19 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 :

20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.

21 But we trusted that it had been he which should have redeemciples were now doubtful whether he were actually the Messiah; for he had died, which was utterly inconsistent with what they supposed essential to his character, and in regard to his re

vague, uncertain, and confused. There was a double reason, therefore, why they should not now call him the Messiah. But their faith in him as a prophet was by no means shaken, even by his violent death; for they knew that many true prophets of God had been thus cut off from the earth. His words, such as no man ever uttered, and his deeds, such as no man could perform except by divine power, left them no room to doubt that he was a prophet. John iii. 2; vii. 46. Mighty in deed and word. Exhibiting divine energy both in his miracles and in his instructions.

Mount Zion, to worship the Lord of Hosts at his holy mountain, were called strangers, that is, not permanent residents in Jerusalem. In this sense, the word is used in the text. And the meaning is, of all the strangers in Jeru-surrection, their ideas were entirely salem, art thou the only one who has not heard of these events? The contrast is not so much between residents and strangers, as between strangers in general and this individual in particular; thus expressing, in the strongest possible manner, the surprise of the disciples, that a single individual, who bad been in Jerusalem even for one day, could be ignorant of an event which had affected them so deeply. Nothing could be more true to nature, than this reply of the disciples to their unrecognized Lord. Thus, when we are deeply interested in events, especially such as fill us with grief, how natural it is to sup- Before God, and all the people. pose that others also have knowledge of what has occurred, and are acquainted with the cause of our sorrow and sadness! When sickness or death has invaded our families, we are surprised if our acquaintances address us lightly, and appear unconscious of our grief or doubtful concerning its cause. Their cheerful language grates harshly on our ears, and we are chilled by their apparent lack of sympathy, and their disregard of our feelings. So the disciples, when questioned concerning the subject of their conversation and sadness, were surprised; they did not answer the question directly; but their reply only expresses their astonishment that any one could be ignorant of the painful events which had occurred, or could suppose their lamentation to have any other

cause.

19. A prophet. The disciples had previously been cautious not to speak of Jesus as the Messiah, though they believed that such was his character. Indeed, they had been particularly charged by him, that they should not publicly proclaim him as the Messiah, until after his resurrection. See Matt. xvi. 20; xvii. 9; Mark viii. 30; ix. 9; Luke ix. 21. And, besides, these dis

"Manifestly, publicly. So that God owned him, and the people regarded him as a distinguished teacher."Barnes. "The sense is, that testimony [that is, of his prophetic character] was given from God, by his works; and from men, by their faith in his word. Before God, that is, in the judgment of God, as often elsewhere."—Rosenmüller.

20. To be condemned to death, &c. See the process of condemnation and execution, fully narrated in chap. xxiii. The phrase, here used, is eis krima thanatou, (eis noiμa davátov,) literally, to the condemnation of death. The common translation expresses the sense with sufficient exactness. It may be observed, however, that this word "krima is rendered damnation more frequently than any other word in the New Testament. The word damnation occurs eleven times; and in eight of these cases, the original is krima. See Matt. xxiii. 14; Mark xii. 40; Luke xx. 47; Rom. iii. 8; xiii. 2; 1 Cor. xi. 29; 1 Tim. v. 12; 2 Pet. ii. 3. By comparing the several cases, some of them may appear less terrific than they have been commonly regarded.

21. We trusted. We hoped, expect

ed Israel and besides all this, to- | of our company made us astonishday is the third day since these ed, which were early at the sepulthings were done. chre.

body, they came, saying, that they | fools, and slow of heart to believe had also seen a vision of angels, which said that he was alive.

24 And certain of them which were with us, went to the sepulchre, and found it even so as the women had said: but him they saw

not.

25 Then he said unto them, O

angels. The meaning is, that they had seen angels, or angels had appeared to them. See ver. 4; Matt. xxviii. 5; John xx. 12.

us.

24. Certain of them which were with Certain men, that is, the apostles John and Peter, who went to verify the account given by the women. See ver. 12; John xx. 2-9.

all that the prophets have spoken!

26 Ought not Christ to have suffered these things, and to enter into his glory?

27 And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

should be remembered, are identical in their import, the one being Greek and the other Hebrew. As it had been clearly predicted that the Messiah should suffer these things, that is, should be ignominiously put to death, before entering into his glory, those who believed that Jesus was the Messiah should have expected such a termination of his earthly labors; and when the event occurred, it should have confirmed their faith, instead of destroy

show, by a direct appeal to the prophets. See ver. 28. To have suffered these things, and to enter, &c. Rather, to have suffered these things, and to have entered into his glory. The verbs are in the same tense. And when our Lord passed from mortal life, by suffering what had been predicted, he entered into glory.

25. O fools. This translation is unfortunate, as it conveys an idea of reproach, which is not implied in the original. Campbell renders it thought-ing it. This our Lord proceeded to less men, which is much better. Slow of heart, &c. Dull, obtuse, slow to perceive and comprehend. The allusion is manifest. Jesus had repeatedly instructed his disciples, that precisely such events must occur, as had now filled them all with grief and disappointment. He had told them, all these things were necessary and according to ancient predictions. Had they under- 27. Beginning at Moses, &c. That stood him, they would have expected is, at the writings of Moses. Some inthe event; and, having faith also in the terpret the verse, as if there were an resurrection, would have joyfully anti-ellipsis between beginning and Moses, cipated his reäppearance. But their eyes had been so intently fixed on an imaginary blessing, (see note on ver. 21,) that they had failed to discover the true good announced by the Saviour. Hence their disappointment. All that the prophets have spoken. That is, all which they had spoken concerning the Messiah. They had described his kingdom, in glowing terms and with earthly imagery. These descriptions the disciples misunderstood, and interpreted literally instead of spiritually. They had also described his death, and intímated his resurrection. See Isa. liii. But these descriptions the disciples had not comprehended. Afterwards, when they had received the Holy Ghost, they had a more correct understanding of the ancient prophecies. See Acts viii. 26-37.

26. Ought not Christ, &c. That is, the Messiah. These two terms, it

:

and understand the meaning thus: beginning his discourse, or commencing this portion of it, he explained the predictions contained in the writings of Moses and the prophets, &c. Or we may understand the ellipsis after Moses, and construe the verse like Acts iii. 24, thus beginning at Moses, and proceeding through all the prophets, he expounded, &c. This seems to me the more plain and natural construction. ¶ He expounded. He explained; developed the meaning of the ancient prophecies concerning himself, which they had not before understood. In such an exposition, while he showed the fulfilment of the prophecies in the persecutions and death which he had endured, he necessarily showed them, at the same time, that their former expectations of a temporal kingdom were unfounded, and that they had no reason to expect him to remain permanently on

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

29 But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry

the earth. Consequently, his death should not disturb, but rather confirm,

their faith in him as the Messiah.

28. The village. That is, Emmaus. He made as though, &c. No deception is indicated. The meaning is, he manifested no intention to stop; but continued to walk as if he intended to pass through the village.

29. Constrained him. Persuaded; urged; manifested much anxiety that he should stop. They were deeply interested in his conversation and instructions, and earnestly desired to listen further to his language of wisdom and consolation. Abide with us. Tarry with us over night. It was now near the evening, and the disciples did not design to travel further. Soine suppose this village was their home. However this be, they invited their companion to partake their hospitality for the night, doubtless hoping that, while they bestowed carnal things, he would minister to them in spiritual things. 1 Cor. ix. 11. Nor was this hope any impeachment of their generosity. Genuine hospitality is perfectly consistent with the hope of deriving pleasure or intellectual and spiritual profit from the guest. Such a hope had these disciples; and the fruition exceeded all reasonable expectation, inasmuch as they thus entertained, not a mere angel, unawares, but the Lord of glory, their risen Master.

30. Sat at meat. Reclined at the table, to partake of the supper they had provided. He took bread, and blessed it, &c. As this office belonged to the master of the house, the attention of the disciples would naturally be excited, when their guest assumed it, if the supper were in their own house. If they were in a public house, and our Lord had the appearance of a religious teacher, as Lightfoot supposes, then he might have been expected to preside. However this be, they had been so much interested in his conversation, so much

30 And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.

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

moved by his exposition of the scriptures, ver. 32, and so much edified by his instructions, that it may well be supposed their eyes were fastened on him, like those of the Nazarenes, Luke iv. 20. The result is narrated in the succeeding verse.

31. Their eyes were opened. It is not intended that they were before blind; but only that the obscurity of their mental vision was removed; in other words, that they were enabled to recognize the truth which they had hitherto failed to perceive. To blind the eyes, and to open the eyes, are phrases often used with reference to the intellectual vision. See Matt. xiii. 15; John xii. 40; Acts xxvi. 18; Rom. xi. 10. We are not informed whether Je-sus reässumed his natural appearance, or in what other manner he enabled his disciples to recognize him. It is not unreasonable to suppose, from the manner in which he is represented to have broken and blessed the bread, that it was in this act that he stood forth revealed to the enraptured sight of his disciples. Perhaps he used the same form of words to which they had become accustomed, and which may have been peculiar to himself. It is enough, however, that he gave them satisfactory evidence, in whatever way, that he was indeed their Master, who had been dead, and was alive again. ¶ Vanished out of their sight. He disappeared; was no longer seen by them. Some suppose there was nothing miraculous in this; but that, while the disciples were overcome by surprise and amazement, Jesus withdrew from them. To me it appears more probable, both from the expression here used, which is literally, he became invisible, and from the similar circumstances recorded in John xx. 19-26, that his disappearance was miraculous; or perhaps, rather, that his appearance was miraculous. If the resurrectionbody of Jesus was material, then it required a miracle to enable it to pass

32 And they said one to another, | were done in the way, and how he Did not our heart burn within us was known of them in breaking of while he talked with us by the bread.