the devil. For since his heart imagines and feels as if it were God, against whom no man can prevail, heaven and earth seem to him as a narrow cell, the hand of every creature is against him and everything he sees and hears affrights him. 10 As contrasted with this shameless lying Satan, Christ has here portrayed and pictured himself as he really is. For although it is true that he, too, sometimes comes with terrors, sometimes with comfort, still it is his sole and final purpose to give life and comfort and make glad the heart. And yet the heart of man is so void of understanding in both cases that it does not recognize him (the devil at the same time assisting in the delusion with his suggestions), and does not think that it is Christ, or straightway makes of him a false Christ, even as the Apostles here take him for a spirit or spectre; and they have neither heart nor mind to believe it is Christ, in spite of the fact that they see Christ’s form and features. It is, therefore, the part of great art and understanding to tear the false Christ out of one’s heart and to learn to picture him truly, because as has been said, one must bear in mind that the devil pictures to us a false Christ, yea clothes himself in Christ’s form. 11 So then, this Gospel shows what the true Christ and his Word are, namely, in the first place, that he says, “Peace be unto you,” which is a portion of the comfort that he brings; and, in the second place, that he reproves the people and will not suffer them to form false and fretful ideas of himself and says: V.38. “Why are ye troubled? and wherefore do questionings arise in your hearts?” No wealth of money or goods could ever pay for this text, because a troubled heart may learn from it and conclude: Even though the devil quote all the passages in the Bible in order to terrify the heart, yet if he continue too long and fail to bring comfort afterward, then it is surely the devil, even if you see the form of Christ as plainly as when he hung upon the cross or as he sits at the right hand of the Father. For it may, indeed, happen, that Christ comes and terrifies you at first; though it is by no means his fault, but the fault of your nature, that you ‘do not rightly know him. But he that assails you with terrors and ceases not until he leads you into despair, is the devil himself. 12 Therefore you must clearly distinguish between the terrors of Christ and those of the devil. For even though Christ begin by terrifying, yet he is certain to bring comfort with him and does not will that you remain in terror. The devil, however, cannot cease from his terrifying although at first he comforts and acts pleasantly. This a Christian must know: he must learn to discern Christ from the devil. Especially in great afflictions, when he feels anxiety and dread, he must bear in mind that there will not be terrors only and continually, but that they will’ cease and that comfort will follow. 13 But, you say, it is Christ and his Word after all, for he, too, preaches about God’s wrath on account of sin, as he says, Luke 13:5: “Except ye repent, ye shall all likewise perish,” etc. I answer: Indeed, with this he is pleased and it must come to pass that you become terrified on account of your sins (in case you have not yet experienced this terror). Yea, by reason of your timid nature he must let it come to pass that you be terrified even at him, as these disciples were. But it is not his intention to have you remain in terror; on the contrary, he wills that you cease from it. Yes, he even reproves you for it, and says that you are doing him an injustice by such thoughts, imputing such things to him. In short, he does not desire that you should be frightened at him, but that you should take comfort and joyful assurance, thus driving away your terror. 14 Now, if these thoughts which terrify you arise from his words and works, let him thus begin with you, but then simply send him away to those who are still secure, hardhearted, and obdurate, for whom his terrors are intended. Upon them he must cry out his woes and them he must threaten with the eternal fire of hell. For they are people who in no wise fear God; on the contrary, when one wishes to put them in awe with the name and Word of God, they throw up their horns, toss their heads at God, and grow harder than steel or flint. But you, when you feel that you have become terrified (God grant it, whether the true Christ does it, or not), just remember to make an end of it and cease your fears. For if it be. Christ indeed, it is not his will that you continue thus; but if it be not he, still less should you do so. 15 Therefore mark and keep in mind this text and its example: Christ does not will that his own be terrified, and it does not please him to find you appalled at the sight of him. On the contrary, it is his will that you learn to know him as one who, when he finds you troubled and alarmed, rejoices to come to you, and that you too should rejoice over him and dismiss your thoughts of fear. And do not fail to learn that this is his way of speaking: “Why are ye troubled, and why permit ye such thoughts to arise in your hearts?” Ye picture me as a spectre and as one that cometh only to terrify you, and lo! I am come to comfort you and to make you glad. 16 For these reasons, when such oppressive thoughts concerning Christ come to you, be wise and understand that they assuredly come not from Christ but from the devil; and that even though you be terrified at him, a little sudden terror shall do you no harm. For it is in accord with our nature that it never prompts us to anything good, especially when the heart is naturally timid and fretful. Never mind your thoughts and notions. Take heed to hear Christ’s words, who takes no pleasure in seeing you terrified in his name, but desires that you rejoice in him and receive him as one who would comfort your poor, sinful and troubled heart. Let the others be terrified, those headstrong, impenitent sinners, the pope, the tyrants, and all of Christ’s enemies and blasphemers. These people need a sledge hammer that will shatter boulders, rocks and mountains. 17 Therefore, if there be a Christ who terrifies, he is and desires to be such only to these obstinate heads; although they themselves do not believe this, but proudly disregard it until their last hour has come, and the time when he without any mercy whatever must trample them under his feet. But he does not desire to be such to his beloved disciples and believers, who are too backward and timid as it is, insomuch that they become alarmed even in the presence of their beloved Savior. For it is by no means his intention, as St. Matthew says in 12:20, quoting from the prophet Isaiah 42:3, to utterly break and quench the bruised reed and the smoking flax; that is, broken, troubled, humbled, and fearsome consciences. Now, what if these hardened, proud, and brazen, Satanic minds do pay no heed at all to his terrilyings? Should timid, fearful hearts suffer these terrors in their stead and bring such fear upon themselves, when in short he wants them to be of good courage? Or, since no terrors and threats avail with the former, should therefore no comfort avail with the latter? In this case Christ’s cause were lost entirely, and his kingdom would find no room and bear no fruit on earth. 18 Hence, if you feel terrified and faint-hearted, let your heart herein take comfort, so that Christ may find room in you; for he does not by any means find in you a proud, impenitent heart, unwilling to humble itself; otherwise you would have good cause and need to fear him as one who is set to be a judge over the wicked and the scorners. But he comes to you in order to bring and offer you grace and peace, even as you desire and pray. I say again, take care in this matter, lest you cast from you this friendly greeting and your own salvation, and lest you make a Satan of this dear Savior, or rather, lest you, instead of hearkening to Christ, hearken to the devil, who is a liar and a murderer and takes delight in vexing weak and troubled hearts. And he never desists from so doing; and if he finds himself unable to cause enough terror with one verse he comes with ten or a hundred, and continues to oppress until the heart is completely overwhelmed and drowned in sorrow. 19 Now, you as a Christian can conclude with certainty that such thoughts are not and cannot be of Christ. Yea, even if it were possible that it were Christ himself, nevertheless you here have his Word and true testimony, which you should believe more than all apparitions. And surely this is to be preferred to all private visions of Christ or of an angel from heaven, for these can err and deceive and are naught but speechless images. But here you have his living voice and Word, publicly speaking before all his disciples and reproving them for such thoughts, that we may know he is displeased with them. 20 Besides he shows the very same thing by his outward signs and works: the words with which he reproves their thoughts do not suffice him, he also shows them his hands and feet that they may feel and see it is he himself. As though he thus would say: Why will ye still have doubts concerning me and in your thoughts make a spectre of me? Ye surely have never yet handled a devil or a spirit, nor seen one having flesh and blood as I have, although they at times assume such form and deceive the senses. 21 Thus he gives them, in addition to his Word, a sure and potent sign and comforts them by his actions, that they may fear him not in the least. He shows them what he has done for them. For this is in truth a lovely, comforting, and cheerful picture, the sight of this dear Savior’s hands and feet, pierced for my sake, and together with which also my sins are nailed to the cross. This he shows me as a token and testimony that he has suffered, has been crucified, and has died for me, and is by no means disposed to be angry with me and cast me into hell. 22 For this is really seeing his hands and feet, if I, through his Word and faith, perceive that what he has done was done for my good, my salvation and comfort. Here I see no executioner, surely no death nor hell, but only sweet, delightful grace toward all poor, sorrowing souls, at which grace I cannot be affrighted or terrified; excepting only in this that his work is entirely too great for the heart sufficiently to grasp and understand. Thus he would, both by word and deed, free us from fear even though at first we be terrified at the sight of him. 23 On the other hand the devil, although at first he comforts us, at last he also shows his hands and feet; these are the horrible, abominable claws of the wrath of God and of eternal death. So finally he comes with naught but terrors, murder, and slaughter, which are his works from the beginning, He knows how to portray to the soul all the terrible scenes, examples, and histories of all the abominable sins, murders, and terrible punishments that have ever taken place, and the number and prominence of the people whom he has ever misled, blinded, and cast into perdition. 24 Now, where Christ is thus rightly understood, there, in consequence, true joy begins, and in such measure, like the Evangelist says, as to make the disciples marvel in their faith for very joy, and as to hamper them still. This again is a peculiar text and a strange saying. At first their faith was hampered by fear and dreadful thoughts; now their joy hampers their faith, a joy which even is far greater than at first their terror was. The disciples are now so full of joy at the reproof of the Lord and the sight of his hands and feet that they are still unable to believe. 25 This, too, is one of the Christian’s afflictions, as we have said before, that grace is entirely too great and glorious a thing when we look upon our littleness and unworthiness in comparison with Christ, and that the comfort is so exceedingly abundant that our hearts are far too small to receive it. For who could have the boldness to conceive in his heart the truth that Christ proves himself to be so kind a Savior to me, a poor, sinful man, that he gives me at once all that he has done? Must not the heart presently start with alarm at its own boldness and say: Do you really think it is true that the great and majestic God, the Maker of heaven and earth, has so regarded my misery and so mercifully looked upon me, deeply and manifoldly as I have sinned against him, having deserved and brought upon myself wrath, death, and hell a thousand times? How can such grace and such a treasure be grasped by the human heart, or in fact by any creature? 26 To sum up all, faith in man’s heart is assailed on both sides and upon both occasions, in terror and melancholy and also in joy. Either the lack or the abundance is too great, and the consolations too few or too many. At first, while the disciples were yearning for something great, all the blessings of God were too small and too insignificant to comfort their hearts, when Christ was still hidden from them; but now that he is come and shows himself to them, this is far too much for their hearts, and for very wonderment they cannot believe he is risen from the dead and is standing before them alive. 27 Finally he shows himself even still more friendly: he sits down with them at the table, eats with them of broiled fish and honeycomb, and preaches to them a beautiful sermon, to establish them in the faith, that they may nevermore fear nor doubt, but may now grow strong in the faith: and thus all their melancholy passes away. 28 Therefore let us learn from this to understand Christ’s character and manner, to-wit, that when he comes and manifests himself he thereupon takes leave and bids us adieu, leaving naught but comfort and joy; for at the last he must come with comfort, otherwise it is not Christ. But when constant fear and dread remain in the heart, you may freely conclude that it is not Christ, though it may seem so to the heart, but the accursed devil. Therefore pay no heed to such thoughts, but cling fast to the words he speaks to you, V.39. “See my hands and my feet,” etc. In this way your heart will again be made glad, and afterward the fruit will follow, that you will understand the Scriptures aright, and his Word will taste pleasant to you, being naught but honey and the sweetest consolation. [[Luther published two sermons for Luke 24:36-47. One can be found in the electronic version in verses 36-39; the other in verses 40-42 (Part 1) and 43-47 (Part 2).]]

He showed them his hands and his feet - That they might either see or feel the prints of the nails.

Believed not for joy. Their joy was so great, and his appearance was so sudden and unexpected, that they were bewildered, and still sought more evidence of the truth of what they wished to believe. This is nature. We have similar expressions in our language. The news is too good to be true; or, I cannot believe it; it is too much for me. Any meat. This word does not mean meat in our sense of it, but in the old English sense, denoting anything to eat. (c) "believed" Gen 45:26 (d) "Have ye" Jn 21:5

While they 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.

Honey-comb. Honey abounded in Palestine, and was a very common article of food. Bees lived in caves of the rocks, in the hollows of trees, and were also kept as with us. The disciples gave, probably, just what was their own common fare, and what was ready at the time.

(e) "did eat" Acts 10:41

II. SERMON CHRIST PREACHED TO HIS DISCIPLES AFTER HIS RESURRECTION. 29 The second and chief part of this Gospel is that in which Christ, after he expounded the Scripture to them and opened their minds, says in conclusion: V.46, 47. “Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name to all the nations.” 30 Here you see how the Lord again directs and leads his disciples into the Scriptures, there to strengthen and confirm their faith. So that, though he was revealing and showing himself to them in visible form, yet in the future, when they no longer beheld him, he desired them to cling to the Word and by the testimony of the Scripture make sure both their own and the faith of others. For, after all, the power and the comfort of the resurrection are not understood nor received except through faith in the Word, as we have heard: although the disciples see him, still they do not recognize him, but are rather terrified at the sight of him until he speaks to them and opens their minds by means of the Scriptures. 31 Furthermore he wished to teach them by these testimonies of Scripture how his kingdom on earth is to continue and wherein it is to consist; namely, that it is not to be a new government or kingdom, concerned with earthly and temporal things, but a spiritual and divine power, whereby he would everywhere rule invisibly within the hearts of men through the Word and ministry and would cause them to pass from sin, God’s wrath, and eternal death into grace and eternal life in heaven: for which purpose, in truth, he also suffered and rose again from the dead. 32 All this he shows and indicates in these few words, and in them includes the sum and substance of the entire Gospel and the chief parts of Christian doctrine, which we should at all times preach and practice in the church: namely, repentance and the forgiveness of sins. Therefore we must say something on these themes also. 33 Concerning repentance the whole papal church has until now known nothing else to teach than that it consists of three parts, which they call contrition, confession, and satisfaction (compensation). And yet in regard to none of these could they rightly instruct the people. Now, the Latin word “satisfactio,” meaning “compensation,” we have, to please them, allowed to stand, hoping that by moderation on our part we might be able to lead them to the true doctrine; but with the understanding that this means not our compensation, as we in reality can render none, but Christ’s satisfaction, in that he by his blood and death has paid for our sins and reconciled God. Since, however, we have heretofore so many times experienced and still plainly see that nothing whatever can be gained from them by moderation, and that they steadily continue the more violently to oppose the true doctrine, we will and must cleanly strip and sunder ourselves from them, and refuse in any way to recognize the fictitious names which they use in their schools and with which they now only strive to establish their old errors and falsehoods. For this reason also this word “satisfaction” shall hereafter in our church and our theology be null and dead, and referred to the judiciary and the schools of law, where it properly belongs and whence the papists borrowed it. Let these use this word and by it teach people who have stolen, robbed, or who are in possession of goods gotten by unrighteousness, how they are to make compensation and restitution. 34 The word “contrition” (Latin “contritio”) is, to be sure, taken from the Scriptures, which speak of a “cor contritum,” that is, a broken, troubled, and miserable heart, Psalm 51:17; but neither has this word been rightly understood and explained by the monks. For they have called contrition the act, extorted from one’s own thoughts and free will, of sitting in a corner, hanging one’s head, and with bitter meditation contemplating the sins one has committed; from which process, however, no real sorrow or displeasure on account of their sins followed, but they have rather tickled themselves with such thoughts and strengthened their sinful lust. And no matter how long they talked of it, still they could not decide how great one’s contrition should be in order to be adequate to the sin. Wherefore they were compelled to console and help themselves out by this piece of patchwork, that he who could not attain to truly perfect contrition should, at least, have what they called “attritio,” a sort of half-contrition, and be, at least, somewhat sorry for his sins. 35 Then they made of confession an unbearable torment and anxiety; for they thought that it was everyone’s duty at least once a year to enumerate all of one’s sins, mentioning all the details, including also those sins one might have forgotten and might later recall. And yet they gave men’s consciences no real instruction concerning the comfort of absolution, but directed the people to trust in their own works, and informed them that when they had become sufficiently contrite to make a clean confession of sin (which was, according to their own teaching, impossible), and also render satisfaction for the same, then their sins would be forgiven. Here not a word was said of Christ or of faith, so that unenlightened and afflicted souls who earnestly desired to be free from sin and sought comfort were kept in eternal suspense on this doubtful foundation. 36 And—this was the worst feature of the matter—they did not rightly teach what constitutes sin; they knew nothing more of it than what lawyers call sin or offenses, and what comes within the sphere of the courts and of peace statutes. Their knowledge did not enable them to speak of original sin or of the inward impurity of the heart. For they even claimed that human nature and the powers of man’s free will were so perfect that a man might in his own strength manage to fulfill God’s law and thereby earn God’s grace, and be so free from sin that he would not have need of any repentance. However, that they might nevertheless have something to make confession of, they were compelled to invent sin where there was none, just as on the other hand they invented good works of their own. And these sins they considered the greatest and most grievous of all, as for instance, when a layman chanced to touch a consecrated chalice or if a priest stammered while reading the canon in the mass, and other foolishness of that sort. 37 Such nonsensical, visionary doctrine of the papacy concerning repentance one must therefore not lose sight of, first in order to be able to convince them of their error and blindness, since they are at present in every way whitewashing themselves and disporting themselves as though they had never taught anything wrong. Secondly, in order that by contrasting the two one may better understand the true Christian doctrine. Therefore we will speak according to Scripture on what the real Christian repentance and forgiveness of sins are which Christ here commands man to proclaim in his name. 38 In the first place, these thoughts of our own invention, which the monks call “contritio” and “attritio” (whole and half contrition), are in all the Scriptures never called true contrition; but you are contrite when your heart becomes seriously alarmed at God’s wrath and judgment, not only on account of outward, gross sins, but on account of the real and unyielding hardness you see and feel within, the presence in your flesh and blood of nothing but unbelief, contempt and disobedience to God, and as St. Paul says in Romans 8:7, “enmity against God,” your flesh and blood being excited with all manner of evil lust and desire and the like, whereby you have brought upon yourself God’s wrath and have deserved to be cast out eternally from his presence and to burn in hell fire. Contrition, according to the Scriptures, is not partial, pertaining merely to certain acts you have committed openly against the ten commandments, and leaving undisturbed the dream and delusion of the hypocritical monkish repentance which for its own convenience invents a distinction in its works and after all discovers some good in itself; but it extends over your whole person with all its life and being, yes, over your whole nature, and shows you that you are an object of God’s wrath and condemned to hell. Otherwise the word “contrition” would still be too judicial, as in earthly matters one speaks of sin and sorrow as of a work one has done and afterwards thinks differently, and wishes he had not done it. 39 This contrition and earnest fear is not the product of man’s own resolutions or thoughts, as the monks fancy. It must be wrought in a man by God’s Word, which reveals God’s wrath and smites the heart so that it begins to tremble and despair and knows not what to do with itself. For human reason cannot of itself perceive and understand that everything which lies in the power and ability of man is an object of God’s wrath and, at the bar of his judgment, already condemned to hell. 40 Therefore this thing must be preached and proclaimed as Christ here says, if one is to direct and lead people to true repentance: they must be led to know their sins and God’s wrath, and thus first suffer themselves to be cast by the Word beneath God’s wrath and condemnation; in order that on the other hand by the preaching of the other truth, of the forgiveness of sins, they may be helped to gain true consolation, divine grace, and their salvation. Otherwise a man would never attain to a knowledge of his misery and distress and to a yearning for grace. Still less would he ever learn how he may pass from God’s wrath and damnation into grace and the forgiveness of sins. 41 And this preaching of repentance, says he, shall go forth unto all nations. Surely, a sweeping accusation, one that embraces the whole world, both Jews and Gentiles, and whomsoever they wish. Without a single exception, he concludes all—as he finds them and whatever their rank and pretensions—apart from Christ under the wrath of God and says: Ye are all condemned together, with all that ye do and are, be ye what ye may, be ye ever so many, ever so great, ever so high and holy. 42 Yea, he terrifies and condemns those most of all who parade their own holiness and never once imagine that they are sinners and need repentance. Among the Jews the holiest Pharisees were such (of whom also Paul before his conversion was one), who lived and walked zealously according to the law; among the heathen certain cultured, highly intelligent, wise, and respectable people; among ourselves, those who may have been pious monks, Carthusians, or hermits, who sincerely undertook to be pious in God’s sight and so lived that they were not conscious of having committed any sin unto death, and in addition to this in the severest manner chastised their bodies with fasting, vigils, sleeping on hard couches, some even with bloody flagellations and the like; so that they themselves and everybody else thought that in view of such works and such a life they surely had no need of contrition and repentance. Yes, they thought therewith, as with the best and most meritorious work, to pay for whatever sins they had previously done, and honestly to earn heaven from God by such a holy life, paying for it dearly enough. Against just such people as these this preaching of repentance should be carried on most zealously, and as with a thunderbolt it should hurl to the ground and cast into hell and perdition all who are secure and presumptuous and do not yet perceive their misery and God’s wrath. 43 Even as St. John the Baptist, who prepared the way before Christ, publicly began such preaching; he courageously and spiritedly attacks the entire Jewish nation with this battle-ax and assails the holy Pharisees and Sadducees harder than all the others, saying: “Ye offspring of vipers, who warned you to flee from the wrath to come?” Matthew 3:7. For they need repentance most of all and in God’s sight they also merit a greater measure of wrath than other and more open sinners (whom at least their own consciences reprove), because they lie in blindness and indulge the fancy that they have no sin, while in reality before God they are full of filth and abomination and do sin against God’s law in the worst possible way, in that they lack the fear of God and make light of his wrath, and are haughty and proud and full of presumption by reason of their own good works and their own holiness, practicing idolatry with their self-chosen service of God, in addition to the fact that their hearts are full of uncleanness and inward disobedience to God’s commandments, though outwardly they keep themselves from evil works; even as we ourselves in times past while pretending to be the most pious, did provoke God to the uttermost with the horrible idolatry of the mass, the worship of the saints, and our own monkish righteousness, wherewith we thought we were earning heaven to the disparagement of Christ’s death and resurrection and to the lamentable delusion of ourselves and others. 44 For this reason St. John also continues his preaching of repentance and in verse 8 says to such people, “Bring forth therefore fruit worthy of repentance,” etc.; that is, take my advice and do not become secure and proud from the start, but perceive your sin and God’s wrath upon you, humble yourselves before him, and implore his mercy. If ye do this not, judgment is already passed upon you, yea, the ax is already laid to the tree to destroy it, both trunk and root, as one that beareth no good fruit and is good for nothing but to be cast into the fire and reduced to ashes, notwithstanding it is so tall and sturdy and has beautiful leaves: you, namely, priding yourselves upon being Abraham’s children and the like. 45 This same preaching was later continued by the apostles. St. Peter, for instance, on the day of Pentecost and thereafter pointed out to the Jews what pious children they were and how they had earned God’s favor by denying his dear Son, nailing him to the cross and slaying him. And St. Paul says in Acts 17:30-31: “But now he (God) commandeth men that they should all everywhere repent, inasmuch as he hath appointed a day in which he will judge the world in righteousness,” etc.: that is, it is his will that all people, everywhere upon the earth, should know themselves, tremble at God’s wrath, and understand that he will judge and condemn them unless they repent and obey this preaching. 46 So Christ also says in John 16:8 that the Holy Ghost will convict the world in respect of sin, etc. (by such preaching of repentance). For, as said above, such repentance reason cannot teach, much less accomplish, by its own strength; but, as Christ here says, it must be preached as a revelation, surpassing the understanding and wisdom of reason. As St. Paul also in Romans 1:18 calls it a revelation from heaven, saying, “For the wrath of God is revealed from heaven,” etc. For no man’s reason and no lawyer will say that I am a sinner and an object of God’s wrath and condemnation if I do not steal, rob, commit adultery, and the like, but am a pious, respectable man in whom no one can find anything to reprove or censure, and I am a pious monk besides. Who would believe that I, if I be without faith, merit only God’s wrath by this fine, honorable life and that I am practicing naught but abominable idolatry with this glorious service of God and this rigid training which, without God’s command, I have undertaken of my own pleasure, and that thereby I am condemning myself to a deeper hell than others who are open sinners? 47 It is no wonder then, that, when the world hears this preaching unto repentance, whereby it is reproved, the lesser portion accepts it, while the greater masses, especially the knowing and righteous ones, despise it, toss their heads in defiance and say: Ho, how can that be true? Shall I suffer myself to be upbraided as a sinner and as an accursed man by people who come along with a new and unknown doctrine? Why, what have I done? I have surely kept myself with all earnestness from sin and have striven to do good. Shall all this be accounted nothing? Has all the world before our time been engrossed in errors? Have the lives and doings of all men been vain? How is it possible that God should take such a risk with the whole world and say they are all lost and condemned? Ha! The devil has commanded you so to preach. Thus they defend and confirm themselves in their, impenitence and by blasphemy and persecution of God’s Word heap his wrath upon themselves all the more. 48 But in spite of this such judgment and preaching ever continues and forces its way farther, as Christ here commands them simply to preach among all nations, to tell everybody, wherever they go, to repent, and to say that no one can escape God’s wrath or be saved who does not accept this preaching. That to this end he rose from the dead, that he might found this kingdom, in order that this might be preached to them who should and would be saved and might be accepted and believed by them, though it anger the world, the devil, or hell. 49 Notice, we have considered the first part of this sermon, true repentance, which convicts not only a mass of evil-doers whom all the world and the lawyers call transgressors (they, to be sure, also deserve severe punishment), but attacks the very people who in the sight of the world are the most pious and righteous, (yet are without knowledge of their sin and of Christ), and condemns them. It makes of repentance, not a work of ours, brought about by our own thinking, and partial, pertaining to only a portion of our deeds and making it necessary for a man to search and consider a long time as to how, when, where, and how often he has sinned (although it is true that one single sin may give rise to this, as when David was reproved on account of adultery and murder). But repentance is a thing extending over the whole of your life and casting you all of a sudden, as by a thunderbolt from the skies, wholly and entirely under God’s wrath, telling you that you are a child of hell, and terrifying your heart so that the world becomes too small for you. 50 Therefore you must make this distinction: You may refer the repentance which may be called our own work, namely our own sorrow, confession, and satisfaction, to the schools of lawyers, or to children’s schools, where it may serve for discipline and outward training; but you must keep it clearly apart from the true spiritual repentance wrought by God’s Word wherever and whenever this Word smites the heart making it tremble and quake at God’s zealous and terrible wrath, and filling it so with dread that it knows not whither to flee. 51 Such contrition and repentance the Bible illustrates by means of numerous examples: as that of St. Paul when he was about to be converted, Acts 9:4, where Christ himself preaches repentance to him from heaven saying, “Saul, Saul, why persecutest thou me?” etc. And presently action and power accompany the words, so that he suddenly falls to the earth trembling and says in verse 6, “Lord, what wilt thou have me to do?” This is true contrition, not the product of his own mind; for he goes his way holding a strong conviction and assurance of his own holiness according to the law, conscious of no sin whereby he might have deserved God’s wrath. But suddenly Christ shows him what he is, namely, a persecutor and murderer of Christ and of his church, a thing which hitherto he had not perceived, rather regarding his actions as manifestations of splendid virtue and of a godly zeal. Now, however, he is seized with such terror on their account as plainly indicates that with all his righteousness according to the law. he is condemned before God; and he is only too glad to hear from Christ the gracious assurance that he may obtain mercy and the forgiveness of his sins. In like manner we are told in Acts 2 how Peter stood up on the day of Pentecost and thereafter and hurled this thunderbolt at the whole Jewish nation that they were betrayers and murderers of their promised Christ, the Son of God; as the text says in verse 37: “Now when they heard this they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do?” 52 Behold, here too there is true repentance, which suddenly seizes the heart and fills it with mortal dread, because it feels God’s wrath and condemnation weighing upon it, and begins to realize its real fault, of which it has heretofore known nothing, and is constrained to say, Ah, now what shall I do? Here is naught save only sin and wrath, a thing which hitherto, alas, I have neither known nor surmised. As St. Paul also says of the power of the Word which confronts men with God’s wrath, Romans 7:9, “And I was alive apart from the law once,” that is, presumptuous and secure, knowing of no sin nor of God’s wrath. But when the commandment came and smote my heart then sin revived, so that I began to feel God’s wrath and, thus, died; that is, I fell into fear, anxiety and despair, which I could not endure and in which I must have perished and fallen a prey to eternal death had I not again found help. 53 Now, when this has been duly preached, the other message must follow which Christ here commands us to preach, to wit, the forgiveness of sins. For it is not sufficient to speak only of sin and God’s wrath and terrify the people. It is necessary, indeed, to begin one’s preaching thus, so that the people may know and feel their sins and may also have a desire for grace, but this must not be our whole message, otherwise there would be no Christ and no salvation but only death and hell. Thus Judas, Christ’s betrayer, made a strong enough beginning in the first part of his repentance, remorse and knowledge of his sin; yea, he was too strong on this point, because no consolation followed; so that he was unable to bear it and hurled himself forthwith into destruction and eternal death; as also did King Saul and many others. But this cannot be considered preaching aright or fully concerning repentance, as Christ would have this doctrine preached. For to this extent the devil himself is willing to serve as a preacher, though he has no call to preach, just as he is ever willing to use the name and Word of God, albeit but to deceive and work mischief. For he perverts both doctrines, comforting where comfort is not in place, or engaging solely in terrifying the people and leading them into despair. But Christ’s intention is not that repentance shall be so preached as to leave the conscience in its terror-stricken state but that those who have been brought to a knowledge of their sins and are contrite in heart shall again be comforted and lifted up. For this reason he straightway adds the other part and commands us to preach not only repentance but also the forgiveness of sins. This, then, as he also says, is preaching in his name. 54 Therefore, when your conscience has become terrified by the preaching of repentance, whether it be through the spoken word or otherwise within your heart, you must remember that you are also to hear and grasp the other part Christ commanded to be preached to you, to wit: that, although you have merited eternal wrath and are deserving of hell-fire, yet God in his boundless goodness and mercy does not desire to leave you and see you perish in perdition, but he desires to forgive your sins, so that his wrath and your condemnation may be removed from you. 55 This is the comforting message of the Gospel, which a man cannot, of himself, understand as he of himself understands the preaching of the law (which was at the beginning implanted in his nature) when his heart is thereby smitten; but it is a special revelation and Christ’s own peculiar voice. For human nature and reason cannot rise above the judgment of the law, which concludes and says: He that is a sinner is condemned of God. Wherefore all men would have to remain forever objects of wrath and condemnation if another and a new teaching had not been given from heaven. This teaching, in which God offers his grace and mercy to those who feel their sins and God’s wrath, God’s own Son himself must institute and command to be spread abroad in the world. 56 But in order that it may be apprehended and faithfully believed, this preaching must be done, as he here says, in his name; that is, not only in pursuance of his command, but also with the proclamation that sins are to be forgiven on his account and by reason of his merits. Hence we must acknowledge neither I nor any other man, with the exception of Christ, have accomplished or merited this, nor could have merited it in eternity. For how should I be able to merit it when I and all my life and whatever I may be able to do, is, according to the first part of this sermon, condemned before God? 57 But now, if God’s wrath is to be taken away from me and I am to obtain grace and forgiveness, some one must merit this; for God cannot be a friend of sin nor gracious to it, nor can he remit the punishment and wrath, unless payment and satisfaction be made. Now, no one, not even an angel of heaven, could make restitution for the infinite and irreparable injury and appease the eternal wrath of God which we had merited by our sins; except that eternal person, the Son of God himself, and he could do it only by taking our place, assuming our sins, and answering for them as though he himself were guilty of them. This our dear Lord and only Savior and Mediator before God, Jesus Christ, did for us by his blood and death, in which he became a sacrifice for us; and with his purity, innocence, and righteousness, which was divine and eternal, he outweighed all sin and wrath he was compelled to bear on our account; yea, he entirely engulfed and swallowed it up, and his merit is so great that God is now satisfied and says, If he wills thereby to save, then there shall be a salvation. As Christ also says of his Father’s will, John 6:40: “This is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life.” Also Matthew 28:18: “All authority hath been given unto me in heaven and on earth.” And in his prayer in John 17:1-2 he says: “Father, glorify thy Son, that the Son may glorify thee; even as thou gavest him authority over all flesh, that to all whom thou hast given him he should give eternal life.” 58 This now he has not only actually fulfilled, but he has done and accomplished it for the very purpose of having it preached and proclaimed to us; otherwise we would know nothing of it, nor would we be able to attain to it. Therefore it is absolutely unmerited on our part and is given to us entirely free and out of pure grace, and just for the reason that we may be assured of such grace and have no cause for doubt in regard to it; for indeed, we must remain forever in doubt if we were required to look for merit of our own and to seek worthiness inhering in us, till our attainments were such that God would consider them and be gracious to us on their account. But now Christ commands that forgiveness of sins be preached in his name, so that I may know that they are undoubtedly remitted unto me on account of that which he has merited, and this he reveals and communicates to me through the Word. 59 And moreover I and everyone else for his own personal good may take comfort in this, and besides no one has any cause to be troubled and worried as to whether he dare appropriate this great mercy unto himself, for it is natural for man’s heart to doubt and to argue thus with itself: Yes, I can easily believe that God has elected certain great men thereto, as, for instance, St. Peter, Paul, and others, but who knows whether I too am one of those to whom he is willing to grant grace? Perhaps I have not been ordained thereto—therefore Christ wills and herewith commands that this doctrine be spread not in a corner nor to certain individuals only, yea, not even solely to the Jews, or to a few other nations at most, but throughout the whole wide world, or, as he says, to all nations; yes, as he says in Mark 16:15, to the whole creation. This Christ spoke in order that we may know that it is not his will that anybody anywhere should be cut off or barred out from the blessings of this preaching if he is only willing to accept them and does not bar himself out, For, as the preaching of repentance is to be a general preaching and to extend over all people so that all may perceive that they are sinners, just so general shall also this preaching of forgiveness be, and it shall be accepted by all, even as all men have stood in need of it from the beginning, and will continue so until the end of the world. For, why should the forgiveness of sins be offered and preached to all if they did not all have sin? That the truth may remain as St. Paul says, Romans 11:32: “God hath shut up all unto disobedience, that he might have mercy upon all,” etc. 60 Hence this preaching also calls for faith; that is, I am to conclude from it with certainty and without a doubt that for the sake of the Lord Jesus Christ forgiveness of sins is granted me from the terrible wrath of God and from eternal death, and that it is God’s will that I believe this preaching, not despising the proffered grace of Christ, not casting it aside, not making the Word of God a lie. For, since he commands that this Word be preached in all the world, he therewith and at the same time demands of everyone that he receive this preaching and hold and confess it to be the invariable, divine truth, that we assuredly receive these things for the sake of the Lord Jesus Christ; and, no matter how unworthy I feel myself to be, this must not hinder nor deter me from having this faith, if only my heart be so disposed that I feel sincerely displeased with my sins and heartily desire to get rid of them. For, as such forgiveness is not offered and preached to me on account of my worthiness, for I have clearly contributed nothing, neither labored to the end that Christ should merit forgiveness for me and have it proclaimed to me as he did and does; so, on the other hand, I am not to suffer any nor be deprived of forgiveness so long as I really desire it. 61 Finally, that our comfort may abound the more, Christ here makes the following arrangement respecting this preaching of repentance and of the forgiveness of sins: It shall not be merely temporary and momentary, as it were, but shall be in continual operation, never ceasing in Christendom so long as Christ’s kingdom endures. For he wants us to have therein a lasting, eternal treasure and everlasting grace, which effectually worketh alway; so that we must not consider the forgiveness as being restricted to that one moment when the absolution was pronounced, nor as extending over previous and past sins only, as though thenceforward our works must render us perfectly clean and sinless. 62 For it is not possible in this present life on earth that we should so live as to be entirely free from sin and infirmity—not though we received grace and the Holy Spirit—owing to our sinful, depraved flesh and blood, which never ceases, this side of the grave, to bring forth evil lusts and desires, no, not in the saints; though they, on receiving grace, abstain from, and guard against, sin and resist their evil lusts, even as repentance requires; wherefore they too are still in daily need of forgiveness, even as they daily exercise themselves in repentance, by reason of these selfsame abiding infirmities and weaknesses; knowing, as they do, that their lives and works are yet sinful and merit God’s wrath (to which they would also expose them) were it not for the fact that these things are forgiven for Christ’s sake. 63 Therefore Christ has herewith instituted a kingdom on earth to be called an eternal kingdom of grace and always to be governed by the forgiveness of sins; and so powerfully it is to protect those who believe that, although sin still lurks in their flesh and blood and is so deeply rooted that it cannot, in this life, be entirely eradicated, still it shall not bring injury upon them, but be remitted and not imputed to them, provided, however, that we abide in the faith and daily make endeavors to stamp out the remaining evil lust, until it has been exterminated, and utterly destroyed by death, and has rotted away in the grave and fallen a prey to the worms, that man may arise unto eternal life perfectly renewed and cleansed. 64 Yea, even though a man who is under grace and is sanctified fall away again from repentance and faith and thus lose his forgiveness, nevertheless this kingdom of grace stands firm and unmovable, so that one may at any time be reinstated in it, if one again belong to it by repentance and conversion: in like manner as the sun rises daily in the heavens, and not only banishes the past night but proceeds without interruption to shine throughout the day, even though it be darkened and covered with thick clouds, yes, even though someone close his doors and windows against its light, still it remains the selfsame sun and, breaking all barriers down, it again and again presents itself to view. 65 Behold, this is the true doctrine of the Gospel concerning Christian repentance, laid hold of and conceived in these two parts, to wit, contrition, or a sincere alarm on account of sin, and faith in forgiveness for Christ’s sake. The entire papal church has hitherto taught nothing of this; and especially have they nowhere shown any knowledge of the faith in Christ which should be the chief part of this preaching: they have only directed people to their own works, and pronounced the absolution with this proviso that we have been duly contrite and properly made confession. And thus Christ has been so entirely forgotten and ignored, and the preaching he here commands has been so utterly perverted and beclouded, that there has been no repentance and absolution in his name but in our own names and for the sake of our works of contrition, confession, and satisfaction. This I call suppressing by force the faith and knowledge of Christ, yea, exterminating it, and taking from troubled consciences their comfort, leading them alone to perish in doubt, if they are not to be certain of the forgiveness of sin until they have sufficiently tortured, and made martyrs of themselves by their self-invented and involuntary contrition and confession. 66 And so the pope and all his band have by this one thing, that they have thus perverted and corrupted the doctrine of Christian repentance and forgiveness of sin, well enough deserved, and they daily still more deserve (since besides they refuse to repent of all this error and deception, which they themselves are forced to acknowledge, but rather blaspheme and storm against the plain truth) that they be cursed by all Christians into the abyss of hell, as Paul to the Galatians curses all those who teach another Gospel, etc. Galatians 1:9. 67 Here we should also say a word on the confession which we retain and which we commend as a beneficial, salutary thing. For although, properly speaking, it is not a part of repentance, and is not necessary and enjoined, still it serves us well in receiving absolution, which is nothing else than simply the preaching and announcement of the forgiveness of sins, which Christ here commands men both to preach and to hear. Since, however, it is necessary to retain such preaching in the church, the absolution should also be retained; for the only difference between the two is this: in the preaching of the Gospel the Word is publicly preached in a general way, to all who are present; and in absolution this same Word is spoken especially and privately to one or more who so desire it. This is in accord with Christ’s institution, that such preaching of the forgiveness of sins should be carried on at all times and in all places, not only in a general way before a whole company but also before individual persons, wherever there are people who stand in need of it: as he says in the Gospel for the following Sunday, “Whose soever sins ye forgive, they are forgiven unto them.” 68 Therefore we do not teach confession like the pope’s theologians, that one must recite his sins, than which, according to the papists, there is no other way to confess, or that thereby one receives forgiveness and becomes worthy of absolution, as they say, On account of thy contrition and confession I declare thee free from thy sins. But we teach that one should use confession in order to hear the comfort of the Gospel and thus to awaken and to strengthen his faith in the forgiveness of sins, which is the main thing in repentance. So that “to confess” means not, as it does among the papists, to recount a long list of sins, but to desire absolution, which is in itself confession enough; that is, to acknowledge your guilt and confess that you are a sinner. And no more shall it be demanded or required that you mention by name all or several, many or few, of your sins, unless of yourself you have a desire to mention something which especially burdens your conscience and wherein you need instruction and advice or particular comfort, as is often necessary with young and inexperienced people, and also with others. 69 Therefore we commend and retain confession not on its own account but for the sake of absolution. And in confession this feature is the golden treasure, that there you hear proclaimed to you the words Christ commanded to be preached in his name to you and to all the world, so that even if you should not hear it in the confessional, still you otherwise hear the Gospel daily, which is nothing else than the word of absolution. For to preach the forgiveness of sins means nothing else than to absolve or to declare free from sin, which also takes place in baptism and in the Lord’s Supper, which were also instituted for the purpose of showing to us this forgiveness of sins and assuring us of it. Thus to be baptized or to receive the communion is also an absolution, where forgiveness is, in Christ’s name and at his command, promised and communicated to each one in particular. This forgiveness you should hear wherever and whenever you are in need of it, and should receive and believe it as though you heard it from Christ himself. For, because it is not our absolution but Christ’s command and word, therefore it is just as good and valid as though it were heard proceeding from his own mouth. 70 Thus you see that everything that is taught concerning Christian repentance according to Scripture is wholly contained in the two parts called contrition, or alarm at God’s wrath on account of our sins, and its antidote, faith that our sins are forgiven us for Christ’s sake. For it has not been commanded that more than these two tidings be preached, to wit: the Law, which charges us with our sin and shows us the judgment of God; and the Gospel, which directs us to Christ and proclaims God’s grace and mercy in him. And, to sum up all, repentance in its entirety is just that which the Scripture describes in other words in Psalm 147:11 and elsewhere, “Jehovah taketh pleasure in them that fear him, in those that hope in his loving kindness.” For there these two parts are also stated: the fear of God, which proceeds from a knowledge of our sins; and reliance upon his grace, as exhibited in the promises concerning Christ, etc. 71 What the papists say concerning “satisfaction,” however, is, as said above, by no means to be tolerated; for that which in former times was called satisfaction and whereof one may still read in the writings of the ancient teachers, was nothing else than an outward and public punishment of those who were guilty of manifest vices, which they were compelled to bear before men, just as a thief or a murderer in the world’s courts pays for his crime on the gallows or the wheel. Of this the Scripture nowhere teaches anything, nor does this contribute anything toward the forgiveness of sin, but may, as I have said, among other temporal things, be referred to the lawyers. But their claim that God punishes sins with temporal punishments and plagues, sometimes even when they have been forgiven, is true; but that is no satisfaction or redemption from sin, nor is it a merit on account of which sin is forgiven, but a chastisement which God inflicts to urge us to repentance. 72..And even if one wished to retain the word “satisfaction” and explained it as meaning that Christ made satisfaction for our sins, it is nevertheless too weak and says too little concerning the grace of Christ and does not do honor enough to his sufferings, to which one should give higher honor, confessing that he not only has made satisfaction for sin but has also redeemed us from the power of death, the devil, and hell, and established an everlasting kingdom of grace and of daily forgiveness of the sin that remains in us; and thus is become for us, as St. Paul says in Corinthians 1:30, an eternal redemption and sanctification, as has been more fully discussed above.

He took it and ate before them - Not that he had any need of food; but to give them still farther evidence.

These are the words. Or this is the fulfilment of what I before told you respecting my death. See Lk 18:33, Mk 10:33. While I was yet with you. Before my death. While I was with you as a teacher and guide. In the law of Moses. The five books of Moses-- Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Among the Jews this was the first division of the Old Testament, and was called the law. The prophets. This was the second and largest part of the Hebrew Scriptures. It comprehended the books of Joshua, Judges, 1st and 2nd Samuel, 1st and 2nd Kings, which were called the former prophets; and Isaiah, Jeremiah, Ezekiel, and the twelve smaller books from Daniel to Malachi, which were called the latter prophets. The psalms. The word here used probably means what were comprehended under the name of Hagiographa, or holy writings. This consisted of the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and Nehemiah, and the two books of Chronicles. This division of the Old Testament was in use long before the time of Christ, and was what he referred to here; and he meant to say that in each of these divisions of the Old Testament there were prophecies respecting himself. The particular subject before them was his resurrection from the dead. A most striking prediction of this is contained in Ps 16:9-11. Compare it with Acts 2:24-32, 13:35-37. (f) "These are" Mt 16:21 (g) "that all things" Lk 21:22, Acts 3:18, 13:27,33 (h) "in the prophets" Lk 24:27 (i) "in the Psalms " Ps 22:1

And he said - On the day of his ascension. In the law, and the prophets, and the psalms - The prophecies as well as types, relating to the Messiah, are contained either in the books of Moses (usually called the law) in the Psalms, or in the writings of the prophets; little being said directly concerning him in the historical books.

Then opened he their understanding, to understand the Scriptures - He had explained them before 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.

Opened he their understanding. Enabled them fully to comprehend the meaning of the prophecies which foretold his death and resurrection. They had seen him die, they now saw him risen. Their prejudices were now, by his instructions, and by the facts which they could no longer call in question, removed, and they no longer doubted that he was the Messiah, and that all the facts in the case which had before confounded them could be easily accounted for. Hence we may learn- 1st. That facts, or the farther disclosure of truth, will yet remove the mysteries that we now see in religion. 2nd. That our prejudices and our preconceived opinions are one cause of our seeing so many mysteries in the Bible. If a man is willing to take the plain declarations of the Bible, he will commonly be little perplexed with mysteries. 3rd. That God only can open the mind so as fully to comprehend the Scriptures. He only can overcome our prejudices, open our hearts, and dispose us to receive the ingrafted word with meekness, and with the simplicity of a child. See Acts 16:14, Jas 1:21, Mk 10:15. 4th. The design of God's opening the understanding is that we may be acquainted with the Scriptures. It is not that we may be made wise above what is written, but that we may submit ourselves wholly to the Word of God.

It behoved It became proper or necessary that the Messiah should thus suffer. It was predicted of him, and all things have happened as it was foretold. (k) "it behoved" Isa 53:3,5, Acts 4:12 (l) "to rise" 1Pet 1:3

Beginning at Jerusalem - This was appointed most 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.

Repentance. Sorrow for sin and forsaking of it. It was proper that the necessity of repentance should be preached among all nations, for all were sinners. See Acts 17:30. Remission of sins. Pardon or forgiveness of sins. It should be proclaimed that all men should repent, and that those who are penitent may be pardoned. In my name. By my command it should be proclaimed that men should repent, and by my merit that they may be pardoned. Pardon is offered by the authority of Christ to ALL nations, and this is a sufficient warrant to offer the gospel to every man. Beginning at Jerusalem. This was the dwelling of his murderers, and it shows his readiness to forgive the vilest sinners. It was the holy place of the temple, the habitation of God, the place of the solemnities of the ancient dispensation, and it was proper that pardon should be first proclaimed there. This was done--the gospel was first preached there. See Acts 2:1 and following. Paul also, in his travels, preached the gospel first to the Jews, the ancient people of God, offering them pardon through their own Messiah; and, when they rejected it, turned to the Gentiles, Acts 13:46. (m) "repentance" Acts 5:31, 13:38

Are witnesses of these things. Of my life, my sufferings, my death, and my resurrection. How solemn was their office--to testify these things to the world, and, in the face of suffering and death, to and proclaim them to all nations! In manner, like all Christians are witnesses for Christ. They are the evidences of his mercy and his love, and they should so live that others may be brought to see and love the Saviour.

The promise of my Father. The promise which the Father had made to them through the Saviour. See Mt 10:19, Jn 14:16,17,26. The promise was, that they should be aided by the power of the Holy Ghost. He also doubtless referred to the promise of God, made in the days of Joel, respecting the outpouring of the Holy Ghost. See Joel 2:28,29, compared with Acts 2:16-21. Endued with power from on high. The power which would be given them by the descent of the Holy Ghost --the power of speaking with tongues, of working miracles, and of preaching the gospel with the attending blessing and aid of the Holy Ghost. This was accomplished in the gift of the Holy Spirit on the day of Pentecost. See Acts 2:1 and following. (o) "endue" Isa 44:3, Joel 2:28, Acts 2:1-21, 1:8

Behold I send the promise - Emphatically so called; the Holy Ghost.

He led them out as far as Bethany - Not the town, but the district: to the mount of Olives, Acts 1:12 , which stood within the boundaries of Bethany.

To Bethany. Mk 16:19. Bethany was on the eastern declivity of the Mount of Olives, from which our Lord was taken up to heaven, Acts 1:12. Bethany was a favoured place. It was the abode of Martha, and Mary, and Lazarus, and our Saviour delighted to be there. From this place, also, he ascended to his Father and our Father, and to his God and our God. While he blessed them. While he commanded his benediction to rest upon them; while he assured them of his favour, and commended them to the protection and guidance of God, in the dangers, trials, and conflicts which they were to meet in a sinful and miserable world.

its 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 form us. The bodily presence of Christ himself was not to be expected always in this world; those that knew him after the flesh must now henceforth know him so no more. (2.) He was carried up into heaven; not by force, but by his own act and deed. As he arose, so he ascended, by his own power, yet attended by angels. There needed no chariot of fire, nor horses of fire; he knew the way, and, being the Lord from heaven, could go back himself. He ascended in a cloud, as the angel in the smoke of Manoah's sacrifice, 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.

(p) "carried up" Acts 1:9, Heb 4:14

And while he was blessing them, he was parted from them - It was much more proper that our Lord should ascend into heaven, than that he should rise from the dead, in the sight of the apostles. For his resurrection was proved when they saw him alive after his passion: but they could not see him in heaven while they continued on earth.

They worshipped him. The word worship does not always denote religious homage. Mt 2:11. Comp. Lk 14:10. But here it is to be remarked, 1st. That they offered this worship to an absent Saviour. It was after he left them and had vanished out of their sight. It was therefore an act of religion, and was the first religious homage that was paid to Jesus after he had left the world. 2nd. If they worshipped an absent Saviour--a Saviour unseen by the bodily eye, it is right for us to do it. It was an example which we may and should follow. 3rd. If worship may be rendered to Jesus, he is divine. See Ex 20:4,5 (q) "worshipped him" Mt 28:9,17

Were continually in the temple. Until the day of Pentecost--that is, about ten days after. See Acts 2:1-47. Praising and blessing God. Chiefly for the full proof that the Messiah had come; had redeemed them, and had ascended to heaven. "Thus the days of their mourning were ended." They were filled with happiness at the assurance of redemption, and expressed what every Christian should feel--fulness of joy at the glad tidings that a Saviour has died, and risen, and ascended to God; and an earnest desire to pour forth in the sanctuary prayers and thanksgivings to the God of grace for his mercy to a lost and ruined world. (r) "praising" Acts 2:46,47, 5:42