Luke 24CHAPTER XXIV. The women coming early to the sepulchre on the first day of the week, bringing their spices, find the stone rolled away, and the tomb empty, 1-3. They see a vision of angels, who announce Christ's resurrection, 4-8. The women return and tell this to the eleven, 9, 10. They believe not, but Peter goes and examines the tomb, 11, 12. Christ, unknown, appears to two of the disciples who were going to Emmaus, and converses with them, 13-29. While they are eating together, he makes himself known, and immediately disappears, 30, 31. They return to Jerusalem, and announce his resurrection to the rest of the disciples, 32-35. Jesus himself appears to them, and gives them the fullest proof of the reality of his resurrection, 36-43. He preaches to them, and gives them the promise of the Holy Spirit, 44-49. He takes them to Bethany, and ascends to heaven in their sight, 50, 51. They worship him, and return to Jerusalem, 52, 53. NOTES ON CHAP. XXIV. Verse 1. Bringing the spices] To embalm the body of our Lord: but Nicodemus and Joseph of Arimathea had done this before the body was laid in the tomb. See Joh 19:39, 40. But there was a second embalming found necessary: the first must have been hastily and imperfectly performed; the spices now brought by the women were intended to complete the preceding operation. And certain others with them.] This clause is wanting in BCL, two others; Coptic, AEthiopic, Vulgate, and in all the Itala except two. Dionysius Alexandrinus, and Eusebius also omit it. The omission is approved by Mill, Bengel, Wetstein, Griesbach, and others. Bishop Pearce thinks it should be left out for the following reasons: 1. "They who came to the sepulchre, as is here said, being the same with those who, in Lu 23:55, are called the women which came with him from Galilee, there was no room for Luke (I think) to add as here, and some others came with them; because the words in Lu 23:55, to which these refer, include all that can be supposed to be designed by the words in question. 2. Luke has named no particular woman here, and therefore he could not add and some others, &c., these words necessarily requiring that the names of the women should have preceded, as is the case in Lu 24:10, where, when Mary Magdalene, the other Mary, and Joanna, had been named, it is very rightly added, and other women that were with them." Verse 2. They found the stone rolled away] An angel from God had done this before they reached the tomb, Mt 28:2: On this case we cannot help remarking, that, when persons have strong confidence in God, obstacles do not hinder them from undertaking whatever they have reason to believe he requires; and the removal of them they leave to him: and what is the consequence? They go on their way comfortably, and all difficulties vanish before them. Verse 3. And found not the body of the Lord] His holy soul was in Paradise, Lu 23:43; and the evangelist mentions the body particularly, to show that this only was subject to death. It is, I think, evident enough, from these and other words of Luke, that the doctrine of the materiality of the soul, made no part of his creed. Verse 5. Why seek ye the living among the dead?] This was a common form of speech among the Jews, and seems to be applied to those who were foolishly, impertinently, or absurdly employed. As places of burial were unclean, it was not reasonable to suppose that the living should frequent them; or that if any was missing he was likely to be found in such places. Verse 7. Sinful men] Or heathens, ανθρωπωςαμαρτωλων, i.e. the Romans, by whom only he could be put to death; for the Jews themselves acknowledged that this power was now vested in the hands of the Roman governor alone. See Joh 19:15. Verse 8. They remembered his words.] Even the simple recollection of the words of Christ becomes often a source of comfort and support to those who are distressed or tempted: for his words are the words of eternal life. Verse 10. And Joanna] She was the wife of Chuza, Herod's steward. See Lu 8:3. Verse 12. Then arose Peter] John went with him, and got to the tomb before him. See Joh 20:2, 3. The linen clothes laid by themselves] Or, The linen clothes only. This was the fine linen which Joseph of Arimathea bought, and wrapped the body in: Mr 15:46. Small as this circumstance may at first view appear, it is, nevertheless, no mean proof of the resurrection of our Lord. Had the body been stolen away, all that was wrapped about it would have been taken away with it; as the delay which must have been occasioned by stripping it might have led to the detection of the theft; nor would the disciples have run such a risk if they had stolen him, when stripping the body could have answered no end. This circumstance is related still more particularly by John, Joh 20:5-7. Peter seeth the linen clothes lie, and the napkin that was about his head not lying with the linen clothes, but WRAPPED together in a place by itself. All these circumstances prove that the thing was done leisurely; order and regularity being observed through the whole. Hurry and confusion necessarily mark every act of robbery. Verse 13. Behold, two of them] This long and interesting account is not mentioned by Matthew nor John, and is only glanced at by Mark, Mr 16:12, 13. One of these disciples was Cleopas, Lu 24:18, and the other is supposed by many learned men, both ancient and modern, to have been Luke himself. See the sketch of his life prefixed to these notes. Some of the ancient versions have called the other disciple Ammaus and Ammaon, reading the verse thus: Behold two of them, Ammaus and Cleopas, were going in that very day to a village about sixty furlongs distant from Jerusalem. But the Persian says positively that it was Luke who accompanied Cleopas. See the inscription to section 140 of this Gospel in the Polyglott. Dr. Lightfoot thinks it was Peter, and proves that Cleopas and Alpheus were one and the same person. Threescore furlongs.] Some MSS. say 160 furlongs, but this is a mistake; for Josephus assigns the same distance to this village from Jerusalem as the evangelist does. War, b. vii. c. 6. s. 6. αμμαουοαπεχειτωνιεροσολυμωνσταδιουςεξηκοντα, Ammaus is sixty stadia distant from Jerusalem, about seven English miles and three-quarters. A stadium was about 243 yards, according to Arbuthnot. Verse 15. And reasoned] συζητειν, concerning the probability or improbability of Christ being the Messiah, or of his resurrection from the dead. It was a laudable custom of the Jews, and very common also, to converse about the law in all their journeyings; and now they had especial reason to discourse together, both of the law and the prophets, from the transactions which had recently taken place. Verse 16. Their eyes were holden] It does not appear that there was any thing supernatural here, for the reason why these persons (who were not apostles, see Lu 24:33) did not recollect our Lord is given by Mark, Mr 16:12, who says that Christ appeared to them in another form. Verse 18. Cleopas] The same as Alpheus, father of the Apostle James, Mr 3:18, and husband of the sister of the virgin. Joh 19:25. Art thou only a stranger] As if he had said, What has been done it Jerusalem, within these few days, has been so public, so awful, and so universally known, that, if thou hadst been but a lodger in the city for a single night, I cannot conceive how thou couldst miss hearing of these things: indeed, thou appearest to be the only person unacquainted with them. Verse 19. Which was a prophet] ανηρπροφητης, a man prophet, a genuine prophet; but this has been considered as a Hebraism: "for, in Ex 2:14, a man prince is simply a prince; and in 1Sa 31:3, men archers mean no more than archers." But my own opinion is, that this word is often used to deepen the signification, so in the above quotations: Who made thee a man prince (i.e. a mighty sovereign) and a judge over us! Ex 2:14. And, the battle went sore against Saul, and the men archers (i.e. the stout, or well aiming archers) hit him, 1Sa 31:3. So in PALAEPHATUS, de Incredib. c. 38. p. 47, quoted by Kypke, ηνανηρ βασιλευσμεγας, He was a great and eminent king. So ανηρπροφητης here signifies, he was a GENUINE prophet, nothing like those false ones by whom the people have been so often deceived; and he has proved the divinity of his mission by his heavenly teaching, and astonishing miracles. Mighty in-word] Irresistibly eloquent. Powerful in deed, working incontrovertible miracles. See Kypke in loco. Verse 21. - 24. Cleopas paints the real state of his own mind in these verses. In his relation there is scarcely any thing well connected; important points are referred to, and not explained, though he considered the person to whom he spoke as entirely unacquainted with these transactions: his own hopes and fears he cannot help mixing with the narration, and throwing over the whole that confusion that dwells in his own heart. The narration is not at all in Luke's style; but as it is probable he was the other disciple who was present, and had heard the words of Cleopas, he gave them in that simple, natural, artless manner in which they were spoken. Had the account been forged, those simple, natural touches would not have appeared. To-day is the third day] Our Lord had often said that he would rise again the third day; and though Alpheus had little hope of this resurrection, yet he could not help recollecting the words he had heard, especially as they seemed to be confirmed by the relation of the women, Lu 24:22-24. Verse 25. O fools and slow of heart to believe] Inconsiderate men, justly termed such, because they had not properly attended to the description given of the Messiah by the prophets, nor to his teaching and miracles, as proofs that HE alone was the person they described. Slow of heart-Backward, not easy to be persuaded of the truth, always giving way to doubtfulness and distrust. This very imperfection in them is a strong evidence of the truth of the doctrine which they afterwards believed, and proclaimed to the world. Had they not had the fullest assurance of these things, they never would have credited them; and it is no small honour to the new-covenant Scriptures that such persons were chosen, first, to believe them; secondly, to proclaim them in the world; and, thirdly, to die on the evidence of those truths, the blessed influence of which they felt in their own hearts, and fully exemplified in their lives. Verse 26. Ought not Christ to have suffered] ουχιεδειπαθειν τονχριστον, Was it not necessary that the Christ should suffer. This was the way in which sin must be expiated, and, without this, no soul could have been saved. The suffering Messiah is he alone by whom Israel and the world can be saved. Verse 27. Beginning at Moses, &c.] What a sermon this must have been, where all the prophecies relative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly impelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ; and we may naturally suppose that these prophecies and references were those which our Lord at this time explained and applied to himself. See Lu 24:32. Verse 28. He made as though he would have gone farther.] That is, he was going on, as though he intended to go farther; and so he doubtless would had they not earnestly pressed him to lodge with them. His preaching had made a deep impression upon their hearts, Lu 24:32, and now they feel it their greatest privilege to entertain the preacher. This is a constant effect of the doctrine of Christ: wherever it is felt, the Author of it, the ever-blessed Jesus, is earnestly entreated to dwell in the heart; and he who preaches it, is amply provided with the necessaries of life by those who have received his testimony. Verse 29. For it is toward evening] And consequently both inconvenient and unsafe to proceed to another village. Reader! it is probably the eve of thy life, whether thou be old or young: thy day may have already declined, and there is, possibly, but a step between thee and the eternal world! Hath the Lord Jesus taught thee by his word and Spirit to believe in him, that thou mightest be saved? Is he come into thy heart? Hast thou the witness of his Spirit that thy sin is blotted out through his blood? Ro 8:16; Ga 4:6; 1Jo 5:10-12. If thou have not, get thee to God right humbly. Jesus is about to pass by, perhaps for ever! O, constrain him, by earnest faith and prayer, to enter into thy soul, and lodge with thee! May God open THY eyes! May he stir up and inflame THY heart! And he went in] And so he will to thee, thou penitent soul! Therefore take courage, and be not faithless but believing. Verse 30. He took bread] This was the office of the master and father of a family, and this was our Lord's usual custom among his disciples. Those whom Christ lodges with he feeds, and feeds too with bread that himself hath blessed, and this feeding not only strengthens, but also enlightens the soul. Verse 31. Their eyes were opened] But we are not to imagine that he administered the holy eucharist at this time; there is not the most distant evidence of this. It was a mere family meal, and ended before it was well begun. They knew him] His acting as father of the family, in taking, blessing, and distributing the bread among them, caused them to recollect those lips which they had often heard speak, and those hands by which they had often been fed. Perhaps he also threw off the disguise which he had before assumed; and now appeared in his own person. He vanished out of their sight.] Probably, during their surprise, he took the opportunity of withdrawing from the place; leaving them to reflect and meditate on what they had heard and seen. Verse 32. Did not our heart burn within us] His word was in our heart as a burning fire, Jer 20:9. Our hearts waxed hot within us, and while we were musing the fire burned, Ps 39:3. In some such way as this the words of the disciples may be understood: but there is a very remarkable reading here in the Codex Bezae; instead of καιομενη, burned, it has κεκαλυμμενη, veiled; and one of the Itala has, fuit excaecatum, was blinded. Was not our heart veiled (blinded) when he conversed with us on the way, and while he unfolded the Scriptures to us, seeing we did not know him? Verse 34. Saying, The Lord is risen indeed] The meaning here is, that these two disciples found the apostles, and those who were with them, unanimously testifying that Christ had risen from the dead. It is not the two disciples to whom we are to refer the word λεγοντας, saying; but to the body of the disciples. See the note on Mr 16:12. Verse 35. And they] The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See Clarke on Lu 24:31. Verse 36. And as they thus spake] While the two disciples who were going to Emmaus were conversing about Christ, he joined himself to their company. Now, while they and the apostles are confirming each other in their belief of his resurrection, Jesus comes in, to remove every doubt, and to give them the fullest evidence of it. And it is ever true that, wherever two or three are gathered together in his name, he is in the midst of them. Peace be unto you.] The usual salutation among the Jews. May you prosper in body and soul, and enjoy every heavenly and earthly good! See the notes on Mt 5:9; 10:12. Verse 37. And supposed that they had seen a spirit.] But if there be no such thing as a disembodied spirit, would not our Lord have shown them their error? Instead of this, he confirms them in their opinion, by saying, A spirit hath not flesh and bones as you see me have, Lu 24:39; therefore he says, handle me and see me. They probably imagined that it was the soul only of our blessed Lord which they saw; but they were soon fully convinced of the identity of his person, and the reality of his resurrection; for, 1. They saw his body. 2. They heard him speak. 3. They handled him. 4. They saw him eat a piece of broiled fish and honeycomb, which they gave him. In these things it was impossible for them to have been deceived. Verse 41. They-believed not for joy] They were so overcome with the joy of his resurrection, that they did not, for some time, properly receive the evidence that was before them-as we phrase it, they thought the news too good to be true. Verse 44. The law-the prophets-the psalms] This was the Jewish division of the whole old covenant. The LAW contained the five books of Moses; the PROPHETS, the Jews divided into former and latter; they were, according to Josephus, thirteen. "The PSALMS included not only the book still so named, but also three other books, Proverbs, Job, and Canticles. These all," says the above author, "contain hymns to God, and rules for the conduct of the lives of men." Joseph. Cont. App. i. 8. This account is imperfect: the common Jewish division of the writings of the old covenant is the following, and indeed seems to be the same to which our Lord alludes:- I. The LAW, thorah, including Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. II. The PROPHETS, , nabiaim, or teachers, including Joshua, Judges, the two books of Samuel, and the two books of Kings: these were termed the former prophets. Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi: these were termed the latter prophets. III. The HAGIOGRAPHA, (holy writings,) kethuvim, which comprehended the Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. The Jews made anciently only twenty-two books of the whole, to bring them to the number of the letters in the Hebrew alphabet; and this they did by joining Ruth to Judges, making the two books of Samuel only one; and so of Kings and Chronicles; joining the Lamentations to Jeremiah, and making the twelve minor prophets only one book. Verse 45. Then opened he their understanding] διηνοιξεν, He fully opened. They had a measure of light before, so that they discerned the Scriptures to be the true word of God, and to speak of the Messiah; but they had not light sufficient to enable them to apply these Scriptures to their Lord and Master; but now, by the influence of Christ, they see, not only, the prophecies which pointed out the Messiah, but also the Messiah who was pointed out by these prophecies. The book of God may be received in general as a Divine revelation, but the proper meaning, reference, and application of the Scriptures can only be discerned by the light of Christ. Even the very plain word of God is a dead letter to those who are not enlightened by the grace of Christ; and why? because this word speaks of spiritual and heavenly things; and the carnal mind of man cannot discern them. They who receive not this inward teaching continue dark and dead while they live. Verse 47. Repentance] See its nature fully explained on Mt 3:1. Remission of sins] αφεσιναμαρτιων, The taking away-removal of sins, in general every thing that relates to the destruction of the power, the pardoning of the guilt, and the purification of the heart from the very nature of sin. Should be preached in his name] See the office of a proclaimer, herald, or preacher, explained, Clarke's note on "Mt 3:1", and particularly at the end of that chapter. See Clarke on Mt 3:17 In his name-On his authority, and in virtue of the atonement made by him: for on what other ground could the inhabitants of the earth expect remission of sins? Among all nations] Because God wills the salvation of ALL; and Jesus Christ by his grace has tasted death for EVERY man. Heb 2:9. Beginning at Jerusalem] Making the first overtures of mercy to my murderers! If, then, the sinners of Jerusalem might repent, believe, and be saved, none, on this side hell, need despair. Verse 48. Ye are witnesses of these things.] He gave them a full commission to proclaim these glad tidings of peace and salvation to a lost world. The disciples were witnesses not only that Christ had suffered and rose again from the dead; but also that he opens the understanding by the inspiration of his Spirit, that he gives repentance, that he pardons sin, and purifies from all unrighteousness, and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. And these are the things of which their successors in the Gospel ministry must bear witness. As far as a man steadily and affectionately proclaims these doctrines, so far God will bless his labour to the salvation of those who hear him. But no man can with any propriety bear witness of that grace that saves the soul, whose own soul is not saved by that grace. Verse 49. The promise of my Father] That is, the Holy Ghost, promised, Joh 15:26. See Ac 1:4; 2:33. Until ye be endued with power] The energy of the Holy Ghost was to be communicated to them for three particular purposes. 1. That he might be in them, a sanctifying comforter, fortifying their souls and bringing to their remembrance whatever Jesus had before spoken to them. 2. That their preaching might be accompanied by his demonstration and power to the hearts of their hearers, so that they might believe and be saved. 3. That they might be able to work miracles to confirm their pretensions to a Divine mission, and to establish the truth of the doctrines they preached. Verse 50. He led them out as far as to Bethany] The difficulties in this verse, when collated with the accounts given by the other evangelists, are thus reconciled by Dr. Lightfoot. "I. This very evangelist (Ac 1:12) tells us, that when the disciples came back from the place where our Lord had ascended, they returned from mount Olivet, distant from Jerusalem a Sabbath day's journey. But now the town of Bethany was about fifteen furlongs from Jerusalem, Joh 11:18, and that is double a Sabbath day's journey. "II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day's journey was seven furlongs and a half. Antiq. lib. 20, cap. 6. About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him to the mount of Olives, οκαιτηνπολεωςαντικρυςκειμενοναπεχει σταδιαπεντε; which, being situated on the front of the city, is distant five furlongs. These things are all true: 1. That the mount of Olives lay but five furlongs distant from Jerusalem. 2. That the town of Bethany was fifteen furlongs. 3. That the disciples were brought by Christ as far as Bethany. 4. That, when they returned from the mount of Olives, they travelled more than five furlongs. And, 5. Returning from Bethany, they travelled but a Sabbath day's journey. All which may be easily reconciled, if we would observe:-That the first space from the city was called Bethphage, which I have cleared elsewhere from Talmudic authors, the evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a Sabbath day's journey, till it came to that part which is called Bethany. For there was a Bethany, a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, i.e. about two miles, or a double Sabbath day's journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day's journey. "Our Saviour led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet, which was called Bethany, and was distant from the city a Sabbath day's journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem, Mr 11:1. Whereas, therefore, Josephus saith that mount Olivet was but five furlongs from the city, he means the first brink and border of it. But our evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished from Bethphage." Between the appearance of Christ to his apostles, mentioned in Lu 24:36, &c., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, Mt 26:32; 28:10; Mr 14:28; 16:7; and there he appeared to them, as is mentioned by Matthew, Mt 28:16, &c., and more particularly by John, Joh 21:1, &c. See Bishop PEARCE. Lifted up his hands] Probably to lay them on their heads, for this was the ordinary way in which the paternal blessing was conveyed, See Ge 48:8-20. Verse 51. Carried up into heaven.] ανεφερετο-into that heaven from which he had descended, Joh 1:18; 3:13. This was forty days after his resurrection, Ac 1:3, during which time he had given the most convincing proofs of that resurrection, not only to the apostles, but to many others-to upwards of five hundred at one time, 1Co 15:6. As in his life they had seen the way to the kingdom, and in his death the price of the kingdom, so in his ascension they had the fullest proof of the immortality of the soul, the resurrection of the human body, and of his continual intercession at the right hand of God. There are some remarkable circumstances relative to this ascension mentioned in Ac 1:4-12. Verse 52. They worshipped him] Let it be observed that this worship was not given by way of civil respect, for it was after he was parted from them, and carried back into heaven, that they offered it to him; but acts of civil respect are always performed in the presence of the person. They adored him as their God, and were certainly too much enlightened to be capable of any species of idolatry. Returned to Jerusalem with great joy] Having the fullest proof that Jesus was the promised Messiah; and that they had a full commission to preach repentance and remission of sin to mankind, and that they should be Divinely qualified for this great work by receiving the promise of the Father, Lu 24:49. Verse 53. Were continually in the temple] Especially till the day of pentecost came, when they received the promise, mentioned Lu 24:49. Praising and blessing God.] Magnifying his mercy, and speaking good of his name. Thus the days of their mourning were ended; and they began that life upon earth in which they still live in the kingdom of God. May the God of infinite love give the reader the same portion in time and in eternity, through the same glorious and ever-blessed Jesus! Amen and amen. THERE are various subscriptions to this book in the MSS. and versions. The following are the principal. Through the assistance of the Most High God, the Gospel of St. Luke the physician, the proclaimer of eternal life, is finished. ARAB.-The most holy Gospel of Luke the Evangelist is completed. SYR.-The end of the holy Gospel according to Luke-written in Greek-published in Alexandria the Great,-in Troas,-in Rome,-in the confines of Achaia and Baeotia,-in Bithynia,-in Macedonia,-in the Italic (or Latin) character, fifteen years after the ascension of Christ. It is likely, the word Amen was added by the Church, on the reading of this book; but there is no evidence that it was affixed by the evangelist. It is omitted by some of the best MSS. and versions. It is evident that, at the conclusion of this Gospel, St. Luke passes very rapidly over a number of interesting circumstances related by the other evangelists, and particularly by St. John, concerning the last forty days of our Lord's sojourning on earth; but, to compensate for this, he has mentioned a variety of important particulars which the others have passed by, a list of which I think it necessary to subjoin. It seems as if the providence of God had designed that none of these evangelists should stand alone: each has his peculiar excellence, and each his own style and mode of narration. They are all witnesses to the truth in general; and each most pointedly to every great fact of the Gospel history. In each there is something new; and no serious reader ever finds that the perusal of any one supersedes the necessity of carefully consulting and reading the others. The same facts and doctrines are exhibited by all in different points of view, which renders them both impressive and interesting; and this one circumstance serves to fix the narrative more firmly in the memory. We should have had slighter impressions from the Gospel history, had we not had the narrative at four different hands. This variety is of great service to the Church of God, and has contributed very much to diffuse the knowledge of the facts and doctrines contained in this history. Parallel passages have been carefully studied, and the different shades of meaning accurately marked out; and the consequence has been, what the wisdom of God designed, the fuller edification of the faithful. It is not the business of a commentator to point out beauties in the composition of the sacred text. Many might be selected from the evangelists in general, and not a few from Luke, who not only tells a true story, but tells it well; especially when he has occasion to connect the different parts of the narration with observations of his own. But this is his least praise: from his own account we learn that he took the utmost pains to get the most accurate and circumstantial information relative to the facts he was to relate: See Clarke on Lu 1:3. While, therefore, he thus diligently and conscientiously sought for truth, the unerring Spirit of God led him into all truth. Even he who expected the revelation of the Almighty, and to be inspired by the Holy Spirit, that he might correctly, forcibly, and successfully proclaim the truth and righteousness of his Maker, must stand upon his watch, and set himself upon his tower, and watch to see what God would speak IN him, Hab 2:1. In a similar spirit we may expect the fruits of these revelations. He who carefully and conscientiously uses the means may expect the accomplishment of the end. I cannot close these observations with a more profitable word than what is contained in that truly apostolic and sublime prayer for the second Sunday in Advent; and may he who reads it weigh every word in the spirit of faith and devotion! "Blessed God! who hast caused all holy scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ!" Now to him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever! Amen. FACTS AND CIRCUMSTANCES RELATED AT LARGE BY ST. LUKE, WHICH ARE EITHER NOT MENTIONED AT ALL, OR BUT VERY TRANSIENTLY, BY THE OTHER EVANGELISTS. The conception of Elisabeth, Lu 1:5-25. The salutation of Mary, Lu 1:26-38. Mary's visit to Elisabeth, Lu 1:39-56. The birth of John the Baptist, Lu 1:57-79. The decree of Caesar Augustus, Lu 2:1-6. Apparition of the angel to the shepherds, Lu 2:8-20. The circumcision of Christ, Lu 2:21. The presentation of Christ in the temple, Lu 2:22-38. Dispute with the doctors when twelve years of age, Lu 2:40-52. Chronological dates at the commencement of our Lord's ministry, Lu 3:1, 2. Success of the preaching of John the Baptist, Lu 3:10-15. Christ's preaching and miraculous escape at Nazareth, Lu 4:15-30. Remarkable particulars in the call of Simon, Andrew, James, and John, Lu 5:1-10. The calamities that fell on certain Galileans, Lu 13:1-9. Mission of the seventy disciples, Lu 10:1-16. The return of the seventy disciples, with an account of their success, Lu 10:17-24. Story of the good Samaritan, Lu 10:25-37. Cure of the woman who had been diseased eighteen years, Lu 13:10-20. The question answered, Are there few that be saved? Lu 13:22, 23. Curing of the man with the dropsy, Lu 14:1-24. Difficulties attending the profession of Christianity, to be carefully preconsidered, Lu 14:25-35. Parable of the lost sheep, and the lost piece of money, Lu 15:1-10. Parable of the prodigal son, Lu 15:11-32. Parable of the unjust steward, Lu 16:1-18; Parable of the rich man and the beggar, Lu 16:19-31. Various instructions to his disciples, Lu 17:1-10. The refusal of the Samaritans to receive him into their city, Lu 9:52-56; 17:11. The cleansing of the ten lepers, Lu 17:12-19. The Pharisees ask when the kingdom of God should come, and our Lord's answer, Lu 17:20-37. The Pharisee and the publican, Lu 18:1-14. Account of the domestic avocations of Martha and Mary, Lu 10:38-42. The account of Zaccheus, Lu 19:2-10. The parable of the nobleman that went to obtain a kingdom, Lu 19:11-28. Pilate sends Jesus to Herod, Lu 23:6-16. Account of the women that deplored our Lord's sufferings, Lu 23:27-32. Remarkable particulars concerning the two thieves that were crucified with our Lord, Lu 23:39-43. Account of the two disciples going to Emmaus, Lu 24:13-35. Remarkable circumstances concerning his appearance to the eleven, after his resurrection, Lu 24:37-49. Finished the correction for a new edition, Oct. 31, 1831. A. C.
Copyright information for Clarke
Welcome to STEP Bible
From Tyndale House, Cambridge UK
Use the search box to find Bibles, commentaries, passages, search terms, etc. Here are some examples:
This shows how to quickly lookup a passage.
Looking up a passage in three different translations is also easy.
This asks STEP to search for the Greek word for 'brother' and show the results in the ESV.
This example runs both a 'Hebrew word search' and a 'Text' search and shows the results in both the NIV and ESV.
You can mix most searches. This finds any word translated as 'throne' in the Prophets and the New Testament, but only in verses concerning the topic 'David'. This excludes verses which refer to a 'throne' in other contexts.
Interlinear Hebrew & Greek is available for some translations with grammar (and more soon). To reverse the interlinear order, click on a version abbreviation under the verse number.
© Tyndale House, Cambridge, UK - 2018