Luke Chapter 24

J.C. Ryle

 

Section 140. The Resurrection, Luke 24:1-12

Now upon the first day of the week, very early in the morning, they came unto the sepulcher, bringing the spices which they had prepared, and certain others with them. And they found the stone rolled away from the sepulcher. And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek you the living among the dead? He is not here, but is risen: remember how he spoke unto you when he was yet in Galilee, Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words, And returned from the sepulcher, and told all these things unto the eleven, and to all the rest. It was Mary Magdalene and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. And their words seemed to them as idle tales, and they believed them not. Then arose Peter, and ran unto the sepulcher; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

The resurrection of Christ is one of the great foundation-stones of the Christian religion. In practical importance, it is second only to the crucifixion. The chapter we have now begun, directs our mind to the evidence of the resurrection. It contains unanswerable proof that Jesus not only died, but rose again.

We see, in the verses before us the reality of Christ's resurrection. We read, that upon "the first day of the week" certain women came to the tomb in which the body of Jesus had been laid, in order to anoint Him. But when they came to the place, "they found the stone rolled away. When they entered in, they did not find the body of the Lord Jesus."

This simple fact is the starting-point in the history of the resurrection of Christ. On Friday morning His body was safe in the tomb. On Sunday morning His body was gone. By whose hands had it been taken away? Who had removed it? Not surely the priests and scribes and other enemies of Christ! If they had had Christ's body to show in disproof of His resurrection then they would gladly have shown it. Not the apostles and other disciples of our Lord! They were far too much frightened and dispirited to attempt such an action, and the more so when they had nothing to gain by it.

One explanation, and one only, can meet the circumstance of the case. That explanation is the one supplied by the angels in the verse before us. Christ "had risen" from the grave. To seek Him in the sepulcher was seeking "the living among the dead." He had arisen, and was soon seen alive and conversing, by many credible witnesses.

The fact of our Lord's resurrection rests on evidence which no infidel can ever explain away. It is confirmed by testimony of every kind, sort, and description. The plain unvarnished story which the Gospel writers tell about it is one which cannot be overthrown. The more the account they give is examined the more inexplicable will the event appear, unless we accept it as true. If we choose to deny the truth of their account then we may deny everything in the world. It is not as certain that Julius Caesar once lived as it is that Christ rose again.

Let us cling firmly to the resurrection of Christ, as one of the pillars of the Gospel. It ought to produce in our minds, a settled conviction of the truth of Christianity. Our faith does not depend merely on a set of texts and doctrines. It is founded on a mighty historical fact which the skeptic has never been able to overturn.

It ought to assure us of the certainty of the resurrection of our own bodies after death. If our Master has risen from the grave then we need not doubt that His disciples shall rise again at the last day.

Above all, it ought to fill our hearts with a joyful sense of the fullness of Gospel salvation. Who can condemn us? Our Great Surety has not only died for us, but risen again. (Romans 8:34.) He has died as an atoning sacrifice for our sins and then arose triumphantly. The payment He made for us, has been accepted. The work of satisfaction has been perfectly accomplished. No wonder that Peter exclaims, "Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy, has begotten us again to a living hope by the resurrection of Jesus Christ from the dead." (1 Peter 1:3.)

We see, secondly, in the verses before us how dull the memory of the disciples was about some of our Lord's teachings. We are told that the angels who appeared to the women, reminded them of their Master's words in Galilee, foretelling His own crucifixion and resurrection. And then we read, "They remembered his words." They had heard them but made no use of them. Now after many days, they call them to mind.

This dullness of memory, is a common spiritual disease among believers. It prevails as widely now, as it did in the days of the first disciples. It is one among many proofs of our fallen and corrupt condition. Even after men have been renewed by the Holy Spirit, their readiness to forget the promises and precepts of the Gospel is continually bringing them into trouble. They hear many things which they ought to store up in their hearts but they seem to forget as fast as they hear. And then, perhaps after many days, affliction brings them up before their recollection and at once it flashes across their minds that they heard them long ago! They find that they had heard, but heard in vain.

The true cure for a dull memory in religion, is to get deeper love toward Christ, and affections more thoroughly set on things above. We do not readily forget the things we love and the objects which we keep continually under our eyes. The names of our parents and children are always remembered. The face of the husband or wife we love is engraved on the tablets of our hearts. The more our affections are engaged in Christ's service the more easy shall we find it to remember Christ's words. The words of the apostle ought to be carefully pondered, "We ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." (Hebrews 2:1.)

We see, lastly how slow of belief the first disciples were on the subject of Christ's resurrection. We read that when the women returned from the sepulcher and told the things they had heard from the angels to the eleven apostles, "their words seemed to them idle tales, and they did not believe the women." In spite of the plainest declarations from their Master's own lips, that He would rise again the third day in spite of the distinct testimony of five or six credible witnesses that the sepulcher was empty, and that angels had told them He was risen in spite of the manifest impossibility of accounting for the empty tomb on any other supposition than that of a miraculous resurrection in spite of all this, these eleven faithless ones would not believe!

Perhaps we marvel at their unbelief. No doubt it seems at first sight most unreasonable and unaccountable. But shall we not do well to look at home?

Do we not see around us in the Christian Churches, a mass of unbelief far more unreasonable and far more blameworthy than that of the apostles? Do we not see, after eighteen centuries of additional proofs that Christ has risen from the dead a general lack of faith which is truly deplorable? Do we not see myriads of professing Christians who seem not to believe that Jesus died and rose again, and is coming to judge the world? These are painful questions. Strong faith is indeed a rare thing. No wonder that our Lord said, "When the Son of man comes shall He find faith on the earth?" (Luke 18:8.)

Finally let us admire the wisdom of God, which can bring great good out of seeming evil. The unbelief of the apostles is one of the strongest indirect evidences that Jesus rose from the dead. If the disciples were at first so backward to believe our Lord's resurrection, and were at last so thoroughly persuaded of its truth, that they preached it everywhere then Christ must have risen indeed. The first preachers were men who were convinced, in spite of themselves, and in spite of determined, obstinate unwillingness to believe. If the apostles at last believed then the resurrection must be true.

 

Section 141. The Road to Emmaus, Luke 24:13-35

And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were held that they should not know him. And he said unto them, What manner of communications are these that you have one to another, as you walk, and are sad? And the one of them, whose name was Cleopas, answering said unto him, Are you only a stranger in Jerusalem, and have not known the things which are come to pass there in these days? And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. Yes, and certain women also of our company made us astonished, which were early at the sepulcher; And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. And certain of them which were with us went to the sepulcher, and found it even so as the women had said: but him they saw not. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew near unto the village, where they went: and he made as though he would have gone further. 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. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. 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? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and has appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread.

The history contained in these verses, is not found in any other Gospel but that of Luke. Of all the eleven appearances of Christ after His resurrection, none perhaps is so interesting as the one described in this passage.

Let us mark, in these verses what encouragement there is to believers to speak to one another about Christ. We are told of two disciples walking together to Emmaus, and talking of their Master's crucifixion. And then come the remarkable words, "As they talked and discussed these things with each other Jesus Himself came up and walked along with them."

Conference on spiritual subjects is a most important means of grace. As iron sharpens iron so does exchange of thoughts with brethren, sharpen a believer's soul. It brings down a special blessing on all who make a practice of it. The striking words of Malachi were meant for the Church in every age "Then those who feared the LORD talked with each other and the LORD listened and heard. A scroll of remembrance was written in His presence concerning those who feared the LORD and honored his name. 'They will be Mine,' says the LORD Almighty, 'in the day when I make up My jewels.'" (Malachi 3:16, 17.)

What do we ourselves know of spiritual conversation with other Christians? Perhaps we read our Bibles, and pray in private, and use public means of grace. It is all well, very well. But if we stop short here then we neglect a great privilege and have yet much to learn. We ought to "consider how to provoke one another to love and good works." We ought to "exhort" and "edify one another." (Hebrews 10:24; 1 Thessalonians 5:11.)

Have we no time for spiritual conversation? Let us think again. The quantity of time wasted on frivolous, trifling, and unprofitable talk is fearfully great. Do we find nothing to say on spiritual subjects? Do we feel tongue-tied and speechless on the things of Christ? Surely if this is the case then there must be something wrong within. A heart right in the sight of God, will generally find words to speak about eternal realities. "Out of the abundance of the heart, the mouth speaks." (Matthew 12:34.)

Let us learn a lesson from the two travelers to Emmaus. Let us speak of Jesus when we are sitting in our houses, and when we are walking along the way, whenever we can find a disciple to speak to. (Deuteronomy 6:7.) If we believe we are journeying to a Heaven where Christ will be the central object of every mind let us begin to learn the conduct of Heaven, while we are yet upon earth. So doing, we shall often have One with us whom our eyes will not see, but One who will make our hearts "burn within us" by blessing the conversation.

Let us mark, secondly, in these verses how weak and imperfect was the knowledge of some of our Lord's disciples. We are told that the two disciples frankly confessed that their expectations had been disappointed by the crucifixion of Christ. "We had hoped," said they, "that it had been He who would have redeemed Israel." A temporal redemption of the Jews by a conqueror appears to have been the redemption which they looked for. A spiritual redemption by a sacrificial death was an idea which their minds could not thoroughly take in.

Ignorance like this, at first sight, is truly astounding. We cannot be surprised at the sharp rebuke which fell from our Lord's lips, "how foolish you are, and slow of heart to believe."

Yet ignorance like this is deeply instructive. It shows us how little cause we have to wonder at the spiritual darkness which obscures the minds of careless Christians. Myriads around us are just as ignorant of the meaning of Christ's sufferings, as these travelers to Emmaus. As long as the world stands, the cross will seem foolishness to natural man.

Let us bless God that there may be true grace hidden under much intellectual ignorance. Clear and accurate knowledge is a most useful thing but it is not absolutely needful to salvation, and may even be possessed without grace. A deep sense of sin, a humble willingness to be saved in God's way, a teachable readiness to give up our own prejudices when a more excellent way is shown these are the principal things. These things the two disciples possessed, and therefore our Lord "went with them" and guided them into all truth.

Let us mark, thirdly, in these verses how full of Christ the Old Testament is. We are told that our Lord began "with Moses and all the prophets, and expounded in all the Scriptures the things concerning Himself."

How shall we explain these words? In what way did our Lord show "things concerning Himself," in every part of the Old Testament? The answer to these questions is short and simple. Christ was the substance of every Old Testament sacrifice, ordained in the law of Moses. Christ was the true Deliverer and King of whom all the judges and deliverers in Jewish history were types. Christ was the coming Prophet greater than Moses, whose glorious coming filled the pages of prophets. Christ was the true seed of the woman, who was to bruise the serpent's head the true seed in whom all nations were to be blessed the true Shiloh to whom the people were to be gathered the true scape-goat the true bronze serpent the true Lamb to which every daily offering pointed the true High Priest of whom every descendant of Aaron was a figure. These things, or something like them, we need not doubt were some of the things which our Lord expounded in the way to Emmaus.

Let it be a settled principle in our minds, in reading the Bible that Christ is the central sun of the whole book. So long as we keep Him in view we shall never greatly err in our search for spiritual knowledge. Once losing sight of Christ we shall find the whole Bible dark and full of difficulty. The key of Bible knowledge is Jesus Christ.

Let us mark, finally, in these verses how much Christ loves to be entreated by His people. We are told, that when the disciples drew near to Emmaus, our Lord "made as though he would have gone further." He desired to see if they were weary of His conversation. But it was not so. "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."

Cases like this are not uncommon in Scripture. Our Lord sees it good for us to prove our love by withholding mercies until we ask for them. He does not always force His gifts upon us, unsought and unsolicited. He loves to draw out our desires, and to compel us to exercise our spiritual affections by waiting for our prayers. He dealt so with Jacob at Peniel. "Let me go," He said, "for the day breaks." And then came the noble declaration from Jacob's lips, "I will not let you go unless you bless me." (Genesis 32:26.)

The story of the Canaanite mother, the story of the healing of two blind men at Jericho, the story of the nobleman at Capernaum, the parables of the unjust judge and friend at midnight are all meant to teach the same lesson. All show that our Lord loves to be entreated, and likes importunity in prayer.

Let us act on this principle in all our prayers, if we know anything of praying. Let us ask much, and ask often, and lose nothing for lack of asking. Let us not be like the Jewish king who smote on the ground three times, and then stopped. (2 Kings 13:18.) Let us rather remember the words of David's Psalm, "Open your mouth wide and I will fill it." (Psalm 81:10.) It is the man who puts a holy constraint on Christ in prayer who enjoys much of Christ's manifested presence.

 

Section 142. Jesus Appears to the Disciples, Luke 24:36-43

And as they thus spoke, Jesus himself stood in the midst of them, and says unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are you troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit has not flesh and bones, as you see me have. And when he had thus spoken, he showed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have you here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them.

We should observe in this passage the singularly gracious words with which our Lord introduced Himself to His disciples after His resurrection. We read that He suddenly stood in the midst of them and said, "Peace be with you."

This was a wonderful saying, when we consider the men to whom it was addressed. It was addressed to eleven disciples, who three days before had shamefully forsaken their Master and fled. They had broken their promises. They had forgotten their professions of readiness to die for Jesus. They had been scattered, "every man to his own," and left their Master to die alone. One of them had even denied Him three times. All of them had proved backsliders and cowards.

And yet, behold the return which their Master makes to His disciples! Not a word of rebuke is spoken. Not a single sharp saying falls from His lips. Calmly and quietly He appears in the midst of them, and begins by speaking of peace. "Peace be with you!"

We see, in this touching saying, one more proof that the love of Christ "surpasses knowledge." It is His glory to pass over a transgression. He "delights in mercy." He is far more willing to forgive than men are to be forgiven. He is far more ready to pardon than men are to be pardoned. There is in His almighty heart an infinite willingness to put away man's transgressions. Though our sins have been as scarlet He is ever ready . . .
to make them as white as snow,
to blot them out,
to cast them behind His back,
to bury them in the depths of the sea,
and to remember them no more!

All these scriptural phrases are intended to convey the same great truth. The natural man is continually stumbling at them, and refusing to understand them. At this, we need not wonder. Free, full, and undeserved forgiveness to the very uttermost is not the manner of man. But it is the manner of Christ!

Where is the lost sinner, however great his sins who need be afraid of beginning to apply to such a Savior as this? In the hand of Jesus, there is mercy enough, and to spare. Where is the backslider, however far he may have fallen who need be afraid of returning? Fury is not in Christ. He is willing to raise and restore the very worst of sinners.

Where is the saved saint who ought not to love such a Savior, and to willingly render unto Him a life of holy obedience? There is forgiveness with Him that He may be feared. (Psalm 130:4.)

Where is the professing Christian who ought not to be forgiving toward his brethren? The disciples of a Savior whose words were so full of peace ought to be peaceable, gentle, and easy to be entreated. (Colossians 3:13.)

We should observe, for another thing, in this passage our Lord's marvelous condescension to the infirmity of His disciples. We read that when His disciples were terrified at His appearance, and could not believe that it was Him that He said, "Behold my hands and feet touch me and see."

Our Lord might fairly have commanded His disciples to believe that He had risen. He might justly have said "Where is your faith? Why do you not believe my resurrection, when you see me with your own eyes?" But He does not do so. He stoops even lower than this. He appeals to the bodily senses of the eleven. He bids them to touch Him with their own hands, and satisfy themselves that He was a material being, and not some kind of Spirit.

A mighty principle is contained in this circumstance, which we shall do well to store up in our hearts. Our Lord permits us to use our senses, in testing a fact or an assertion in religion. Things above our reason we must expect to find in Christianity. But things contrary to reason, and contradictory to our own senses our Lord would have us know, we are not meant to believe. A doctrine, so-called, which contradicts our senses, is not a doctrine which came from Him who bade the apostles to touch His hands and His feet.

Let us remember this principle in dealing with the Romish doctrine of a change in the bread and wine at the Lord's Supper. There is no such change at all! Our own eyes and our own tongues tell us that the bread is bread, and the wine is wine after consecration, as well as before. Our Lord never requires us to believe that which is contrary to our senses. The doctrine of transubstantiation is therefore false and unscriptural.

Let us remember this principle in dealing with the Romish doctrine of baptismal regeneration. There is no inseparable connection between baptism and the new birth in man's heart. Our own eyes and senses tell us that myriads of baptized people have not the Spirit of God, are utterly without grace, and are servants of the devil and the world! Our Lord never requires us to believe that which is contrary to our senses. The doctrine that regeneration invariably accompanies baptism, is therefore undeserving of credit. It is mere antinomianism to say that there is grace where no grace is to be seen.

A mighty practical lesson is involved in our Lord's dealing with the disciples, which we shall do well to remember. That lesson is the duty of dealing gently with weak disciples and teaching them as they are able to bear. Like our Lord, we must be forbearing and patient. Like our Lord, we must condescend to the feebleness of some men's faith, and treat them as tenderly as little children, in order to bring them into the right way. We must not cast off men, simply because they do not see everything at once. We must not despise the humblest and most childish means if we can only persuade men to believe.

Such dealing may require much patience. But he who cannot condescend to deal thus with the young, the ignorant, and the uneducated has not the mind of Christ. Well would it be for all believers, if they would remember Paul's words more frequently, "To the weak, I became weak that I might gain the weak." (1 Corinthians 9:22.)

 

Section 143. Jesus Appears to the Disciples, continued, Luke 24:44-49

And he said unto them, These are the words which I spoke 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. Then opened he their understanding, that they might understand the scriptures, And said unto them, Thus it is written, and thus it behooved 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 among all nations, beginning at Jerusalem. And you are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry you in the city of Jerusalem, until you be endued with power from on high.

Let us observe, firstly, in these verses the gift which our Lord bestowed on His disciples immediately before He left the world. We read that He "opened their understanding that they might understand the Scriptures."

We must not misapprehend these words. We are not to suppose that the disciples knew nothing about the Old Testament up to this time, and that the Bible is a book which no ordinary person can expect to comprehend. We are simply to understand that Jesus showed His disciples the full meaning of many passages which had hitherto been hidden from their eyes. Above all, He showed the true interpretation of many prophetic passages concerning the Messiah.

We all need a like enlightenment of our understandings. "The natural man does not receive the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." (1 Corinthians 2:14.) Pride, and prejudice, and love of the world blind our intellects, and throw a veil over the eyes of our minds, in the reading of the Scriptures. We see the words, but do not thoroughly understand them until we are taught from above.

He who desires to read his Bible with profit, must first ask the Lord Jesus to open the eyes of his understanding by the Holy Spirit. Human commentaries are useful in their way. The help of good and learned men, is not to be despised. But there is no commentary to be compared with the teaching of Christ. A humble and prayerful spirit, will find a thousand things in the Bible which the proud, self-conceited student will utterly fail to discern.

Let us observe secondly in these verses the remarkable manner in which the Lord Jesus speaks of His own death on the cross. He does not speak of it as a misfortune, or as a thing to be lamented but as a necessity. He says, "The Messiah must suffer, and rise again the third day."

The death of Christ was necessary to our salvation. His flesh and blood offered in sacrifice on the cross, were "the life of the world." (John 6:51.) Without the death of Christ God's law could never have been satisfied sin could never have been pardoned man could never have been justified before God and God could never have shown mercy to man.

The cross of Christ, was the solution of a mighty difficulty. It untied a vast knot! It enabled God to be "just and yet the justifier" of the ungodly. (Romans 3:26.) It enabled man to draw near to God with boldness and to feel that though he is a sinner, he could be saved. Christ by suffering as a Substitute in our stead, the just for the unjust has made a way by which we can draw near to God. We may freely acknowledge that in ourselves, we are guilty and deserve eternal death. But we may boldly plead, that One has died for us, and that for His sake, believing on Him we claim forgiveness and eternal life.

Let us ever glory in the cross of Christ. Let us regard it as the source of all our hopes and the foundation of all our peace. Ignorance and unbelief may see nothing in the sufferings of Calvary, but the cruel martyrdom of an innocent person. Faith will look far deeper. Faith will see in the death of Jesus, the payment of man's enormous sin-debt to God, and the complete salvation of all who believe.

Let us observe, thirdly, in these verses what were the first truths which the Lord Jesus bade His disciples preach after He left the world. We read that "repentance and forgiveness of sins" were to be preached in His name among all nations.

"Repentance and forgiveness of sins" are the first things which ought to be pressed on the attention of every man, woman, and child throughout the world. All ought to be told the necessity of repentance.

All are by nature, desperately wicked. Without repentance and conversion none can enter the kingdom of God.

All ought to be told God's readiness to forgive every one who believes on Christ. All are by nature guilty and condemned. But anyone may obtain by faith in Jesus free, full, and immediate pardon.

All, not least, ought to be continually reminded, that repentance and forgiveness of sins are inseparably linked together. Not that our repentance can purchase our pardon. Pardon is the free gift of God to the believer in Christ. But still it remains true that an impenitent man, is an unforgiven man.

He who desires to be a true Christian, must be experimentally acquainted with repentance and remission of sins. These are the principal things in saving religion. To belong to a pure Church, and hear the Gospel, and receive the sacraments are great privileges. But are we converted? Are we justified? If not -then we are dead before God. Happy is that Christian who keeps these two points continually before his eyes!

Repentance and forgiveness are not mere elementary truths, and milk for spiritual babes. The highest standard of sanctity is nothing more than a continual growth in practical knowledge of these two points. The brightest saint, is the man who has the most heart-searching sense of his own sinfulness, and the liveliest sense of his own complete acceptance in Christ!

Let us observe, fourthly what was the first place at which the disciples were to begin preaching. They were to begin "at Jerusalem."

This is a striking fact, and one full of instruction. It teaches us that none are to be reckoned too wicked for salvation to be offered to them and that no degree of spiritual disease is beyond the reach of the Gospel remedy. Jerusalem was the wickedest city on earth, when our Lord left the world. It was a city which had stoned the prophets and killed those whom God sent to call it to repentance. It was a city full of pride, unbelief, self-righteousness, and desperate hardness of heart. It was a city which had just crowned all its transgressions by crucifying the Lord of glory. And yet Jerusalem was the place at which the first proclamation of repentance and pardon was to be made! The command of Christ was plain, "Begin at Jerusalem."

We see in these wondrous words, the length, and breadth, and depth, and height of Christ's compassion toward sinners. We must never despair of anyone being saved however bad and profligate he may have been. We must open the door of repentance to the chief of sinners. We must not be afraid to invite the worst of men to repent, believe, and live.

It is the glory of our Great Physician, that He can heal incurable cases. The things which seem impossible to men are possible with Christ.

Let us observe, lastly the peculiar position which believers, and especially ministers, are meant to occupy in this world. Our Lord defines it in one expressive word. He says, "You are witnesses."

If we are true disciples of Christ then we must bear a continual testimony in the midst of an evil world. We must testify to the truth of our Master's Gospel the graciousness of our Master's heart the happiness of our Master's service the excellence of our Master's rules of life and the enormous danger and wickedness of the ways of the world.

Such testimony will doubtless bring the displeasure of man down upon us. The world will hate us, as it did our Master, because we "testify of it that its works are evil." (John 7:7.) Such testimony will doubtless be believed by few comparatively and will be thought offensive and extreme by many. But the duty of a witness is to bear his testimony whether he is believed or not. If we bear a faithful testimony, we have done our duty although, like Noah and Elijah, and Jeremiah, we stand almost alone.

What do we know of this witnessing character? What kind of testimony do we bear? What evidence do we give that we are disciples of a crucified Savior, and, like Him, are "not of the world?" (John 17:14.) What marks do we show of belonging to Him who said, "I came that I should bear witness unto the truth?" (John 18:37.) Happy is he who can give a satisfactory answer to these questions and whose life declares plainly, that he seeks a better country. (Hebrews 11:14.)

 

Section 144. The Ascension, Luke 24:50-53

And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into Heaven. And they worshiped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen.

These verses are the winding up of Luke's history of our Lord's ministry. They form a suitable conclusion to a Gospel, which in touching tenderness and full exhibition of Christ's grace, stands first among the four records of the things which Jesus did and taught.

Let us notice, firstly, in this passage the remarkable manner in which our Lord left His disciples. We read that "He lifted up His hands and blessed them. While He was blessing them He left them and was taken up into Heaven." In one word, He left them when in the very act of blessing.

We cannot for a moment doubt that there was a meaning in this circumstance. It was intended to remind the disciples of all that Jesus had brought with Him when He came into the world. It was intended to assure them of what He would yet do, after He left the world. He came on earth to bless, and not to curse and blessing, He departed. He came in love, and not in anger and in love He went away. He came not as a condemning judge, but as a compassionate Friend and as a Friend He returned to His Father.

He had been a Savior full of blessings to His little flock while He had been with them. He would have them know that He would be a Savior full of blessings to them even after He was taken away.

If we know anything of true religion forever let our souls lean on the gracious heart of Christ. We shall never find a heart more tender, more loving, more patient, more compassionate, and more kind. To talk of the Virgin Mary as being more compassionate than Christ is a proof of miserable ignorance. To flee to the saints for comfort, when we may flee to Christ is an act of mingled stupidity and blasphemy, and a robbery of Christ's crown.

Our Lord Jesus was gracious while He lived among His weak disciples. He was gracious in the very season of His agony on the cross. He was gracious when He rose again and gathered His scattered sheep around Him. He was gracious in the manner of His departure from this world. It was a departure, in the very act of blessing! We may be assured that He is gracious now, at the right hand of God. He is the same yesterday, today, and forever. He is a Savior ever ready to bless abounding in blessings.

Let us notice, secondly, in this passage the place to which our Lord went when He left the world. We read that "He was carried up into Heaven." The full meaning of these words, we cannot of course comprehend. It would be easy to ask questions about the exact residence of Christ's glorified body, which the wisest theologian could never answer. We must not waste our time in unedifying speculations, or "intrude into unseen things." (Colossians 2:18.)

Let it suffice us to know that our Lord Jesus Christ is gone into the presence of God on behalf of all who believe on Him, as a Forerunner and a High Priest. (Hebrews 6:20. John 14:2.)

As a Forerunner, Jesus has gone into Heaven to prepare a place for all His members. Our great Head has taken possession of a glorious inheritance in behalf of His mystical body, the church, and holds it as an elder brother and trustee until the day comes when His body shall be perfected.

As a High Priest, Jesus has gone into Heaven to intercede for all who believe on Him. There in the holy of holies, He presents on their behalf the merit of His own sacrifice, and obtains daily supplies of mercy and grace for them. The grand secret of the perseverance of saints, is Christ's appearance for them in Heaven. They have an everlasting Advocate with the Father and therefore they are never cast away. (Hebrews 9:24. 1 John 2:1.)

A day is coming when Jesus shall return from Heaven, in like manner as He went. He will not always abide within the holy of holies. He will come forth, like the Jewish high priest, to bless the people, to gather His saints together, and to restore all things. For that day let us wait, and long, and pray. Christ dying on the cross for sinners Christ living in Heaven to intercede Christ coming again in glory are three great objects which ought to stand out prominently before the eyes of every true Christian.

Let us notice, lastly, in this passage the feelings of our Lord's disciples when He finally left them and was carried up into Heaven. We read that "they returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God."

How shall we account for these joyful feelings? How shall we explain the singular fact, that this little company of weak disciples, left, for the first time, like orphans, in the midst of an angry world was not cast down, but was full of joy? The answer to these questions is short and simple.

The disciples rejoiced, because now for the first time they saw all things clearly about their Master. The veil was removed from their eyes. The darkness had at length passed away. The meaning of Christ's humiliation and low estate the meaning of His mysterious agony, and passion, and cross the meaning of His being Messiah, and yet a sufferer the meaning of His being crucified, and yet being Son of God all, all was at length unraveled and made plain!

They saw it all. They understood it all. Their doubts were removed. Their stumbling-blocks were taken away. Now at last they possessed clear knowledge and possessing clear knowledge, they felt unmingled joy.

Let it be a settled principle with us, that the little degree of joy which many believers feel, often arises from lack of knowledge. Weak faith and inconsistent practice are doubtless two great reasons why many of God's children enjoy so little peace. But it may well be suspected that dim and indistinct views of the Gospel, are the true cause of many a believer's discomfort. When the Lord Jesus is not clearly known and understood it must needs follow that there is little "joy in the Lord."

Let us leave the Gospel of Luke with a settled purpose of heart to seek more spiritual knowledge every year we live. Let us search the Scriptures more deeply and pray over them more heartily.

Too many believers only scratch the surface of Scripture, and know nothing of digging down into its hidden treasures. Let the word dwell in us more richly. Let us read our Bibles more diligently. So doing, we shall taste more of joy and peace in believing, and shall know what it is to be "continually praising and blessing God."