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While they still didn’t believe for joy, and wondered, he said to them, “Do you have anything here to eat?”
They gave him a piece of a broiled fish and some honeycomb. He took them, and ate in front of them. He said to them, “This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.”
Then he opened their minds, that they might understand the Scriptures.
Luke 24:41-45 sits inside this longer paragraph.
He said to them, “Why are you troubled? Why do doubts arise in your hearts? See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn’t have flesh and bones, as you see that I have.” When he had said this, he showed them his hands and his feet. While they still didn’t believe for joy, and wondered, he said to them, “Do you have anything here to eat?”
They gave him a piece of a broiled fish and some honeycomb. He took them, and ate in front of them. He said to them, “This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.”
Then he opened their minds, that they might understand the Scriptures. He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. You are witnesses of these things. Behold, I send out the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.”
While they still didn’t believe for joy, and wondered, he said to them, “Do you have anything here to eat?”
They gave him a piece of a broiled fish and some honeycomb.
He took them, and ate in front of them.
He said to them, “This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.”
Then he opened their minds, that they might understand the Scriptures.
And whyll they yet beleved not for ioye and wondred he sayde vnto the: Have ye here eny meate?
And they gave him a pece of a broyled fisshe and of an hony combe.
And he toke it and ate it before them.
And he sayde vnto them. These are the wordes which I spake vnto you whyll I was yet with you: that all must be fulfilled which were written of me in the lawe of Moses and in the Prophetes and in the Psalmes.
Then openned he their wyttes that they myght vnderstond the scriptures
And while they yet beleeued not for ioy, and wondred, he saide vnto them, Haue ye here any meate?
And they gaue him a piece of a broyled fish, and of an honie combe,
And hee tooke it, and did eate before them.
And he saide vnto them, These are the wordes, which I spake vnto you while I was yet with you, that all must be fulfilled which are written of me in the Lawe of Moses, and in the Prophets, and in the Psalmes.
Then opened he their vnderstanding, that they might vnderstand the Scriptures,
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Geneva Bible translators 1599 · Public Domain On v44 The preaching of the Gospel, which was promised to…
The preaching of the Gospel, which was promised to the Prophets and performed in his time, is committed unto the Apostles: the sum whereof, is repentance and remission of sins.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv41–45 41 And while they yet believed not for joy,…
41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?
Ver. 41. Believed not for joy] This was partly the joy of faith; and yet through mixture of the flesh, it became some hindrance to their faith. So Abraham laughed, and yet said in his heart, "Shall a child be born to him that is a hundred years old?" &c., Gen 17:17. Strong affections, though from good principles, may possibly miscarry us. Watch therefore.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv41, 44, 45 Believed not for joy; yet if they had not…
Believed not for joy; yet if they had not now believed, they doubtless would not have rejoiced, but their faith was the cause of their joy; yet the excess of their joy was the hinderance of their faith; so dangerous are the excessive motions of our affections. Christ here gives them another evidence of the truth of his body, he
did eat before them, though very ordinary country diet, a piece of broiled fish, and of a honey comb; such a meal as we read of that he had at the lake of Tiberius, Joh 21:9. He did not eat to uphold, but only to testify, his life. Thus when he had raised the daughter of Jairus, Luk 8:55, he bid them give her something to eat; and for this end Lazarus sat at meat with the rest, Joh 12:2 and Peter proves the resurrection of Christ from their eating and drinking with him, Act 10:41. Let not profane wits seek knots in bulrushes, inquiring what became of this meat? &c. Let them first tell us what became of the meat the angels did eat with Abraham, Gen 18:8, and learn to believe, that it was easy with the power of God to annihilate again that meat, which was not necessary for the sustentation of the body of Christ, now freed from all the cravings of natural appetite, though he did eat it to satisfy them that he was truly risen from the dead.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv41–45 And he took it, and did eat before them.…
And he took it, and did eat before them. That is, he took both the fish, and the honeycomb, and ate of them before them, they looking on all the while; and which was a proof of his being truly risen from the dead, and not a spectre, or apparition, and which they failed not afterwards to make use of; see Act 10:41. The Vulgate Latin, Arabic, and Ethiopic versions add, "he took the rest, or what remained, and gave it to them".
. The Vulgate Latin, Arabic, and Ethiopic versions add, "he took the rest, or what remained, and gave it to them".
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Luke 24:44
luk 24:44
luk 24:44
luk 24:44And he said unto them, these are the words which I spake unto you,.... Or this is the substance of them, the sense and meaning of them; for what follows, we do not find any where expressed in so many words:
while I was yet with you; that is, whilst he was in his state of humiliation, whilst he dwelt among them, and had his abode with them; otherwise he was now with them, but not to continue with them; in a short time he was to ascend to his God, and their God, to his Father, and their Father:
that all things must be fulfilled, which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me: concerning his sufferings, and death, and resurrection from the dead, spoken of in Gen 3:15 Psa 16:10 and in this he refers to what he had said to his disciples in Mat 16:21 and alludes to the usual distinction among the Jews of the books of the Old Testament into the Law, the Prophets, and the Hagiographa; among which last stands the book of Psalms, and is put for the whole; a division often to be met with in both their Talmuds (a), and other writings (b).
(a) T. Hieros. Shekalim, fol. 47. 3. T. Bab. Moed Katon, fol. 15. 1. & 18. 2. & 21. 1. Roshhashana, fol. 32. 1. Taanith, fol. 8. 1. & 16. 1. & 20. 1. & 30. 1. Megilla, fol. 21. 2. & 24. 1. Bava Bathra, fol. 8. 1. & 13. 2. & Sanhedrin, fol. 106. 1. (b) Zohar in Lev. fol. 39. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv41, 43, 44, 45 While they believed not for joy - They did…
While they believed not for joy - They did in some sense believe: otherwise they would not have rejoiced. But their excess of joy prevented a clear, rational belief.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv41, 44, 45 Verse 41. They - believed not for joy] They…
Verse 41. They - believed not for joy] They were so overcome with the joy of his resurrection, that they did not, for some time, properly receive the evidence that was before them - as we phrase it, they thought the news too good to be true.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v44 Luk 24:44-48. And he said to them — Not,…
Luk 24:44-48. And he said to them — Not, as appears, on the day of his resurrection, but on that of his ascension. These are the words which I spake to you — In private, frequently; while I was yet with you — Dwelling among you: we should better understand what Christ does, if we did but better remember what he hath said; that all must be fulfilled which is written in the law of Moses, and the prophets, and the psalms — Under these three, the Jews were wont to comprehend all the books of the Old Testament. Under the name law, the five books called the pentateuch were included; the chief of the historical books were joined with the prophets, and all the rest with the psalms. The prophecies, as well as types, relating to the Messiah, are contained in one or other of these books. Then opened he their understanding to understand the Scriptures — Especially in their reference to him. He had explained many parts of them before, repeatedly, in the course of his ministry, and since his resurrection, especially to the two as they went to Emmaus. But still they understood them not, till he took off the veil from their hearts, by the illumination of his Spirit. And he said, Thus it is written, &c. — Thus Moses and the prophets foretold that the Messiah should suffer, and rise from the dead on the third day, as Jesus had done; so that, if they had understood the Scriptures, instead of being stumbled at these events, and finding their faith in him as the Messiah shaken by them, they would thereby have found it confirmed. And that repentance and remission of sins — The two principal doctrines of the gospel, inclusive of, or leading to, all the others; should be preached — As they continually were by the apostles, both to Jews and Gentiles. And should they not still be preached? are they not as necessary to be preached as ever? in his name — In imitation of his example as a prophet; through his mediation and grace as a priest; and by his authority and ordinance, as a king; among all the Gentile nations — As well as among the Jews; beginning at Jerusalem — In God’s visible church, where there had long been the greatest light, and the greatest privileges and advantages; where the greatest blessings had been abused, and the greatest guilt contracted; and where, in a little time, judgment would begin, as mercy was to begin now. That the heralds of divine grace should begin at Jerusalem, was appointed both graciously and wisely; graciously, as it encouraged the greatest sinners to repent, when they saw that even the murderers of Christ were not excepted from mercy; and wisely, as hereby Christianity was more abundantly attested, the facts being published first on the very spot where they happened. And ye are witnesses of these things — Chosen of God, and appointed to be such; namely, witnesses of Christ’s life, doctrine, and miracles, and especially of his death, resurrection, and ascension.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv44–45 These are the words - Or this is the…
These are the words - Or this is the “fulfillment” of what I before told you respecting my death. See Luk 18:33; Mar 10:33.
While I was yet with you - Before my death. While I was with you as a teacher and guide.
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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 Psa 16:9-11. Compare it with Act 2:24-32; Act 13:35-37.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv43, 45 Christ eat, not because he stood in need of…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv41–45 believed not for joy, &c.--They did believe, else they…
believed not for joy, &c.--They did believe, else they had not rejoiced [BENGEL]. But it seemed too good to be true (Psa 126:1-2).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv41, 44, 45 41. Believed not for joy—They believed not at first…
41. Believed not for joy—They believed not at first from the strangeness of the matter; they believed not next from fear; and now they believe not from joy. And yet through all this there was a belief, but not the realizing power.
Any meat—As if to give them one of the most ordinary proofs of bodily existence, he called for food and did eat before them.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv41–45 41. believed not for joy] One of the psychological…
41. believed not for joy] One of the psychological touches of which St Luke is fond, and profoundly true to nature (comp. Liv. xxxix. 49).
any meat] Rather, anything to eat; see on Luk_3:11, Luk_8:55.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv41, 42, 44, 45 (41) While they yet believed not for joy.—We again…
(41) While they yet believed not for joy.—We again note St. Luke’s characteristic tendency to psychological analysis. As men sleep for sorrow (Luk_22:45), so they disbelieve for very joy. What is brought before their eyes is too good to be true.
Have ye here any meat?—Literally, anything to eat, any food. Here again there is an agreement with St. John (21:5). A new crucial test is given of the reality of the resurrection-body. It could be no shadow or spectre that thus asked for food. This we all feel; but the further question, whether there was not only the power to receive food, but a life in any sense dependent upon the laws which govern the bodily life of men, leads us into a region of problems which we cannot solve, and on which it is profitless to dwell. What seems suggested is a spiritual existence capable, by an act of volition, of assuming, in greater or less measure, the conditions of corporeal. We note how the Apostles dwelt afterwards on what now occurred as a proof of their Lord’s resurrection. They had “eaten and drunk with Him” (Act_10:41).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv41, 44, 45 Vers. 41, 42. And while they yet believed not…
Vers. 41, 42. And while they yet believed not for joy. The awful joy of the disciples now was something too. deep for words, even for calm belief. St. John records it, too, with simple pathos. "Then were the disciples glad, when they saw the Lord." This was the fulfilment of his promise to them, when, full of sadness, they were listening to him that last solemn Passover evening in the upper room. "Ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you". (Joh_16:22) In after-days, as John preached and taught in his old age, how the remembrance of that hour must have stirred in his heart when he thus wrote of it! Have ye here any meat? And they gave him a piece of a broiled fish, and of a honeycomb. The Master would not permit this state of wondering ecstasy to continue; so he changes the current of their thoughts by thus descending into the region of everyday life, at the same time powerfully demonstrating by this further proof that, though changed, his resurrection, body was no mere Docetic semblance, no phantom, but that he could eat if he chose. The next sentence (ver. 43) tells simply how he took the food, and ate before them.
The fish and honeycomb which they gave him no doubt formed the staple of their evening meal. Fish was part of the common food of the disciples we see this from the miracles of the five thousand and the four thousand, and also from the narrative of Joh_21:9. Honey, we know, in Canaan, the laud flowing with milk and honey, was common enough to enter into the diet of the poor. (compare, among many passages, Exo_3:8, 17 Deu_26:9, 15 Jer_11:5 Isa_7:15, 22 Mat_3:4)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v44 44–49. And he said unto them. Between verses 43…
44–49. And he said unto them. Between verses 43 and 44, Luke passes over an interval of weeks, and many appearances of the Risen Christ, to come at once to the event of his Ascension. The Lord, about to send them forth to preach, “opens their mind that they might understand the Scriptures,” and then repeats the Commission, before given in Galilee. He requires that (1) Repentance, (2) Remission of Sins, (3) Shall be Preached in his Name, (4) Unto All Nations, (5) Beginning at Jerusalem. This was literally obeyed on the day of Pentecost.
The promise of my Father. Of the baptism of the Holy Spirit. Tarry ye. They were not to begin the great work until the endowment from on High came.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v44 Luk_24:44. These are the words.—I.e., “this is the meaning…
CRITICAL NOTES
Luk_24:44. These are the words.—I.e., “this is the meaning of the words.” Probably in Luk_24:44-49 St. Luke gives a summary of Christ’s discourses during the time between the Resurrection and the Ascension. Law of Moses, etc.—Perhaps here we have a reference to the Jewish division of the books of the Old Testament—i.e., into the Pentateuch, the Prophets (Joshua, Judges, four books of Kings, and the Prophets, except Daniel), and the Hagiographa.
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Luk_24:45. Then opened.—Cf. Luk_24:27.
Luk_24:46. And thus it behoved.—Omit these words; omitted in R.V.; probably an explanatory note.
Luk_24:48. These things.—I.e., His death and resurrection.
Luk_24:49. The promise of My Father.—The allusion is to Old-Testament prophecies and to the discourses in John 14-16. Tarry ye.—Lit. “sit ye down.” City of Jerusalem.—Rather, “the city” (R.V.). Endued.—Rather, “clothed” (R.V.). Cf. Jdg_6:34, where the same figure is used in the original.
Luk_24:50. Led them out.—I.e., either from the house in which they were, or from the city. As far as Bethany.—“Not quite to the village itself, but over the brow of the Mount of Olives, where it descends on Bethany; see Act_1:12” (Alford). “On the wild uplands which immediately overhang the village, He finally withdrew from the eyes of His disciples, in a seclusion which, perhaps, could nowhere else be found so near the stir of a mighty city; the long ridge of Olivet screening those hills, and those hills the village beneath them, from all sound or sight of the city behind; the view opening only on the wide waste of desert-rocks and ever-descending valleys, into the depths of the distant Jordan and its mysterious lake. At this point the last interview took place. ‘He led them out as far as Bethany;’ and they ‘returned’ probably by the direct road over the summit of Mount Olivet. The appropriateness of the real scene presents a singular contrast to the inappropriateness of that fixed by a later fancy, ‘seeking for a sign,’ on the broad top of the mountain, out of sight of Bethany, and in full sight of Jerusalem, and thus in equal contradiction to the letter and the spirit of the gospel narrative” (Stanley, Sinai and Palestine). Lift up his hands.—Rather, “lifted up His hands” (R.V.), “lift” being archaic. The attitude was that of prayer and benediction.
Luk_24:51. Was parted from them.—Rather, “parted from them” (R.V.); the verb is not in the passive. Carried up.—“Not by an angel or by a cloud, but absolutely and without reference to any particular agent. We must imagine our Saviour slowly rising above His disciples, with His hands still raised in the attitude of blessing, until a cloud conceals Him from the eyes of His followers.”—Speaker’s Commentary.
Luk_24:52. Worshipped Him.—This can only mean here the adoration which is offered to a Divine Being. With great joy.—“The joy of the disciples in consequence of their Master’s exaltation, which was a pledge of the victory of His cause, already fulfilled the saying of Jesus, ‘If ye loved Me ye would rejoice, because I said, I go unto the Father, for My Father is greater than I (Joh_14:28)” (Godet). “A prelude to Pentecost” (Bengel). Amen.—Omit this word; omitted in R.V.; probably a liturgical addition.
MAIN HOMILETICS OF THE PARAGRAPH.—Luk_24:44-53
The Church Below, the Lord Above.—These closing verses of the Gospel are a summary of all our Lord’s instructions during the forty days before the Ascension. The Gospel reaches its climax in the Resurrection. The space between it and the Ascension, as well as the Ascension itself, are but the results of the Resurrection manifested in act, and as a kind of border-land between the two halves of our Lord’s activity, are even more properly narrated as the foundation of “all that Jesus” continued “to do and teach” since then, than as the crown of His earthly ministry.
I. The teachings of the forty days (Luk_24:44-49).—
1. First was taught Christ’s relation to the Old Testament. He recalled His former declarations, which had sounded so enigmatical then, and were so clear now. The teaching here summarised bore both upon His dignity and office as the Christ and the Fulfiller of the Old-Testament revelation, and on the inmost purpose and contents of that revelation as in all its parts pointing onward to Him. Law, Prophets, and Psalms make up the whole Hebrew Scriptures. So Jesus saw Himself in all the sundry times and divers manners of the older Word of God. The fact of prediction of Him as Messiah, and of His death and resurrection as being the very heart of the Old Testament, is attested by His own authority, which cannot be waived aside as of no moment in the controversies now raging as to these books. Nor can we understand the significance of the Old Testament by dint of learning only. There must be a moral and spiritual preparation; Jesus must open our minds, that we may understand the Scriptures.
2. Instruction in the universal blessings flowing from His death and resurrection. If any gross idea of outward dominion, secured by the sword, lingered in the disciples’ minds, this teaching would end them, unfolding, as it did, the sublime prospect of a universal monarchy, of which the instrument was the proclamation of the Cross and Resurrection, and of which the blessings were repentance and the remission of sin. The weapon seems feeble, but it is mighty, because it is in His name, “based on His revealed character and nature, wielded by His authority, and in dependence on His might, and in a very real sense as representing Himself.
3. The personal duty of the disciples. “Ye are witnesses of these things.” For the first disciples that was true in a way that it cannot be for us. And it is significant of much that the office was declared by Jesus to be that of witnesses; for witness implies “fact.” Not theories nor principles, nor speculations, nor dogmas, still less imaginations and fancies, had they to speak. The gospel is a veracious record of things that actually happened, and is established, not by argument, but by testimony. In a sense, each generation of Christians has the same office and responsibility. We cannot say we have seen, but we can say we have felt. Every man who has himself tasted that the Lord is gracious, is able, and therefore bound, to proclaim Him to others. The Church, in all its members, is Christ’s witness.
4. The gift of the needful qualifications. “The promise of My Father” is that Holy Spirit which is the last of all the Father’s promised gifts, of which He had spoken so abundantly in the last discourses in the upper room, and which, according to St. John, He had breathed upon them when He rose. The possession of that gift is our fitness for the office of witnessing.
II. The departure.—Did the disciples know, like Elisha, that “the Lord would take away their Master from their head that day”? At all events He knew, and the knowledge would breathe peculiar tenderness and urgency over His unrecorded words. “He lifted up His hands and blessed them.” Like the high priest when he had finished his service, He lifted up His hands over the congregation to give the blessing. The hands which had been pierced with nails, the arms which had been stretched out upon the cross, were spread above the bowed heads of the little group, and dropped gifts which fulfilled His benediction. His whole work is summed up, and His whole heart revealed, in that last attitude and act. Sweet, and ever to be remembered, are the last looks of our dear ones. Jesus would have this remembrance of Him stamped deepest on all our hearts. In the act of blessing, our Lord withdrew a step or two, and then, possibly, with arms still lifted in benediction, “was carried up into heaven.” The word employed implies a slow, continuous motion, which we cannot but contrast with the whirlwind which swept Elijah to heaven. The mortal needed to be lifted by an external and forcible agency from his native earth. But Jesus was going to His own home, and needed no aid to raise Him thither, whence it had needed the strong compulsion of His infinite love to bring Him down. The Ascension witnesses to the completeness of His sacrifice, to its acceptance by the Father, to the presence within the veil of our all-powerful Intercessor, to the elevation to supreme authority of the Man who is our Brother. The eternal Word ascended where He had been from before the beginning, but the manhood is new to the throne of the universe. Where He is, there shall also His servants be; and as He is, so shall they, too, become. The disciples showed us how we should think of the Ascension, when they worshipped Him, thus declaring Him to be the Son of God, and then turned all the more joyfully to their homely tasks, and drowned the pain of parting in the flood of joy which poured over their spirits. They made all life worship, every place a temple, and every act and word adoration.—Maclaren.
SUGGESTIVE COMMENTS ON Luk_24:44-53
Luk_24:44-49. The Last Instructions.
I. He recalls His earlier teaching, and causes them to understand the fulfilment He had effected of the prophecies of the Old Testament.
II. He gives directions for the future, and promises help to enable them to accomplish their task.
Luk_24:44. “While I was yet with you.”—The expression is worthy of notice, for it proves that Jesus felt that His departure was already accomplished. He was no longer with them otherwise than exceptionally. His abode was elsewhere.—Godet.
Luk_24:45. “Opened their understanding.”—This teaches us
(1) that Christ has immediate access to the human spirit and power over it; and
(2) that the interpretations of the Old Testament given by the apostles have the direct sanction of Christ.
“That they might understand the scriptures.”—The Word of God by itself is not sufficient; for our due understanding of it we need the illumination of the Spirit.
Luk_24:46-47. The Substance of Christian preaching.
I. Good tidings founded upon the work of the Saviour—His sufferings and His resurrection.
II. The duty of repentance.
III. The privilege of the remission of sins.
Luk_24:46. “To suffer and to rise.”—Here, as everywhere, suffering and glory are inseparably connected.
Luk_24:47. “Beginning at Jerusalem.”—
1. Jerusalem was the centre of the then existing kingdom of God.
2. It contained the worst of sinners—those who had insulted and crucified the Saviour.
Luk_24:48. “Ye are witnesses.”—That which renders testimony valuable is its being given by witnesses who are
(1) possessed of full information;
(2) who are sincere in character; and
(3) who are sober-minded. In all these points the apostles were admirably qualified for their office as witnesses, and their willingness to seal their testimony with their blood shows us how firmly convinced they were of the truths they taught.
Luk_24:49. “The promise of the Father.”—The gift of the Spirit as bestowed on the day of Pentecost. This gift promised in Isa_44:3; Jer_31:33; Eze_36:27; Joe_2:28.
An Equipment of Power.
I. The Lord’s servants must be men of power.
II. An equipment of power is provided.—
1. It is power.
2. It is power from on high.
3. It is not developed out of ourselves.
4. Nor is it obtained by connection with the world.
III. Power is to be waited for.—Roberts.
Ministerial Power.—Some of those powers of the Spirit which experience teaches us to be of most avail in meeting the exigencies of ministerial life in our time.
I. The power of holiness.
II. The power of knowledge.
III. The power of a single aim.
IV. The power of sympathy.
V. The power of the Divine commission.—Vaughan.
Luk_24:50-53. The Ascension.
I. The identity of the crucified and risen Saviour.
II. We, too, must ascend, to be judged, to stand before the throne.
III. The goal of the Church’s hope is the return of the ascended Christ.—Markby.
Christ’s Departure.
I. He ascended by His own power and His own will.
II. He alone left behind Him a finished work.
III. He ascended to begin the second work.—That of intercession—distinct from the work on earth, but yet of one piece with it, and serving to accomplish the same great end.
IV. By His Spirit, He still works in the world.
V. He has marked a way for us into heaven.—A track of light goes through the darkness into the very heart of heaven.—Nicoll.
The Ascension.
I. The gospel is all fact.—All our gospel mysteries, are, in their basis and substance, facts. The Christian year is a commemoration of facts. The Ascension is an event, a historical fact.
II. It is something more.—It is not mere history; it is a life. Like each gospel fact, it presupposes or else predicts every other. The Ascension presupposes the Incarnation, and predicts the Advent. The Ascension says:
1. Your home is not here. Yonder is your rest and your home. Home is a presence more than a place. Where Christ is, is the soul’s true home.
2. Seek Him yonder, correct all that is superstitious and carnal in your religion.—Vaughan.
Luk_24:50. Christ’s Last Hours on Earth.
I. The last meeting.
II. The last journey.
III. The last promise.
IV. The last blessing.
V. The last glimpse.—W. Taylor.
“He lifted up His hands.”—As a father, who is about to leave his children, gathers them together once more, speaks to them, and then raises his hands to bless them, so, at the moment of re-entering into the invisible world, Jesus imposes a benediction upon the head of His apostles which will remain upon the whole Church until His return.—Godet.
Luk_24:51. “While He blessed them.”—As Elijah left his mantle with Elisha, by whom he was seen when taken up, so Christ, at His ascension, left a blessing with His apostles and with His Church.—Wordsworth.
“Carried up into heaven.”—By His resurrection He had taken up again His human life which He had voluntarily given up to death; by His ascension He resumes His celestial life, His life in the form of God (Php_2:6), which He had laid aside on becoming incarnate in human form. And in the new condition in which His exaltation places Him, His human life is so interpenetrated by His Divine life that it becomes the adequate and eternal manifestation of it. “I see,” said the dying Stephen, “the Son of Man standing at the right hand of God” (Act_7:56). “The fulness of the Godhead dwells in Him in a bodily form” (Col_2:9).—Godet.
The Parting Blessing.—The Saviour’s life had been one of continual blessing. And here we have the last impression left on the apostles’ minds of their Lord’s feeling towards them. His last thoughts were with them, His last energies were for them.
I. This thought is the inheritance of the Church.—The “while” bound Christ and the Church together, in the power of a last impression, for the rest of their earthly lives. His ascent on high does not sever Him in blessing from us.
II. But besides connection there is activity.—The ascended Christ is a blessing Christ, unchanged by His exaltation. He uses His exaltation for the benefit of His friends.
III. The thought we should have of the other world is, therefore, one of joy.—To the Christian the unseen must ever be a place of blessing. The place whither Jesus went must partake of His aspect in entering it. The disciples knew, from their Master’s teaching, something of the awfulness of the other world. But now He leaves them something better to think of. He is to bless from heaven. It was to be henceforth a place in which they had the dearest interest. He blessed in ascending, and if so, what but blessing could they look for from that other sphere?—Power.
Luk_24:52. “They worshipped Him.”—No one can reasonably doubt that this worship was offered to Him as a Divine being. St. Luke only uses this word in another place in his gospel (Luk_4:7-8), and there it is used in the sense of rendering the honour due to God alone. In the Acts it is employed in the same sense (Luk_7:43, Luk_8:27, Luk_24:11, Luk_10:25-26).
Luk_24:53. “In the Temple.”—The narrative of St. Luke begins in the Temple and ends in the Temple.
“Praising and blessing God.”—The two essential elements of worship.
I. Adoration.—Acknowledgment of the Divine perfections.
II. Thanksgiving for all the benefits He has bestowed.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v44 J. W. McGarvey's The Fourfold Gospel [CXLIII. Ninth and…
J. W. McGarvey's The Fourfold Gospel [CXLIII. Ninth and Tenth Appearances].
CXLIII. NINTH AND TENTH APPEARANCES OF JESUS. (Jerusalem.) cLUKE XXIV. 44-49; eACTS I. 3-8; fI. COR. XV. 7.
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f7 then he appeared to James [of this appearance also we have no details]; then to all the apostles; e3 To whom he also showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God [this shows us that Jesus spoke many things at his appearances beside the brief words which are recorded]: 4 and, being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, i said he, ye heard from me [ Joh_14:16, Joh_14:26, Joh_15:26]: 5 For John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence. [This promised baptism came ten days later, at Pentecost.] c44 And he said unto them, These are my words which I spake unto you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me. [That is, these recent events are simply what I told you should come to pass according to the Scriptures, but ye did not understand. The phrase, "while I was yet," etc., shows that in the mind of Jesus, he was already parted from them, and his presence was the exception and not the rule.] 45 Then opened he their mind, that they might [764] understand the scriptures [some think that this illumination was of a miraculous nature, and confound it with what the Lord is said to have done at Joh_20:22, but the Luk_24:46 suggests that he did it by discourse, just as he had done it already to the two on the way to Emmaus-- Luk_24:27]; 46 and he said unto them, Thus it is written, that the Christ should suffer, and rise again from the dead the third day [Both the written prophecy and the unwritten nature of things required that Christ should do as he had done. The saying forms an important credential for the Book of Jonah; where else have we the period of three days fixed as the time between our Lord's burial and resurrection?-- Mat_12:38-40]; 47 and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem. [See previous section.] 48 Ye are witnesses of these things. 49 And behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high. e6 They [the apostles] therefore, when they were come together, asked him, saying, Lord, dost thou at this time restore the kingdom to Israel? [Despite all that they had seen and heard, the apostles were still expecting that Jesus would revive the old Jewish kingdom, and have himself enthroned in Jerusalem as the heir and successor of David.] 7 And he said unto them, It is not for you to know times or seasons, which the Father hath set within His own authority. 8 But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth. [Jesus enlightens them as to their duty, and not as to the kingdom; Pentecost would make all clear as to the nature of Christ's rule and dominion.] [765]
[FFG 764-765]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v44 See Summary, (See Scofield "Psa 118:29").
psalms
See Summary, (See Scofield "Psa 118:29").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v41 Further proof of the Risen Savior’s reality:
Further proof of the Risen Savior’s reality:
v. 41. And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat?
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v. 42. And they gave Him a piece of a broiled fish, and of an honeycomb.
v. 43. And He took it and did eat before them.
v. 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.
v. 45. Then opened He their understanding, that they might understand the Scriptures,
v. 46. and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day;
v. 47. and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.
v. 48. And ye are witnesses of these things.
v. 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.
Unbelievers from joy: lifted out of the depths of despair, doubt, suspicion, and fear to the very pinnacle of glorious assurance, the reaction proves too much for the weakness of the disciples. They stood there huddled together in wonder and amazement, not knowing whether they dared credit the evidence of their senses or not. Just as a great light which suddenly bursts upon a person in the depths of a dark dungeon blinds him for some time, makes him unable to use his eyes, so it was with the disciples at this time. And therefore Jesus makes use of all patient kindness toward them, giving them time, above all, to get their bearings, and to let the truth gradually penetrate into their understanding. He asked them whether they had anything eatable at hand, and they brought Him a piece of cooked or broiled fish and of a honeycomb. The fact of His eating before them restored the former sense of nearness to them, and they were now ready to listen to Him. Jesus now repeated the sermon of the afternoon, telling them that His suffering and death was in full accord with the words that He had told them while He was with them, while the old relation obtained between them. Not once, but repeatedly He had pointed to the nearness of His Passion, emphasizing incidentally that this was taking place in fulfillment of the Old Testament prophecies, which were to be found not only in the books of Moses, but also in those of the prophets and in the Psalms. The entire Old Testament points forward to the work of Jesus in the redemption of the world. And Jesus was not satisfied with a general statement, but proceeded to open up their mind and understanding, thus enabling them to get the meaning of Scriptures. Once more He emphasized the necessity of the Passion and of the resurrection in accordance with the Scriptures. They had had some idea of the light before, they had believed the Scriptures to be the true Word of God, and they knew that the Messiah was therein promised; but they now learned to apply the Scriptures to their Lord and Master, they understood the work of the Messiah; they made the proper application of the words of the Old Testament to the facts before them. And that was only the first part of the Messiah’s office, that was His personal activity by which He procured redemption for all men. This salvation must now also be brought to men by means of the preaching of repentance and remission of sins. First must come the acknowledgment, the free and full confession of sins; then comes the full and free forgiveness of sins. And this preaching should be done, by God’s will and according to His prophecy, among all nations. Beginning at Jerusalem indeed, in the midst of God’s chosen people, but going out from there, the preaching of the Gospel should reach all nations, it should cover the earth. To bear witness to these facts, to testify of the things that they had seen and heard, that was the special office with which He entrusted them. The death and resurrection of Jesus Christ are the basis of all Christian preaching; without these topics as a foundation there can be no real Gospel proclamation. But this ministry, which was thus once more solemnly given into their care, cannot be carried on properly in, a man’s own strength; and this was true above all in those early days of Gospel-teaching. For that reason Jesus gives the apostles the assurance that He will send the promise of the Father upon them, that He will carry out the prophecies which expressly refer to the sending of the Spirit, Isa 44:1; Joe 2:28. But until that time would come, until the special pouring out of the Spirit upon them would take place, they should quietly and patiently remain at Jerusalem. For they would surely be clothed, be invested, with power from on high. They would receive strength in such unusual measure that they could and should wear it like an armor in doing the Lord’s will and in waging His battles. It is a consolation which should serve for the comfort also of the faithful preachers of the Gospel in our days. The Spirit is in the Word which they proclaim, and that Spirit will both give them strength and exert His power through the Word.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv41, 44, 45 They still could not believe it because of joy
They still could not believe it because of joy
"They were so full of joy that they still could not believe it was really true"
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ate it before them
Jesus did this to prove that he had a physical body. Spirits would not be able to eat food. (See: Assumed Knowledge and Implicit Information)
before them
"in front of them" or "while they were watching"
translationWords
joy
amazed
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v44 24:44 the law of Moses and the prophets and…
24:44 the law of Moses and the prophets and in the Psalms: Jesus referred to the three sections of the Hebrew Scriptures: the Law, the Prophets, and the Writings. The entire Old Testament points to God’s salvation through Christ.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.