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Jesus appears to the Disciples going to Emmaus.

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the Lord showed himself after his resurrection, viz. to Peter, to the twelve, to five hundred brethren, to James, to all the apostles, and last of all (éoparov návrov) to Paul also. Now had Paul written here, as with strict propriety he might have done, "he was seen first of Cephas” ὤφθη πρῶτον Κηφᾷ, assuredly no one would ever have understood him as intending to assert that the appearance to Peter was the first absolutely; that is, as implying that Jesus was seen of Peter before he appeared to Mary Magdalene and the other women. In like manner when John declares (21: 14) that Jesus showed himself to his disciples by the lake of Galilee for the third time after he was risen from the dead; this is said relatively to the two previous appearances to the assembled apostles; and does by no means exclude the four still earlier appearances, viz. to Peter, to the two at Emmaus, to Mary Magdalene, and to the other women,-one of which John himself relates in full.

In this way the whole difficulty in the case before us disappears; and the complex and cumbrous machinery of earlier commentators becomes superfluous.

After her interview with Jesus, Mary Magdalene returns to the city, and tells the disciples that she had seen the Lord and that he had spoken these things unto her. According to Mark (vs. 10, 11), the disciples were "mourning and weeping;" and when they heard that Jesus was alive and had been seen of her, they believed not.'

§ 5. Jesus appears to two disciples on the way to Emmaus. Also to Peter.

Luke 24: 13-35. Mark 16: 12, 13. 1 Cor. 15: 5.

This appearance on the way to Emmaus is related in full only by Luke. Mark merely notes the fact; while the other two Evangelists and Paul (1 Cor. 15: 5) make no mention of it.

On the afternoon of the same day on which our Lord arose, two of his disciples, one of them named Cleopas,2 were on their way on foot to a village called Emmaus, sixty stadia or seven

1 See the remarks above, p. 172, 173.

* Luke 24: 18. The name Klɛónas is probably contracted for Khɛóлargos, like *Αντίπας for Αντίπατρος. This is therefore a different person from Clepas, Klonas, John 19: 25, elsewhere called Alpheus, 'Alqaios, Mark 3: 18 coll. 15: 40; these two names being only different modes of pronouncing the Heb.

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and a half Roman miles distant from Jerusalem,-a walk of some two or two and a half hours. They had heard and credited the tidings brought by the women, and also by Peter and John, that the sepulchre was open and empty; and that the women had also seen a vision of angels, who said that Jesus was alive. They had most probably likewise heard the reports of Mary Magdalene and the other women, that Jesus himself had appeared to them; but these they did not regard and do not mention them (v. 24); because they, like the other disciples, had looked upon them “as idle tales, and they believed them not;" v. 11. As they went, they were sad, and talked together of all these things which had happened. After some time, Jesus himself drew near and went with them. But they knew him not. Mark says he was in another form (v éréog μoogy); Luke affirms that "their eyes were holden, that they should not know him;" v. 16. Was there in this anything miraculous? The "another form" of Mark, Doddridge explains by "a different habit from what he ordinarily wore." His garments, of course, were not his former ones; and this was probably one reason why Mary Magdalene had before taken him for the keeper of the garden. It may be, too, that these two disciples had not been intimately acquainted with the Lord. He had arrived at Jerusalem only six days before his crucifixion; and these might possibly have been recent converts, who had not before seen him. To such, the changes of garments and the unexpectedness of the meeting would render a recognition more difficult; nor could it be regarded as surprising, that under such circumstances they should not know him. Still, all this is hypothesis; and the averment of Luke, that "their eyes were holden," and the manner of our Lord's parting from them afterwards, seem more naturally to imply that the idea of a supernatural agency, affecting not Jesus himself, but the eyes. or minds of the two disciples, was in the mind of the sacred writer.

Jesus inquires the cause of their sadness; chides them for their slowness of heart to believe what the prophets had spoken; and then proceeds to expound unto them "in all the Scriptures, the things concerning himself." They feel the power of his words; and their hearts burn within them. By this time they drew nigh to the village whither they went; it was toward evening and the day was far spent. Their journey was ended; and Jesus was about to depart from them. In accordance with oriental hospi

See also John 21: 4.

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Appearance of Jesus to Peter.

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tality they constrained him to remain with them. He consents; and as he sat at meat with them, he took bread, and blessed, and brake, and gave unto them. At this time, and in connection with this act, their eyes were opened; they knew him; and he vanished away from them (ἄφαντος ἐγένετο ἀπ' αὐτῶν). Here too the question is raised, whether the language necessarily implies anything miraculous? Our English translators have rendered this passage in the margin, "he ceased to be seen of them;" and have referred to Luke 4: 30 and John 8: 59, as illustrating this idea. They might also have referred to Acts 8: 39. Still, the language is doubtless such as the sacred writers would most naturally have employed in order directly to express the idea of supernatural agency.1

Full of wonder and joy, the two disciples set off the same hour and return to Jerusalem.2 They find the eleven and other disciples assembled; and as they enter, they are met with the joyful exclamation: "The Lord is risen indeed, and hath appeared unto Simon;" v. 34. They then rehearse what had happened to themselves; but, according to Mark, the rest believed them not. As in the case of the women, so here, there would seem to have been something in the position or character of these two disciples, which led the others to give less credit to their testimony, than to that of Peter, one of the leading apostles.

This appearance to Peter is mentioned by no other Evangelist; and we know nothing of the particular time, nor of the attending circumstances. It would seem to have taken place either not long before, or else shortly after, that to the two disciples. It had not happened when they left Jerusalem for Emmaus; or at least they had not heard of it. It had occurred when they returned; and that long enough before to have been fully reported to all the disciples and believed by them. It may perhaps have happened about the time when the two disciples set off, or shortly afterwards.

1 So ȧqaveis ¿yévovto, of angels, 2 Macc. 3: 34.

This circumstance has some bearing upon the question as to the situation of Emmaus. However plausible may be the conjecture that the original reading in Luke 24: 13 may have been ¿xatòv éžýnovta, one hundred and sixty stadia, which would nearly coincide with the position of the city Emmaus or Nicopolis; and although Cod. K, N, do actually so read a pr. manu; yet the distance of six hours is too great for the two disciples to have returned the same evening in season for the events recorded. We must therefore abide by the usual reading; supported, as it is, by Jos. B. J. VII. 6. 6. See Bibl. Res. in Pal. III. p. 66.

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Paul in enumerating those by whom the Lord was seen after his resurrection (1 Cor. 15: 5), mentions Peter first; passing over the appearances to the women, and also that to the two disciples; probably because they did not belong among the apostles.

§ 6. Jesus appears to the Apostles in the absence of Thomas; and afterwards when Thomas is present.

Mark 16: 14-18. Luke 24: 36-48. John 20: 19-29. 1 Cor. 15: 5.

The narrative of our Lord's first appearance to the apostles is most fully given by Luke; John adds a few circumstances; and Mark as well as Luke, has preserved the first charge thus privately given to the apostles, to preach the Gospel in all the world, -a charge afterwards repeated in a more public and solemn manner on the mountain in Galilee. When Paul says the Lord appeared to the twelve, he obviously employs this number as being the usual designation of the apostles; and very probably includes both the occasions narrated in this section. Mark and Luke speak in like manner of the eleven; and yet we know from John, that Thomas was not at first among them; so that of course only ten were actually present.

According to Mark, the disciples were at their evening meal; which implies a not very late hour. John says the doors were shut (xexeouéror), for fear of the Jews. While the two who had returned from Emmaus were still recounting what had happened unto them, Jesus himself "came and stood (y208 xaì čorŋ) in the midst of them, and saith unto them, Peace be unto you!" The question here again is raised, whether this entrance of our Lord was miraculous? That it might have been so, there is no reason to doubt. He who in the days of his flesh walked upon the waters, and before whose angel the iron gate of the prison opened of its own accord so that Peter might pass out; he who was himself just risen from the dead; might well in some miraculous way present himself to his followers in spite of bolts and bars. But does the language here necessarily imply a miracle? The doors indeed were shut; but the word used does not of itself signify that they were bolted or fastened. The object no doubt was, to prevent access to spies from the Jews; or also to guard themselves from the danger of being arrested; and both these objects might perhaps have been as effectually accomplished by

1 Acts 12: 10.

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Appearance to Thomas.

183 a watch at or before the door. Nor do the words used of our Lord strictly indicate anything miraculous. We do not find here a form of spiornu, the word commonly employed to express the sudden appearance of angels; but, "he came and stood (208 xai ary) in the midst of them;" implying per se nothing more than the ordinary mode of approach. There is in fact nothing in the whole account to suggest a miracle, except the remark of John respecting the doors; and as this circumstance is not mentioned either by Mark or Luke, it may be doubtful, whether we are necessarily compelled by the language to regard the mode of our Lord's entrance as miraculous.

The disciples had disbelieved the reports of most of those who said they had seen the Lord; and now they could hardly believe their own eyes. They were terrified and affrighted; and supposed that they had seen a spirit. The Lord reassures them; shows them his hands and his feet in order to convince them that it is he himself; and while they yet believed not for joy, he called for food and did eat before them. He upbraided them with their unbelief in respect to his resurrection. Then too he opened their minds, that they might understand the Scriptures; showing them that Christ was thus to suffer and to rise from the dead the third day. He goes on to speak of them as appointed to preach the gospel, not to Jews alone but to all the world; and as a symbol of this great commission, and of the power which they should shortly receive from on high, "he breathed on them and said, Receive ye the Holy Ghost." There was in this emblem a recognition and reiteration of the gracious promise before made; which was to be abundantly fulfilled on the day of Pentecost.

At this interview Thomas was not present. On his return the other disciples relate to him the circumstances. But Thomas now disbelieved the others; as they before had disbelieved the women. His reply was, "except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." Our Lord had compassion upon his perverseness. Eight days afterwards, when the disciples were again assembled and Thomas with them, our Lord came as before, and stood in the midst, and said, Peace be unto you! He permits to Thomas the test he had demanded; and charges him to be not faithless, but believing. Thomas, convinced and abashed, exclaims in the fulness of faith and joy, My 1 See above, pp. 170, 171. 2 John 14, 26. 16, 7 sq.

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