what they do. And they parted his raiment, and cast lots. 35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. 36 And the soldiers also mocked im, coming to him and offering im vinegar, a Ps.22.7. 37 And saying, If thou be the King of the Jews, save thyself. 38 And a superscription also was written over him, in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39 And one of the malefactors which were hanged, railed on him saying, If thou be Christ, șave thy self and us. b c.17.34-36. 66 command of their rulers. The Jews xiv. 1. They know not what they do knew indeed that he was innocent, and It was done through ignorance. Act they had evidence, if they would have iii. 17. Paul says that had they know looked at it, that he was the Messiah, it, they would not have crucified the but they did not know what would be Lord of glory." 1 Cor. ii. 8. Ignorance the effect of their guilt; they did not does not excuse altogether a crime ifknow what judgments and calamities the ignorance be wilful, but it dimi they were bringing down upon their nishes its guilt. They had evidence, country. It may be added, also, that they might have learned his character, though they had abundant evidence, if and might have known what they were they would look at it, that he was the doing. And thus they might be held Messiah, and enough to leave them answerable for all this. But Jesus here without excuse, yet they did not in fact shows the compassion of his heart, and believe that he was the Saviour pro- as they were really ignorant, whatever mised by the prophets, and had not in might be the cause of their ignorance, fact any proper sense of his rank and yet he implores God to pardon them. dignity as the Lord of glory.' If He even urges it as a reason why they they had had, they would not have cru- should be pardoned that they were ig cified him as we cannot suppose they norant of what they were doing. And would knowingly put to death their own though men are often guilty for their Messiah the hope of the nation-and ignorance, yet God often looks in comhim who had been so long promised to passion over it, averts his anger, and the fathers. See Notes on 1 Cor. ii. 8. grants them blessings of pardon and We may learn from this prayer: 1st. life. So he forgave Paul, for he "did The duty of praying for our enemies, it in ignorance, in unbelief." 1 Tim. i. even when they are endeavoring most 13. So God winked at the ignorance to injure us. 2d. The thing for which of the Gentiles. Acts xvii. 30. we should pray for them is that God this is no excuse, and no evidence of would pardon them, and give them safety, for those who in our day con better minds. 3d. The power and ex- temptuously put away from them and cellence of the Christian religion. No their children the means of instruction. other religion teaches men to pray for 35-39. See Matt. xxvii. 41-44. the forgiveness of enemies; no other 38. In letters of Greek, &c. See disposes them to do it. Men of the Notes on Matt. xvii. 37. world seek for revenge: the Christian bears reproaches and persecutions with patience, and prays that God would pardon them and save them from their sins. 4th. The greatest sir.ners through the intercession of Jesus may obtain pardon. God heard him, and still hears him always, and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Compare Acts ii. 37, 42 43 v. 7, Yet 39. One of the malefactors. Matthew (chr. xxvii. 44) says "the thievescast the same in his teeth." See the apparent contradiction in these statements reconciled in the Notes on that place. If thou be Christ. If thou art the Messiah; if thou art what thou dost pretend to be. This is a taunt or reproach of the same kind as that of the priests in verse 35. Save thyself and e. Save our lives. Deliver us from the cross. This man did not seek for salvation truly; he asked not to be delivered from his sins; if he had, Jesus would also have heard him.-Men often in sickness and affliction call upon God. They are earnest in prayer. They ask of God to save them, but it is only to save them from temporal death.swered. It is not to be saved from their sins, and the consequence is that when God does raise them up they forget their promises, and live as they did before, as this robber would have done, if Jesus had heard his prayer, and delivered him from the cross. 40. Dost not thou fear God, &c. You are condemned to die as well as he. It is improper for you to rail on him as the rulers and Romans do. God is just, and you are hastening to his bar, and you should therefore fear him, and fear that he will punish you for railing on this innocent man. Same condemnation. Condemnation to death, not death for the same thing, but the same kind of death. 41. Due reward of our deeds. The proper punishment for our crimes. They had been highwaymen, and it was just that they should dic. 42. Remember mc. This is a phrase praying for favor, or asking him to grant him an interest in his kingdom, or to acknowledge him as one of his followers. It implied that he believed that Jesus was what he claimed to be the Messiah; that though he was dying with them, yet he would set up his kingdom, and that he had full power to bless him, though about to expire. It is possible that this man might have heard him preach before his crucifixion, and have learned tnere the nature of his kingdom, or it is possible that while on the cross Jesus had taken occasion to acquaint them with the nature of his kingdom. While he might have been doing this, one of the malefactors might have continued to rail on him while the other became truly penitent. Such a result of preaching the gospel would not d Ps.106.4.5. Ro.10.9,10. 1 Co.6.10,11. have been unlike what has often occur red since, where, while the gospel has been proclaimed, one has been taken and another left;" one has been melted to repentance, another has been more hardened in guilt. The promise which follows shows that this prayer was anThis was a case of repentance in the last hours, the trying hours of death. And it has been remarked that one was brought to repentance there to show that no one should despair on dying bed; and but one, that none should be presumptuous and delay repentance to that awful moment. When thou comest, &c. It is impossible now to fix the precise idea which this robber had of Christ's coming. Whether it be that he expected that he would rise from the dead, as some of the Jews supposed the Messiah would, or whether he referred to the day of judgment, or whether to an immediate translation to his kingdom in the heavens, we cannot tell: all that we know is that he fully believed him to be the Messiah, and that he desired to obtain an interest in that kingdom which he knew he would establish. 43. To-day, &c. It is not probable that the dying thief expected that his prayer would be so soon answered. It is rather to be supposed that he looked to some future period when the Messiah would rise, or would return. But Jesus told him that his prayer would soon be answered, implying evidently that it would be immediately at death. This is the more remarkable as those who were crucified commonly lingered for several days on the cross before they died. But Jesus foresaw that measures would be taken to hasten their death, and assured him that that day he should receive an answer to his prayer, and be with him in his kingdom. Paradise. This is a word of Persian origin, and means a garden, and particularly a gar den of pleasure, filled with trees, and shrubs, and fountains, and flowers. In hot climates such gardens were peculi 'arly pleasant, and hence they were at b Verily I say unto thee, To-day | things which were done, smote their shalt thou be with me in paradise. breasts, and returned. 44 And it was about the sixth hour, and there was darkness over all the earth until the ninth hour. 45 And the sun was darkened, and the veil of the temple was rent in the midst. tached to the mansions of the rich, and to the palaces of princes. They came thence to denote any place of happiness, and particularly the word was used to denote the abodes of the blessed in another world. The Romans spoke of their Elysium, and the Greeks of the gardens of Hesperides where the trees bore golden fruit. The garden of Eden means also the garden of pleasure; and in Gen. ii. 8, the Septuagint renders the word Eden by Paradise. Hence this name in the scriptures comes to denote the abodes of the blessed in the other world. See Notes on 2 Cor. xii. 4. The Jews supposed that the souls of the righteous would be received into such a place, and those of the wicked cast down to Gehenna until the time of the judgment. The Jews had many fables about this state which it is unnecessary to repeat. The plain meaning of the passage is 'to-day thou shalt be made happy, or be received to a state of blessedness with me after death;' and it is to be remarked that Christ says nothing about the place where it should be, nor of the condition of those there, excepting that it is a place of blessedness, and that its happiness is to commence immediately after death. See alzo Phil. i. 23. But from the narrative we may learn; 1st. That the soul will bast separately from the body for 49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things. e 50 And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just: 51 (The same had not consented to the counsel and deed of them :) he was of Arimathea, a city of the Jews; who also himself waited for the kingdom of God. 52 This man went unto Pilate, and begged the body of Jesus. 53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in e Ps.38.11. 142.4. f Mar.15.43. c.2.25,38 g Is.53.9. while the thief and the Saviour would be in paradise, their bodies would be on the cross or in the grave. 2d. That immediately after death, the same day, the souls of the righteous will be made happy. They will feel that they are secure; they will be received among the just, and they will have the assurance of the future resurrection and of a glorious immortality. 3d. That state will differ from the condition of the wicked. The promise was made to but one on the cross, and there is no evidence whatever that the other entered there. See also the parable of the rich man and Lazarus. Luke xvi. 19-31. 4th. It is the chief glory of this state, and of heaven, to be permitted to see Jesus Christ, and to be with him. Thou shalt be with me. I desire to depart, and to be with Christ. Phil. i. 23. See also Rev. xxi. 23: v. 9-14. 44-46. See Matt. xxvii. 45-50. 47-49. See Matt. xxvii. 52-55. 48. The things which were done. The earthquake, and darkness, and the suf. ferings of Jesus. Smote their breasts In token of alarm, fear, and anguish They saw the judgments of God; they saw the guilt of the rulers; and they feared the further displeasure of the Almighty. 50-56. See Nates on Matt. xxvi 57-61. Mark xv. 42-47, stone, wherein never man before I remember how he spake unto you was laid. when he was yet in Galilee, NOV CHAPTER XXIV. [OW upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. 2 And they found the stone rolled away from the sepulchre. 3 And they entered in, and found not the body of the Lord Jesus. 4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: 5 And, as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye' the living among the dead? 6 He is not here, but is risen: a Matt.27.62. b c.8.2. ver. 49. c Mar. 16.1. d Ex.20.8-10. e Matt.28.1,&c. Mar. 16.2,&c. Jno.20.1,&c. f Jno.20.12. Ac.1. 1 or, him that liveth. Re.1.18. 10. CHAPTER XXIV. 1-12. See Notes on Matt. xxviii. 1— 13. Two of them. Two of the disciples. The name of one of them was Cleopas, ver. 18. Many have supposed that the other was Luke, and that he omitted his own rame from modesty. Others have supposed that it was Peter. See ver. 34. 1 Cor. xv. 5. There is no evidence to guide us here. Dr. Lightfoot has shown that Cleopas is the same name as Alpheus, who was the father of the apostle James. Matt. x. 3. Emmaus. There were two places of this naine, one of which was afterwards called Nicopolis, and was near the sea of Tiberias. The place here mentioned 7 Saying, The Son of man must be delivered into the hands of sin ful men, and be crucified, and the third day rise again. 8 And they remembered his words, 9 And returned from the sepul chre, and told all these things unto the eleven, and to all the rest. 10 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. 11 And their words seemed to them as idle tales, and they believed them not. 12 Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. 13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs 14 And they talked together of ali these things which had happened. g Matt.16.21. 17.23. 22. Jno.2.22. h c.8.3. 2. Job 9.16. Ps. 126.1. k Mar.16.12. 20.3,6. Mar.8.31. 9.31. c.9 i Ge.19.14. Ac.12.9,15. 2 Ki.7. j Jno was situated to the west of Jerusalem ¶ Three-score furlongs. Sixty furlongs or about seven or eight miles. It is not certain that these were apostles, but the contrary seems to be implied in ver. 33. See Note on that verse. If they were not, it is probable that they were intimate disciples who may have been much with the Saviour during the latter part of his ministry, and the closing scenes of his life. But it is wholly unknown why they were going to Emmaus. It may have been that this was their native place, or that they had friends in the vicinity. They seem to have given up all for lost, and to have come to the conclusion that Jesus was not the Messiah, though they naturally conversed about it, and there were ma- an appearance different from his usual ny things which they could not explain. appearance. 2d. They were no exTheir master had been crucified con-pecting to see him-indeed they did trary to their expectation; their hopes not suppose that he was alive, and it dashed; their anticipation disappointed, required the strongest evidence to conand they were now returning in sad- vince them that he was really risen from ness, and very naturally conversed, in the dead. the way, of the things which had happened in Jerusalem! The 17. What manner of communications, &c. What is the subject of your con What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as became ali Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them. 15. Communed together. Talked to-versation? gether. And reasoned. They reasoned, doubtless, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; and about what was to be done in the present state of things. Jesus himself drew near, &c. disciples were properly employed. Their minds were anxious about the state of things, and they endeavored to arrive at the truth. In this state of things Jesus came to solve their doubts, and establish them in the belief that he was the Christ. And we may learn from this, that Christ will guide those who are sincerely endeavoring to know the truth. They who candidly and seriously endeavor to ascertain what is true and right, he will guide; and often in an unexpected manner he will appear, to dissipate their doubts, and scatter all their perplexities. Our duty is sincerely to strive to ascertain the truin, and to do his will; and if his people do this, he will not leave them to perplexity and wandering. 18. Art thou only a stranger? &c. This is an expression of surprise that he should be unacquainted with an affair that had made so much noise, and been attended with so remarkable circumstances. The word stranger here denotes one who had come to reside at a place only for a time, not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem, to keep the passover there. They took Jesus to be such a stranger, or foreigner. The meaning of this verse may be thus expressed. The affair concern ing which we are sad has been public, well-known, and has made a great talk and noise, so that all, even the strangera who have come up to remain there but a little time, are well acquainted with it. Art thou the only one of them who 16. Their eyes were holden. This has not heard it? Is every body so expression is used merely to denote that well acquainted with it, and thou hast they did not know who he was. It does not heard of it? It is a matter of sur not appear that there was any thing suprise, and we cannot account for it.' pernatural or miraculous in it; or that God used any power to blind them. It may easily be accounted for without any such supposition, for 1st. Jesus appeared in another ferm (Mark xvi. 12): e., in 19. A prophet. A teacher sent from God. They did not now call him the Messiah, for his death had led them to doubt that. But they had no doubt that he was a distinguished prophet. The |