3rd Sunday of Easter

Who does not admire, in this second discourse of St. Peter, as well as in his first, the prudence and discretion, with which he blames the Jews? He reproaches them, but with such mildness, as not to offend them, and dispenses to them truths in proportion to their capacity to bear them; after the example of his master and Saviour, he sweetens the bitterness of the truth, by furnishing them with an excuse. They sinned through ignorance. (Calmet)

The just one, and the holy one, even the author of life you killed: he that is the just one promised, the Messias, the Son of God, and true God. (Witham)

You did it through ignorance, but such as could not excuse the chief of you. (Witham)

12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? 13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. 14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16 And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. 17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18 But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, which before was preached unto you: 21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. 22 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. 23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. 24 Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. 25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

We have here the sermon which Peter preached after he had cured the lame man. When Peter saw it. 1. When he saw the people got together in a crowd, he took that opportunity to preach Christ to them, especially the temple being the place of their concourse, and Solomon's porch there: let them come and hear a more excellent wisdom than Solomon's, for, behold, a greater than Solomon is here preached. 2. When he saw the people affected with the miracle, and filed with admiration, then he sowed the gospel seed in the ground which was thus broken up, and prepared to receive it. 3. When he saw the people ready to adore him and John, he stepped in immediately, and diverted their respect from them, that it might be directed to Christ only; to this he answered presently, as Paul and Barnabas at Lystra. See ch. xiv. 14, 15 . In the sermon,

I. He humbly disclaims the honour of the miracle as not due to them, who were only the ministers of Christ, or instruments in his hand for the doing of it. The doctrines they preached were not of their own invention, nor were the seals of it their own, but his whose the doctrines were. He addresses himself to them as men of Israel, men to whom pertained, not only the law and the promises, but the gospel and the performances, and who were nearly interested in the present dispensation. Two things he asks them:—1. Why they were so surprised at the miracle itself: Why marvel you at this? It was indeed marvellous, and they justly wondered at it, but it was not more than what Christ had done many a time, and they had not duly regarded it, nor been affected with it. It was but a little before that Christ had raised Lazarus from the dead; and why should this then seem so strange? Note, Stupid people think that strange now which might have been familiar to them if it had not been their own fault. Christ had lately risen from the dead himself; why did they not marvel at this? why were they not convinced by this? 2. Why they gave so much of the praise of it to them, who were only the instruments of it: Why look you so earnestly on us? (1.) It was certain that they had made this man to walk, by which it appeared that the apostles not only were sent of God, but were sent to be blessings to the world, benefactors to mankind, and were sent to heal sick and distempered souls, that were spiritually lame and impotent, to set broken bones, and make them rejoice. (2.) Yet they did not do it by any power or holiness of their own. It was not done by any might of their own, any skill they had in physic or surgery, nor any virtue in their word: the power they did it by was wholly derived from Christ. Nor was it done by any merit of their own; the power which Christ gave them to do it they had not deserved: it was not by their own holiness; for, as they were weak things, so they were foolish things, that Christ chose to employ; Peter was a sinful man. What holiness had Judas? Yet he wrought miracles in Christ's name. What holiness any of them had it was wrought in them, and they could not pretend to merit by it. (3.) It was the people's fault that they attributed it to their power and holiness, and accordingly looked at them. Note, The instruments of God's favour to us, though they must be respected, must not be idolized; we must take heed of reckoning that to be done by the instrument which God is the author of. (4.) It was the praise of Peter and John that they would not take the honour of this miracle to themselves, but carefully transmitted it to Christ. Useful men must see to it that they be very humble. Not unto us, O Lord, not unto us, but to thy name give glory. Every crown must be cast at the feet of Christ; not I, but the grace of God with me.

II. He preaches Christ to them; this was his business, that he might lead them into obedience to Christ.

1. He preaches Christ, as the true Messiah promised to the fathers ( v. 13 ); for, (1.) He is Jesus the Son of God; though they had lately condemned Christ as a blasphemer for saying that he was the Son of God, yet Peter avows it: he is his Son Jesus; to him dear as a Son; to us, Jesus, a Saviour. (2.) God hath glorified him, in raising him up to be king, priest, and prophet, of his church; he glorified him in his life and in his death, as well as in his resurrection and ascension. (3.) He hath glorified him as the God of our fathers, whom he names with respect (for they were great names with the men of Israel, and justly), the God of Abraham, of Isaac, and of Jacob. God sent him into the world, pursuant to the promises made to those patriarchs, that in their seed the families of the earth should be blessed, and the covenant made with them, that God would be a God to them, and their seed. The apostles call the patriarchs their fathers, and God the God of those patriarchs from whom the Jews were descended, to intimate to them that they had no evil design upon the Jewish nation (that they should look upon them with a jealous eye), but had a value and concern for it, and were hereby well-wishers to it; and the gospel they preached was the revelation of the mind and will of the God of Abraham. See ch. xxvi. 7, 22; Luke i. 72, 73 .

2. He charges them flatly and plainly with the murder of this Jesus, as he had done before. (1.) " You delivered him up to your chief priests and elders, the representative body of the nation; and you of the common people were influenced by them to clamour against him, as if he had been a public grievance." (2.) " You denied him, and you disowned him, would not have him then to be your king, could not look upon him as the Messiah, because he came not in external pomp and power; you denied him in the presence of Pilate, renounced all the expectations of your church, in the presence of the Roman governor, who justly laughed at you for it; you denied him against the face of Pilate " (so Dr. Hammond), "in defiance of his reasonings with you" ( Pilate had determined to let him go, but the people opposed it, and overruled him). "You were worse than Pilate, for he would have released him, if you had let him follow his own judgment. You denied the Holy One and the Just, who had approved himself so, and all the malice of his persecutors could not disprove it." The holiness and justice of the Lord Jesus, which are something more than his innocency, were a great aggravation of the sin of those that put him to death. (3.) " You desired a murderer to be released, and Christ crucified; as if Barabbas had deserved better at your hands than the Lord Jesus, than which a greater affront could not be put upon him." (4.) You killed the prince of life. Observe the antithesis: "You preserved a murderer, a destroyer of life; and destroyed the Saviour, the author of life. You killed him who was sent to be to you the prince of life, and so not only forsook, but rebelled against your own mercies. You did an ungrateful thing, in taking away his life who would have been your life. You did a foolish thing to think you could conquer the prince of life, who has life in himself, and would soon resume the life he resigned."

3. He attests his resurrection as before, ch. xi. 32 . "You thought the prince of life might be deprived of his life, as any other prince might be deprived of his dignity and dominion, but you found yourselves mistaken, for God raised him from the dead; so that in putting him to death you fought against God, and were baffled. God raised him from the dead, and thereby ratified his demands, and confirmed his doctrine, and rolled away all the reproach of his sufferings, and for the truth of his resurrection we are all witnesses. "

4. He ascribes the cure of this impotent man to the power of Christ, ( v. 16 ): His name, through faith in his name, in that discovery which he hath made of himself, has made this man strong. He repeats it again, The faith which is by him hath given him this soundness. Here, (1.) He appeals to themselves concerning the truth of the miracle; the man on whom it was wrought is one whom you see, and know, and have known; he was not acquainted with Peter and John before, so that there was no room to suspect a compact between them: "You know him to have been a cripple from a child. The miracle was wrought publicly, in the presence of you all; not in a corner, but in the gate of the temple; you saw in what manner it was done, so that there could be no juggle in it; you had liberty to examine it immediately, and may yet. The cure is complete; it is a perfect soundness; you see the man walks and leaps, as one that has no remainder either of weakness or pain." (2.) He acquaints them with the power by which it was wrought. [1.] It is done by the name of Christ, not merely by naming it as a spell or charm, but it is done by us as professors and teachers of his name, by virtue of a commission and instructions we have received from him, and a power which he has invested us with, that name which Christ has above every name; his authority, his command has done it; as writs run in the king's name, though it is an inferior officer that executes them. [2.] The power of Christ is fetched in through faith in his name, a confidence in him, a dependence on him, a believing application to him, and expectation from him, even that faith which is, di autou — by him, which is of his working; it is not of ourselves, it is the gift of Christ; and it is for his sake, that he may have the glory of it; for he is both the author and finisher of our faith. Dr. Lightfoot suggests that faith is twice named in this verse , because of the apostles' faith in doing this miracle and the cripple's faith in receiving it; but I suppose it relates chiefly, if not only, to the former. Those that wrought this miracle by faith derived power from Christ to work it, and therefore returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gospel truth they were to preach to the world—that Jesus Christ is the fountain of all power and grace, and the great healer and Saviour—and recommended the great gospel duty of faith in him as the only way of receiving benefit by him. It explains likewise the great gospel mystery of our salvation by Christ; it is his name that justifies us, that glorious name of his, The Lord our righteousness; but we, in particular, are justified by that name, through faith in it, applying it to ourselves. Thus does Peter preach unto them Jesus, and him crucified, as a faithful friend of the bridegroom, to whose service and honour he devoted all his interest.

III. He encourages them to hope that, though they had been guilty of putting Christ to death, yet they might find mercy; he does all he can to convince them, yet is careful not to drive them to despair. The guilt was very great, but, 1. He mollifies their crime by a candid imputation of it to their ignorance. Perhaps he perceived by the countenance of his hearers that they were struck with great horror when he told them that they had killed the prince of life, and were ready either to sink down or to fly off, and therefore he saw it needful to mitigate the rigour of the charge by calling them brethren; and well might he call them so, for he had been himself a brother with them in this iniquity: he had denied the holy One and the Just, and sworn that he did not know him; he did it by surprise; "and, for your parts, I know that through ignorance you did it, as did also your rulers, " v. 17 . This was the language of Peter's charity, and teaches us to make the best of those whom we desire to make better. Peter had searched the wound to the bottom, and now he begins to think of healing it up, in order to which it is necessary to beget in them a good opinion of their physician; and could any thing be more winning than this? That which bears him out in it is that he has the example of his Master's praying for his crucifiers, and pleading in their behalf that they knew not what they did. And it is said of the rulers that if they had known they would not have crucified the Lord of glory. See 1 Cor. ii. 8 . Perhaps some of the rulers, and of the people, did therein rebel against the light and the convictions of their own consciences, and did it through malice; but the generality went down the stream, and did it through ignorance; as Paul persecuted the church, ignorantly, and in unbelief, 1 Tim. i. 13 . 2. He mollifies the effects of their crime—the death of the prince of life; this sounds very dreadful, but it was according to the scriptures ( v. 18 ), the predictions of which, though they did not necessitate their sin, yet did necessitate his sufferings; so he himself saith: Thus it is written, and thus it behoved Christ to suffer. You did it through ignorance may be taken in this sense: "You fulfilled the scripture, and did not know it; God, by your hands, hath fulfilled what he showed by the mouth of all his prophets, that Christ should suffer; this was his design in delivering him up to you, but you had views of your own, and were altogether ignorant of this design; you meant not so, neither did your heart think so. God was fulfilling the scripture when you were gratifying your own passions." Observe, It was not only determined in the secret counsel of God, but declared to the world many ages before, by the mouth and pen of the prophets, that Christ should suffer, in order to the accomplishment of his undertaking; and it was God himself that showed it by them, who will see that his words be made good; what he showed he fulfilled, he so fulfilled as he had shown, punctually and exactly, without any variation. Now, though this is no extenuation at all of their sin in hating and persecuting Christ to the death (this still appears exceedingly sinful), yet it was an encouragement to them to repent, and hope for mercy upon their repentance; not only because in general God's gracious designs were carried on by it (ant thus it agrees with the encouragement Joseph gave to his brethren, when they thought their offence against him almost unpardonable: Fear not, saith he, you thought evil against me, but God meant it unto good, Gen. l. 15 , 20 ), but because in particular the death and sufferings of Christ were for the remission of sins, and the ground of that display of mercy for which he now encouraged them to hope.

IV. He exhorts them all to turn Christians, and assures them it would be unspeakably for their advantage to do so; it would be the making of them for ever. This is the application of his sermon.

1. He tells them what they must believe. (1.) They must believe that Jesus Christ is the promised see, that seed in which God had told Abraham all the kindreds of the earth should be blessed, v. 25 . This refers to that promise made to Abraham ( Gen. xii. 3 ), which promise was long ere it was fulfilled, but now at length had its accomplishment in this Jesus, who was of the seed of Abraham, according to the flesh, and in him all the families of the earth are blessed, and not the families of Israel only; all have some benefits by him, and some have all benefits. (2.) They must believe that Jesus Christ is a prophet, that prophet like unto Moses whom God had promised to raise up to them from among their brethren, v. 22 . This refers to that promise, Deut. xviii. 18 . Christ is a prophet, for by him God speaks unto us; in him all divine revelation centres, and by him it is handed to us; he is a prophet like unto Moses, a favourite of Heaven; more intimately acquainted with the divine counsel, and more familiarly conversed with, than any other prophet. He was a deliverer of his people out of bondage, and their guide through the wilderness, like Moses; a prince and a lawgiver, like Moses; the builder of the true tabernacle, as Moses was of the typical one. Moses was faithful as a servant, Christ as a Son. Moses was murmured against by Israel, defied by Pharaoh, yet God owned him, and ratified his commission. Moses was a pattern of meekness and patience, so is Christ. Moses died by the word of the Lord, so did Christ. There was no prophet like unto Moses ( Num. xii. 6, 7 ; Deut. xxxiv. 10 ), but a greater than Moses is here where Christ is. He is a prophet of God's raising up, for he took not this honour of himself, but was called of God to it. He was raised up unto Israel in the first place. He executed this office in his own person among them only. They had the first offer of divine grace made to them; and therefore he was raised up from among them—of them, as concerning the flesh, Christ came, which, as it was a great honour done to them, so it was both an obligation upon them and an encouragement to them to embrace him. If he come to his own, one would think, they should receive him. The Old-Testament church was blessed with many prophets, with schools of prophets, for many ages with a constant succession of prophets (which is here taken notice of, from Samuel, and those that follow after, v. 24 , for from Samuel the prophetic era commenced); but, these servants being abused, last of all God sent them his Son, who had been in his bosom. (3.) They must believe that times of refreshing will come from the presence of the Lord ( v. 19 ), and that they will be the times of the restitution of all things, v. 21 . There is a future state, another life after this; those times will come from the presence of the Lord, from his glorious appearance at that day, his coming at the end of time. The absence of the Lord occasions many of the securities of sinners and the distrusts of saints; but his presence is hastening on, which will for ever silence both. Behold, the Judge standeth before the door. The presence of the Lord will introduce, [1.] The restitution of all things ( v. 21 ); the new heavens, and the new earth, which will be the product of the dissolution of all things ( Rev. xxi. 1 ), the renovation of the whole creation, which is that which it grieves after, as its present burden under the sin of man is that which it groans under. Some understand this of a state on this side the end of time; but it is rather to be understood of that end of all things which God hath spoken of by the mouth of all his holy prophets since the world began; for this is that which Enoch, the seventh from Adam, prophesied of ( Jude 14 ), and the temporal judgments which the other prophets foretold were typical of that which the apostle calls the eternal judgment. This is more clearly and plainly revealed in the New Testament than it had been before, and all that receive the gospel have an expectation of it. [2.] With this will come the times of refreshing ( v. 19 ), of consolation to the Lord's people, like a cool shade to those that have borne the burden and heat of the day. All Christians look for a rest that remains for the people of God, after the travails and toils of their present state, and, with the prospect of this, they are borne up under their present sufferings and carried on in their present services. The refreshing that then comes from the presence of the Lord will continue eternally in the presence of the Lord.

2. He tells them what they must do. (1.) They must repent, must bethink themselves of what they have done amiss, must return to their right mind, admit a second thought, and submit to the convictions of it; they must begin anew. Peter, who had himself denied Christ, repented, and he would have them to do so too. (2.) They must be converted, must face about, and direct both their faces and steps the contrary way to what they had been; they must return to the Lord their God, from whom they had revolted. It is not enough to repent of sin, but we must be converted from it, and not return to it again. They must not only exchange the profession of Judaism for that of Christianity, but the power and dominion of a carnal, worldly, sensual mind, for that of holy, heavenly, and divine principles and affections. (3.) They must hear Christ, the great prophet: " Him shall you hear in all things whatsoever he shall say unto you. Attend his dictates, receive his doctrine, submit to his government. Hear him with a divine faith, as prophets should be heard, that come with a divine commission. Him shall you hear, and to him shall you subscribe with an implicit faith and obedience. Hear him in all things; let his laws govern all your actions, and his counsels determine all your submissions. Whenever he has a mouth to speak, you must have an ear to hear. Whatever he saith to you, though ever so displeasing to flesh and blood, bid it welcome." Speak, Lord, for thy servant hears. A good reason is here given why we should be observant of, and obedient to, the word of Christ; for it is at our peril if we turn a deaf ear to his call and a stiff neck to his yoke ( v. 23 ): Every soul that will not hear that prophet, and be directed by what he saith, shall be destroyed from among the people. The destruction of the city and nation, by war and famine, was threatened for slighting the prophets of the Old Testament; but the destruction of the soul, a spiritual and eternal destruction, is threatened for slighting Christ, this great prophet. Those that will not be advised by the Saviour can expect no other than to fall into the hands of the destroyer.

3. He tells them what they might expect.

(1.) That they should have the pardon of their sins; this is always spoken of as the great privilege of all those that embrace the gospel ( v. 19 ): Repent, and be converted, that your sins may be blotted out. This implies, [1.] That the remission of sin is the blotting of it out, as a cloud is blotted out by the beams of the sun ( Isa. xliv. 22 ), as a debt is crossed and blotted out when it is remitted. It intimates that when God forgives sin he remembers it no more against the sinner; it is forgotten, as that which is blotted out; all the bitter things written against the sinner ( Job xiii. 26 ) are wiped out as it were with a sponge; it is the cancelling of a bond, the vacating of a judgment. [2.] That we cannot expect our sins should be pardoned unless we repent of them, and turn from them to God. Though Christ has died to purchase the remission of sin, yet, that we may have the benefit of that purchase in the forgiveness of our sins, we must repent, and be converted: if no repentance, no remission. [3.] Hopes of the pardon of sin upon repentance should be a powerful inducement to us to repent. Repent, that your sins may be blotted out: and that repentance is evangelical which flows from an apprehension of the mercy of God in Christ, and the hopes of pardon. This was the first and great argument, Repent, for the kingdom of heaven is at hand. [4.] The most comfortable fruit of the forgiveness of our sins will be when the times of refreshing shall come; if our sins be forgiven us, we have now reason to be of good cheer; but the comfort will be complete when the pardon shall be allowed in open court, and our justification published before angels and men —when whom he has justified, them he glorifies, Rom. viii. 30 . As now we are the sons of God ( 1 John iii. 2 ), so now we have our sins blotted out; but it doth not yet appear what are the blessed fruits of it, till the times of refreshing shall come. During these times of toil and conflict (doubts and fears within, troubles and dangers without) we cannot have that full satisfaction of our pardon, and in it, that we shall have when the refreshing times come, which shall wipe away all tears.

(2.) That they should have the comfort of Christ's coming ( v. 20, 21 ): " He shall send Jesus Christ, the same Jesus, the very same that before was preached unto you; for you must not expect another dispensation, another gospel, but the continuance and completion of this; you must not expect another prophet like unto Jesus, as Moses bade you expect another like unto him; for, though the heavens must receive him till the times of the restitution of all things; yet, if you repent and be converted, you shall find no want of him; some way or other he shall be seen of you." [1.] We must not expect Christ's personal presence with us in this world; for the heavens, which received him out of the sight of the disciples, must retain him till the end of time. To that seat of the blessed his bodily presence is confined, and will be to the end of time, the accomplishment of all things (so it may be read); and therefore those dishonour him, and deceive themselves, who dream of his corporal presence in the eucharist. It is agreeable to a state of trial and probation that the glorified Redeemer should be out of sight, because we must live by that faith in him which is the evidence of things not seen; because he must be believed on in the world, he must be received up into glory. Dr. Hammond reads it, Who must receive the heavens, that is, who must receive the glory and power of the upper world; he must reign till all be made subject to him, 1 Cor. xv. 25 ; Ps. lxxv. 2 . [2.] Yet it is promised that he shall be sent to all that repent and are converted ( v. 20 ): " He shall send Jesus Christ, who was preached to you by his disciples, both before and since his resurrection, and is, and will be, all in all to them." First, "You shall have his spiritual presence. He that is sent into the world shall be sent to you; you shall have the comfort of his being sent; he shall be sent among you in his gospel, which shall be his tabernacle, his chariot of war." Secondly, "He shall send Jesus Christ to destroy Jerusalem, and the nation of unbelieving Jews, that are enemies to Christ and Christianity, and to deliver his ministers and people from them, and give them peace in the profession of the gospel, and that shall be a time of refreshing, in which you shall share." Then had the churches rest; so Dr. Hammond. Thirdly, "The sending of Christ to judge the world, at the end of time, will be a blessing to you; you shall then lift up your heads with joy, knowing that your redemption draws nigh. " It seems to refer to this, for till then the heavens must receive him, v. 21 . As God's counsels from eternity, so his predictions from the beginning of time, had a reference to the transactions of the last day, when the mystery of God shall be finished, as he had declared to his servants the prophets, Rev. x. 7 . The institution of all things in the church had an eye to the restitution of all things at the end of time.

4. He tells them what ground they had to expect these things, if they were converted to Christ. Though they had denied him, and put him to death, yet they might hope to find favour through him, upon the account of their being Israelites. For,

(1.) As Israelites, they had the monopoly of the grace of the Old Testament; they were, above any other, God's favourite nation, and the favours God bestowed upon them were such as had a reference to the Messiah, and his kingdom: You are the children of the prophets, and of the covenant. A double privilege. [1.] They were the children, that is, the disciples, of the prophets, as children at school; not sons of the prophets, in the sense that we read of such in the Old Testament, from Samuel and downward, who were, or are, trained up to be endued with the spirit of prophecy; but you are of that people from among whom prophets were raised up, and to whom prophets were sent. It is spoken of as a great favour to Israel that God raised up of their sons for prophets, Amos ii. 11 . All the inspired writers, both of the Old and New Testament, were of the seed of Abraham; and it was their honour and advantage that unto them were committed the oracles of God, Rom. iii. 2 . Their government was constituted by prophecy, that is, by divine revelation; and by it their affairs were for many ages very much managed. See Hos. xii. 13 . By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved. Those of the latter ages of the church, when prophecy had ceased, might yet be fitly called the children of the prophets, because they heard, though they did not know, the voices of the prophets, which were read in their synagogues every sabbath day, ch. xiii. 27 . Now this should quicken them to embrace Christ, and they might hope to be accepted of him; for their own prophets had foretold that this grace should be brought unto them at the revelation of Jesus Christ ( 1 Pet. i. 13 ), and therefore ought not to be neglected by them, nor should be denied to them. Those that are blessed with prophets and prophecy (as all are that have the scriptures) are concerned not to receive the grace of God therein in vain. We may apply it particularly to ministers' children, who, if they plead their parentage effectually with themselves, as an inducement to be faithful and forward in religion, may comfortably plead it with God, and hope that the children of God's servants shall continue. [2.] They were the children, that is, the heirs, of the covenant which God made with our Fathers, as children in the family. God's covenant was made with Abraham and his seed, and they were that seed with whom the covenant was made, and on whom the blessings of the covenant were entailed: "The promise of the Messiah was made to you, and therefore if you forsake not your own mercies, and do not by an obstinate infidelity put a bar in your own door, you may hope it shall be made good to you." That promise here mentioned, as the principal article of the covenant, In thy seed shall all the kindreds of the earth be blessed, though referring principally to Christ ( Gal. iii. 16 ), yet may include the church also, which is his body, all believers, that are the spiritual seed of Abraham. All the kindreds of the earth were blessed in having a church for Christ among them; and those that were the seed of Abraham according to the flesh stood fairest for this privilege. If all the kindreds of the earth were to be blessed in Christ, much more that kindred, his kinsmen according to the flesh.

(2.) As Israelites, they had the first offer of the grace of the New Testament. Because they were the children of the prophets and the covenant, therefore to them the Redeemer was first sent, which was an encouragement to them to hope that if they did repent, and were converted, he should be yet further sent for their comfort ( v. 20 ): He shall send Jesus Christ, for to you first he hath sent him, v. 26 . Unto you first, you Jews, though not to you only, God, having raised up his Son Jesus, appointed and authorized him to be a prince and a Saviour, and, in confirmation of this, raised him from the dead, sent him to bless you, to make a tender of his blessing to you, especially that great blessing of turning every one of you from his iniquities; and therefore it concerns you to receive this blessing, and turn from your iniquities, and you may be encouraged to hope that you shall. [1.] We are here told whence Christ had his mission: God raised up his Son Jesus, and sent him. God raised him up when he constituted him a prophet, owned his by a voice from heaven, and filled him with his Spirit without measure, and then sent him; for to this end he raised him up, that he might be his commissioner to treat of peace. He sent him to bear witness of the truth, sent him to seek and save lost souls, sent him against his enemies, to conquer them. Some refer the raising of him up to the resurrection, which was the first step towards his exaltation; this was, as it were, the renewing of his commission; and though, having raised him up, he seemed presently to take him from us, yet he did really send him afresh to us in his gospel and Spirit. [2.] To whom he was sent: " Unto you first. You of the seed of Abraham, you that are the children of the prophets, and of the covenant, to you is the tender made of gospel grace." The personal ministry of Christ, as that of the prophets, was confined to the Jews; he was not then sent but to the lost sheep of the house of Israel, and he forbade the disciples he then sent forth to go any further. After his resurrection, he was to be preached indeed to all nations, but they must begin at Jerusalem, Luke xxiv. 47 . And, when they went to other nations, they first preached to the Jews they found therein. They were the first-born, and, as such, had the privilege of the first offer. So far were they from being excluded for their putting Christ to death, that, when he is risen, he is first sent to them, and they are primarily intended to have benefit by his death. [3.] On what errand he was sent: " He is sent to you first, to bless you; this is his primary errand, not to condemn you, as you deserve, but to justify you, if you will accept of the justification offered you, in the way wherein it is offered; but he that sends him first to bless you, if you refuse and reject that blessing, will send him to curse you with a curse," Mal. iv. 6 . Note, First, Christ's errand into the world was to bless us, to bring a blessing with him, for the Sun of righteousness rose with healing under his wings; and, when he left the world, he left a blessing behind him for he was parted from the disciples as he blessed them, Luke xxiv. 51 . He sent his Spirit to be the great blessing, the blessing of blessings, Isa. xliv. 3 . It is by Christ that God sends blessings to us, and through him only we can expect to receive them. Secondly, The great blessing wherewith Christ came to bless us was the turning of us away from our iniquities, the saving of us from our sins ( Matt. i. 21 ), to turn us from sin, that we may be qualified to receive all other blessings. Sin is that to which naturally we cleave; the design of divine grace is to turn us from it, nay, to turn us against it, that we may not only forsake it, but hate it. The gospel has a direct tendency to do this, not only as it requires us, every one of us, to turn from our iniquities, but as it promises us grace to enable us to do so. "Therefore, do your part; repent, and be converted, because Christ is ready to do his, in turning you from your iniquities, and so blessing you."

12-16. why marvel at this?-- For miracles are marvels only in relation to the limited powers of man.

as though by our own power or holiness we had made this man to walk-- Neither the might nor the merit of the cure are due to us, mere agents of Him whom we preach.

17-21. And now, brethren-- Our preacher, like his Master, "will not break the bruised reed." His heaviest charges are prompted by love, which now hastens to assuage the wounds it was necessary to inflict.

I wot-- "know."

through ignorance ye did it-- (See marginal references, Lu 23:34 ; Ac 13:27 ; 26:9 ).

To the end, a psalm song to David.

1. "Christ is the end of the law for righteousness to every one that believeth." For this "end" signifies perfection, not consumption. Now it may be a question, whether every Song be a Psalm, or rather every Psalm a Song; whether there are some Songs which cannot be called Psalms, and some Psalms which cannot be called Songs. But the Scripture must be attended to, if haply "Song" do not denote a joyful theme. But those are called Psalms which are sung to the Psaltery; which the history as a high mystery declares the Prophet David to have used. Of which matter this is not the place to discourse; for it requires prolonged inquiry, and much discussion. Now meanwhile we must look either for the words of the Lord Man after the Resurrection, or of man in the Church believing and hoping on Him.

2. "When I called, the God of my righteousness heard me"

(ver. 1). When I called, God heard me, the Psalmist says, of whom is my righteousness. "In tribulation Thou hast enlarged me." Thou hast led me from the straits of sadness into the broad ways of joy. For, "tribulation and straitness is on every soul of man that doeth evil." But he who says, "We rejoice in tribulations, knowing that tribulation worketh patience;" up to that where he says, "Because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us;" he hath no straits of heart, they be heaped on him outwardly by them that persecute him. Now the change of person, for that from the third person, where he says, "He heard," he passes at once to the second, where he says, "Thou hast enlarged me;" if it be not done for the sake of variety and grace, it is strange why the Psalmist should first wish to declare to men that he had been heard, and afterwards address Him who heard him. Unless perchance, when he had declared how he was heard, in this very enlargement of heart he preferred to speak with God; that he might even in this way show what it is to be enlarged in heart, that is, to have God already shed abroad in the heart, with whom he might hold converse interiorly. Which is rightly understood as spoken in the person of him who, believing on Christ, has been enlightened; but in that of the very Lord Man, whom the Wisdom of God took, I do not see how this can be suitable. For He was never deserted by It. But as His very prayer against trouble is a sign rather of our infirmity, so also of that sudden enlargement of heart the same Lord may speak for His faithful ones, whom He has personated also when He said, "I was an hungered, and ye gave Me no meat; I was thirsty, and ye gave Me no drink," and so forth. Wherefore here also He can say, "Thou hast enlarged me," for one of the least of His, holding converse with God, whose "love" he has "shed abroad in his heart by the Holy Ghost, which is given unto us." "Have mercy upon me and hear my prayer." Why does he again ask, when already he declared that he had been heard and enlarged? It is for our sakes, of whom it is said, "But if we hope for that we see not, we wait in patience;" or is it, that in him who has believed that which is begun may be perfected?

3. "O ye sons of men, how long heavy in heart"

(ver. 2). Let your error, says he, have lasted at least up to the coming of the Son of God; why then any longer are ye heavy in heart? When will ye make an end of crafty wiles, if now when the truth is present ye make it not? "Why do ye love vanity, and seek a lie?" Why would ye be blessed by the lowest things? Truth alone, from which all things are true, maketh blessed. For, "vanity is of deceivers, and all is vanity." "What profit hath a man of all his labour, wherewith he laboureth under the sun?" Why then are ye held back by the love of things temporal? Why follow ye after the last things, as though the first, which is vanity and a lie? For you would have them abide with you, which all pass away, as doth a shadow.

4. "And know ye that the Lord hath magnified his Holy One"

(ver. 4). For the thought occurred, Who is worthy to be heard? or how shall the sinner not cry in vain unto the Lord? Therefore, "Be ye angry," saith he, "and sin not." Which may be taken two ways: either, even if ye be angry, do not sin; that is, even if there arise an emotion in the soul, which now by reason of the punishment of sin is not in our power, at least let not the reason and the mind, which is after God regenerated within, that with the mind we should serve the law of God, although with the flesh we as yet serve the law of sin, consent thereunto; or, repent ye, that is, be ye angry with yourselves for your past sins, and henceforth cease to sin. "What you say in your hearts:" there is understood, "say ye:" so that the complete sentence is, "What ye say in your hearts, that say ye;" that is, be ye not the people of whom it is said, "with their lips they honour Me, but their heart is far from Me. In your chambers be ye pricked." This is what has been expressed already "in heart." For this is the chamber, of which our Lord warns us, that we should pray within, with closed doors. But, "be ye pricked," refers either to the pain of repentance, that the soul in punishment should prick itself, that it be not condemned and tormented in God's judgment; or, to arousing, that we should awake to behold the light of Christ, as if pricks were made use of. But some say that not, "be ye pricked," but, "be ye opened," is the better reading; because in the Greek Psalter it is katanugete, which refers to that enlargement of the heart, in order that the shedding abroad of love by the Holy Ghost may be received.

7. "Offer the sacrifice of righteousness, and hope in the Lord" (ver. 5). He says the same in another Psalm, "the sacrifice for God is a troubled spirit." Wherefore that this is the sacrifice of righteousness which is offered through repentance it is not unreasonably here understood. For what more righteous, than that each one should be angry with his own sins, rather than those of others, and that in self-punishment he should sacrifice himself unto God? Or are righteous works after repentance the sacrifice of righteousness? For the interposition of Diapsalma not unreasonably perhaps intimates even a transition from the old life to the new life: that on the old man being destroyed or weakened by repentance, the sacrifice of righteousness, according to the regeneration of the new man, may be offered to God; when the soul now cleansed offers and places itself on the altar of faith, to be encompassed by heavenly fire, that is, by the Holy Ghost. So that this may be the meaning, "Offer the sacrifice of righteousness, and hope in the Lord;" that is, live uprightly, and hope for the gift of the Holy Ghost, that the truth, in which you have believed, may shine upon you.

8. But yet, "hope in the Lord," is as yet expressed without explanation. Now what is hoped for, but good things? But since each one would obtain from God that good, which he loves; and they are not easy to be found who love interior goods, that is, which belong to the inward man, which alone should be loved, but the rest are to be used for necessity, not to be enjoyed for pleasure; excellently did he subjoin, when he had said, "hope in the Lord"

(ver. 6), "Many say, Who showeth us good things?" This is the speech, and this the daily inquiry of all the foolish and unrighteous; whether of those who long for the peace and quiet of a worldly life, and from the frowardness of mankind find it not; who even in their blindness dare to find fault with the order of events, when involved in their own deservings they deem the times worse than these which are past: or, of those who doubt and despair of that future life, which is promised us; who are often saying, Who knows if it's true? or, who ever came from below, to tell us this? Very exquisitely then, and briefly, he shows (to those, that is, who have interior sight), what good things are to be sought; answering their question, who say, "Who showeth us good things?" "The light of Thy countenance," saith he, "is stamped on us, O Lord." This light is the whole and true good of man, which is seen not with the eye, but with the mind. But he says, "stamped on us," as a penny is stamped with the king's image. For man was made after the image and likeness of God, which he defaced by sin: therefore it is his true and eternal good, if by a new birth he be stamped. And I believe this to be the bearing of that which some understand skilfully; I mean, what the Lord said on seeing Cæsar's tribute money, "Render to Cæsar the things that are Cæsar's; and to God the things that are God's." As if He had said, In like manner as Cæsar exacts from you the impression of his image, so also does God: that as the tribute money is rendered to him, so should the soul to God, illumined and stamped with the light of His countenance. (Ver. 7.) "Thou hast put gladness into my heart." Gladness then is not to be sought without by them, who, being still heavy in heart, "love vanity, and seek a lie;" but within, where the light of God's countenance is stamped. For Christ dwelleth in the inner man, as the Apostle says; for to Him doth it appertain to see truth, since He hath said, "I am the truth." And again, when He spake in the Apostle, saying, "Would you receive a proof of Christ, who speaketh in me?" He spake not of course from without to him, but in his very heart, that is, in that chamber where we are to pray.

9. But men (who doubtless are many) who follow after things temporal, know not to say aught else, than, "Who showeth us good things?" when the true and certain good within their very selves they cannot see. Of these accordingly is most justly said, what he adds next: "From the time of His corn, of wine, and oil, they have been multiplied." For the addition of His, is not superfluous. For the corn is God's: inasmuch as He is "the living bread which came down from heaven." The wine too is God's: for, "they shall be inebriated," he says, "with the fatness of thine house." The oil too is God's: of which it is said, "Thou hast fattened my head with oil." But those many, who say, "Who showeth us good things?" and who see not that the kingdom of heaven is within them: these, "from the time of His corn, of wine, and oil, are multiplied." For multiplication does not always betoken plentifulness, and not, generally, scantiness: when the soul, given up to temporal pleasures, burns ever with desire, and cannot be satisfied; and, distracted with manifold and anxious thought, is not permitted to see the simple good. Such is the soul of which it is said, "For the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth on many things." A soul like this, by the departure and succession of temporal goods, that is, "from the time of His corn, wine, and oil," filled with numberless idle fancies, is so multiplied, that it cannot do that which is commanded, "Think on the Lord in goodness, and in simplicity of heart seek Him." For this multiplicity is strongly opposed to that simplicity. And therefore leaving these, who are many, multiplied, that is, by the desire of things temporal, and who say, "Who showeth us good things?" which are to be sought not with the eyes without, but with simplicity of heart within, the faithful man rejoices and says, "In peace, together, I will sleep, and take rest"

The God. Hebrew, "When I call, hear me, O God of my justice:" source and witness of my virtue. If I have offended thee, I have done no wrong to my rebellious son and his adherents. Many copies read Cum invocarem te, exaudisti me. (Calmet) --- Thou. The change of persons intimates that when God is present (St. Augustine) the soul is animated with confidence to speak to him. (Haydock) --- Prayer. Though his request had been granted, he still continues to address God, as we ought to pray without ceasing, 1 Thessalonians v. 17.

Wonderful, (mirificavit) according to the Hebrew means also has chosen in a striking manner his appointed ruler, or holy person. (Berthier) --- Holy, often means one set aside, (Luke ii.) or commissioned, though the person be a pagan, Isaias xiii. 3. Chasid, (Haydock) particularly signifies a "clement" character, such as a king ought to be. (Calmet) --- "The Lord has set aside for himself the pious." (Pagnin) --- I am ready to pardon you, but know that if you continue rebellious, you go against the ordinance of heaven. (Haydock)

The. Houbigant transposes this to ver. 9, which is not necessary. David answers those diffident people, (Berthier) who thought they had received no marks of God's favour, and were in great want of provisions, till some were brought by Berzellai. (Haydock)

By. Hebrew and St. Augustine, "From the time of their corn and wine" (Calmet) gathering. I rejoiced "more" than those who live in the greatest affluence, which is nothing but vanity. No mention is made of oil, but the original term, "liquor," includes it. (Berthier) --- St. Jerome found it not in the Hexapla. But it now occurs in the Arabic, Syriac, &c. (Calmet) --- David envies not the present prosperity of the rebels. (Haydock) --- He comforts his followers with the assurance of God's favour, which he had again testified by sending provisions. (Bullenger) --- He may also here express the disappointment of the rebels, who promised themselves great riches, of which Providence would soon deprive them, by restoring the king, whom he had chosen, and hitherto so wonderfully protected. (Haydock) --- God gave temporal advantages to the just in the old law, as the figure of heavenly rewards. (Worthington)

PSALM IV. (CUM INVOCAREM.)

The prophet teacheth us to flee to God in tribulation, with confidence in him.

Same, (in idipsum) which signifies with one accord, Acts i. 14. Hebrew, "altogether," when we shall be united as one people, which I expect will shortly be the case. Confiding in God, I will repose as in the arms of peace. Absalom was already cut off. But all his adherents were not reclaimed. Yet their number was so small, as to cause no apprehensions. (Haydock) --- Under thy protection, I am secure, (Calmet) no longer kept between fear and hope. (St. Bernard) --- When I lie down, I can enjoy rest, (Berthier) being free from turbulent passions. (Haydock)

1 Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer. 2 O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah. 3 But know that the Lord hath set apart him that is godly for himself: the Lord will hear when I call unto him. 4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah. 5 Offer the sacrifices of righteousness, and put your trust in the Lord .

The title of the psalm acquaints us that David, having penned it by divine inspiration for the use of the church, delivered it to the chief musician, or master of the song, who (according to the divine appointment of psalmody made in his time, which he was chiefly instrumental in the establishment of) presided in that service. We have a particular account of the constitution, the modelling of the several classes of singers, each with a chief, and the share each bore in the work, 1 Chron. xxv. Some prophesied according to the order of the king, v. 2 . Others prophesied with a harp, to give thanks, and to praise the Lord, v. 3 . Of others it is said that they were to lift up the horn, v. 5 . But of them all, that they were for song in the house of the Lord ( v. 6 ) and were instructed in the songs of the Lord, v. 7 . This psalm was committed to one of the chiefs, to be sung on neginoth—stringed instruments ( Hab. iii. 19 ), which were played on with the hand; with music of that kind the choristers were to sing this psalm: and it should seem that then they only sung, not the people; but the New-Testament appoints all Christians to sing ( Eph. v. 19 ; Col. iii. 16 ), from whom it is expected that they do it decently, not artfully; and therefore there is not now so much occasion for musical instruments as there was then: the melody is to be made in the heart. In these verses,

I. David addresses himself to God, v. 1 . Whether the sons of men, to whom he is about to speak, will hear, or whether they will forbear, he hopes and prays that God will give him a generous audience, and an answer of peace: " Hear me when I call, and accept my adorations, grant my petitions, and judge upon my appeals; have mercy upon me, and hear me. " All the notice God is pleased to take of our prayers, and all the returns he is pleased to make to them, must be ascribed, not to our merit, but purely to his mercy. "Hear me for thy mercy-sake" is our best plea. Two things David here pleads further:—1. "Thou art the God of my righteousness; not only a righteous God thyself, but the author of my righteous dispositions, who hast by the grace wrought that good that is in me, hast made me a righteous man; therefore hear men, and so attest thy own work in me; thou art also the patron of my righteous cause, the protector of my wronged innocency, to whom I commit my way, and whom I trust to bring forth my righteousness as the light. " When men condemn us unjustly, this is our comfort, It is God that justifies; he is the God of a believer's righteousness. 2. " Thou has formerly enlarged me when I was in distress, enlarged my heart in holy joy and comfort under my distresses, enlarged my condition by bringing me out of my distresses; therefore now, Lord, have mercy upon me, and hear me. " The experience we have had of God's goodness to us in enlarging us when we have been in distress is not only a great encouragement to our faith and hope for the future, but a good plea with God in prayer. " Thou hast; wilt thou not? For thou art God, and changest not; thy work is perfect."

II. He addresses himself to the children of men, for the conviction and conversion of those that are yet strangers to God, and that will not have the Messiah, the Son of David, to reign over them.

1. He endeavours to convince them of the folly of their impiety ( v. 2 ). " O you sons of Men " (of great men, so some, men of high degree, understanding it of the partisans of Saul or Absalom), " how long will you oppose me and my government, and continue disaffected to it, under the influence of the false and groundless suggestions of those that wish evil to me?" Or it may be taken more generally. God, by the psalmist, here reasons with sinners to bring them to repentance. "You that go on in the neglect of God and his worship, and in contempt of the kingdom of Christ and his government, consider what you do." (1.) "You debase yourselves, for you are sons of men " (the word signifies man as a noble creature); "consider the dignity of your nature, and the excellency of those powers of reason with which you are endued, and do not act thus irrationally and unbecoming yourselves." Let the sons of men consider and show themselves men. (2.) "You dishonour your Maker, and turn his glory into shame. " They may well be taken as God's own words, charging sinners with the wrong they do him in his honour: or, if David's words, the term glory may be understood of God, whom he called his glory, Ps. iii. 3 . Idolaters are charged with changing the glory of God into shame, Rom. i. 23 . All wilful sinners do so by disobeying the commands of his law, despising the offers of his grace, and giving the affection and service to the creature which are due to God only. Those that profane God's holy name, that ridicule his word and ordinances, and, while they profess to know him, in works deny him, do what in them lies to turn his glory into shame. (3.) "You put a cheat upon yourselves: You love vanity, and seek after leasing, or lying, or that which is a lie. You are yourselves vain and lying, and you love to be so." Or, "You set your hearts upon that which will prove, at last, but vanity and a lie." Those that love the world, and seek the things that are beneath, love vanity, and seek lies; as those also do that please themselves with the delights of sense, and portion themselves with the wealth of this world; for these will deceive them, and so ruin them. "How long will you do this? Will you never be wise for yourselves, never consider your duty and interest? When shall it once be? " Jer. xiii. 27 . The God of heaven thinks the time long that sinners persist in dishonouring him and in deceiving and ruining themselves.

2. He shows them the peculiar favour which God has for good people, the special protection they are under, and the singular privileges to which they are entitled, v. 3 . This comes in here, (1.) As a reason why they should not oppose or persecute him that is godly, nor think to run him down. It is at their peril if they offend one of these little ones, whom God has set apart for himself, Matt. xviii. 6 . God reckons that those who touch them touch the apple of his eye; and he will make their persecutors to know it, sooner or later. They have an interest in heaven, God will hear them, and therefore let none dare to do them any injury, for God will hear their cry and plead their cause, Exod. xxii. 23 . It is generally supposed that David speaks of his own designation to the throne; he is the godly man whom the Lord has set apart for that honour, and who does not usurp it or assume it to himself: "The opposition therefore which you give to him and to his advancement is very criminal, for therein you fight against God, and it will be vain and ineffectual." God has, in like manner, set apart the Lord Jesus for himself, that merciful One; and those that attempt to hinder his advancement will certainly be baffled, for the Father hears him always. Or, (2.) As a reason why they should themselves be good, and walk no longer in the counsel of the ungodly: "You have hitherto sought vanity; be truly religious, and you will be truly happy here and for ever; for," [1.] "God will secure to himself his interest in you." The Lord has set apart him that is godly, every particular godly man, for himself, in his eternal choice, in his effectual calling, in the special disposals of his providence and operations of his grace; his people are purified unto him a peculiar people. Godly men are God's separated, sealed, ones; he knows those that are his, and has set his image and superscription upon them; he distinguishes them with uncommon favours: They shall be mine, saith the Lord, in that day when I make up my jewels. Know this; let godly people know it, and let them never alienate themselves from him to whom they are thus appropriated; let wicked people know it, and take heed how they hurt those whom God protects. [2.] "God will secure to you an interest in himself." This David speaks with application: The Lord will hear when I call unto him. We should think ourselves happy if we had the ear of an earthly prince; and is it not worth while upon any terms, especially such easy ones, to gain the ear of the King of kings? Let us know this, and forsake lying vanities for our own mercies.

3. He warns them against sin, and exhorts them both to frighten and to reason themselves out of it ( v. 4 ): " Stand in awe and sin not " ( be angry and sin not, so the LXX., and some think the apostle takes that exhortation from him, Eph. iv. 26 ); " commune with your own hearts; be converted, and, in order thereunto, consider and fear." Note, (1.) We must not sin, must not miss our way and so miss our aim. (2.) One good remedy against sin is to stand in awe. Be moved (so some), in opposition to carelessness and carnal security. "Always keep up a holy reverence of the glory and majesty of God, and a holy dread of his wrath and curse, and dare not to provoke him." (3.) One good means of preventing sin, and preserving a holy awe, is to be frequent and serious in communing with our own hearts: "Talk with your hearts; you have a great deal to say to them; they may be spoken with at any time; let it not be unsaid." A thinking man is in a fair way to be a wise and a good man. " Commune with your hearts; examine them by serious self-reflection, that you may acquaint yourselves with them and amend what is amiss in them; employ them in solemn pious meditations; let your thoughts fasten upon that which is good and keep closely to it. Consider your ways, and observe the directions here given in order to the doing of this work well and to good purpose." [1.] "Choose a solitary time; do it when you lie awake upon your beds. Before you turn yourself to go to sleep at night" (as some of the heathen moralists have directed) "examine your consciences with respect to what you have done that day, particularly what you have done amiss, that you may repent of it. When you awake in the night meditate upon God, and the things that belong to your peace." David himself practised what he here counsels others to do ( Ps. lxiii. 6 ), I remember thee on my bed. Upon a sick-bed, particularly, we should consider our ways and commune with our own hearts about them. [2.] "Compose yourselves into a serious frame: Be still. When you have asked conscience a question be silent, and wait for an answer; even in unquiet times keep you spirits calm and quiet."

4. He counsels them to make conscience of their duty ( v. 5 ): Offer to God the sacrifice of righteousness. We must not only cease to do evil, but learn to do well. Those that were disaffected to David and his government would soon come to a better temper, and return to their allegiance, if they would but worship God aright; and those that know the concerns that lie between them and God will be glad of the Mediator, the Son of David. It is required here from every one of us, (1.) That we serve him: " Offer sacrifices to him, your own selves first, and your best sacrifices." But they must be sacrifices of righteousness, that is, good works, all the fruits of the reigning love of God and our neighbour, and all the instances of a religious conversation, which are better than all burnt-offerings and sacrifices. "Let all your devotions come from an upright heart; let all your alms be sacrifices of righteousness." The sacrifices of the unrighteous God will not accept; they are an abomination, Isa. i. 11 , &c. (2.) That we confide in him. "First make conscience of offering the sacrifices of righteousness and then you are welcome to put your trust in the Lord. Serve God without any diffidence of him, or any fear of losing by him. Honour him, by trusting in him only, and not in your wealth nor in an arm of flesh; trust in his providence, and lean not to your own understanding; trust in his grace, and go not about to establish your own righteousness or sufficiency."

6 There be many that say, Who will show us any good? Lord , lift thou up the light of thy countenance upon us. 7 Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. 8 I will both lay me down in peace, and sleep: for thou, Lord , only makest me dwell in safety.

We have here,

I. The foolish wish of worldly people: There be many that say, Who will show us any good? Who will make us to see good? What good they meant is intimated, v. 7 . It was the increase of their corn and wine; all they desired was plenty of the wealth of this world, that they might enjoy abundance of the delights of sense. Thus far they are right, that they are desirous of good and solicitous about it; but there are these things amiss in this wish:—1. They enquire, in general, "Who will make us happy?" but do not apply themselves to God who alone can; and so they expose themselves to be ill-advised, and show they would rather be beholden to any than to God, for they would willingly live without him. 2. They enquire for good that may be seen, seeming good, sensible good; and they show no concern for the good things that are out of sight and are the objects of faith only. The source of idolatry was a desire of gods that they might see, therefore they worshipped the sun; but, as we must be taught to worship an unseen God, so to seek an unseen good, 2 Cor. iv. 18 . We look with an eye of faith further than we can see with an eye of sense. 3. They enquire for any good, not for the chief good; all they want is outward good, present good, partial good, good meat, good drink, a good trade, and a good estate; and what are all these worth without a good God and a good heart? Any good will serve the turn of most men, but a gracious soul will not be put off so. This way, this wish, of carnal worldlings is their folly, yet many there be that join in it; and their doom will be accordingly. " Son, remember that thou in thy life-time receivedst thy good things, the penny thou didst agree for."

II. The wise choice which godly people make. David, and the pious few that adhered to him, dissented from that wish, and joined in this prayer, Lord, lift thou up the light of thy countenance upon us. 1. He disagrees from the vote of the many. God had set him apart for himself by distinguishing favours, and therefore he sets himself apart by a distinguishing character. "They are for any good, for worldly good, but so am not I; I will not say as they say; any good will not serve my turn; the wealth of the world will never make a portion for my soul, and therefore I cannot take up with it." 2. He and his friends agree in their choice of God's favour as their felicity; it is this which in their account is better than life and all the comforts of life. (1.) This is what they most earnestly desire and seek after; this is the breathing of their souls, " Lord, lift thou up the light of thy countenance upon us. Most are for other things, but we are for this." Good people, as they are distinguished by their practices, so they are by their prayers, not the length and language of them, but the faith and fervency of them; those whom God has set apart have a prayer by themselves, which, though others may speak the words of it, they only offer up in sincerity; and this is a prayer which they all say Amen to; "Lord, let us have thy favour, and let us know that we have it, and we desire no more; that is enough to make us happy. Lord, be at peace with us, accept of us, manifest thyself to us, let us be satisfied of thy loving-kindness and we will be satisfied with it." Observe, Though David speaks of himself only in the 7th and 8th verses , he speaks, in this prayer, for others also,—" upon us, " as Christ taught us to pray, "Our Father. " All the saints come to the throne of grace on the same errand, and in this they are one, they all desire God's favour as their chief good. We should beg it for others as well as for ourselves, for in God's favour there is enough for us all and we shall have never the less for others sharing in what we have. (2.) This is what, above any thing, they rejoice in ( v. 7 ): " Thou hast hereby often put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable; and therefore this is what I will still pursue, what I will seek after all the days of my life." When God puts grace in the heart he puts gladness in the heart; nor is any joy comparable to that which gracious souls have in the communications of the divine favour, no, not the joy of harvest, of a plentiful harvest, when the corn and wine increase. This is gladness in the heart, inward, solid, substantial joy. The mirth of worldly people is but a flash, a shadow; even in laughter their heart is sorrowful, Prov. xiv. 13 . "Thou hast given gladness in my heart;" so the word is. True joy is God's gift, not as the world giveth, John xiv. 27 . The saints have no reason to envy carnal worldlings their mirth and joy, but should pity them rather, for they may know better and will not. (3.) This is what they entirely confide in, and in this confidence they are always easy, v. 8 . He had laid himself down and slept ( Ps. iii. 5 ), and so he will still: " I will lay myself down (having the assurance of thy favour) in peace, and with as much pleasure as those whose corn and wine increase, and who lie down as Boaz did in his threshing-floor, at the end of the heap of corn, to sleep there when his heart was merry Ruth iii. 7 ), for thou only makest me to dwell in safety. Though I am alone, yet I am not alone, for God is with me; though I have no guards to attend me, the Lord alone is sufficient to protect me; he can do it himself when all other defences fail." If he have the light of God's countenance, [1.] He can enjoy himself. His soul returns to God, and reposes itself in him as its rest, and so he lays himself down and sleeps in peace. He has what he would have and is sure that nothing can come amiss to him. [2.] He fears no disturbance from his enemies, sleeps quietly, and is very secure, because God himself has undertaken to keep him safe. When he comes to sleep the sleep of death, and to lie down in the grave, and to make his bed in the darkness, he will then, with good old Simeon, depart in peace ( Luke ii. 29 ), being assured that God will receive his soul, to be safe with himself, and that his body also shall be made to dwell in safety in the grave. [3.] He commits all his affairs to God, and contentedly leaves the issue of them with him. It is said of the husbandman that, having cast his seed into the ground, he sleeps and rises night and day, and the seed springs and grows up, he knows not how, Mark iv. 26, 27 . So a good man, having by faith and prayer cast his care upon God, sleeps and rests night and day, and is very easy, leaving it to his God to perform all things for him and prepared to welcome his holy will.

In singing these verses , and praying over them, let us, with a holy contempt of the wealth and pleasure of this world, as insufficient to make us happy, earnestly seek the favour of God and pleasingly solace ourselves in that favour; and, with a holy indifferency about the issue of all our worldly concerns, let us commit ourselves and all our affairs to the guidance and custody of the divine Providence, and be satisfied that all shall be made to work for good to us if we keep ourselves in the love of God.

2. sons of men-- men of note or prominence (compare 2Ch 21:9 ).

turn my glory-- or, "royal dignity."

into shame-- or, "reproach."

vanity-- a foolish and hopeless enterprise ( Psa 2:1 ).

leasing-- a lie.

4. Stand in awe-- ( Ep 4:26 ), from Septuagint, "be angry." Both clauses are qualified by "not."

6-7. Contrast true with vain confidence.

light of thy countenance upon us-- figure for favor ( Nu 6:26 ; Psa 44:3 ; 81:16 ).

8. both lay me down, &c.-- or, will lie down at once, and sleep in sure confidence and quiet repose ( Psa 3:5 ).

That you may not sin, or lose the grace of God by any considerable sin. --- But if any man sin, we have an advocate with the Father, Jesus Christ, the eternal Son of the Father, who being made man to redeem us from sin, is our great Advocate, our chief Mediator, and only Redeemer, by whose merits and grace we have been reconciled, after we had lost and forfeited the grace and favour of God by our offences. He is the only propitiation for the sins of the whole world; for, as St. Paul says, (Hebrews x. 14.) Christ, for one oblation on the cross, hath perfected for ever them that are sanctified. All remission of sins, all sanctification, is derived from the merits and satisfaction of our Redeemer, Jesus Christ; not but that the Angels and saints in heaven, and virtuous persons upon earth, when they pray to God for us, may be called advocates, mediators, and intercessors (though not redeemers) in a different sense, and in an inferior manner, without any injury, but on the contrary with an honour done to Christ; because what they pray and ask for us, is only begged and hoped for through Christ, and by his merits. St. Augustine[1] in his commentary on this epistle, on these very words, we have an advocate, &c. prevents and answers this very objection of the late pretended reformers: (tom. iii, part 2. p. 831 Nov. Edit.) "Some one will say: therefore the saints do not ask for us, therefore the bishops and governors of the Church do not ask for the people." He denies that this follows, the saints being advocates in a different sense. Though God be our protector and defender from dangers, this does not hinder us from owning the Angels to be our defenders in an inferior manner under God, as the Church of England acknowledges in the common prayer book on the feast of St. Michael, and all Angels, which runs thus: "mercifully grant, that as thy holy Angels always do thee service in heaven, so by thy appointment they may succour and defend us on earth through Jesus Christ, our Lord. Amen." (Witham) --- The calling and office of an advocate is many things proper to Christ, and in every condition more singularly and excellently applying to him than to any Angel, saint, or living creature, though these also may be truly so called without any derogation from Christ. To him solely it belongs to procure us mercy before God, by the general ransom of his blood for our delivery; hence he is our only advocate of redemption, though others may be and are advocates of intercession. Hence St. Irenæus (lib. iii. chap. 33. and lib. v. post med.) says: "the obedient Virgin Mary is made the advocate of the disobedient Eve." Our Saviour declares that Angels are deputed for the protection of infants; (Matthew xviii.) and frequently are the examples we find in the old Scripture, such as Genesis xlviii. 16.; Tobit v. 27. and xii. 12.; Daniel x. See also the common prayer book, in the collect of Michaelmas day.

Sed dicet aliquis, says St. Augustine on this place, ergo sancti non petunt pro nobis. Ergo episcopi et præpositi non petunt pro populo; sed attendite scripturas, &c.

We have known him, if we keep his commandments. He speaks of that practical knowledge by love and affection, which can be only proved by our keeping his commandments; and without which we cannot be said to know God, as we should. (Challoner)

He that says he knoweth him, &c. To know, in this and many other places, is not taken for a speculative knowledge alone, but is joined with a love of God, and an earnest desire of serving him and keeping his commandments. (Witham)

The charity of God is truly perfect.[2] Notwithstanding his lesser failings, he retains the habit of charity and grace, by which he remains united to God. --- And by this we know that we are in him; i.e. we are morally, though not absolutely, certain that we are in the state of grace. (Witham)

Perfecta est, Greek: teteleiotai. That must only be understood of charity so perfected as to be true charity, but not a perfect degree of charity.

CHAPTER 2

Ver. 1.My little children, these things write I unto you, that ye sin not. At the end of the last chapter it was said that all who were grown up had sinned, either mortally as heathens, or venially as Christians. But he now exhorts them one by one to be most watchful against the sins they committed as heathens, and to abstain as far as they could from venial sins. For though it be impossible to avoid them collectively, yet it is possible to avoid them one by one, especially such as are committed not by surprise, but with previous consideration, and deliberately.

But if any man sin, we have an Advocate. This anticipates the objection, what then will he do, who through human weakness has fallen into some unusual and shameful sin? He answers, he should not despair, or be cast down, because we have Christ as our advocate with our most loving Father, Christ who by presenting His death and sufferings which He underwent for us, will easily obtain our pardon, if we are truly penitent, for God is most merciful, and Christ's merits are infinite. And just as the severity of a wound or disease displays the skill and credit of the physician who cures them, so does the greatness of our sins which He heals, and in which He is a propitiator, set forth the greatness of Christ's mercy, grace, and redemption. As in the case of the Magdalene and S. Paul. See 1Ti_1:15. Here observe Advocate means one who pleads our cause: in a forensic sense; and He is so1. By displaying His wounds, and thus silently pleading His own Merits. 2. Many, with great probability, assert that He is ever praying for us orally, being no longer a wayfarer on earth, but as having attained to his rest and claiming our pardon as His right. See Heb_7:25,Heb_9:12; Joh_14:16; Rom_7:3. Beza and others thence contend that the saints are not our advocates, and that we make them superior to Christ, if we regard them as such. But they reason falsely, for we know and profess that Christ is the Son of God, and that the Blessed Virgin and the Saints are immeasurably inferior to Him. But yet they intercede for us through His merits. See S. Irenæus, v. 29;  S. Bernard, xii.; and on the whole question, Bellarmine, de lnvocat. Sanct.

Jesus Christ the righteous. That is, (1.) Innocent and holy, and who by His very sanctity is most loved of the Father, and desirous to be heard of Him. (2.) He who made a full satisfaction for our sins, paying a full ransom for them by His own Blood. He is then our righteous advocate in another sense, as pleading a righteous cause, as those who plead for gain. Whence Cassiodorus says (Epist. xi. 4.), "If in your zeal for advocacy ye have shone forth with the light of justice." Such an one, then, is a good advocate amongst men, but not with God, since we ask of Him, not justice, but mercy and grace. And His is a tribunal of grace.

Ver. 2.And (i.e., because) He is the propitiation (the propitiator) for our sins. For by offering Himself on the Cross as a Victim for sins, He has made satisfaction for them, and reconciled the Father to us. This refers to the mercy-seat, which was above the ark (see Exo_25:17), which represented Christ our Propitiator (see Rom_3:25.). S. Augustine (de Fide et 0peribus) reads, "He is the entreater (exoratio) for our sins."  S. Cyprian reads deprecatio, John means that Christ is so powerful an advocate, that our case cannot fail in His hands, being Himself, by His very office, our redemption and propitiation, who made a full satisfaction for our sins.

So S. John says (Rev_1:5); and S. Leo (Serm. xii. de Passione), "The pouring forth of His righteous Blood for the unrighteous, was so powerful to gain this privilege, so fully sufficient to pay the price, that if the whole body of captives believed in their Redeemer, the bands of tyranny would not retain their hold of a single one . . . For though the death of the Saints was precious in the sight of the Lord, yet it was not the death of any innocent person that was the propitiation of the world. The righteous received crowns, they did not confer them. In the fortitude of the saints were exhibited examples of patience, not gifts of righteousness. They each died their own several deaths, and none of them dying discharged any other's debt than his own, since the Lord Jesus Christ stood forth alone among the sons of men, in whom all are crucified, all die, all are buried, and all moreover will be raised again." For this cause S. Augustine and other saints who had sinned betook themselves to the wounds of Christ, and dwelt therein as in a refuge. See note on Zech. xiii. As S. Ambrose (pref. in Ps. xxxv.) says, "The Blood of Christ is fine gold, plenteous to redeem, and flowing forth to wash away every sin."

And not for ours only, but also for the sins of the whole world. Not for Jews only but for Gentiles, to whom Christ ordered the Gospel to be preached. Again, Christ is offered in the Sacrifice of the Mass for all men, excepting those who are excommunicated.

And hereby do we know that we know Him, if we keep His commandments. We know Him by probability and conjecturally. But our knowledge must be practised: it must show itself in love and affection, and in outward acts. And we shall in this way secure Him as our Advocate. S. Augustine says (De Fide et 0per. cap. xii), "Let not our mind be so deceived as to think that it knows God if it confess Him with a dead faith, that is, without works." So David says, Psa_103:18, "To think upon His commandments to do them." See his dying advice to Solomon, "Know thou the God of thy fathers," that is believe, reverence, love, and obey Him. See also Hos_6:6, For he who does not observe the law of God assuredly does not know it, because he does not practically value or ponder as he ought on His boundless majesty, goodness, power, wisdom, and righteousness, for else he would love, reverence, and obey Him with his whole heart. For, as Bede says, "He who loves not God, shows that he knows not His loveliness, and he has not learned to taste and see how gracious and sweet He is, if he does not labour continually to do those things which are pleasing in His sight." See chap. iv. 7, 8.

Catharinus wrongly infers that the righteous can know for certain that they are righteous and in God's favour. But although they may have grace and the love of God in their hearts, yet they do not see them, and though they outwardly observe the commandments of God, yet they know not whether they observe them from love of Him, and as He commanded. And though they feel that they love God, yet they know not whether this love is what it should be, and simply for God's sake. (See Conc. Indent. sess. vi. cap. 9; Bellarmine, de Justif. iii. 1 seq.)

Ver. 4.He that saith he knoweth Him, that is, with true and saving knowledge, such as leads to eternal life, and keepeth not His commandments is a liar. As the Apostle said (Rom_1:21) of the philosophers who knew God, but only in a speculative and barren way, "When they knew God, they glorified Him not as God."

Ver. 5.But whoso keepeth His word, in him verily is the love of God perfected. This confirms the previous statement, by way of antithesis. The word is spoken of in the singular number, because the law of love comprehends all others, just as a root implies the leaves and fruit, and the whole tree.

Perfect love is that which fulfils that command, "Thou shalt love the Lord thy God with all thy heart," &c. (Mat_22:37.) For he who observes the commands of God loves God with all his heart, though he may sin venially, which is a necessary evil in this life of corruption. But in this perfectness of Christian charity and life there are various grades. The first is so to love God with all the heart as never to offend Him mortally. 2. Never deliberately to offend Him venially, even for the sake of the whole world. 3. To renounce, for the love of God, the love of every creature, and to devote thyself entirely to His service as "religious" do. See, too, Rom. viii. 35. 4. Not to think, wish, or love anything save God, or for His sake. Origen (Præf. in Evan. S. Joan) says, "He who is perfect, no longer lives himself, but Christ lives in him;" and S. Augustine (Serm. xxxix. de temp. [nunc cccl]) says, "As covetousness is the root of all evil, so is love the root of all good. The love of God and our neighbour fills up the whole length and breadth of the sacred word." He then adds, "Without it a rich man is poor, with it a poor man is rich. It gives patience in adversity, moderation in prosperity, endurance in hard sufferings, and so forth." And S. Bernard writes thus to the brethren (de Monte Dei, xix.): "Perfection, though not of the same kind, is required of you all. As one star differs from another star in glory, so does cell from cell,* in the beginners, the progressing, and the perfect The first state may be called the animal, the next the rational, the last the spiritual, the first relating to the body, the second to the soul, the third finding its rest in God alone. Each, however, has its own rate of progress and measure of perfection. The beginning consists in perfect obedience in the animal life, its progress in bringing the body into subjection, its perfection in turning the practice of good into delight in it. And so too, in the rational life, the perfection of which is the spiritual life, and the perfection of the spiritual life is to be changed into the same image from glory to glory, as by the Spirit of the Lord." And S. Maximus says (De Charitate Cent. iii. 97), "That soul is perfect whose whole powers turn only towards God." See also Centur. iv. 17; and S. Francis (in 0pusc. decem perfectconsidered to be spurious: see Cave) says, "A Christian's perfection is to root out from his heart all worldly affections, and to find no root, or resting-place, save in Him who made it. And again, to have such patience as to love him the more who has done or said any wrong of him. For as God of His bounty conferred on him all his blessings, so should he believe that He secretly pledges Himself to send on him every kind of evil, in order to show a sinner his sins, and thus lightly punish them once in this present life, that He may not scourge them more severely for ever. He should therefore love him who has done or spoken any evil against him, as being the messenger of God to him for good," &c.

Hereby know we that we are in Him.  S. Augustine here adds, 'If we be perfected in Him,' but nearly all MSS. omit these words. The meaning is, we know that we are in Him if we keep His commandments. This is the effect and sign of our cleaving to Him. Moreover, it is by love that we abide in God, as the thing loved is in the lover. For the soul is more in that which it loves, than in that which it animates. And God in return loves those who love Him, dwells in them, cares for, directs and protects them. Augustine says, that we who love Christ are in Christ, as the members in the body. See Joh_15:23. The soul then of one who loves God is a kind of temple, in which all the three Persons abide. And by abiding S. John means intimate union, permanent resting, continual presence, friendly converse, and all other offices of true friendship.

ver 1-4). But S. John's heart was so full of Christ, that when he says 'Him,' he does not mean any one else, but Christ, as was the case also with the Magdalene (Joh_20:15).  S. Jerome (contra Jovin, lib. 11) accordingly reads, "which is most true both in Christ and in you." Some explain it thus, "This law of charity is that which makes you to be as truly in Christ as ye are in yourselves." 2d. We may explain it thus (and it is the best meaning), "As Christ loves Christians in the highest degree as members of His Body, so should we devote ourselves entirely to the love of Him and our fellow-Christians."

Because the darkness (of ignorance, lust, and sin, as well as of the shadows, the terrors and ceremonies of the Old Testament) is past, and the true Light now shineth, the light of faith, grace, love, and of all holiness. See Rom_13:12; Eph_5:6. This is called the 'true,' i.e. the perfect, full, Divine Light. See John i. 9. Christ calls Himself the true vine (John xv. 1) and the true head, i.e. fully satisfying (John vi. 55). As a symbol of this, Christ was incarnate at the Vernal Equinox, and was born at the Winter Solstice, when the days are beginning to increase. See S. Augustine, Serm. xxii. de temp. [not S. Augustine.]

1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support.

1. Dissuasion. He would leave no room for sin: " My little children, these things write I unto you, that you sin not, v. 1 . The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: My little children, children as having perhaps been begotten by his gospel, little children as being much beneath him in age and experience, my little children, as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: These things write I unto you, not that you sin. And so the words will look back to what he had said before concerning the assured pardon of sin: God is faithful and just to forgive us our sins, &c., ch. i. 9 . And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: " These things write I unto you, not that you sin, but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: But, if a man sin, he may know his help and cure. And so we see,

3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked.

These verses may seem to relate to the seventh verse of the former chapter , between which and these verses there occurred an incidental discourse concerning the believer's duty and relief in case of sin, occasioned by the mention of one of the believer's privileges—his being cleansed from sin by the Mediator's blood. In that verse the apostle asserts the beneficial consequence of walking in the light: "We have then fellowship with one another, such divine fellowship and communion as are the prerogative of the church of Christ." Here now succeeds the trial or test of our light and of our love.

I. The trial of our light: And hereby we do know that we know him, if we keep his commandments, v. 3 . Divine light and knowledge are the beauty and improvement of the mind; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light and applaud their own knowledge, especially if they have been suddenly or in a short time communicated; and old ones are apt to suspect the sufficiency and fulness of their knowledge; they lament that they know God, and Christ, and the rich contents of his gospel, no more: but here is the evidence of the soundness of our knowledge, if it constrain us to keep God's commandments. Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government. A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, v. 4 . Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries: Thou makest thy boast of God, and knowest his will, and approvest (in thy rational judgment) the things that are more excellent, being instructed out of the law and art confident that thou thyself art (or art fit to be) a guide to the blind, &c., Rom. ii. 17 , &c. But what knowledge of God can that be which sees not that he is most worthy of the most entire and intense obedience? And, if that be seen and known, how vain and superficial is even this knowledge when it sways not the heart unto obedience! A disobedient life is the confutation and shame of pretended religious knowledge; it gives the lie to such boasts and pretences, and shows that there is neither religion nor honesty in them.

1Jo 2:1-29 . The Advocacy of Christ Is Our Antidote to Sin While Walking in the Light; for to Know God, We Must Keep His Commandments and Love the Brethren, and Not Love the World, Nor Give Heed to Antichrists, against Whom Our Safety Is through the Inward Anointing of God to Abide in God: So at Christ's Coming We Shall Not Be Ashamed.

1. ( 1Jo 5:18 .)

My little children-- The diminutive expresses the tender affection of an aged pastor and spiritual father. My own dear children, that is, sons and daughters (see on 1Jo 2:12 ).

these things-- ( 1Jo 1:6-10 ). My purpose in writing what I have just written is not that you should abuse them as giving a license to sin but, on the contrary, "in order that ye may not sin at all" (the Greek aorist, implying the absence not only of the habit, but of single acts of sin [Alford]). In order to "walk in the light" ( 1Jo 1:5 , 7 ), the first step is confession of sin ( 1Jo 1:9 ), the next ( 1Jo 2:1 ) is that we should forsake all sin. The divine purpose has for its aim, either to prevent the commission of, or to destroy sin [Bengel].

And, &c.-- connected with the former; Furthermore, "if any man sin," let him, while loathing and condemning it, not fear to go at once to God, the Judge, confessing it, for "we have an Advocate with Him." He is speaking of a BELIEVER'S occasional sins of infirmity through Satan's fraud and malice. The use of "we" immediately afterwards implies that we all are liable to this, though not necessarily constrained to sin.

we have an advocate-- Advocacy is God's family blessing; other blessings He grants to good and bad alike, but justification, sanctification, continued intercession, and peace, He grants to His children alone.

advocate-- Greek, "paraclete," the same term as is applied to the Holy Ghost, as the "other Comforter"; showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor for us above; and, in His absence, here below the Holy Ghost is the other Intercessor in us. Christ's advocacy is inseparable from the Holy Spirit's comfort and working in us, as the spirit of intercessory prayer.

righteous-- As our "advocate," Christ is not a mere suppliant petitioner. He pleads for us on the ground of justice, or righteousness, as well as mercy. Though He can say nothing good of us, He can say much for us. It is His righteousness, or obedience to the law, and endurance of its full penalty for us, on which He grounds His claim for our acquittal. The sense therefore is, "in that He is righteous"; in contrast to our sin ("if any man sin"). The Father, by raising Him from the dead, and setting Him at His own right, has once for all accepted Christ's claim for us. Therefore the accuser's charges against God's children are vain. "The righteousness of Christ stands on our side; for God's righteousness is, in Jesus Christ, ours" [Luther].

2. And he-- Greek, "And Himself." He is our all-prevailing Advocate, because He is Himself "the propitiation"; abstract, as in 1Co 1:30 : He is to us all that is needed for propitiation "in behalf of our sins"; the propitiatory sacrifice, provided by the Father's love, removing the estrangement, and appeasing the righteous wrath, on God's part, against the sinner. "There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him" [Bishop Pearson]. The only other place in the New Testament where Greek "propitiation" occurs, is 1Jo 4:10 ; it answers in the Septuagint to Hebrew, "caphar," to effect an atonement or reconciliation with God; and in Eze 44:29 , to the sin offering. In Ro 3:25 , Greek, it is "propitiatory," that is, the mercy seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it.

and-- Greek, "yet."

ours-- believers: not Jews, in contrast to Gentiles; for he is not writing to Jews ( 1Jo 5:21 ).

also for the sins of the whole world-- Christ's "advocacy" is limited to believers ( 1Jo 2:1 ; 1Jo 1:7 ): His propitiation extends as widely as sin extends: see on 2Pe 2:1 , "denying the Lord that bought them." "The whole world" cannot be restricted to the believing portion of the world (compare 1Jo 4:14 ; and "the whole world," 1Jo 5:19 ). "Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me" [Luther].

3. hereby-- Greek, "in this." "It is herein," and herein only, that we know (present tense) that we have knowledge of (perfect tense, once-for-all obtained and continuing knowledge of) Him" ( 1Jo 2:4 , 13, 14 ). Tokens whereby to discern grace are frequently given in this Epistle. The Gnostics, by the Spirit's prescient forewarning, are refuted, who boasted of knowledge, but set aside obedience. "Know Him," namely, as "the righteous" ( 1Jo 2:1 , 29); our "Advocate and Intercessor."

keep-- John's favorite word, instead of "do," literally, "watch," "guard," and "keep safe" as a precious thing; observing so as to keep. So Christ Himself. Not faultless conformity, but hearty acceptance of, and willing subjection to, God's whole revealed will, is meant.

commandments-- injunctions of faith, love, and obedience. John never uses "the law" to express the rule of Christian obedience: he uses it as the Mosaic law.

4. I know-- Greek, "I have knowledge of (perfect) Him." Compare with this verse 1Jo 1:8 .

5. Not merely repeating the proposition, 1Jo 2:3 , or asserting the merely opposite alternative to 1Jo 2:4 , but expanding the "know Him" of 1Jo 2:3 , into "in Him, verily (not as a matter of vain boasting) is the love of (that is towards) God perfected," and "we are in Him." Love here answers to knowledge in 1Jo 2:3 . In proportion as we love God, in that same proportion we know Him, and vice versa, until our love and knowledge shall attain their full maturity of perfection.

his word-- His word is one (see on 1Jo 1:5 ), and comprises His "commandments," which are many ( 1Jo 2:3 ).

hereby-- in our progressing towards this ideal of perfected love and obedience. There is a gradation: 1Jo 2:3 , "know Him"; 1Jo 2:5 , "we are in Him"; 1Jo 2:6 , "abideth in Him"; respectively, knowledge, fellowship, abiding constancy. [Bengel].

CHAPTER 24

Ver. 34.Saying, The Lord has risen indeed, and has appeared unto Simon. Christ appeared unto Peter before He showed Himself to the two disciples and the rest of the Apostles, because he was penitent, and because he was the prince of the Apostles. See

verse 36.

Ver. 35.How He was known of them in breaking of bread.  S. Luke's expression for the Eucharist. So also S. Paul, 1Co_10:16: "The bread which we break, is it not the communion of the body of Christ?"

Ver. 36.And as they thus spake, Jesus Himself stood in the midst of them. In their midst, says Euthymius, that He might be seen of all, like as a shepherd stands in the midst of his scattered sheep to gather them again together around him. Ezek. xxxiv. 12.

"Peace be unto you." This was the ordinary salutation of the Hebrews, who under the name of peace included prosperity, health, and every other blessing.

Very fittingly does Christ grant them His peace, to take the place of the fear and perturbation of mind which His death had caused them. For He is the peace of all His people, says S. Cyril. Because "doing away with every difficulty, He gathered together in one the merits of the Cross, which are peace, because all hindrances are taken away." S. Chrysostom on S. Matt 28

Ver. 37.But they . . . supposed that they had seen a spirit. Because of Jesus' sudden appearance in their midst although the doors were shut.

Hence S. Ambrose says, "Although Peter believed in the resurrection, yet it was but natural that he should be terrified and affrighted when he saw that the Lord had the power of suddenly presenting Himself in bodily form, in a place guarded by closed doors, and despite of obstructing walls."

Ver. 38.And He said unto them, . . . Why do thoughts arize in your hearts? i.e. why do you give way to them and permit them to arise? "These thoughts," says Augustine (serm. 69 De Diversis) "were earthly. For had they been from heaven they would have descended, not ascended, into their hearts. Thus Christ showed that He knew the hearts of men, (καζδιογνω̃στης, Acts i.. 24) and that He was God." Titus and Euthymius.

Ver. 39.Behold My hands and My feet,&c. If you cannot believe your sight, believe your touch. Let your hands prove whether your eyes have played you false. S. Augustine. For the sense of touch is more to be relied upon than the sight.

Handle me (ψηλαφήσατέ), that by touching my body you may be assured of the reality of its existence. Hence it is clear, says S. Gregory, that a glorified body is immaterial (subtile) by reason of its spiritual powers, but material (palpabile) inasmuch as it is true to its nature.

You will ask, firstly, how the glorified body of Christ could be at one and the same time material and immaterial?

I answer. First, because glorified bodies possess (1) the property of permeability, and hence are able not only to offer no resistance to another body, but even to penetrate it. And they possess (2) the power of eluding the touch, as they have the power of vanishing from the sight, according to what I have just said. These properties or powers they use or not, according as they are inclined.

Consequently, glorified bodies can be apprehended by the touch or not, according as they will.

You will ask secondly, whether this handling of Christ, His sitting at meat with the disciples, and such like, are sufficient proofs of His resurrection?

I answer that these proofs were not absolutely and physically certain, for the angels, when they appeared in bodily form, were touched and handled by Abraham, Lot, and others; but they are certain in a moral sense, and as far as human certainty permits.

1. Because on this account Christ willed to abide long with the Apostles, and to manifest Himself after His resurrection, as in His death, to their hearing, sight, and touch, senses which are held by men to be most trustworthy.

2. Because it pertained to the providence of God not to let these so great signs pass unnoticed, but to take away all pretence of deception. For the truth of the Messiah and the new religion was at stake, specially the point as to whether He really had risen from the dead.

3. Because these signs, taken in conjunction with the miracles of Christ, and the prophecies of His coming, made it both credible and certain, that He had indeed risen from the dead.

Ver. 40.And when He had thus spoken, He shewed them His hands and His feet"pierced, and still bearing the prints of the nails," says Euthymius; as is clear from S. Joh_20:27. For Christ willed that these five wounds, or rather wound-prints, should remain in His glorified body as trophies of His victory over sin and death and hell.

"He bore them with Him to heaven," says S. Ambrose, "in order to show them to God the Father, as the price of our liberty." For "He who destroyed the kingdom of death would not efface the signs of death." In like manner also the martyrs will exhibit their scars in heaven, as so many glorious tokens of their victory.

For they will be to them not a disfigurement but dignity, and in their bodies a certain beauty will shine forth, a beauty not of the body, but of merit; for such marks as these must not be accounted blemishes.  S. Augustine (De Civit. Lib. xxii. cap. xx.)

You will ask whether the disciples actually handled and touched the pierced hands and feet of Christ after His resurrection?

I answer that this is a matter of uncertainty, because Scripture is silent on the subject. But it is probable that some both handled and touched the Lord, especially those who were the more doubtful concerning His resurrection, because they, on their part, were anxious to satisfy themselves, by actual touch, that it was no phantom, but Christ alive from the deadbecause also Christ Himself bade them "handle" Him, so that there might be no room for doubt, but that the Apostles might be able to preach to the Gentiles that Christ had indeed risen from the dead.

So we read, "That which we have looked upon, and our hands have handled of the Word of Life . . . declare we unto you."  1Jo_1:1.

Ver. 41.And while they yet believed not for joy, and wondered. On the one hand, because they had handled Him, the disciples believed that Jesus had risen, and taken again His true body; but on the other hand, so great was their joy and their wonder at the strangeness of the event, that they could scarcely believe that it was the very Jesus who had been so recently crucified. They rejoiced greatly because they believed, but the greatness of their joy reacted on their faith. So it is a matter of common experience that if a trustworthy person brings us some unexpected good news, our joy is so great that we refuse to credit it, lest if it prove untrue, and we find that we have been deceived, we sorrow as much as we before rejoiced. We restrain our joy until we are sure that it is well founded. So was it with the Apostles: "their exceeding great joy," says Vatablus, "obscured their judgment."

Have ye here any meat? Christ appeared to His disciples "as they sat at meat" (S. Mark, xvi. 13), and they, when they saw Him, out of reverence rose up from the table and ran to meet Him, full of joy and astonishment, and therefore doubtingly. Hence, Jesus suffered them to handle Him, and since they did not even then fully believe, asked for meat, in order that He might eat before them, and so show that He was alive again.

Ver. 42.And they gave Him a piece of a broiled fish, and of an honeycomb. A proof of the frugality of the Apostles, for if they had had any better food they would have offered it to their Master. But as fishermen they fed on fish, just as Athæneus (De Cœnis Sapientum) tells us the frugal men of old were accustomed to do; and in point of fact up to the time of the deluge flesh was not known as an article of food. (See Gen 9)

Symbolically, says Bede, "the broiled fish signifies the sufferings of Christ. For He, having condescended to lie in the waters of the human race, was willing to be taken by the hook of our death, and was as it were burnt up by anguish at the time of His passion. But the honeycomb was present to us at the resurrection; the honey in the wax being the divine nature in the human;" and again "He ate part of a broiled fish, signifying that having burnt by the fire of His own divinity our nature swimming in the sea of this life, and dried up the moisture which it had contracted from the waves, He made it divine food of sweet savour in the sight of God, which the honeycomb signifies. Or we may take the broiled fish to mean the active life drying up the moisture by the coals of labour, and the honeycomb is the sweet contemplation of the oracles of God." Theophylact. "By the command of the law the passover was eaten with bitter herbs, but after the resurrection the food is sweetened with a honeycomb." Gregory Nyssen.

Tropologically, says the Gloss: "Those who endure tribulation (assantur tribulalionibus) for the sake of God, will hereafter be satisfied with true sweetness."

Another reason why Christ ate the broiled fish is given by an anonymous writer in the Greek Catena: "The word of God as a new and unapproachable fire, by the hypostatic union, dried up the moisture in which human nature as a fishbecause of its incontinencywas immersed, and set it free by mixture of His passion, fulfilling so sweetly this dispensation as to make ready sweet food for Himself; for the salvation of men is the food of God."

Hence Christ soon after He had eaten, breathed on the Apostles, and bestowed on them the gift of the Holy Ghost for the remission of sins. S. Joh_20:22.

Ver. 43.And He look it, and did eat before them. Christ truly ate of the food, and not in appearance only, after the manner of an angel "I did neither eat nor drink, but ye did see a vision." Tobit xii. 19. Yet He was not thereby nourished. So Theophylact says, "He ate by some divine power consuming what He was eating." Similarly, S. Augustine: "The thirsty earth, and the burning rays of the sun absorb water, each in a different way; the one because of its need; the other by its power." So D. Thomas and the Schoolmen.

The Vulgate adds, "sumens reliquias, dedit eis;" but these words, although in the Arabic, are absent from the Greek and from the Syriac versions.

Ver. 44.And He said unto them, These are the words which I spake unto you, while I was yet with you, &c., i.e. that I was to suffer death upon the Cross and rise again the third day. Acknowledge Me then as the true Messiah, inasmuch as My words have been verified to the letter. Or by a metonomy these are the words, i.e. the things which I spake to you, My passion, death, and resurrection, which ye see accomplished. These things therefore ought not to appear to you strange and unexpected, for they were predicted, not only by me, but in time past by Moses, and the prophets, and by David in the Psalms concerning Me.

Some think that S. Luke wrote these words by anticipation, and that Christ spake them not on the day of His resurrection but on that of His ascension. For it was then that He bade the disciples remain in Jerusalem (Acts i. 4), as Luke records,

Ver. 45.Then opened He their understanding that they might understand the scriptures. He expounded unto them in all the Scriptures the things concerning Himself, as He had done before at Emmaus. See

ver. 27.

Christ did this both to confirm the Apostles in their belief, and to prepare them to teach and to preach the faith. For it was part of the apostolic office to expound the Scriptures. Hence what He here began, Christ perfected at Pentecost, by the gift of the Holy Ghost.

Hence it is clear:

1. That Holy Scripture is not, as heretics say, easy of interpretation to all.

2. That it is not to be interpreted, as they contend, according to the letter, but according to the teaching of that Holy Spirit, which Christ bestowed upon His Apostles, which the Apostles delivered to the Church, and the Church has handed down to us. Hence S. Paul, 1 Cor. xii., tells us that God hath set teachers in the Church, and among the diversities of gifts numbers "the interpretation of tongues." And so in former times the Church had her interpreters, whose special duties are described by Baronius, vol. i. p. 394.

Ver. 46.And said unto them, Thus it is written (Isa_53:5-10., Psa_22:16-19 et alib.) and thus it behoved Christ to suffer, &c. See how by these articles of faith Christ opened the understanding of the Apostles, to the acknowledging the Scriptures, which foretold these events.

Ver. 47.And that repentance and remission of sins should be preached in His name, i.e.1. By His authority. 2. At His command. 3. In His stead. That the Apostles should continue the teaching of Christ, and spread the doctrine of repentance and remission of sins throughout the world. 4. In His name, i.e., in virtue of His meritorious death upon the cross, whereby alone God gives the spirit of repentance and remission of sin.

Beginning at Jerusalem. A command to the Apostles to commence their preaching at Jerusalem, and from thence to go unto all nations. "Beginning" (α̉ζξάμενον, incipientibus, Vulgate). The Apostles were to begin their preaching at Jerusalem: 1. Because there the Synagogue was flourishing, and there the Church had its origin, for the old Jewish dispensation was transformed into the Christian Church by the preaching of Christ, according to the words of the prophet: "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem." Isaiah ii. 3. And again, "Arise, shine; for thy light has come." Ibid. lx. (Vulgate). 2. Because Christ, with all the blessings He came to bestow, was promised to the Jews by the prophets, and Jerusalem was their chief city; and 3. Because David and Solomon had reigned there, and Christ, the son of David, had come to restore their kingdom, but in a higher and a spiritual sense (see Acts i. 4).

Ver. 48.And ye are witnesses of these things. (See commentary on Acts i.)

Then he said to them, O fools, and slow of heart to believe all that the prophets have spoken:26. Ought not Christ to have suffered these things, and to enter into his glory?27. And beginning at Moses and all the prophets he expounded to them in all the Scriptures the things concerning himself.28. And they drew nigh to the village, whither they went: and he made as though he would have gone further.29. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.30. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and broke, and gave to them.31. And their eyes were opened, and they knew him; and he vanished out of their sight.32. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures?33. And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,34. Saying, The Lord is risen indeed, and has appeared to Simon.35. And they told what things were done in the way, and how he was known of them in breaking of bread.

Because the above-mentioned disciples were troubled with too much doubt, the Lord reproves them, saying, O fools, (for they almost used the same words as those who stood by the cross, He saved others, himself he cannot save.) And He proceeds, and slow of heart to believe all that the prophets have spoken. For it is possible to believe some of these things and not all; as if a man should believe what the Prophets say of the cross of Christ, as in the Psalms, They pierced my hands and my feet; but should not believe what they say of the resurrection, as, You shall not suffer your Holy One to see corruption. But it becomes us in all things to give faith to the Prophets, as well in the glorious things which they predicted of Christ, as the inglorious, since through the suffering of evil things is the entrance into glory.Hence it follows, Ought not Christ to have suffered these things, and so to enter into his glory? that is, as respects His humanity.

But although it behooved Christ to suffer, yet they who crucified Him are guilty of inflicting the punishment. For they were not concerned to accomplish what God purposed. Therefore their execution of it was impious, but God’s purpose most wise, who converted their iniquity into a blessing upon mankind, using as it were the viper’s flesh for the working of a health-giving antidote.

And therefore our Lord goes on to show that all these things did not happen in a common way, but from the predestined purpose of God. Hence it follows, And beginning at Moses and all the Prophets, he expounded to them in all the Scriptures the things concerning himself: As if He said, Since you are slow I will render you quick, by explaining to you the mysteries of the Scriptures. For the sacrifice of Abraham, when releasing Isaac he sacrificed the ram, prefigured Christ’s sacrifice. But in the other writings of the Prophets also there are scattered about mysteries of Christ’s cross and the resurrection.

But if Moses and the Prophets spoke of Christ, and prophesied that through His Passion He would enter into glory, how does that man boast that he is a Christian. who neither searches how these Scriptures relate to Christ, nor desires to attain by suffering to that glory which he hopes to have with Christ.

But since the Evangelist said before, Their eyes were holden that they should not know him, until the words, of the Lord should move their minds to faith, He fitly affords in addition to their hearing a favorable object to their sight As it follows, And they drew night to the fortress whither they were going, and he feigned as if he was going further.

Now this relates not to falsehood. For not every thing we feign is a falsehood, but only when we feign that which means nothing. But when our feigning has reference to a certain meaning it is not a falsehood, but a kind of figure of the truth. Otherwise all the things figuratively spoken by wise and holy men, or even by our Lord Himself must be accounted falsehoods. For to the experienced understanding truth consists not in certain words, but as words so also deeds are feigned without falsehood to signify a particular thing.

Because then He was still a stranger to faith in their hearts, He feigned as if he would go further. By the word "fingere" we mean to put together or form, and hence formers or preparers of mud we call "figuli." He who was the Truth itself did nothing then by deceit, but exhibited Himself in the body such as He came before them in their minds. But because they could not be strangers to charity, with whom charity was walking, they invite Him as if a stranger to partake of their hospitality. Hence it follows, And they compelled him. From which example it is gathered that strangers are not only to be invited to hospitality, but even to be taken by force.

They not only compel Him by their actions, but induce Him by their words; for it follows, saying, Abide with us, for it is towards evening, and the day is far gone, (that is, towards its close.)

Now behold Christ since He is received through His members, so He seeks His receivers through Himself; for it follows, And he went in with them. They lay out a table, they bring food. And God whom they had not known in the expounding of Scriptures, they knew in the breaking of bread; for it follows, And it came to pass, as he sat at meat with them, he took bread, and blessed it, and broke, and gave it to them. And their eyes were opened, and they knew him.

This was said not of their bodily eyes, but of their mental sight.

For they walked not with their eyes shut, but there was something within them which did not permit them to know that which they saw, which a mist, darkness, or some kind of moisture, frequently occasions. Not that the Lord was not able to transform His flesh that it should be really a different form from that which they were accustomed to behold; since in truth also before His passion, He was transfigured in the mount, so that His face was bright as the sun. But it was not so now. For we do not unfitly take this obstacle in the sight to have been caused by Satan, that Jesus might not be known. But still it was so permitted by Christ up to the sacrament of the bread, that by partaking of the unity of His body, the obstacle of the enemy might be understood to be removed, so that Christ might be known.

But He also implies another thing, that the eyes of those who receive the sacred bread are opened that they should know Christ. For the Lord’s flesh has in it a great and ineffable power.

Or because the Lord feigned as if He would go farther, when He was accompanying the disciples, expounding to them the sacred Scriptures, who knew not whether it was He, what does He mean to imply but that through the duty of hospitality men may arrive at a knowledge of Him; that when He has departed from mankind far above the heavens, He is still with those who perform this duty to His servants. He therefore holds to Christ, that He should not go far from him, whoever being taught in the word communicates in all good things to him who teaches. For they were taught in the word when He expounded to them the Scriptures. And because they followed hospitality, Him whom they knew not in the expounding of the Scriptures, they know in the breaking of bread. For not the hearers of the law are just before God but the doers of the law shall be justified.

Whoever then wishes to understand what he has heard, let him hasten to fulfill in work what he can now understand. Behold the Lord was not known when He was speaking, and He vouchsafed to be known when He is eating. It follows, And he vanished out of their sight.

For He had not such a body as that He was able to abide longer with them, that thereby likewise He might increase their affections. And they said one to another, Did not our hearts burn within us while he talked with us by the way, and while he opened to us the scriptures?

By which is implied, that the words uttered by the Savior inflamed the hearts of the hearers to the love of God.

By the word which is heard the spirit is kindled the chill of dullness departs, the mind becomes awakened with heavenly desire. It rejoices to hear heavenly precepts, and every command in which it is instructed, is as it were adding a faggot to the fire.

Their hearts then were turned either by the fire of our Lord’s words, to which they listened as the truth, or because as he expounded the Scriptures, their hearts were greatly struck within them, that He who was speaking was the Lord. Therefore were they so rejoiced, that without delay they returned to Jerusalem. And hence what follows, And they rose up the same hour, and returned to Jerusalem. They rose up indeed the same hour, but they arrived after many hours, as they had to travel sixty stades.

It had been already reported that Jesus had risen by the women, and by Simon Peter, to whom He had appeared. For these two disciples found them talking of these things when they came to Jerusalem; as it follows, And they found the eleven gathered together, and them that were with them., saying, The Lord is risen indeed, and has appeared to Simon.

It seems that our Lord appeared to Peter first of all those whom the four Evangelists and the Apostle mention.

For He did not show Himself to all at the same time, in order that He might sow the seeds of faith. For he who had first seen and was sure, told it to the rest. Afterwards the word going forth prepared the mind of the hearer for the sight, and therefore He appeared first to him who was of all the most worthy and faithful. For He had need of the most faithful soul to first receive this sight, that it might be least disturbed by the unexpected appearance. And therefore He is first seen by Peter, that he who first confessed Christ should first deserve to see His resurrection, and also because he had denied Him He wished to see him first, to console him, lest he should despair. But after Peter, He appeared to the rest, at one time fewer in number, at another more, which the two disciples attest; for it follows, And they told what things were done by the way, and how he was known of them in breaking of bread.

But with respect to what Mark says, that they told the rest, and they did not believe them, whereas Luke says, that they had already begun to say, The Lord is risen indeed, what must we understand, except that there were some even then who refused to believe this?

And as they thus spoke, Jesus himself stood in the midst of them, and said to them, Peace be to you.37. But they were terrified and affrighted, and supposed they had seen a spirit.38. And he said to them, Why are you troubled? and why do thoughts arise in your hearts?39. Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit has not flesh and bones, as you see me have.40. And when he had thus spoken, he showed them his hands and feet.

The report of Christ’s resurrection being published every where by the Apostles, and while the anxiety of the disciples was easily awakened to see Christ, He that was so much desired comes, and is revealed to them that were seeking and expecting Him. Nor in a doubtful manner, but with the clearest evidence, He presents Himself, as it is said, And as they thus spoke, Jesus himself stood in the midst of them.

This manifestation of our Lord after His resurrection, John also relates. But when John says that the Apostle Thomas was not with the rest, while according to Luke, the two disciples on their return to Jerusalem found the eleven gathered together, we must understand undoubtedly that Thomas departed from them, before our Lord appeared to them as they spoke these things. For Luke gives occasion in his narrative, that it may be understood that Thomas first went out from them when the rest were saying these things, and that our Lord entered afterwards. Unless some one should say that the eleven were not those who were then called Apostles, but that these were eleven disciples out of the large number of disciples. But since Luke has added, And those that were with them, he has surely made it sufficiently evident that those called the eleven were the same as those who were called Apostles, with whom the rest were.

But let us see what mystery it was for the sake of which, according to Matthew and Mark, our Lord when He rose again gave the following command, I will go before ore you into Galilee, there shall you see me. Which although it was accomplished, yet it was not till after many other things had happened, whereas it was so commanded, that it might be expected that it would have taken place alone, or at least before other things.

Therefore I think it most natural that our Lord indeed instructed His disciples, that they should see Him in Galilee, but that He first presents Himself as they remained still in the assembly through fear.

Nor was it a violation of His promise, but rather a mercifully hastened fulfillment on account of the cowardice of the disciples.

But afterwards when their hearts were strengthened, the eleven set out for Galilee. Or there is no difficulty in supposing that they should be reported to have been fewer in the assembly, and a larger number on the mountain.

For the two Evangelists, that is, Luke and John, write that He appeared to the eleven alone in Jerusalem, but those two disciples told not only the eleven, but all the disciples and brethren, that both the angel and the Savior had commanded them to hasten to Galilee; of whom also Paul made mention, saying, Afterwards he appeared to more than five hundred brethren at once. But the truer explanation is, that at first indeed while they remained in secret at Jerusalem, He appeared once or twice for their comfort, but that in Galilee not in the assembly, or once or twice, but with great power, He made a manifestation of Himself, strewing Himself living to them after His Passion with many signs, as Luke testifies in the Acts.

But that which was said by the Angel, that is the Lord, must be taken prophetically, for by the word Galilee according to its meaning of transmigration, it is to be understood that they were about to pass over from the people of Israel to the Gentiles, to whom the Apostles preaching would not entrust the Gospel, unless the Lord Himself should prepare His way in the hearts of men. And this is what is meant by, He shall go before you into Galilee, there shall you see him. But according to the interpretation of Galilee, by which it means "manifestation," we must understand that He will be revealed no more in the form of a servant, but in that form in which He is equal to the Father, which He has promised to His elect. That manifestation will be as it were the true Galilee, when we shall see Him as He is. This will also be that far more blessed transmigration from the world to eternity, from whence though coming to us He did not depart, and to which going before us He has not deserted us.

The Lord then standing in the midst of the disciples, first with His accustomed salutation of "peace," allays their restlessness, showing that He is the same Master who delighted in the word wherewith He also fortified them, when He sent them to preach. Hence it follows, And he said to them, Peace be to you; I am he, fear not.

Let us then reverence the gift of peace, which Christ when He departed hence left to us. Peace both in name and reality is sweet, which also we have heard to be of God, as it is said, The peace of God; and that God is of it, as He is our peace. Peace is a blessing commended by all, but observed by few. What then is the cause? Perhaps the desire of dominion or riches, or the envy or hatred of our neighbor, or some one of those vices into which we see men fall who know not God. For peace is peculiarly of God, who binds all things together in one, to whom nothing so much belongs as the unity of nature, and a peaceful condition. It is borrowed indeed by angels and divine powers, which are peacefully disposed towards God and one another. It is diffused through the whole creation, whose glory is tranquillity. But in us it abides in our souls indeed by the following and imparting of the virtues, in our bodies by the harmony of our members and organs, of which the one is called beauty, the other health.

The disciples had known Christ to be really man, having been so long a time with Him; but after that He was dead, they do not believe that the real flesh could rise again from the grave on the third day. They think then that they see the spirit which He gave up at His passion. Therefore it follows, But they were terrified and affrighted, and supposed that they had seen a spirit. This mistake of the Apostles was the heresy of the Manicheans.

But persuaded by the example of their virtues, we can not believe that Peter and John could have doubted. Why then does Luke relate them to have been affrighted. First of all because the declaration of the greater part includes the opinion of the few. Secondly, because although Peter believed in the resurrection, yet he might be amazed when the doors being closed Jesus suddenly presents Himself with his body.

Because by the word of peace the agitation in the minds of the Apostles was not allayed, He shows by another token that He is the Son of God, in that He knew the secrets of their hearts; for it follows, And he said to them, Why are you troubled, and why do thoughts arise in your hearts?

What thoughts indeed but such as were false and dangerous. For Christ had lost the fruit of His passion, had He not been the Truth of the resurrection; just as if a good husbandmen should say, What I have planted there, I shall find, that is, the faith which descends into the heart, because it is from above. But those thoughts did not descend from above, but ascended from below into the heart like worthless plants.

Here then was a most evident sign that He whom they now see was none other but the same whom they had seen dead on the cross, and lain in the sepulcher, who knew every thing that was in man.

Let us then consider how it happens that the Apostles according to John believed and rejoiced, according to Luke are reproved as unbelieving. John indeed seems to me, as being an Apostle, to have treated of greater and higher things; Luke of those which relate and are close akin to human. The one follows an historic course, the other is content with an abridgment, because it could not be doubted of him, who gives his testimony concerning those things at which he was himself present. And therefore we deem both true. For although at first Luke says that they did not believe, yet he explains that they afterwards did believe.

Now our Lord testifying that death was overcome, and human nature had now in Christ put on incorruption, first shows them His hands and His feet, and the print of the nails; as it follows, Behold my hands and my feet, that it is I myself.

But He adds also another proof, namely, the handling of His hands and feet, when He says, Handle me and see, for a spirit has not flesh and bones as you see me have. As if to say, You think me a spirit, that is to say, a ghost, as many of the dead are wont to be seen about their graves. But know you that a spirit has neither flesh nor bones, but I have flesh and bones.

Our Lord said this in order to afford us an image of our resurrection. For that which is handled is the body. But in our bodies we shall rise again. But the former is more subtle, the latter more carnal, as being still mixed up with the qualities of earthly corruption. Not then by His incorporeal nature, but by the quality of His bodily resurrection, Christ passed through the shut doors.

For in that glory of the resurrection our body will not be incapable of handling, and more subtle than the winds and the air, (as Eutychius said,) but while it is subtle indeed through the effect of spiritual power, it will be also capable of handling through the power of nature. It follows, And when he had thus spoken, he showed them his hands and his feet, on which indeed were clearly marked the prints of the nails. But according to John, He also showed them His side which had been pierced with the spear, that by manifesting the scar of His wounds He might heal the wound of their doubtfulness. But from this place the Gentiles are fond of raising up a calumny, as if He was not able to cure the wound inflicted on Him. To whom we must answer, that it is not probable that He who is proved to have done the greater should be unable to do the less. But for the sake of His sure purpose, He who destroyed death would not blot out the signs of death. First indeed, that He might thereby build up His disciples in the faith of His resurrection. Secondly, that supplicating the Father for us, He might always show forth what kind of death He endured for many. Thirdly, that He might point out to those redeemed by His death, by setting before them the signs of that death, how mercifully they have been succored. Lastly, that He might declare in the judgment how justly the wicked are condemned.

And while they yet believed not for joy, and wondered, he said to them, Have you 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 to them, These are the words which I spoke to 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.

The Lord had shown His disciples His hands and His feet, that He might certify to them that the same body which had suffered rose again. But to confirm them still more, He asked for something to eat.

By the command of the law indeed the Passover was eaten with bitter herbs, because the bitterness of bondage still remained, but after the resurrection the food is sweetened with a honeycomb; as it follows, And they gave him a piece of a broiled fish, and a honeycomb.

To convey therefore the truth of His resurrection, He condescends not only to be touched by His disciples, but to eat with them, that they might not suspect that His appearance was not actual, but only imaginary. Hence it follows, And when he had eaten before them, he took the remnant, and gave to them. He ate indeed by His power, not from necessity. The thirsty earth absorbs water in one way, the burning sun in another way, the one from want, the other from power.

But some one will say, If we allow that our Lord ate after His resurrection, let us also grant that all men will after the resurrection take the nourishment of food. But these things which for a certain purpose are done by our Savior, are not the rule and measure of nature, since in other things He has purposed differently. For He will raise our bodies, not defective but perfect and incorrupt, who yet left on His own body the prints which the nails had made, and the wound in His side, in order to show that the nature of His body remained the same after the resurrection, and that He was not changed into another substance.

He ate therefore after the resurrection, not as needing food, nor as signifying that the resurrection which we are expecting will need food; but that He might thereby build up the nature of a rising body. But mystically, the broiled fish of which Christ ate signifies the sufferings of Christ. For He having condescended to lie in the waters of the human race, was willing to be taken by the hook of our death, and was as it were burnt up by anguish at the time of His Passion. But the honeycomb was present to us at the resurrection. By the honeycomb He wished to represent to us the two natures of His person. For the honeycomb is of wax, but the honey in the wax is the Divine nature in the human.

The things eaten seem also to contain another mystery. For in that He ate part of a broiled fish, He signifies that having burnt by the fire of His own divinity our nature swimming in the sea of this life, and dried up the moisture which it had contracted from the waves, He made it divine food; and that which was before abominable He prepared to be a sweet offering to God, which the honeycomb signifies. Or by the broiled fish He signifies the active life, drying up the moisture with the coals of labor, but by the honeycomb, the contemplative life on account of the sweetness of the oracles of God.

But after that He was seen, touched, and had eaten, lest He should seem to have mocked the human senses in any one respect, He had recourse to the Scriptures. And he said to them, These are the words which I spoke to you, when I was yet with you, that is, when I was as yet in the mortal flesh, in which you also are. He indeed was then raised again in the same flesh, but was not in the same mortality with them. And He adds, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me.

Let those then who dream that Christ could have done such things by magical arts, and by the same art have consecrated His name to the nations to be converted to Him, consider whether He could by magical arts fill the Prophets with the Divine Spirit before He was born. For neither supposing that He caused Himself to be worshipped when dead, was He a magician before He was born, to whom one nation was as assigned to prophesy His coming.

Then opened he their understanding, that they might understand the Scriptures,46. And said to 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 you are witnesses of these things.49. And, behold, I send the promise of my Father upon you: but tarry you in the city of Jerusalem, until you be endued with power from on high.

After having presented Himself to be seen with the eye, and handled with hands, and having brought to their minds the Scriptures of the law, He next opened their understanding that they should understand what was read.

Otherwise, how would their agitated and perplexed minds have learnt the mystery of Christ. But He taught them by His words; for it follows, And said to them, Thus it is written, and thus it behooved Christ to suffer, that is, by the wood of the Cross.

But Christ would have lost the fruit of His Passion had He not been the Truth of the resurrection, therefore it is said, And to rise form the dead. He then after having commended to them the truth of the body, commends the unity of the Church, adding, And that repentance and remission of sins should be preached in his name among all nations.

For it was said, Ask of me, and I will give you the heathen for your inheritance. But it was necessary that those who were converted from the Gentiles should be purged from a certain stain and defilement through His virtue, being as it were corrupted by the evil of the worship of devils, and as lately converted from an abominable and unchaste life. And therefore He says that it behoves that first repentance should be preached, but next, remission of sins, to all nations. For to those who first showed. repentance for their sins, by His saving grace He granted pardon of their transgression, for whom also He endured death.

But herein that He says, Repentance and remission of sins, He also makes mention of baptism, in which by the putting off of our past sins there follows pardon of iniquity. But how must we understand baptism to be performed in the name of Christ alone, whereas in another place He commands it to be in the name of the Father, and the Son, and the Holy Ghost. First indeed we say that it is not meant that baptism is administered in Christ’s name alone, but that a person is baptized with the baptism of Christ, that is, spiritually, not Judaically, nor with the baptism, wherewith John baptized to repentance only but to the participation of the blessed Spirit; as Christ also when baptized in Jordan manifested the Holy Spirit in the form of a dove. Moreover you must understand baptism in Christ’s name to be in His death. For as He after death rose again on the third day, so we also are three times dipped in the water, and fitly brought out again, receiving thereby an earnest of the immortality of the Spirit. This name of Christ also contains in itself both the Father as the Anointer and the Spirit as the Anointing, and the Son as the Anointed, that is, in His human nature. But it was fitting that the race of man should no longer be divided into Jews and Gentiles, and therefore that He might unite all in one, He commanded that their preaching should begin at Jerusalem but be finished with the Gentiles. Hence it follows, Beginning at Jerusalem.

Not only because to them were entrusted the oracles of God, and theirs is the adoption and the glory, but also that the Gentiles entangled in various errors might by this sign of Divine mercy be chiefly invited to come to hope, seeing that to them even who crucified the Son of God pardon is granted.

Further, lest any should say that abandoning their acquaintances they went to show themselves, (or as it were to vaunt themselves with a kind of pomp,) to strangers therefore first among the very murderers themselves are the signs of the resurrection displayed, in that very city wherein the frantic outrage burst forth. For where the crucifiers themselves are seen to believe, there the resurrection is most of all demonstrated.

But if those things which Christ foretold are already receiving their accomplishment, and His word is perceived by a seeing faith to be living and effectual throughout the whole world; it is time for men not to be unbelieving towards Him who uttered that word. For it is necessary that He should live a divine life, whose living works are shown to be agreeable to His words; and these indeed have been fulfilled by the ministry of the Apostles. Hence He adds, But you are witnesses of these things, etc. that is, of My death and resurrection.

Afterwards, lest they should be troubled at the thought, How shall we private individuals give our testimony to the Jews and Gentiles who have killed Thee? He subjoins, And, behold, I send the promise of my Father upon you, etc. which indeed He had promised by the mouth of the prophet Joel, I will pour my Spirit upon all flesh.

That is, not with human but heavenly power. He said not, until you receive, but be endued with, showing the entire protection of the spiritual armor.

But concerning the power, that is, the Holy Spirit, the Angel also says to Mary, And the power of the Highest shall overshadow you. And the e Lord Himself says elsewhere, For I know that virtue is gone out of me.

But why did not the Spirit come while Christ was present, or immediately on His departure? Because it was fitting that they should become desirous of grace, and then at length receive it. For we are then most awakened towards God, when difficulties press upon us. It was necessary in the mean time that our nature should appear in Heaven, and the covenants be completed, and that then the Spirit should come, and pure joys be experienced. Mark also what a necessity He imposed upon them of being at Jerusalem, in that He promised that the Spirit should there be given them. For lest they should again flee away after His resurrection by this expectation, as it were a chain, He kept them all there together. But He says, until you be endued from on high. He did not express the time when, in order that they may be constantly watchful. But why then marvel that He does not reveal to us our last day, when He would not even make known this day which was close at hand.

They then are to be warned, whom age or imperfection hinders from the office of preaching, and yet rashness impels, lest while they hastily arrogate to themselves so responsible an office, they should cut themselves off from the way of future amendment. For the Truth Itself which could suddenly strengthen those whom it wished, in order to give an example to those that follow, that imperfect men should not presume to preach, after having fully instructed the disciples concerning the virtue of preaching, commanded them to abide in the city, until they were endued with power from on high. For we abide in a city, when we keep ourselves close within the gates of our minds, lest by speaking we wander beyond them; that when we are perfectly endued with divine power, we may then as it were go out beyond ourselves to instruct others.

But let us consider how according to John they received the Holy Spirit, while here they are ordered to stay in the city until they should be endued with power from on high. Either He breathed the Holy Spirit into the eleven as being more perfect, and promised to give it to the rest afterwards; or to the same persons He breathed in the one place He promised in the other. Nor does there seem to be any contradiction, since there are diversities of graces. Therefore one operation He breathed into them there, another He promised here. For there the grace of remitting sins was given, which seems to be more confined, and therefore is breathed into them by Christ, that you may believe the Holy Spirit to be of Christ, to be from God. For God alone forgives sins. But Luke describes the pouring, forth of the grace of speaking with tongues.

Or He said, Receive you the Holy Spirit, that He might make them fit to receive it, or indicated as present that which was to come.

Or the Lord after His resurrection gave the Holy Spirit twice, once on earth, because of the love of our neighbor, and again from heaven, because of the love of God.

The apostles thought they saw a Spirit, either good or bad, that had taken the form of Jesus, and was come to deceive them. For that they did not doubt spirits appeared, we have abundant proofs throughout the whole New Testament: and our Saviour, instead of combating this opinion, seems rather to have confirmed it on more than one occasion. Indeed St. Augustine thinks it cannot, without temerity, be denied, that there are occasional apparitions of angels, of demons, and the souls of the dead. (Calmet) --- This, however, will not justify the credulity of many ignorant and weak people, who think that nobody can die, but their spirit is sure to appear; much less will it justify the superstitious observations of unusual occurrences, which are so commonly reported to happen, as significant of a departed soul. These occurrences are rare; nor should we suppose that the Almighty would be willing to suspend or change the established laws of nature without a sufficient cause, viz. some known good either to the departed soul, or surviving friends. (Haydock)

A spirit hath not flesh and bones, as you see me to have. This was one argument of a true and real body. We may take notice, that Christ brought such proofs, as he knew were sufficient to convince them of his resurrection, though they were not of themselves demonstrations. For when they imagined they saw or touched a body, and that the eat with them, these things might apparently be done by a spirit. See Genesis xviii. ver. 9. and Genesis xix. ver. 3. and ver. 16. where we read that angels, in the shape of men, eat, and took Lot and his wife, and his daughters, by the hand, and led them away from Sodom. Our senses, therefore, may sometimes be deceived, as may be shewn by divers other instances. But the arguments which Christ made us of at this time, to induce the apostles to believe his resurrection, are to be taken with all the circumstances: as 1st, with the corroborating testimonies of the Holy Scriptures, in which his resurrection was foretold; 2ndly, they called to their minds what he himself had told them so often, that he would rise again the third day; 3rdly, concurred also the testimonies already given by the angels, that he was risen; 4thly, the miracles at his death and resurrection; 5thly, Christ himself at the same time opened their understanding, to know and believe this truth, that he was truly risen. (Witham)

Christ eat, not because he stood in need of food to sustain himself after his resurrection, as we sustain our bodies and lives by corporal refreshment; but he did it, to shew his disciples that his body was really risen from the dead. (Ven. Bede)

If, after all the extraordinary opportunities of instruction, which the apostles had had from the mouth of our divine Saviour, it was still necessary that he should instil into them a new light, by opening their minds to understand the Scriptures; what are we to think of the presumptuous attempts of the numerous tribe of modern self-inspired interpreters, who are always ready to descant on the word of the Lord; though so perfectly ignorant that their authority, so far from being admitted, would be laughed to scorn, were they to attempt to explain the slightest difficulty, on the most indifferent subject of profane literature? To such a degree has the spirit of seduction spread itself at the present day! (Haydock)

Beginning at Jerusalem. The sense is, that they were first to preach to the Jews, and afterwards to all nations. (Witham)

13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. 14 And they talked together of all these things which had happened. 15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. 16 But their eyes were holden that they should not know him. 17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? 18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? 19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: 20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. 21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. 22 Yea, and certain women also of our company made us astonished, which were early at the sepulchre; 23 And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. 24 And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not. 25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26 Ought not Christ to have suffered these things, and to enter into his glory? 27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. 28 And they drew nigh unto the village, whither they went: and he made as though he would have gone further. 29 But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. 30 And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. 31 And their eyes were opened, and they knew him; and he vanished out of their sight. 32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? 33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, 34 Saying, The Lord is risen indeed, and hath appeared to Simon. 35 And they told what things were done in the way, and how he was known of them in breaking of bread.

This appearance of Christ to the two disciples going to Emmaus was mentioned, and but just mentioned, before ( Mark xvi. 12 ); here it is largely related. It happened the same day that Christ rose, the first day of the new world that rose with him. One of these two disciples was Cleopas or Alpheus, said by the ancients to be the brother of Joseph, Christ's supposed father; who the other was is not certain. Some think it was Peter; it should seem indeed that Christ did appear particularly to Peter that day, which the eleven spoke of among themselves ( v. 34 ), and Paul mentions, 1 Cor. xv. 5 . But it could not be Peter that was one of the two, for he was one of the eleven to whom the two returned; and, besides, we know Peter so well as to think that if he had been one of the two he would have been the chief speaker, and not Cleopas. It was one of those that were associated with the eleven, mentioned v. 9 . Now in this passage of story we may observe,

I. The walk and talk of these two disciples: They went to a village called Emmaus, which is reckoned to be about two hours' walk from Jerusalem; it is here said to be about sixty furlongs, seven measured miles, v. 13 . Whether they went thither upon business, or to see some friend, does not appear. I suspect that they were going homewards to Galilee, with an intention not to enquire more after this Jesus; that they were meditating a retreat, and stole away from their company without asking leave or taking leave; for the accounts brought them that morning of their Master's resurrection seemed to them as idle tales; and, if so, no wonder that they began to think of making the best of their way home. But as they travelled they talked together of all those things which had happened, v. 14 . They had not courage to confer of these things, and consult what was to be done in the present juncture at Jerusalem, for fear of the Jews; but, when they were got out of the hearing of the Jews, they could talk it over with more freedom. They talked over these things, reasoning with themselves concerning the probabilities of Christ's resurrection; for, according as these appeared, they would either go forward or return back to Jerusalem. Note, It well becomes the disciples of Christ, when they are together, to talk of his death and resurrection; thus they may improve one another's knowledge, refresh one another's memory, and stir up one another's devout affections.

II. The good company they met with upon the road, when Jesus himself came, and joined himself to them ( v. 15 ): They communed together, and reasoned, and perhaps were warm at the argument, one hoping that their Master was risen, and would set up his kingdom, the other despairing. Jesus himself drew near, as a stranger who, seeing them travel the same way that he went, told them that he should be glad of their company. We may observe it, for our encouragement to keep up Christian conference and edifying discourse among us, that where but two together are well employed in work of that kind Christ will come to them, and make a third. When they that fear the Lord speak one to another the Lord hearkens and hears, and is with them of a truth; so that two thus twisted in faith and love become a threefold cord, not easily broken, Eccl. iv. 12 . They in their communings and reasonings together were searching for Christ, comparing notes concerning him, that they might come to more knowledge of him; and now Christ comes to them. Note, They who seek Christ shall find him: he will manifest himself to those that enquire after him, and give knowledge to those who use the helps for knowledge which they have. When the spouse enquired of the watchman concerning her beloved, it was but a little that she passed from them, but she found him. Cant. iii. 4 . But, though they had Christ with them, they were not at first aware of it ( v. 16 ): Their eyes were held, that they should not know him. It should seem, there were both an alteration of the object (for it is said in Mark that now he appeared in another form ) and a restraint upon the organ (for here it is said that their eyes were held by a divine power); or, as some think, there was a confusion in the medium; the air was so disposed that they could not discern who it was. No matter how it was, but so it was they did not know him, Christ so ordering it that they might the more freely discourse with him and he with them, and that it might appear that his word, and the influence of it, did not depend upon his bodily presence, which the disciples had too much doted upon, and must be weaned from; but he could teach them, and warm their hearts, by others, who should have his spiritual presence with them, and should have his grace going along with them unseen.

III. The conference that was between Christ and them, when he knew them, and they knew not him. Now Christ and his disciples, as is usual when friends meet incognito, or in a disguise, are here crossing questions.

1. Christ's first question to them is concerning their present sadness, which plainly appeared in their countenances: What manner of communications are those that you have one with another as you walk, and are sad? v. 17 . It is a very kind and friendly enquiry. Observe,

(1.) They were sad; it appeared to a stranger that they were so. [1.] They had lost their dear Master, and were, in their own apprehensions, quite disappointed in their expectations from him. They had given up the cause, and knew not what course to take to retrieve it. Note, Christ's disciples have reason to be sad when he withdraws from them, to fast when the Bridegroom is taken from them. [2.] Though he was risen from the dead, yet either they did not know it or did not believe it, and so they were still in sorrow. Note, Christ's disciples are often sad and sorrowful even when they have reason to rejoice, but through the weakness of their faith they cannot take the comfort that is offered to them. [3.] Being sad, they had communications one with another concerning Christ. Note, First, It becomes Christians to talk of Christ. Were our hearts as full of him, and of what he has done and suffered for us, as they should be, out of the abundance of the heart the mouth would speak, not only of God and his providence, but of Christ and his grace and love. Secondly, Good company and good converse are an excellent antidote against prevailing melancholy. When Christ's disciples were sad they did not each one get by himself, but continued as he sent them out, two and two, for two are better than one, especially in times of sorrow. Giving vent to the grief may perhaps give ease to the grieved; and by talking it over we may talk ourselves or our friends may talk us into a better frame. Joint mourners should be mutual comforters; comforts sometimes come best from such.

(2.) Christ came up to them, and enquired into the matter of their talk, and the cause of their grief: What manner of communications are these? Though Christ had now entered into his state of exaltation, yet he continued tender of his disciples, and concerned for their comfort. He speaks as one troubled to see their melancholy: Wherefore look ye so sadly to-day? Gen. xl. 7 . Note, Our Lord Jesus takes notice of the sorrow and sadness of his disciples, and is afflicted in their afflictions. Christ has hereby taught us, [1.] To be conversable. Christ here fell into discourse with two grave serious persons, though he was a stranger to them and they knew him not, and they readily embraced him. It does not become Christians to be morose and shy, but to take pleasure in good society. [2.] We are hereby taught to be compassionate. When we see our friends in sorrow and sadness, we should, like Christ here, take cognizance of their grief, and give them the best counsel and comfort we can: Weep with them that weep.

2. In answer to this, they put a question to him concerning his strangeness. Art thou only a stranger in Jerusalem, and hast not known the things that are come to pass there in these days? Observe, (1.) Cleopas gave him a civil answer. He does not rudely ask him. "As for what we are talking of, what is that to you?" and bid him go about his business. Note, We ought to be civil to those who are civil to us, and to conduct ourselves obligingly to all, both in word and deed. It was a dangerous time now with Christ's disciples; yet he was not jealous of this stranger, that he had any design upon them, to inform against them, or bring them into trouble. Charity is not forward to think evil, no, not of strangers. (2.) He is full of Christ himself and of his death and sufferings, and wonders that every body else is not so too: "What! art thou such a stranger in Jerusalem as not to know what has been done to our Master there?" Note, Those are strangers indeed in Jerusalem that know not of the death and sufferings of Christ. What! are they daughters of Jerusalem, and yet so little acquainted with Christ as to ask, What is thy beloved more than another beloved? (3.) He is very willing to inform this stranger concerning Christ, and to draw on further discourse with him upon this subject. He would not have any one that had the face of a man to be ignorant of Christ. Note, Those who have themselves the knowledge of Christ crucified should do what they can to spread that knowledge, and lead others into an acquaintance with him. And it is observable that these disciples, who were so forward to instruct the stranger, were instructed by him; for to him that has, and uses what he has, shall be given. (4.) It appears, by what Cleopas says, that the death of Christ made a great noise in Jerusalem, so that it could not be imagined that any man should be such a stranger in the city as not to know of it; it was all the talk of the town, and discoursed of in all companies. Thus the matter of fact came to be universally known, which, after the pouring out of the Spirit, was to be explained.

3. Christ, by way of reply, asked concerning their knowledge ( v. 19 ): He said unto them, What things? thus making himself yet more a stranger. Observe, (1.) Jesus Christ made light of his own sufferings, in comparison with the joy set before him, which was the recompence of it. Now that he was entering upon his glory, see with what unconcernedness he looks back upon his sufferings: What things? He had reason to know what things; for to him they were bitter things, and heavy things, and yet he asks, What things? The sorrow was forgotten, for joy that the man-child of our salvation was born. He took pleasure in infirmities for our sakes, to teach us to do so for his sake. (2.) Those whom Christ will teach he will first examine how far they have learned; they must tell him what things they know, and then he will tell them what was the meaning of these things. and lead them into the mystery of them.

4. They, hereupon, gave him a particular account concerning Christ, and the present posture of his affairs. Observe the story they tell, v. 19 , &c.

(1.) Here is a summary of Christ's life and character. The things they are full of are concerning Jesus of Nazareth (so he was commonly called), who was a prophet, a teacher come from God. He preached a true and excellent doctrine, which had manifestly its rise from heaven, and its tendency towards heaven. He confirmed it by many glorious miracles, miracles of mercy, so that he was mighty in deed and word before God and all the people; that is, he was both a great favourite of heaven and a great blessing to this earth. He was, and appeared to be, greatly beloved of God, and much the darling of his people. He had great acceptance with God, and a great reputation in the country. Many are great before all the people, and are caressed by them, who are not so before God, as the scribes and Pharisees; but Christ was mighty both in his doctrine and in his doings, before God and all the people. Those were strangers in Jerusalem that did not know this.

(2.) Here is a modest narrative of his sufferings and death, v. 20 . "Though he was so dear both to God and man, yet the chief priests and our rulers, in contempt of both, delivered him to the Roman power, to be condemned to death, and they have crucified him. " It is strange that they did not aggravate the matter more, and lay a greater load upon those that had been guilty of crucifying Christ; but perhaps because they spoke to one that was a stranger they thought it prudent to avoid all reflections upon the chief priests and their rulers, how just soever.

(3.) Here is an intimation of their disappointment in him, as the reason of their sadness: " We trusted that it had been he who should have redeemed Israel, v. 21 . We are of those who not only looked upon him to be a prophet, like Moses, but, like him, a redeemer too." He was depended upon, and great things expected from him, by them that looked for redemption, and in it for the consolation of Israel. Now, if hope deferred makes the heart sick, hope disappointed, especially such a hope, kills the heart. But see how they made that the ground of their despair which if they had understood it aright was the surest ground of their hope, and that was the dying of the Lord Jesus: We trusted (say they) that it had been he that should have redeemed Israel. And is it not he that doth redeem Israel? Nay, is he not by his death paying the price of their redemption? Was it not necessary, in order to his saving Israel from their sins, that he should suffer? Sop that now, since that most difficult part of his undertaking was got over, they had more reason than ever to trust that this was he that should deliver Israel; yet now they are ready to give up the cause.

(4.) Here is an account of their present amazement with reference to his resurrection. [1.] " This is the third day since he was crucified and died, and that was the day when it was expected, if ever, that he should rise again, and rise in glory and outward pomp, and show himself as publicly in honour as he had been shown three days before in disgrace; but we see no sign of it; nothing appears, as we expected, to the conviction and confusion of his prosecutors, and the consolation of his disciples, but all is silent." [2.] They own that there was a report among them that he was risen, but they seem to speak of it very slightly, and as what they gave no credit at all to ( v. 22, 23 ): " Certain women also of our company made us astonished (and that was all), who were early at the sepulchre, and found the body gone, and they said that they had seen a vision of angels, who said that he was alive; but we are ready to think it was only their fancy, and no real thing, for angels would have been sent to the apostles, not to the women, and women are easily imposed upon." [3.] They acknowledge that some of the apostles had visited the sepulchre, and found it empty, v. 24 . "But him they saw not, and therefore we have reason to fear that he is not risen, for, if he be, surely he would have shown himself to them; so that, upon the whole matter, we have no great reason to think that he is risen, and therefore have no expectations from him now; our hopes were all nailed to his cross, and buried in his grave."

(5.) Our Lord Jesus, though not known by face to them, makes himself known to them by his word.

[1.] He reproves them for their incogitancy, and the weakness of their faith in the scriptures of the Old Testament: O fools, and slow of heart to believe, v. 25 . When Christ forbade us to say to our brother, Thou fool, it was intended to restrain us from giving unreasonable reproaches, not from giving just reproofs. Christ called them fools, not as it signifies wicked men, in which sense he forbade it to us, but as it signifies weak men. He might call them fools, for he knows our foolishness, the foolishness that is bound in our hearts. Those are fools that act against their own interest; so they did who would not admit the evidence given them that their Master was risen, but put away the comfort of it. That which is condemned in them as their foolishness is, First, Their slowness to believe. Believers are branded as fools by atheists, and infidels, and free-thinkers, and their most holy faith is censured as a fond credulity; but Christ tells us that those are fools who are slow of heart to believe, and are kept from it by prejudices never impartially examined. Secondly, Their slowness to believe the writings of the prophets. He does not so much blame them for their slowness to believe the testimony of the women and of the angels, but for that which was the cause thereof, their slowness to believe the prophets; for, if they had given the prophets of the Old Testament their due weight and consideration, they would have been as sure of Christ's rising from the dead that morning (being the third day after his death) as they were of the rising of the sun; for the series and succession of events as settled by prophecy are no less certain and inviolable than as settled by providence. Were we but more conversant with the scripture, and the divine counsels as far as they are made known in the scripture, we should not be subject to such perplexities as we often entangle ourselves in.

[2.] He shows them that the sufferings of Christ, which were such a stumbling-block to them, and made them unapt to believe his glory, were really the appointed way to his glory, and he could not go to it any other way ( v. 26 ): " Ought not the Christ (the Messiah) to have suffered these things, and to enter into his glory? Was it not decreed, and was not that decree declared, that the promised Messiah must first suffer and then reign, that he must go by his cross to his crown?" Had they never read the fifty-third of Isaiah and the ninth of Daniel, where the prophets speak so very plainly of the sufferings of Christ and the glory that should follow? 1 Pet. i. 11 . The cross of Christ was that to which they could not reconcile themselves; now here he shows them two things which take off the offence of the cross:— First, That the Messiah ought to suffer these things; and therefore his sufferings were not only no objection against his being the Messiah, but really a proof of it, as the afflictions of the saints are an evidence of their sonship; and they were so far from ruining their expectations that really they were the foundation of their hopes. He could not have been a Saviour, if he had not been a sufferer. Christ's undertaking our salvation was voluntary; but, having undertaken it, it was necessary that he should suffer and die. Secondly, That, when he had suffered these things, he should enter into his glory, which he did at his resurrection; that was his first step upward. Observe, It is called his glory, because he was duly entitled to it, and it was the glory he had before the world was; he ought to enter into it, for in that, as well as in his sufferings, the scripture must be fulfilled. He ought to suffer first, and then to enter into his glory; and thus the reproach of the cross is for ever rolled away, and we are directed to expect the crown of thorns and then that of glory.

[3.] He expounded to them the scriptures of the Old Testament, which spoke of the Messiah, and showed them how they were fulfilled in Jesus of Nazareth, and now can tell them more concerning him than they could before tell him ( v. 27 ): Beginning at Moses, the first inspired writer of the Old Testament, he went in order through all the prophets, and expounded to them the things concerning himself, showing that the sufferings he had now gone through were so far from defeating the prophecies of the scripture concerning him that they were the accomplishment of them. He began at Moses, who recorded the first promise, in which it was plainly foretold that the Messiah should have his heel bruised, but that by it the serpent's head should be incurably broken. Note, First, There are things dispersed throughout all the scriptures concerning Christ, which it is of great advantage to have collected and put together. You cannot go far in any part of scripture but you meet with something that has reference to Christ, some prophecy, some promise, some prayer, some type or other; for he is the true treasure his in the field of the Old Testament. A golden thread of gospel grace runs through the whole web of the Old Testament. There is an eye of that white to be discerned in every place. Secondly, The things concerning Christ need to be expounded. The eunuch, though a scholar, would not pretend to understand them, except some man should guide him ( Acts viii. 31 ); for they were delivered darkly, according to that dispensation: but now that the veil is taken away the New Testament expounds the Old. Thirdly, Jesus Christ is himself the best expositor of scripture, particularly the scriptures concerning himself; and even after his resurrection it was in this way that he led people into the knowledge of the mystery concerning himself; not by advancing new notions independent upon the scripture, but by showing how the scripture was fulfilled, and turning them over to the study of it. Even the Apocalypse itself is but a second part of the Old-Testament prophecies, and has continually an eye to them. If men believe not Moses and the prophets, they are incurable. Fourthly, In studying the scriptures, it is good to be methodical, and to take them in order; for the Old-Testament light shone gradually to the perfect day, and it is good to observe how at sundry times, and in divers manners (subsequent predictions improving and giving light to the preceding ones), God spoke to the fathers concerning his Son, by whom he has now spoken to us. Some begin their bible at the wrong end, who study the Revelation first; but Christ has here taught us to begin at Moses. Thus far the conference between them.

IV. Here is the discovery which Christ at length made of himself to them. One would have given a great deal for a copy of the sermon Christ preached to them by the way, of that exposition of the bible which he gave them; but it is not thought fit that we should have it, we have the substance of it in other scriptures. The disciples are so charmed with it, that they think they are come too soon to their journey's end; but so it is: They drew nigh to the village whither they went ( v. 28 ), where, it should seem, they determined to take up for that night. And now,

1. They courted his stay with them: He made as though he would have gone further; he did not say that he would, but he seemed to them to be going further, and did not readily turn into their friend's house, which it would not be decent for a stranger to do unless he were invited. He would have gone further if they had not courted his stay; so that here was nothing like dissimulation in the case. If a stranger be shy, every one knows the meaning of it; he will not thrust himself rudely upon your house or company; but, if you make it appear that you are freely desirous of him for your guest or companion, he knows not but he may accept your invitation, and this was all that Christ did when he made as though he would have gone further. Note, Those that would have Christ dwell with them must invite him, and be importunate with him; though he is often found of those that seek him not, yet those only that seek can be sure to find; and, if he seem to draw off from us, it is but to draw out our importunity; as here, they constrained him; both of them laid hold on him, with a kind and friendly violence, saying, Abide with us. Note, Those that have experienced the pleasure and profit of communion with Christ cannot but covet more of his company, and beg of him, not only to walk with them all day, but to abide with them at night. When the day is far spent, and it is towards evening, we begin to think of retiring for our repose, and then it is proper to have our eye to Christ, and to beg of him to abide with us, to manifest himself to us and to fill our minds with good thoughts of him and good affections to him. Christ yielded to their importunity: He went in, to tarry with them. Thus ready is Christ to give further instructions and comforts to those who improve what they have received. He has promised that if any man open the door, to bid him welcome, he will come in to him, Rev. iii. 20 .

2. He manifested himself to them, v. 30, 31 . We may suppose that he continued his discourse with them, which he began upon the road; for thou must talk of the things of God when thou sittest in the house as well as when thou walkest by the way. While supper was getting ready (which perhaps was soon done, the provision was so small and mean), it is probable that he entertained them with such communications as were good and to the use of edifying; and so likewise as they sat at meat his lips fed them. But still they little thought that it was Jesus himself that was all this while talking with them, till at length he was pleased to throw off his disguise, and then to withdraw. (1.) They began to suspect it was he, when, as they sat down to meat, he undertook the office of the Master of the feast, which he performed so like himself, and like what he used to do among his disciples, that by it they discerned him: He took bread, and blessed it, and brake, and gave to them. This he did with his usual air both of authority and affection, with the same gestures and mien, with the same expressions perhaps in craving a blessing and in giving the bread to them. This was not a miraculous meal like that of the five loaves, nor a sacramental meal like that of the eucharist, but a common meal; yet Christ here did the same as he did in those, to teach us to keep up our communion with God through Christ in common providences as well as in special ordinances, and to crave a blessing and give thanks at every meal, and to see our daily bread provided for us and broken to us by the hand of Jesus Christ, the Master, not only of the great family, but of all our families. Wherever we sit down to eat, let us set Christ at the upper end of the table, take our meat as blessed to us by him, and eat and drink to his glory, and receive contentedly and thankfully what he is pleased to carve out to us, be the fare ever so coarse and mean. We may well receive it cheerfully, if we can by faith see it coming to us from Christ's hand, and with his blessing. (2.) Presently their eyes were opened, and then they saw who it was, and knew him well enough. Whatever it was which had hitherto concealed him from them, it was now taken out of the way; the mists were scattered, the veil was taken off, and then they made no question but it was their Master. He might, for wise and holy ends, put on the shape of another, but no other could put on his; and therefore it must be he. See how Christ by his Spirit and grace makes himself known to the souls of his people. [1.] He opens the scriptures to them, for they are they which testify of him to those who search them, and search for him in them. [2.] He meets them at his table, in the ordinance of the Lord's supper, and commonly there makes further discoveries of himself to them, is known to them in the breaking of bread. But, [3.] The work is completed by the opening of the eyes of their mind, and causing the scales to fall off from them, as from Paul's in his conversion. If he that gives the revelation do not give the understanding, we are in the dark still.

3. He immediately disappeared: He vanished out of their sight. Aphantos egeneto —He withdrew himself from them, slipped away of a sudden, and went out of sight. Or, he became not visible by them, was made inconspicuous by them. It should seem that though Christ's body, after his resurrection, was the very same body in which he suffered and died, as appeared by the marks in it, yet it was so far changed as to become either visible or not visible as he thought fit to make it, which was a step towards its being made a glorious body. As soon as he had given his disciples one glimpse of him he was gone presently. Such short and transient views have we of Christ in this world; we see him, but in a little while lose the sight of him again. When we come to heaven the vision of him will have no interruptions.

V. Here is the reflection which these disciples made upon this conference, and the report which they made of it to their brethren at Jerusalem.

1. The reflection they each of them made upon the influence which Christ's discourse had upon them ( v. 32 ): They said one to another, Did not our hearts burn within us? "I am sure mine did," saith one; "And so did mine," saith the other, "I never was so affected with any discourse in all my life." Thus do they not so much compare notes as compare hearts, in the review of the sermon Christ had preached to them. They found the preaching powerful, even when they knew not the preacher. It made things very plain and clear to them; and, which was more, brought a divine heat with a divine light into their souls, such as put their hearts into a glow, and kindled a holy fire of pious and devout affections in them. Now this they take notice of, for the confirming of their belief, that it was indeed, as at last they saw, Jesus himself that had been talking with them all along. "What fools were we, that we were not sooner aware who it was! For none but he, no word but his, could make our hearts burn within us as they did; it must be he that has the key of the heart; it could be no other." See here, (1.) What preaching is likely to do good —such as Christ's was, plain preaching, and that which is familiar and level to our capacity— he talked with us by the way; and scriptural preaching— he opened to us the scriptures, the scriptures relating to himself. Ministers should show people their religion in their bibles, and that they preach no other doctrine to them than what is there; they must show that they make that the fountain of their knowledge and the foundation of their faith. Note, The expounding of those scriptures which speak of Christ has a direct tendency to warm the hearts of his disciples, both to quicken and to comfort them. (2.) What hearing is likely to do good —that which makes the heart burn; when we are much affected with the things of God, especially with the love of Christ in dying for us, and have our hearts thereby drawn out in love to him, and drawn up in holy desires and devotions, then our hearts burn within us; when our hearts are raised and elevated, and are as the sparks which fly upwards towards God, and when they are kindled and carried out with a holy zeal and indignation against sin, both in others and in ourselves, and we are in some measure refined and purified from it by the spirit of judgment and the spirit of burning, then we may say, "Through grace our hearts are thus inflamed."

36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 37 But they were terrified and affrighted, and supposed that they had seen a spirit. 38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? 39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. 40 And when he had thus spoken, he showed them his hands and his feet. 41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? 42 And they gave him a piece of a broiled fish, and of an honeycomb. 43 And he took it, and did eat before them. 44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45 Then opened he their understanding, that they might understand the scriptures, 46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48 And ye are witnesses of these things. 49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

Five times Christ was seen the same day that he rose: by Mary Magdalene alone in the garden ( John xx. 14 ), by the women as they were going to tell the disciples ( Matt. xxviii. 9 ), by Peter alone, by the two disciples going to Emmaus, and now at night by the eleven, of which we have an account in these verses, as also John xx. 19 . Observe,

1. The great surprise which his appearing gave them. He came in among them very seasonably, as they were comparing notes concerning the proofs of his resurrection: As they thus spoke, and were ready perhaps to put it to the question whether the proofs produced amounted to evidence sufficient of their Master's resurrection or no, and how they should proceed, Jesus himself stood in the midst of them, and put it out of question. Note, Those who make the best use they can of their evidences for their comfort may expect further assurances, and that the Spirit of Christ will witness with their spirits (as Christ here witnessed with the disciples, and confirmed their testimony) that they are the children of God, and risen with Christ. Observe, 1. The comfort Christ spoke to them: Peace be unto you. This intimates in general that it was a kind visit which Christ now paid them, a visit of love and friendship. Though they had very unkindly deserted him in his sufferings, yet he takes the first opportunity of seeing them together; for he deals not with us as we deserve. They did not credit those who had seen him; therefore he comes himself, that they might not continue in their disconsolate incredulity. He had promised that after his resurrection he would see them in Galilee; but so desirous was he to see them, and satisfy them, that he anticipated the appointment and sees them at Jerusalem. Note, Christ is often better than his word, but never worse. Now his first word to them was, Peace be to you; not in a way of compliment, but of consolation. This was a common form of salutation among the Jews, and Christ would thus express his usual familiarity with them, though he had now entered into his state of exaltation. Many, when they are advanced, forget their old friends and take state upon them; but we see Christ as free with them as ever. Thus Christ would at the first word intimate to them that he did not come to quarrel with Peter for denying him and the rest for running away from him; no, he came peaceably, to signify to them that he had forgiven them, and was reconciled to them. 2. The fright which they put themselves into upon it ( v. 37 ): They were terrified, supposing that they had seen a spirit, because he came in among them without any noise, and was in the midst of them ere they were aware. The word used ( Matt. xiv. 26 ), when they said It is a spirit, is 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.

36. Jesus ... stood-- (See on Joh 20:19 ).

37-38. a spirit-- the ghost of their dead Lord, but not Himself in the body ( Ac 12:15 ; Mt 14:26 ).

thoughts-- rather, "reasonings"; that is, whether He were risen or no, and whether this was His very self.

39-43. Behold, &c.-- lovingly offering them both ocular and tangible demonstration of the reality of His resurrection.

a spirit hath not-- an important statement regarding "spirits."

flesh and bones-- He says not "flesh and blood"; for the blood is the life of the animal and corruptible body ( Ge 9:4 ), which "cannot inherit the kingdom of God" ( 1Co 15:50 ); but "flesh and bones," implying the identity, but with diversity of laws, of the resurrection body. (See on Joh 20:24-28 ).

44-49. These are the words, &c.-- that is, "Now you will understand what seemed so dark to you when I told you about the Son of man being put to death and rising again" ( Lu 18:31-34 ).

while ... yet with you-- a striking expression, implying that He was now, as the dead and risen Saviour, virtually dissevered from this scene of mortality, and from all ordinary intercourse with His mortal disciples.

law ... prophets ... psalms-- the three Jewish divisions of the Old Testament Scriptures.