Barnes' New Testament Notes

Verse 5. The more fierce. The more urgent and pressing. They saw that there was a prospect of losing their cause, and they attempted to press on Pilate the point that would be most likely now to affect him. Pilate had, in fact, acquitted him of the charge of being an enemy to Caesar, and they therefore urged the other point more vehemently.

Stirreth up the people. Excites them to tumult and sedition.

All Jewry. All Judea.

From Galilee to this place. To Jerusalem-that is, throughout the whole country. It is not merely in one place, but from one end of the land to the other.

{h} "more fierce" Ps 57:4

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 6

Verse 6. Whether he were a Galilean. He asked this because, if he was, he properly belonged to Herod's jurisdiction, who reigned over Galilee.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 7

Verse 7. Herod's jurisdiction. Herod Antipas, a son of Herod the Great. This was the same Herod that put John the Baptist to death. Jesus had passed the most of his life in the part of the country where he ruled, and it was therefore considered that he belonged to his jurisdiction--that is, that it belonged to Herod, not to Pilate, to try this cause.

{i} "Herod's jurisdiction" Lu 3:1

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 8

Verse 8. No Barnes text on this verse.

{k} "for he was desirous" Lu 9:9

{l} "because he had heard" Mt 14:1; Mr 6:14

{m} "and he hoped" 2 Ki 5:11

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 9

Verse 9. No Barnes text on this verse.

{n} "but he answered" Ps 38:13,14; 39:1,9; Is 53:7

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 10

Verse 10. Vehemently accused him. Violently or unjustly accused him, endeavouring to make it appear that he had been guilty of sedition in Herod's province.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 11

Verse 11. Herod with his men of war. With his soldiers, or his bodyguard. It is probable that in travelling he had a guard to attend him constantly.

Set him at nought. Treated him with contempt and ridicule.

A gorgeous robe. A white or shining robe, for this is the meaning of the original. The Roman princes wore purple robes, and Pilate therefore put such a robe on Jesus. The Jewish kings wore a white robe, which was often rendered very shining or gorgeous by much tinsel or silver interwoven. Josephus says that the robe which Agrippa wore was so bright with silver that when the sun shone on it, it so dazzled the eyes that it was difficult to look on it. The Jews and Romans therefore decked him in the manner appropriate to their own country, for purposes of mockery. All this was unlawful and malicious, as there was not the least evidence of his guilt.

Sent him to Pilate. It was by the interchange of these civilities that they were made friends. It would seem that Pilate sent him to Herod as a token of civility and respect, and with a design, perhaps, of putting an end to their quarrel. Herod returned the civility, and it resulted in their reconciliation.

{o} "set him at nought" Is 49:7; 53:3

{p} "gorgeous robe" Joh 19:5

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 12

Verse 12. Made friends together, &c. What had been the cause of their quarrel is unknown. It is Commonly supposed that it was Pilate's slaying the Galileans in Jerusalem, as related in Lu 13:1,2. The occasion of their reconciliation seems to have been the civility and respect which Pilate showed to Herod in this case. It was not because they were united in hating Jesus, as is often the case with wicked men, for Pilate was certainly desirous of releasing him, and both considered him merely as an object of ridicule and sport. It is true, however, that wicked men, at variance in other things, are often united in opposing and ridiculing Christ and his followers; and that enmities of long standing are sometimes made up, and the most opposite characters brought together, simply to oppose religion. Comp. Ps 83:5-7.

{q} "friends" Ac 4:27

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 13

Verse 13. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 14

Verse 14. No Barnes text on this verse.

{r} "behold, I" Lu 23:4

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 15

Verse 15. Nothing worthy of death is done unto him. Deserving of death. The charges are not proved against him. They had had every opportunity of proving them, first before Pilate and then before Herod, unjustly subjecting him to trial before two men in succession, and thus giving them a double opportunity of condemning him, and yet, after all, he was declared by both to be innocent. There could be no better evidence that he was innocent.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 16

Verse 16. I will therefore chastise him. The word chastise here means to scourge or to whip. This was usually done before capital punishment, to increase the sufferings of the man condemned. It is not easy to see the reason why, if Pilate supposed Jesus to be innocent, he should propose publicly to scourge him. It was as really unjust to do that as it was to crucify him. But probably he expected by this to conciliate the minds of his accusers; to show them that he was willing to gratify them if it could be done with propriety; and perhaps he expected that by seeing him whipped and disgraced, and condemned to ridicule, to contempt, and to suffering, they would be satisfied. It is farther remarked that among the Romans it was competent for a magistrate to inflict a slight punishment on a man when a charge of gross offence was not fully made out, or where there was not sufficient testimony to substantiate the precise charge alleged. All this shows,

1st. the palpable injustice of our Lord's condemnation;

2nd. the persevering malice and obstinacy of the Jews; and,

3rd. the want of firmness in Pilate. He should have released him at once; but the love of popularity led him to the murder of the Son of God. Man should do his duty in all situations; and he that, like Pilate, seeks only for public favour and popularity, will assuredly be led into crime.

{s} "chastise" Is 53:5

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 17

Verse 17. See Barnes "Mt 27:15"

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 18

Verses 18-23. See Barnes "Mt 27:20, also Mt 27:21-23

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 19

Verse 19. No Barnes text on this verse.

{t} "for murder" Ac 3:14

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 20

Verse 20. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 21

Verse 21. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 22

Verse 22. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 23

Verses 23-25.

See Barnes "Mt 27:26"

{u} "were instant" Ps 22:12; Lu 23:5

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 24

Verse 24. No Barnes text on this verse.

{1} "gave sentence", or "assented"

{v} "as they required" Ex 23:2

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 25

Verse 25. No Barnes text on this verse.

{w} "released unto them" Ac 3:14

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 26

Verse 26. See Barnes "Mt 27:32".

After Jesus. Probably to bear one end of the cross. Jesus was feeble and unable to bear it alone, and they compelled Simon to help him.

{x} "as they led him away" Mt 27:32; Mr 15:21; Joh 19:17

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 27

Verse 27. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 28

Verse 28. Daughters of Jerusalem. Women of Jerusalem. This was a common mode of speaking among the Hebrews.

Weep for yourselves, &c. This refers to the calamities that were about to come upon them in the desolation of their city by the Romans.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 29

Verse 29. No Barnes text on this verse.

{y} "behold, the days" Mt 24:19; Lu 21:23

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 30

Verse 30. To the mountains, Fall on us, &c. This is an image of great calamities and judgments. So great will be the calamities that they will seek for shelter from the storm, and will call on the hills to protect them. The same figure is used respecting the wicked in the day of judgment in Re 6:16,17. Compare also Is 2:21

{z} "Then shall they begin" Isa 2:19; Ho 10:8; Re 16:6; 9:6

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 31

Verse 31. For if they do these things in a green tree, & c. This seems to be a proverbial expression. A green tree is not easily set on fire; a dry one is easily kindled and burns rapidly; and the meaning of the passage is--

Our Lord alludes, evidently, to the calamities that would come upon them by the Romans in the destruction of their city and temple. The passage may be applied, however, without impropriety, and with great beauty and force, to the punishment of the wicked in the future world. Thus applied, it means that the sufferings of the Saviour, as compared with the sufferings of the guilty, were like the burning of a green tree as compared with the burning of one that is dry. A green tree is not adapted to burn; a dry one is. So the Saviour --innocent, pure, and holy--stood in relation to suffering. There were sufferings which an innocent being could not endure. There was remorse of conscience, the sense of guilt, punishment properly so called, and the eternity of woes. He had the consciousness of innocence, and he would not suffer for ever. He had no passions to be enkindled that would rage and ruin the soul. The sinner is adapted to sufferings, like a dry tree to the fire. He is guilty, and will suffer all the horrors of remorse of conscience. He will be punished literally. He has raging and impetuous passions, and they will be enkindled in hell, and will rage for ever and ever. The meaning is, that if the innocent Saviour suffered so much, the sufferings of the sinner for ever in hell must be more unspeakably dreadful. Yet Who could endure the sufferings of the Redeemer on the cross for a single day? Who could bear them for ever and ever, aggravated by all the horrors of a guilty conscience, and all the terrors of unrestrained anger, and hate, and fear, and wrath? Why WILL the wicked die?

{a} "For if they" Pr 11:31; Jer 25:29; Eze 20:47; 21:4; 1 Pe 4:17

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 32

Verses 32,33. See Barnes "Mt 27:35"

See Barnes "Mt 27:38"

Verse 32. No Barnes text on this verse.

{b} "malefactors" Is 53:12

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 33

Verse 33. No Barnes text on this verse.

{2} "Calvary", or "the place of a skull"

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 34

Verse 34. Father, forgive them. This is a fulfillment of the prophecy in Isa 53:12: He made intercession for the transgressors. The prayer was offered for those who were guilty of putting him to death. It is not quite certain whether he referred to the Jews or to the Roman soldiers. Perhaps he referred to both. The Romans knew not what they did, as they were really ignorant that he was the Son of God, and as they were merely obeying the command of their rulers. The Jews knew, indeed, that he was innocent, and they had evidence, if they would have looked at it, that he was the Messiah; but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. It may be added, also, that, though they had abundant evidence, if they would look at it, that he was the Messiah, and enough to leave them without excuse, yet they did not, in fact, believe that he was the Saviour promised by the prophets, and had not, in fact, any proper sense of his rank and dignity as "the Lord of glory." If they had had, they would not have crucified him, as we cannot suppose that they would knowingly put to death their own Messiah, the hope of the nation, and him who had been so long promised to the fathers. See Barnes "1 Co 2:8".

We may learn from this prayer--

1st. The duty of praying for our enemies, even when they are endeavouring most to injure us.

2nd. The thing for which we should pray for them is that God would pardon them and give them better minds.

3rd. The power and excellence of the Christian religion. No other religion teaches men to pray for the forgiveness of enemies; no other disposes them to do it. Men of the world seek for revenge; the Christian bears reproaches and persecutions with patience, and prays that God would pardon those who injure them, and save them from their sins.

4th. The greatest sinners, through the intercession of Jesus, may obtain pardon. God heard him, and still hears him always, and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Comp. Ac 2:37,42-43; 7:7; 14:1.

They know not what they do. It was done through ignorance, Ac 3:17. Paul says that,

"had they known it, they would not have crucified

the Lord of glory,"

1 Co 2:8. Ignorance does not excuse altogether a crime if the ignorance be wilful, but it diminishes its guilt. They had evidence; they might have learned his character; they might have known what they were doing, and they might be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were really ignorant, whatever might have been the cause of their ignorance, he implores God to pardon them. He even urges it as a reason why they should be pardoned, that they were ignorant of what they were doing; and though men are often guilty for their ignorance, yet God often in compassion overlooks it, averts his anger, and grants them the blessings of pardon and life. So he forgave Paul, for he

"did it in ignorance, in unbelief,"

1 Ti 1:13. So God winked at the ignorance of the Gentiles, Ac 17:30. Yet this is no excuse, and no evidence of safety, for those who in our day contemptuously put away from them and their children the means of instruction.

{c} "Father, forgive them" Mt 5:44; Ac 7:60; 1 Co 4:12

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 35

Verses 35-39. See Barnes "Mt 27:41, also Mt 27:42-44

Verse 35. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 36

Verse 36. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 37

Verse 37. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 38

Verse 38. In letters of Greek, &c. See Barnes "Mt 27:37"

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 39

Verse 39. One of the malefactors. Mt 27:44 says "the thieves-- cast the same in his teeth." See the apparent contradiction in these statements reconciled in the Notes on that place.

If thou be Christ. If thou art the Messiah; if thou art what thou dost pretend to be. This is a taunt or reproach of the same kind as that of the priests in Lu 23:35.

Save thyself and us. Save our lives. Deliver us from the cross. This man did not seek for salvation truly; he asked not to be delivered from his sins; if he had, Jesus would also have heard him. Men often, in sickness and affliction, call upon God. They are earnest in prayer. They ask of God to save them, but it is only to save them from temporal death. It is not to be saved from their sins, and the consequence is, that when God does raise them up, they forget their promises, and live as they did before, as this robber would have done if Jesus had heard his prayer and delivered him from the cross.

{e} "one of the malefactors" Lu 17:34-36

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 40

Verse 40. Dost not thou fear God, &c. You are condemned to die as well as he. It is improper for you to rail on him as the rulers and Romans do. God is just, and you are hastening to his bar, and you should therefore fear him, and fear that he will punish you for railing on this innocent man.

Same condemnation. Condemnation to death; not death for the same thing, but the same kind of death.

{f} "Dost not thou" Ps 36:1

{g} "thou art in the same condition" Jer 5:3

Verse 41. Due reward for our deeds. The proper punishment for our crimes. They had been highwaymen, and it was just that they should die.

{h} "hath done nothing amiss" 1 Pe 1:19.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 42

Verse 42. Remember me. This is a phrase praying for favour, or asking him to grant him an interest in his kingdom, or to acknowledge him as one of his followers. It implied that he believed that Jesus was what he claimed to be--the Messiah; that, though he was dying with them, yet he would set up his kingdom; and that he had full power to bless him, though about to expire. It is possible that this man might have heard him preach before his crucifixion, and have learned there the nature of his kingdom; or it may have been that while on the cross Jesus had taken occasion to acquaint them with the nature of his kingdom. While he might have been doing this, one of the malefactors may have continued to rail on him while the other became truly penitent. Such a result of preaching the gospel would not have been unlike what has often occurred since, where, while the gospel has been proclaimed, one has been "taken and another left;" one has been melted to repentance, another has been more hardened in guilt. The promise which follows shows that this prayer was answered. This was a case of repentance in the last hour, the trying hour of death; and it has been remarked that one was brought to repentance there, to show that no one should despair on a dying bed; and but one, that none should be presumptuous and delay repentance to that awful moment.

When thou comest, &c. It is impossible now to fix the precise idea which this robber had of Christ's coming. Whether it was that he expected that he would rise from the dead, as some of the Jews supposed the Messiah would; or whether he referred to the day of judgment; or whether to an immediate translation to his kingdom in the heavens, we cannot tell. All that we know is, that he fully believed him to be the Messiah, and that he desired to obtain an interest in that kingdom which he knew he would establish.

{i} "Lord" Ps 106:4,5; Ro 10:9,10; 1 Co 6:10,11

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 43

Verse 43. Today, &c. It is not probable that the dying thief expected that his prayer would be so soon answeyed. It is rather to be supposed that he looked to some future period when the Messiah would rise or would return; but Jesus told him that his prayer would be answered that very day, implying, evidently, that it would be immediately at death. This is the more remarkable, as those who were crucified commonly lingered for several days on the cross before they died; but Jesus foresaw that measures would be taken to hasten their death, and assured him that that day he should receive an answer to his prayer and be with him in his kingdom.

Paradise. This is a word of Persian origin, and means a garden, particularly a garden of pleasure, filled with trees, and shrubs, and fountains, and flowers. In hot climates such gardens were peculiarly pleasant, and hence they were attached to the mansions of the rich and to the palaces of princes. The word came thus to denote any place of happiness, and was used particularly to denotes the abodes of the blessed in another world. The Romans spoke of their Elysium, and the Greeks of the gardens of Hesperides, where the trees bore golden fruit. The garden of Eden means, also, the garden of pleasure, and in Ge 2:8 the Septuagint renders the word Eden by Paradise. Hence this name in the Scriptures comes to denote the abodes of the blessed in the other world. See Barnes "2 Co 12:4".

The Jews supposed that the souls of the righteous would be received into such a place, and those of the wicked cast down to Gehenna until the time of the judgment. They had many fables about this state which it is unnecessary to repeat. The plain meaning of the passage is,

"To-day thou shalt be made happy, or be received to a state of blessedness with me after death."

It is to be remarked that Christ says nothing about the p1ace where it should be, nor of the condition of those there, excepting that it is a place of blessedness, and that its happiness is to commence immediately after death (see also Php 1:23); but from the narrative we may learn--

1st. That the soul will exist separately from the body; for, while the thief and the Saviour would be in Paradise, their bodies would be on the cross or in the grave.

2nd. That immediately after death--the same day--the souls of the righteous will be made happy. They will feel that they are secure; they will be received among the just; and they will have the assurance of a glorious immortality.

3rd. That state will differ from the condition of the wicked. The promise was made to but one on the cross, and there is no evidence whatever that the other entered there. See also the parable of the rich man and Lazarus, Lu 16:19-31.

4th. It is the chief glory of this state and of heaven to be permitted to see Jesus Christ and to be with him: "Thou shalt be with me." "I desire to depart and to be with Christ," Php 1:23; Re 21:23; 5:9-14.

{k} "verily" Ro 5:20,21

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 44

Verses 44-46. See Barnes "Mt 27:45, also Mt 27:46-50.

Verse 44. No Barnes text on this verse.

{3} "darkness over all the earth" or, "land"

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 45

Verse 45. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 46

Verse 46. No Barnes text on this verse.

{m} "Father, into" Ps 31:5; 1 Pe 2:23

{n} "and having said thus" Mt 27:50; Mr 15:37; Joh 19:30

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 47

Verses 47-49. See Barnes "Mt 27:52, also Mt 27:53-55

Verse 47. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 48

Verse 48. The things which were done. The earthquake, the darkness, and the sufferings of Jesus.

Smote their breasts. In token of alarm, fear, and anguish. They saw the judgments of God; they saw the guilt of the rulers; and they feared the further displeasure of the Almighty.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 49

Verse 49. No Barnes text on this verse.

{o} "stood afar off" Ps 38:11; 142:4

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 50

Verse 50. See Barnes "Mt 27:57, also Mt 27:58-61 See Barnes "Mr 15:42, also Mr 15:43-47.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 51

Verse 51. No Barnes text on this verse.

{p} "who also himself" Mr 15:43; Lu 2:25,38

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 52

Verse 52. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 53

Verse 53. No Barnes text on this verse.

{q} "laid it in" Is 53:9

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 54

Verse 54. No Barnes text on this verse.

{r} "the preparation" Mt 27:62

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 55

Verse 55. No Barnes text on this verse.

{s} "women also" Lu 8:2; Lu 23:49

THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 56

Verse 56. No Barnes text on this verse.

{t} "prepared spices" Mar 16:1

{u} "according to" Ex 20:8-10

THE GOSPEL ACCORDING TO LUKE - Chapter 24

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 1

Verses 1-12. See Barnes "Mt 28:1, also Mt 28:2-11.

Verse 1. No Barnes text on this verse.

{a} "Now, upon" Mt 28:1; Mr 16:2; Joh 20:1

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 2

Verse 2. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 3

Verse 3. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 4

Verse 4. No Barnes text on this verse.

{b} "two men" Joh 20:12; Ac 1:10

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 5

Verse 5. No Barnes text on this verse.

{1} "the living", or "him that liveth"

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 6

Verse 6. No Barnes text on this verse.

{c} "spake unto you" Mt 16:21; 17:23; Mr 8:31; Lu 9:22; Joh 2:22

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 7

Verse 7. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 8

Verse 8. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 9

Verse 9. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 10

Verse 10. No Barnes text on this verse.

{d} "Joanna" Lu 8:3

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 11

Verse 11. No Barnes text on this verse.

{e} "seemed to them" Ge 19:14; 2 Ki 7:2; Job 9:16; Ps 126:1; Ac 12:9,15

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 12

Verse 12. No Barnes text on this verse.

{f} "Then arose Peter" Joh 20:3,6

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 13

Verse 13. Two of them. Two of the disciples. The name of one of them was Cleopas, Lu 24:18. Many have supposed that the other was Luke, and that he omitted his own name from modesty. Others have supposed that it was Peter. See Lu 24:34; 1 Co 15:5 There is no evidence to guide us here. Dr. Lightfoot has shown that Cleopas is the same name as Alpheus, who was the father of the apostle James, Mt 10:3.

Emmaus. In regard to the locality of Emmaus, it seems quite probable that it is the same village which is referred to by Josephus (Jewish Wars, vii. 6, § 6), who states that, after the destruction of Jerusalem, Titus gave Emmaus, distant from Jerusalem threescore furlongs, to eight hundred of his troops, whom he had dismissed from his army, for their habitation. Dr. Thomson (The Land and the Book, vol. it. p. 307, 540) regards it as the present Kuriet el 'Aineb, which Dr. Robinson identifies with Kirjath-jearim. Of this place he says:

Kuriet el 'Aineb itself would be the proper distance from Jerusalem, and being on the road to Jaffa, and on the dividing ridge between the plain and the mountains, the Roman emperor might have deemed it an advantageous post for a colony made up of his disbanded soldiers, who could keep in check the surrounding country. Certain it is that in these later ages the occupants of this place have controlled the whole adjacent region, and for many a generation exercised their lawless tyranny upon helpless pilgrims.

It took just three hours' moderate riding from Kuriet el 'Aineb to Jerusalem: first, a long descent into Wady Hanina, which passes between it and Soba; then a similar ascent, succeeded by a very steep pass, and a very slippery path down to Kulonia. At this place are some heavy foundations of church, convent, or castle by the road-side, which may be of almost any age, and also gardens of fruit-trees, irrigated by a fountain of excellent water. Kulonia is on a hill north of the road, and appears in a fair way to become a ruin itself before long. The path then winds up a valley, and stretches over a dreary waste of bare rocks until within a mile of the city, when the view opens upon its naked ramparts and the mysterious regions toward the Dead Sea.

Threescore furlongs. Sixty furlongs, or about seven or eight miles. It is not certain that these were apostles, but the contrary seems to be implied in Lu 24:33. See Barnes on "Lu 24:33".

If they were not, it is probable that they were intimate disciples, who may have been much with the Saviour during the latter part of his ministry and the closing scenes of his life. But it is wholly unknown why they were going to Emmaus. It may have been that this was their native place, or that they had friends in the vicinity. They seem to have given up all for lost, and to have come to the conclusion that Jesus was not the Messiah, though they naturally conversed about it, and there were many things which they could not explain. Their Master had been crucified contrary to their expectation, their hopes dashed, their anticipation disappointed, and they were now returning in sadness, and very naturally conversed, in the way, of the things which had happened in Jerusalem.

{g} "two of them" Mr 16:2

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 14

Verse 14. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 15

Verse 15. Communed together. Talked together.

And reasoned. They reasoned, doubtless, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; about what was to be done in the present state of things.

Jesus himself drew near, &c. The disciples were properly employed. Their minds were anxious about the state of things, and they endeavoured to arrive at the truth. In this state of things Jesus came to solve their doubts, and to establish them in the belief that he was the Christ; and we may learn from this that Christ will guide those who are sincerely endeavouring to know the truth. They who candidly and seriously endeavour to ascertain what is true and right he will direct; and often in an unexpected manner he will appear, to dissipate their doubts and to scatter all their perplexities. Our duty is sincerely to strive to ascertain the truth, and to do his will; and if his people do this, he will not leave them to perplexity and wandering.

{h} "communed" Mal 3:16; Mt 18:20; Lu 24:36

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 16

Verse 16. Their eyes were holden. This expression is used merely to denote that they did not know who he was. It does not appear that there was anything supernatural or miraculous in it, or that God used any power to blind them. It may easily be accounted for without any such supposition; for,

1st. Jesus appeared in another form (Mr 16:12)--that is, different from his usual appearance.

2nd. They were not expecting to see him--indeed, they did not suppose that he was alive and it required the strongest evidence to convince them that he was really risen from the dead.

{i} "holden" Joh 20:14,15; 21:4

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 17

Verse 17. What manner of communications, &c. What is the subject of your conversation? What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as became all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 18

Verse 18. Art thou only a stranger? &c. This is an expression of surprise that he should be unacquainted with an affair that had made so much noise, and that had been attended with so remarkable circumstances. The word stranger here denotes one who had come to reside at a place only for a time, not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem, to keep the Passover there. They appear to have taken Jesus to be such a stranger or foreigner. The meaning of this verse may be thus expressed:

The affair concerning which we are sad has been well known, and has made a great talk and noise, so that all, even the strangers who have come up to remain there but a little time, are well acquainted with it. Art thou the only one of them who has not heard it? Is everybody so well acquainted with it, and thou hast not heard of it? It is a matter of surprise, and we cannot account for it.

{k} "Cleopas" Joh 19:25

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 19

Verse 19. A prophet. A teacher sent from God. They did not now call him the Messiah, for his death had led them to doubt that, but they had no doubt that he was a distinguished prophet. The evidence of that was so clear that they could not call it in question.

Mighty in deed. Powerful in working miracles, in raising the dead, healing the sick, &c.

In word. In teaching.

Before God and all the people. Manifestly; publicly. So that God owned him, and the people regarded him as a distinguished teacher.

{l} "prophet" Lu 7:16; Joh 3:2; Ac 2:22

{m} "mighty" Ac 7:22

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 20

Verse 20. See Barnes "Mt 26:59, also Mt 26:60-66

{n} "now" Lu 23:1; Ac 13:27,28

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 21

Verse 21. We trusted. We hoped and expected.

Should have redeemed Israel. That he was the Messiah, who would have delivered the nation from the Romans.

Besides all this. It is to be observed that Cleopas states things just as they occurred to his own mind. There is little connection. His mind is confused and distracted. There were so many things that were remarkable in Jesus; there was so much evidence that he was the Messiah; their hopes had been so suddenly dashed by his death, and the succeeding events had been so wonderful, that his mind was confused, and he knew not what to think. The things which he now stated served to increase his perplexity. The expressions here are perfectly natural. They bespeak an agitated mind. They are simple touches of nature, which show that the book was not forged. If the book had been the work of imposture, this artless and perplexed narrative would not have been thought of.

Today is the third day, &c. Jesus had foretold them that he would rise on the third day. This they did not understand; but it is not improbable that they looked to this day expecting something wonderful, and that the visit to the sepulchre had called it to their recollection, and they were more and more amazed when they put all these things together. As if they had said,

"The third day is come, and we have not seen him. Yet we begin to remember his promise--the angels have informed us that he is alive--but we do not know how to put these things together, or what to make of them."

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 22

Verses 22,23. Certain women. See Mt 28:1-7; Joh 20:12

A vision of angels. An appearance of angels, or they had seen angels. See Joh 20:12.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 23

Verse 23. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 24

Verse 24. Certain of them which were with us. Peter and John. See Joh 20:2-9.

{q} "Certain" He 5:11,12

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 25

Verse 25. O fools. The word fool sometimes is a term of reproach denoting wickedness. In this sense we are forbidden to employ it in addressing another, Mt 5:22. That, however, is a different word in the Greek from the one which occurs here. The one there used implies contempt, but the one employed in this place denotes weakness or dulness. He reproached them for not seeing what he had himself so clearly predicted, and what had been foretold by the prophets. The word used in the original does not imply as much reproach as the word fool does among us. It was not an expression of contempt; it was an expression denoting merely that they were thoughtless, and that they did not properly attend to the evidence that he must die and rise again.

Slow of heart to believe. Not quick to perceive. Dull of learning. They had suffered their previous opinions and prejudices to prevent their seeing the evidence that he must die and rise from the dead.

All that the prophets have spoken. Respecting the character and sufferings of the Messiah. See Barnes "Lu 24:27".

{r} "O, fools" He 5:11,12

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 26

Verse 26. Ought not Christ, &c. Ought not the Messiah. Was there not evidence that he would do it? and was it not indispensable that he should, in order to fulfil the prophecies? The necessity of his suffering these things referred to here was that it was foretold that he would. The reason why it was predicted, and why it was necessary that it should occur, was that it was proper that God should manifest his justice, and do honour to his law, and secure the due regard for his government, while he pardoned the guilty.

{s} Lu 24:46; Ac 17:3; He 9:22,23

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 27

Verse 27. Beginning at Moses. At the writings of Moses, or at the beginning of the Old Testament; or rather the word beginning should be separated from what follows, denoting simply that he commenced his discourse, and not that he began at the prophets as well as at Moses; thus, "And commencing his discourse, or replying to them, he expounded from Moses and the prophets," &c.

All the prophets. The books of the Old Testament generally.

He expounded. He explained or interpreted it to them. Probably he showed them that their notions of the Messiah were not according to the Scriptures. They expected a temporal prince; they were perplexed because Jesus had not assumed the regal power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his death, therefore, was no argument that he was not the Messiah.

In all the scriptures. In all the writings of the Old Testament. They were called scriptures because they were written, the art of printing being then unknown.

The things concerning himself. Concerning the Messiah. It does not appear that he applied them to himself, but left them, probably, to make the application. He showed what the Scriptures foretold, and they saw that these things applied to Jesus of Nazareth, and began to be satisfied that he was the Messiah. The most striking passages foretelling the character and sufferings of Christ are the following, which we may suppose it possible our Saviour dwelt upon to convince them that, though he was crucified, yet he was the Christ: Ge 3:15; De 18:15; Ge 49:10; Nu 21:8-9; Is 53:1-12; Da 9:25-27; Is 9:6,7; Ps 110:1-7; Ps 16:1-11; Ps 22:1-31; Mal 4:2-6

{u} "Moses" Lu 24:44; Ac 3:22

{v} "the prophets" Ac 10:43; 26:22

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 28

Verse 28. He made as though he would have gone further. He did not say he would go farther, but he kept on as if it was not his intention to stop, and doubtless he would have gone on if they had not constrained him to tarry.

{w} "and he made as though" Ge 32:26; Mr 6:48

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 29

Verse 29. Constrained him. They urged him, or pressingly invited him. They did not yet perceive that it was Jesus, but they had been charmed and delighted with his discourse, and they wished to hear him farther. Christians are delighted with communion with the Saviour. They seek it as the chief object of their desire, and they find their chief pleasure in fellowship with him. The two disciples felt it a privilege to entertain the stranger, as they supposed, who had so charmed them with his discourse; and so those to whom the gospel is preached, and who love it, feel it a privilege, and not a burden, to show kindness to those who bear to them the message of salvation.

Abide with us. Remain with us, or pass the night in our house.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 30

Verse 30. Sat at meat. Reclined at the table, or while he was at supper.

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

{2} "vanished" or, "ceased to be seen of them"

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 31

Verse 31. Their eyes were opened. The obscurity was removed. They saw him to be the Messiah. Their doubts were gone, and they saw clearly that he was risen, and was truly, as they had long hoped, the Saviour of men. It is not meant that they were before blind, but that they did not know till then who he was.

He vanished out of their sight. He suddenly departed. It does not appear that there was anything miraculous in this, but, during their surprise, he took the opportunity suddenly to withdraw from them.

{2} "vanished" or, "ceased to be seen of them"

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 32

Verse 32. Our heart burn within us. This is an expression denoting the deep interest and pleasure which they had felt in his discourse before they knew who he was. They now recalled his instruction; they remembered how his words reached the heart as he spoke to them; how convincingly he had showed them that the Messiah ought to suffer, and how, while he talked to them of the Christ that they so much loved, their hearts glowed with intense love. This feeling was not confined to them alone. All the followers of Jesus know how precious and tender are the communications of the Saviour, and how the heart glows with love as they think or hear of his life, and sufferings, and death.

He opened to us. He explained to us the Scriptures. See Lu 24:27. This narrative shows us,

1st. How blind men may be to the plainest doctrines of the Scriptures until they are explained to them. These disciples had often read or heard the Scriptures, but never, till then, did they fully understand that the Messiah must suffer.

2nd. It is proper there should be those whose office it is to explain the Scriptures. Jesus did it while on earth; he does it now by his Spirit; and he has appointed his ministers, whose business it is to explain them.

3rd. If men attempt to explain the Bible, they should themselves understand it. They should give their time and talents to a suitable preparation to understand the sacred volume. Preaching should consist in real, and not fancied explanations of the Scriptures; the real doctrines which God has taught in his word, and not the doctrines that men have taught in their systems.

4th. Here was convincing evidence that Jesus was the Messiah. This was but one of many instances where Jesus convinced his disciples, contrary to their previous belief. In this case the evidence was abundant. He first satisfied them from the Old Testament that the very things which had happened were foretold; he then dissipated every doubt by showing himself to them and convincing them that he was truly the Christ. There was no chance here for deception and juggling. Who would have met them and talked with them in this way but the real Saviour? Who would have thought of writing this narrative to help an imposture? What impostor would have recorded the dulness of the disciples as to the plain declarations of the Old Testament, and then have thought of this device to prop up the narrative? Everything about this narrative--its simplicity--its tenderness--its particularity--its perfect nature--its freedom from all appearance of trick--shows that it was taken from real life; and if so, then the Christian religion is true, for here is evidence that Jesus rose from the dead.

{y} "burn" Ps 39:3; Jer 20:9; 23:29

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 33

Verse 33. The same hour. Though it was late, and they had stopped, as they thought, for the night, yet such was their joy that they hastened to tell it to their companions and friends. This was natural and proper, and it shows how quick and ready they who have found the Saviour are to tell it to others. Comp. Joh 1:41-45. Young converts to Christ should hasten to tell their joy, and should not shrink at self-denial to proclaim to others what God hath done for the soul, Ps 66:16.

My lips and cheerful heart, prepare
To make his mercies known:
Come, ye that fear my God, and hear
The wonders he hath done.

When on my head huge sorrows fell,
I sought his heavenly aid;
He saved my sinking soul from hell,
And death's eternal shade.

The eleven. The eleven apostles. Judas was now dead. This shows that the two that went to Emmaus were not apostles.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 34

Verse 34. Saying. The eleven said this.

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

{z} "hath appeared" 1 Co 15:5

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 35

Verse 35. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 36

Verses 36,37. Jesus stood in the midst of them. This was when the apostles were assembled, and when they had closed the doors for fear of the Jews, Joh 20:19. It was this fact, as well as his sudden and unexpected appearance, that alarmed them. The doors were shut, and the suddenness of his appearance led them to suppose they had seen a spirit.

Peace be unto you. This was a form of salutation among the Hebrews denoting a wish of peace and prosperity. See Ge 43:23. It was peculiarly appropriate for Jesus, as he had said before his death that he left his peace with them as their inheritance (Joh 14:27), and as they were now alarmed and fearful at their state, and trembling for fear of the Jews, Joh 20:19

{a} "And as they thus spake" Mr 16:14; Joh 20:19

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 37

Verse 37. No Barnes text on this verse.

{b} "supposed they had" Mr 6:49

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 38

Verse 38. Why are ye troubled? Why are you alarmed or frightened?

And why do thoughts, &c. The word thoughts here means doubts or suspicions. It is used in this sense also in 1 Ti 2:8. The doubts which they had were whether he was the Christ. He reproves them for doubting this; for,

1st. The Scriptures had foretold his death

2nd. He had himself repeatedly done it; and,

3rd. They had now the testimony of Peter that he had seen Jesus alive, and of the angels that he was risen. After all this evidence, Jesus reproves them for doubting whether he was truly the Messiah.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 39

Verses 39-43. Behold my hands, &c. Jesus proceeds to give them evidence that he was truly the same person that had been crucified. He first showed them his hands and his feet--still pierced, and with the wounds made by the nails still open. Comp. Joh 20:27. He told them to handle him and see him. He ate before them. All this was to satisfy them that be was not, as they supposed, a spirit. Nor could better evidence have been given. He appealed to their senses, and performed acts which a disembodied spirit could not do.

Handle me. Or touch me; feel of me. Comp. Joh 20:27.

And see. Be convinced, for you could not thus handle a spirit. The object here was to convince them that his body had really come to life.

For a spirit, &c. He appeals here to what they well knew; and this implies that the spirit may exist separate from the body. That was the view of the apostles, and our Saviour distinctly countenances that belief.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 40

Verse 40. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 41

Verse 41. Believed not for joy. Their joy was so great, and his appearance was so sudden and unexpected, that they were bewildered, and still sought more evidence of the truth of what they wished to believe. This is nature. We have similar expressions in our language. The news is too good to be true; or, I cannot believe it; it is too much for me.

Any meat. This word does not mean meat in our sense of it, but in the old English sense, denoting anything to eat.

{c} "believed" Ge 45:26

{d} "Have ye" Joh 21:5

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 42

Verse 42. Honey-comb. Honey abounded in Palestine, and was a very common article of food. Bees lived in caves of the rocks, in the hollows of trees, and were also kept as with us. The disciples gave, probably, just what was their own common fare, and what was ready at the time.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 43

Verse 43. No Barnes text on this verse.

{e} "did eat" Ac 10:41

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 44

Verse 44. These are the words. Or this is the fulfilment of what I before told you respecting my death. See Lu 18:33; Mr 10:33.

While I was yet with you. Before my death. While I was with you as a teacher and guide.

In the law of Moses. The five books of Moses-- Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Among the Jews this was the first division of the Old Testament, and was called the law.

The prophets. This was the second and largest part of the Hebrew Scriptures. It comprehended the books of Joshua, Judges, 1st and 2nd Samuel, 1st and 2nd Kings, which were called the former prophets; and Isaiah, Jeremiah, Ezekiel, and the twelve smaller books from Daniel to Malachi, which were called the latter prophets.

The psalms. The word here used probably means what were comprehended under the name of Hagiographa, or holy writings. This consisted of the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and Nehemiah, and the two books of Chronicles. This division of the Old Testament was in use long before the time of Christ, and was what he referred to here; and he meant to say that in each of these divisions of the Old Testament there were prophecies respecting himself. The particular subject before them was his resurrection from the dead. A most striking prediction of this is contained in Ps 16:9-11. Compare it with Ac 2:24-32; 13:35-37.

{f} "These are" Mt 16:21

{g} "that all things" Lu 21:22; Ac 3:18; 13:27,33

{h} "in the prophets" Lu 24:27

{i} "in the Psalms" Ps 22:1

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 45

Verse 45. Opened he their understanding. Enabled them fully to comprehend the meaning of the prophecies which foretold his death and resurrection. They had seen him die, they now saw him risen. Their prejudices were now, by his instructions, and by the facts which they could no longer call in question, removed, and they no longer doubted that he was the Messiah, and that all the facts in the case which had before confounded them could be easily accounted for. Hence we may learn-

1st. That facts, or the farther disclosure of truth, will yet remove the mysteries that we now see in religion.

2nd. That our prejudices and our preconceived opinions are one cause of our seeing so many mysteries in the Bible. If a man is willing to take the plain declarations of the Bible, he will commonly be little perplexed with mysteries.

3rd. That God only can open the mind so as fully to comprehend the Scriptures. He only can overcome our prejudices, open our hearts, and dispose us to receive the ingrafted word with meekness, and with the simplicity of a child. See Ac 16:14; Jas 1:21; Mr 10:15.

4th. The design of God's opening the understanding is that we may be acquainted with the Scriptures. It is not that we may be made wise above what is written, but that we may submit ourselves wholly to the Word of God.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 46

Verse 46. It behoved It became proper or necessary that the Messiah should thus suffer. It was predicted of him, and all things have happened as it was foretold.

{k} "it behoved" Isa 53:3,5; Ac 4:12

{l} "to rise" 1 Pe 1:3

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 47

Verse 47. Repentance. Sorrow for sin and forsaking of it. It was proper that the necessity of repentance should be preached among all nations, for all were sinners. See Ac 17:30.

Remission of sins. Pardon or forgiveness of sins. It should be proclaimed that all men should repent, and that those who are penitent may be pardoned.

In my name. By my command it should be proclaimed that men should repent, and by my merit that they may be pardoned. Pardon is offered by the authority of Christ to ALL nations, and this is a sufficient warrant to offer the gospel to every man.

Beginning at Jerusalem. This was the dwelling of his murderers, and it shows his readiness to forgive the vilest sinners. It was the holy place of the temple, the habitation of God, the place of the solemnities of the ancient dispensation, and it was proper that pardon should be first proclaimed there. This was done--the gospel was first preached there. See Ac 2:1 and following. Paul also, in his travels, preached the gospel first to the Jews, the ancient people of God, offering them pardon through their own Messiah; and, when they rejected it, turned to the Gentiles, Ac 13:46.

{m} "repentance" Ac 5:31; 13:38

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 48

Verse 48. Are witnesses of these things. Of my life, my sufferings, my death, and my resurrection. How solemn was their office--to testify these things to the world, and, in the face of suffering and death, to and proclaim them to all nations! In manner, like all Christians are witnesses for Christ. They are the evidences of his mercy and his love, and they should so live that others may be brought to see and love the Saviour.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 49

Verse 49. The promise of my Father. The promise which the Father had made to them through the Saviour. See Mt 10:19; Joh 14:16,17,26.

The promise was, that they should be aided by the power of the Holy Ghost. He also doubtless referred to the promise of God, made in the days of Joel, respecting the outpouring of the Holy Ghost. See Joe 2:28,29, compared with Ac 2:16-21.

Endued with power from on high. The power which would be given them by the descent of the Holy Ghost --the power of speaking with tongues, of working miracles, and of preaching the gospel with the attending blessing and aid of the Holy Ghost. This was accomplished in the gift of the Holy Spirit on the day of Pentecost. See Ac 2:1 and following.

{o} "endue" Isa 44:3; Joe 2:28; Ac 2:1-21; 1:8

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 50

Verses 50,51. To Bethany. See Barnes "Mr 16:19".

Bethany was on the eastern declivity of the Mount of Olives, from which our Lord was taken up to heaven, Ac 1:12. Bethany was a favoured place. It was the abode of Martha, and Mary, and Lazarus, and our Saviour delighted to be there. From this place, also, he ascended to his Father and our Father, and to his God and our God.

While he blessed them. While he commanded his benediction to rest upon them; while he assured them of his favour, and commended them to the protection and guidance of God, in the dangers, trials, and conflicts which they were to meet in a sinful and miserable world.

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 51

Verse 51. No Barnes text on this verse.

{p} "carried up" Ac 1:9; Heb 4:14

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 52

Verse 52. They worshipped him. The word worship does not always denote religious homage. See Barnes "Mt 2:11".

Comp. Lu 14:10. But here it is to be remarked,

1st. That they offered this worship to an absent Saviour. It was after he left them and had vanished out of their sight. It was therefore an act of religion, and was the first religious homage that was paid to Jesus after he had left the world.

2nd. If they worshipped an absent Saviour--a Saviour unseen by the bodily eye, it is right for us to do it. It was an example which we may and should follow.

3rd. If worship may be rendered to Jesus, he is divine. See Ex 20:4,5

{q} "worshipped him" Mt 28:9,17

THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 53

Verse 53. Were continually in the temple. Until the day of Pentecost--that is, about ten days after. See Ac 2:1-47.

Praising and blessing God. Chiefly for the full proof that the Messiah had come; had redeemed them, and had ascended to heaven. "Thus the days of their mourning were ended." They were filled with happiness at the assurance of redemption, and expressed what every Christian should feel--fulness of joy at the glad tidings that a Saviour has died, and risen, and ascended to God; and an earnest desire to pour forth in the sanctuary prayers and thanksgivings to the God of grace for his mercy to a lost and ruined world.

{r} "praising" Ac 2:46,47; 5:42