Luke 24:45

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.

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

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.

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.