had followed him from Galilee, standing at a distance, beheld these things. Matt. 27. 57. 50. Mar. 15. 42. SECTION XV.-THE RESURRECTION. * NOW from Arimathea, a city of Judea, there was a senator named Joseph, a good and just man, who had not concurred in the resolutions and proceedings of the rest, and who him52 self also expected the reign of God. This man went to Pi53 late, and begged the body of Jesus. And having taken it down, he wrapped it in linen, and laid it in a tomb cut in stone, where54 in no man had ever been deposited. Now that day was the 55 preparation, and the Sabbatht approached. And the women who had accompanied Jesus from Galilee, followed Joseph, 56 and observed the monument, and how the body was laid. When they returned, they provided spices and ointments, and then rested the Sabbath,† according to the commandment. Matt. 28. 1. XXIV. But the first day of the week they went by day-break, with some others, to the tomb, carrying the spices which they 2 had provided; and found the stone rolled away from the mon3 ument; and having entered, they found not the body of the 4 Lord Jesus. While they were in perplexity on this account, 5 behold two men stood by them in robes of a dazzling brightness. The women being affrighted, and fixing their eyes on the ground, these said to them: Why seek ye the living among the 6 dead? He is not here, but is risen: remember how he spake 7 to you, before he left Galilee, saying, "The Son of Man must be delivered into the hands of sinners, and be crucified, and the 8 third day rise again." Then they remembered his words. Mar. 16. 1. ch. 4. 22. Matt. 16. 21. & 17. 23. Mar. 9. 31. Matt. 28. 8. 9 On their return from the monument, they reported the whole 10 matter to the eleven, and to all the other disciples. It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women with them, who told these things to the 11 apostles: but their account appeared to them as idle tales; 12 they gave them no credit. Peter however arose and ran to the monument; and stooping down saw nothing there but the linen lying. And he went away, musing with astonishment on what had happened. Mar. 16. 12. 13 The same day, as two of the disciples were travelling to a 14 village named Emmaus, sixty furlongs from Jerusalem, they 15 conversed together about all these events. While they were conversing and reasoning, Jesus himself joined them, and went 16 along with them. But their eyes were so affected, that they + Sunday. • Friday. + Saturday. 17 did not know him. And he said to them: What subjects are these about which ye confer together? and why are ye deject18 ed? And one of them, named Cleopas, answered: Art thou alone such a stranger in Jerusalem, as to be unacquainted with 19 the things which have happened there so lately? What things? said he. They answered: Concerning Jesus the Nazarene, who was a prophet, powerful in word and deed, before God and 20 all the people; how our chief priests and magistrates have delivered him to be condemned to death, and have crucified him. 21 As for us, we trusted that it had been he who should have redeemed Israel. Besides all this, to-day being the third day 22 since these things happened, some women of our company have astonished us; for having gone early to the monument, 23 and not found his body, they came and told us that they had 24 seen a vision of angels, who said that he is alive. Whereupon some of our men went to the monument, and found matters exactly as the woinen had related; but him they saw not. 25 Then he said to them: O thoughtless men, and backward to believe things which have been all predicted by the prophets! 26 Ought not the Messiah thus to suffer, and so to enter into his 27 glory? Then beginning with Moses, and proceeding through all the prophets, he explained to them all the passages relating 28 to himself. When they came near to the village whither they 29 were travelling, he seemed as intending to go further. But they constrained him, saying: Abide with us; for it groweth late, and the day is far spent. And he went in to abide with them. 30 While they were at table together, he took the loaf, and bles31 sed and broke it, and distributed to them. Then their eyes 32 were opened, and they knew him; and he disappeared. And they said one to another: Did not our hearts burn within us, while he talked with us on the road and expounded to us the Scriptures? 33 Immediately they arose, and returned to Jerusalem, where they found the eleven and the rest of their company, assembled, 34 who said: The Master is actually risen, and hath appeared un35 to Simon. These also recounted what had happened on the road, and how he was discovered to them in breaking the loaf. 36 While they discoursed in this manner, Jesus stood in the Mar. 16. 14. 37 midst of them, and said: Peace be unto you. But they were 38 amazed and affrighted, imagining that they saw a spirit. And he said to them: Why are ye alarmed? And wherefore do 39 suspicions arise in your hearts? Behold my hands and my feet; it is I myself; handle me and be convinced; for a spirit 40 hath not flesh and bones as ye see me have. Saying this, he 41 showed them his hands and his feet. While yet they believed not, for joy and amazement, he said to them: Have ye here Jo. 20. 19. Jo. 15. 26. Mar. 16. 19. 42 any thing to eat? And they gave him a piece of broiled fish, 43 and of a honey-comb, which he took and ate in their presence. 44 And he said to them: This is what I told you while I remain ed with you, that all the things which are written concerning 45 me, in the Law of Moses, and the Prophets, and the Psalms must be accomplished. Then he opened their minds, that they 46 might understand the Scriptures, and said to them: Thus it is 47 written, and thus it behoved the Messiah to suffer, and to rise from the dead the third day; and that reformation, and the re48 mission of sins, should be proclaimed in his name among all 49 nations, beginning at Jerusalem. Now ye are witnesses of these things; and behold I send you that which my Father hath promised; but continue ye in the city of Jerusalem, until ye be invested with power from above. 50 He then led them out as far as Bethany, and lifted up his 51 hands and blessed them. And while he was blessing them, he 52 was parted from them, and carried up into heaven. And having worshipped him, they returned to Jerusalem with great 53 joy; and were constantly in the temple, praising and blessing God. Amen. NOTES ON ST. LUKE'S GOSPEL. CHAPTER I. 6 1. "THINGS which have been accomplished amongst us," τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων. Ε. Τ. “ Things which are most surely believed among us. Vul."Quæ in nobis completæ sunt rerum." Lu. "So under uns, ergangen sind." Be. "Rerum quarum plena fides nobis facta est." As the greater part of modern interpreters, who have written since, both abroad and at home, adopt with Be. the latter method of translating, it is proper to assign my reasons for joining Lu. Ham. and the few who with the Vul. prefer the former. The verb nanoogoow admits, in Scripture, two interpretations: One is, to perform,' fulfil,' or 'accomplish; the other, ' to convince,'' persuade,' or 'imbolden,' that is, to inspire with that confidence which is commonly consequent upon conviction; and hence the noun inpopopia denotes 'conviction,' 'assurance,' confidence.' The passive лinoopooέoμai is accordingly either to be performed,' etc. or 'to be convinced,' etc. Now, as it is only of things that we can say 'They are performed,' and of persons, They are convinced,' there can be little doubt in any occurrence about the signification of the word. But in the way in which Be. and others have rendered this verse, neither of these senses is given to them. That they have purposely avoided the first signification, they acknowledge; nor can it be denied, that, aware of the absurdity of speaking of things being convinced, persuaded, or imboldened, they have eluded the second. For this reason, they have adopted some term nearly related to this meaning, but not coincident with it, or have disguised the deviation by a periphrasis. Our translators have rendered πεπληροφορημένων “ most surely believed,' after Er. "quæ certissimæ fidei sunt." But where do we find aλnoopooɛiv signifying to believe? Not in Scripture, I suspect: but, that we may not decide rashly, let us examine the places where the word occurs. Paul says concerning Abraham, Rom. 4: 21, πληροφορηθεὶς ὅτι ὅ ἐπήγγελται [ὁ Θεός] δυνα VOL. II. 39 τὸς ἐστι καὶ ποιῆσαι, “ being convinced that God is able to perform what he bath promised." Again, in recommending to the Romans moderation and tolerance towards one another, as to days and meats, of which some made distinctions, and others did not, he says, Rom. 15: 5, ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω, “Let every man be convinced in his own mind." If in such points he act upon conviction, though erroneous, it is enough. As in both these it is to persons that this quality is attributed, there has never been any doubt about the meaning. Only we may remark upon the last example, that it is a direct confutation of what Be. affirms in his notes on L. to be the import of the word, namely, that it implies not the conviction produced, but the full sufficiency of the evidence given. "To ningogogriovai," says he, " ad res accommodatum, res significat ita certis testimoniis comprobatas, ut de iis ambigi merito non possit." Again, "Nec enim hic dictum voluit Lucas fuisse certam ab auditoribus adhibitam evangelicæ doctrinæ fidem, sed ea sese scripturum de Christi dictis et factis, quæ certissimis testimoniis vera esse constitisset." Now, in the passage quoted, we find it applied alike to the persuasion of opposite opinions, to wit, that there ought, and that there ought not, to be made a distinction of days and meats. Now, as two contradictory opinions cannot be both true, neither can both be supported by irrefragable evidence. Yet the apostle says, concerning both, nλnoogopsiodo Exαoros. The term, therefore, has no relation to the strength or weakness of the evidence; it solely expresses the conviction produced in the mind, whether by real evidence, or by what only appears such. Though both therefore deviate, the E. T. deviates less than Be. But to : return there are also in Paul's Epistles two examples of this verb applied to things. He says to Timothy, (2 Tim. 4: 5), τýv dianoviav σov пingoçóonsov, "fulfil thy ministry," agreeably to the rendering of the Vul. "ministerium tuum imple," and of all the ancient translations. Be. in conformity to his own explanation of the word, "ministerii tui plenam fidem facito," literally rendered by our interpreters, "make full proof of thy ministry;" as though it were not so much an object to a Christian minister to discharge his duty, as to approve himself to men; whereas the former is certainly the primary object, the latter but a secondary one at the best. This manner is, besides, worse adapted than the other, both to the spirit of Christian morality, which, inspiring with a superiority to the opinions of fallible men, fixes the attention on the unerring judgment of God; and to the simplicity of the apostolical injunctions. The only other passage is in the same chapter, (4: 17), ˆÒ đè Kúριός μοι παρέστη, καὶ ἐνεδυνάμωσέ με, ἵνα δι ̓ ἐμοῦ τὸ κήρυγμα πληoogoon. The last clause is rendered by the Vul. " ut per me prædicatio impleatur," that by me the preaching may be accomplished; Be. after his manner," ut per me plene certioraretur præ 6 |