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or interpreted it to them. He showed them that according to prophecy 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 not being known till 1400 years afterwards. "The things concerning himself.' 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 our Saviour dwelt upon to convince them that though he was crucified, yet he was the Christ, Gen. iii. 15; Deut. xviii. 15; Gen. xlix. 10; Num, xxi. 8, 9. Compare John iii. 14; Isa. liii.; Dan. ix. 25-27; Isa. ix. 6, 7; Ps. cx. xvi. xxii.; Mal. iv. 2-6

28 And they drew nigh unto the village, whither they went: and he made as though he would have gone further.

'He made as though,' &c. He did not say he would go further, but he kept on as if it was not his intention to stop.

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.

'Constrained him.' They urged him, or pressingly invited him. They did not yet perceive that it was Jesus, but they had been delighted with his discourse; and they wished to hear him further, and to show him kindness. 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.

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.

'Sat at meat.' Reclined at the table. He took bread and blessed it,' &c. This was the office of a master of the 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. Our Saviour sought a blessing on the food, and thus set an example to all his followers to acknowledge God in his daily gifts, and to seek his benediction in all our enjoyments.

31 And their eyes were opened, and they knew him; and he vanished out of their sight.

'Their eyes were opened.' The obscurity was removed.

Their doubts were gone, and they saw clearly that he was risen, and was truly, as they nad long hoped, the Saviour of men. 'He vanished out of their sight.' He suddenly departed, or disappeared; how is not stated.

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?

'Our heart burn within us.' This is an expression denoting the deep interest and pleasure they felt in his discourse, before they knew who he was. They now recalled his instructions; and remembered how his words reached the heart as he spoke to them. This was not true of them alone. All the followers of Jesus know how the heart glows with intense love as they think, or hear, of his life. and sufferings, and death. 'He opened to us. He explained to us the scriptures. See ver. 27. Here was convincing evidence that Jesus was the Messiah. This was but one of many instances wherein Jesus convinced his disciples contrary to their previous belief. 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. There was no chance here for deception. Who would have met them, and talked with them, in this way, but the real Saviour? What impostor would have recorded the dulness of the disciples as to the plain declarations of the Old Testament? Every thing about this narrative, its simplicity, its tenderness, its particularity, its perfect nature, and its freedom from all appearance of art, shows that it was taken from real life; and if so, then the christian religion is true; for here is evidence that Jesus arose from the dead.

33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,

"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. Young con verts to Christ should hasten to tell their joy, and should not shrink at self-denial, to proclaim to others what God hath done for their souls, Ps. Ixvi. 16. 'The eleven.' The eleven apostles. Judas was now dead. This shows that the two who went to Emmaus were not apostles.

34 Saying, The Lord is risen indeed, and hath ap peared to Simon. 35 And they told what things were done in the way, and how he was known of them in breaking of bread.


'Saying. The eleven said this. 'Hath appeared to Simon.' To Peter. Paul has referred to it in 1 Cor. xv. 5; from which it appears that he appeared to Cephas or Peter hefore he did to any other of the apostles. This was a mark of special love and favour, and showed how ready Christ was to pardon, and how willing to impart comfort to those who are penitent, though their sins are great.

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.

'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, John xx. 19. It was this fact, as well as his sudden and unexpected appearance, that alarmed them. 'Peace be to you.' This was a form of salutation among the Hebrews, denoting a wish of peace and prosperity. See Gen. xliii. 23. It was peculiarly appropriate for Jesus, as he had said before his death that he left his peace with them as their inheritance, John xiv. 27.

38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?

'Why are ye troubled? Why are you alarmed or affrighted? And why do thoughts?' &c. The word' thoughts,' here, means doubts, or suspicions. It is used in this sense also in 1 Tim. ii. 8. The doubts which they had were, whether he was the Christ. He reproves them for doubting this, after all the evidence which had been given.

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.

'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. Compare John xx. 27. He ate before them. All this was to satisfy them that he was not, as they supposed, a spirit. Nor could better evidence be given. He appeals to their senses and performed acts which a disembodied spirit would not do. Handle me.' Or touch me, feel me. 'And see.' Be convinced. For you could not thus handle a spirit. For a spirit,' &c. He appeals here to what they well knew. And this implies that a spirit may exist separate from the body. That was the view of the apostles, and our Saviour distinctly countenances that belief.

41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?

'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 a specimen of perfect 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 denotes any thing to eat.

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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.

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Honeycomb.' 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 probably gave what was their own common fare, and ready at the time.

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.

"These are the words.' Or this is the fulfilment of what I before told you respecting my death. See Luke xviii. 31-33; Mark x. 33. While I was yet with you.' Before my death. '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, 1 and 2 Samuel, 1 and 2 Kings, which were called the former prophets; and Isaiah, Jeremiah, Ezekiel, and the twelve smaller books, from Hosea to Malachi, which were called the latter prophets. The Psalms.' This word here, probably, means what were comprehended under the name of Hagiographa, or holy writings. It comprehended 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. xvi. 9-11. Compare it with Acts ii. 24--32; xiii. 35-37.

45 Then opened he their understanding, that they might understand the scriptures,

'Opened their understanding.' Enabled them fully to comprehend the meaning of the prophecies that foretold his death and resurrection. They had seen him die; they now saw him risen. Their prejudices were removed by his instructions, and by the facts which they could no longer call in question, and they no more doubted that he was the Messiah. One cause of our seeing so many mysteries in religion is our prejudices and our preconceived opinions. If a man is willing to take the plain declarations of the Bible, he will be little perplexed with mysteries. 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 engrafted word with meekness, and with the simplicity of a child. See Acts xvi. 14; James i. 21; Mark x. 15.

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:

'It behoved.' It became; it was proper or necessary that the Messiah should thus suffer.

47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

'Repentance.' Sorrow for sin, and forsaking of it. See Acts xvii. 30. Remission of sins.' Pardon or forgiveness of sins. 'In my name.' By my command it should be proclaimed that men should repent, and by my merit 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, to which the Messiah came, and it was proper that pardon should be first proclaimed there. This was done. The gospel was first preached there. See Acts ii.

48 And ye are witnesses of these things.

'Witnesses of these things.' Of my life, my sufferings, my death, and my resurrection. In like manner, all christians are witnesses for Christ; they are the evidences of his mercy and his love; and they should live so that others might also be brought to see and love the Saviour.

49 And, behold, I send the promise of my Father

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