Luke 24:36

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.

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