The morning of the Lord's power dissipated all this in fact, for indeed our minds are often slow of understanding, " slow of heart " to understand this new power and truth of the rising of Christ above all the principle of natural life, or rather death, and its result in testimony is what occupies Luke now. It is the risen Man again with His disciples, and the testimony founded on it to the world, beginning at Jerusalem. The women, however, preoccupied with their own thoughts and affections, come with their spices to anoint the dead body of Jesus, while He was indeed living in all the perfume of His work and offering before God, having effected all which placed man anew before God the Father-the Second Adam in living acceptance. Then they were thrown into an unlooked-for difficulty at first, for they did not find Jesus nor His body. It was not there. But soon the question which cleared all up was put: " Why seek ye the living among the dead? " Still, all this was short of the Church. It based all on the resurrection, not on the flesh, but thus far ministered by angels not by the Holy Ghost. It might be but the sure mercies of David. But the terms in which it was communicated opened a wider sphere, though only by their generality. He was risen, but He had predicted when in Galilee, before He came up even to Jerusalem, that the Son of man must be delivered into the hands of sinful men. He who concentered in Himself all the rights of man in righteousness according to the counsel of God, yet, as coming associated in responsibility with the evil, must suffer as Messiah, be delivered by blinded Jews to sinners, and seal the guilt of sinful man by their denial, total denial and rejection of what God accepted in Man. He who was the Heir of glory (see Dan. 7) according to the counsels of God, was to be delivered into the hands of men willfully though recklessly acting after their own will-slaves to Satan. He would be crucified, but the third day rise again. This was the counsel of God: " They remembered his words." They went and reported what had been said: " To the eleven and to all the rest."
There was not faith properly in the resurrection, but there was enough to occupy their heart to tell to the disciples of what they had seen and heard. These faithful women, faithful if ignorant, were not forgotten of the Lord, and if eclipsed by the service of those whom the Lord sent, He, whose ways are grace, has preserved their memorial, and their early seeking of the Lord. If in ignorance, there to be instructed, and to bear the message to the apostles themselves. But to these they were " as idle tales, and they believed them not." They were the tales of their imagination. But Peter's heart, if broken and sunk within, was the more affected by what he heard, and he runs " to the sepulcher: and, stooping down, he sees the " wrappings laid aside there, and he went away, apart, wondering.
Thus far it was astonishment, and confusion of spirit. Surely it was a marvelous event which baffled, and rose above all human thought.
-13, et seq. The touchingness of this interview of the Lord in the journey to Emmaus need not be spoken of. How the Lord draws out all their thoughts! But He is here, I remark, altogether as a Man, and presenting the truth. They speak Jewishly, and how naturally their thoughts rested always in the same circle. He was a Prophet, and they hoped might redeem Israel. The fact of the resurrection occupied their attention, but had no link with the counsels of God. They were astonished; there they rested. Christ takes up a quite other ground; not yet power, but understanding. He says: " Fools and slow of heart to believe in all that the prophets have spoken." This He expounds, and opens their understandings to understand. For, though presenting Himself completely as Man, yet He operates divinely and spiritually on their minds. The Lord takes this ground: " Ought not? " Was it not the counsel of God plainly revealed in His word? It was not presenting Himself, and the fact of the resurrection, but the mind of God relative to the Christ. This was an immense step. It took them out of their egoism, and the egoistical part of their Judaism. Having done this, and revealed the Scriptures as to the Christ (not the Son of God) their eyes are opened to know Him. Their hearts were opened by what encouraged them in connecting the truth of God with all that had happened to Jesus-their force in what was the cause of their despair, and that by the counsels of God in it. But His actual revelation was by the touching circumstance of personal affection and association in the breaking of bread. It was Himself did that. There could be no mistaking. Oh! may He be so revealed to our souls!
Filled with the great and concentrating event which began a new world, they hastened back to Jerusalem, where the eleven and others were themselves occupied. The holding of the eyes of the disciples was of evident importance. To have recognized Jesus would have been to have satisfied their thoughts, to have received Him again according to their thoughts. The Lord, on the other hand, engaging all their affections to what God said of Him, furnished their souls with the scriptural knowledge of God's mind concerning Him, and then, in the act of personal friendship which, in intimacy of kindness, recalled the great truth signified and brought to mind in the breaking of bread-another Passover by death- another deliverance and career of faith. The Lord provided thus that there should be independent witnesses.
-38. Thus their hearts were prepared. Yet in the fact of a risen Man on earth, this new thing, beginning of a new world, there was that to which earthly hearts could ill assort themselves. The Lord presents Himself as the very same Man. All through here Jesus presents Himself as Man, in every way, in His intercourse with the two disciples. All was human, though what no man ever was, what none but God could be, shone through it all. Here also His hands, His feet, all that marked His manhood, His previous wounds are presented. He eats. There were two sentiments which had possession of the disciples-overpowering joy to see Him Himself again, and then, as to their understanding, for it was no doctrine of truth, astonishment. The Lord presents it most familiarly to them. He eats and drinks before them-vast condescension! But reality and truth, and what restored their souls, and made them know Him as yet a Man, risen indeed, but a Man, properly and truly and really.
-44. But the Lord, having thus revealed Himself and satisfied them as to His real humanity, returns to the other great point we have seen noticed in Luke i.e., in this account of the resurrection. The fulfillment of testimony and purpose of God in the Word. It was but that which He had always told them when with them, that all things must be fulfilled which were written concerning Him. Man's hand but God's purpose was in all that occurred-purpose already revealed and declared in the Scriptures of the Old Testament. Then (for this was not done yet, though they were attached to His Person) He opened their understanding to understand the Scriptures, and then recurs to this so important expression: " Thus it behooved " (houtos edei) opening the door thereon to the activity of God's grace founded on this great truth of the suffering of Messiah (Christ) and His resurrection, the word thus reaching the Gentiles. For it is evident a Christ not received by the Jews, but crucified, was not a mere Jewish Christ, but, on the contrary, carried out the plan of God much farther in preaching peace to the sinner afar off by the sacrifice-repentance and remission of sins to all the Gentiles, though, dispensatorily, that began at Jerusalem.
The death of Christ broke the link with the Jews as a Jewish Messiah, but opened the door of grace to the Gentiles in going forth to them in grace, for it was no question of coming in to the Jews, for they had lost their link with the good and blessing in rejecting Messiah. It was God going forth in grace, by virtue of Christ's death, to the sinners that needed it, though He might begin with those that were nigh. As the Scriptures had declared the thoughts and ways of God as to these things, and thus to be accomplished, the disciples were to be witnesses of these things; that was their place. The word explained: " Thus it behooved," and gave the mind of God in all these things; they were to be witnesses of them. And here came in the word of power distinct from the counsels of the Word, and the gift of understanding of it. To be witnesses they needed power. Already the Lord opened their understanding (on this Peter acted in explaining the case of Judas before Pentecost, but that was not power nor nomination by the Holy Ghost; it was lot and Jewish, but yet with understanding of the purpose and prophetic meaning of the word) to understand the Scriptures. It was want of this which had marred and rendered nugatory the recognition of the fact that Jesus was risen (" they saw," we read, " and believed, and went home," " for as yet they understood not the Scriptures ") but there was no intelligence of the mind and purpose of God in it. But then further, they were to be witnesses, and here the occasion of power came in. This efficiently would carry them forth, whether at Jerusalem, or Samaria, or among the Gentiles. It was power, wherever it came, so as to ingather anew to a new Center. The association, though broken passively, so to speak, could not be actively in testimony, till the power came which could verify the new thing-the heavenly position and glory of Christ, for He must be, if witnessed or received, at Jerusalem or on high, though they who had received Him could (their understandings opened) receive and know Him risen, and the mind of God in His resurrection. But now power was to come from on high. Christ would receive and send the promise of the Father on them, and they were to abide at Jerusalem till this all important index of the exaltation of Christ to heaven came from on high. Thus also it was ordered they should begin at Jerusalem.
This presence of the Spirit is the great promise of the Father, for it is power on earth notwithstanding and paramount to all evil, and introductive of heavenly good and relationship. Hence it introduces the Gentiles, and passes necessarily by Judaism, so in Galatians (rising above Jew, Gentile, and all, in the power of a new Center, Christ glorified) " that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. This, however, could only be obtained for men by the Man Jesus being presented as the new Man in the power of an accomplished sacrifice, the Head of blessing before God in this sense. Though the Holy Ghost had acted as a divine Person from the beginning, whether in creation or prophecy, or in all good, He had never been given. This hung on the glory of Jesus; to that the Holy Ghost could become a Servant in man, for it was the divine counsel, and the perfection of divine love. He hath ascended up on high, He hath received gifts (baadam, in Man) Himself, and so for men. Hence the presence of the Spirit here below, while it ministers supreme love to, condemns necessarily man and the world which has its center in him, and gathers round the new Man, Christ Jesus, and therefore also is heavenly. So the Holy Ghost does not speak of Himself as One here below, but what He hears He speaks, brings what is above and declares it by man. Hence also is it that the spirits of the prophets are subject to the prophets, for, in these gifts confided, they are the servants of Jesus, and, in communion with Jesus, employ them according to the wisdom of the Lord for good, and to this the Spirit as a Spirit of power is subject. It is a deposit of power to be used by the intelligence of the Holy Ghost of the mind of Christ in us, not indeed man's prudence but the Lord's wisdom. For the Holy Ghost, as One giving the mind of Christ, guides the exercise of particular gifts to the purposes of this mind.
-50. We have here an evidence how completely Luke puts the events in order according to the moral force, and not according to chronology, from what happened in verse 43 to this verse. Forty days elapsed, the Lord went into Galilee from verse 44 to 49. Though it commences apparently with what happened the day of the resurrection itself, in continuation we have nothing but the moral position of the disciples; and what is said at the end was most probably said before He led them out for His ascension.
Bethany had been the Lord's resort as Man; there He sat with Lazarus; there He found a sort of home who had " not where to lay his head." There before He went on high, He gave His parting blessing; divine in its efficacy, it was human in its form, and order, and affection. Moreover, this must not be in Jerusalem; He could not bless there now. It could not be written, it had not been: " We have blessed thee out of the house of the Lord." He, the Lord who had loved it, must leave Jerusalem to bless. From the house of fellowship on the mount of corruption He gives His blessing, and takes His departure. There His savor remains; with that He is united. His affection, His interest remains, abides there. He was taken up into heaven. They worshipping Him according to His word, and themselves not yet affranchised, or endued with power, return to Jerusalem though He had left it. They returned with great joy filled with the new thought that their Master was victorious, glorified, exalted. When filled with the Spirit many other things would occupy them. Hence we see the character often of joy.
It is not necessarily here the highest part of religion, nor connected with all truth. When entirely in the presence of God, a certain character of joy will be the accompaniment of our central blessing, but not this lively joy of circumstance exactly. Joy may be from the occupation of the natural affections without any real change, and the heart remain stony, as in the seed sown on stony ground. It may be from deliverance in a point where we have been anxious and distressed, from the obtaining some great point in which our hearts are interested at the moment. Whereas sympathy with Christ, while producing joy in Him, will give us the fellowship of His sufferings, labor, toil, anxieties. This was not yet come. They were left to the full influence of this great fact which acted now on their heart. It was to have its weight and strengthen their souls. Messiah was risen and ascended. They were to be filled with this, and the Holy Ghost vivify, and act on this deposit. And so we find it was, for this was Peter's testimony, that the Man, the Messiah, rejected, God had exalted. Hence to them it was associated with Jewish thoughts and associations. Messiah was exalted: " And they were continually in the temple praising and blessing God." But they were prepared by the thought of Christ exalted, vivified in power by the Holy Ghost, for wider and more concentrating witness and labors. But these two elements reproduce themselves evidently in the Acts-testimony to the exaltation of Messiah always viewed as Man. This continues even to the call of Cornelius, and the Jewish link of the temple. It was their Messiah that was exalted. This gave room to the Lord's dealing in grace to Israel. It changes in the death of Stephen in Paul. Christ owns in glory the persecuted Remnant as Himself. But in all this the Gentiles come in by the bye. They were the children of Jerusalem desolate, i.e., without a husband. Paul typifies the Remnant of Jews re-accepted; he who had been enemy as regards the gospel. The comparison of Acts 2:32, 3332This Jesus hath God raised up, whereof we all are witnesses. 33Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. (Acts 2:32‑33), is very distinct in identifying the view presented of the Holy Ghost, and the testimony with this gospel.
Note the difference between the end of Luke and John 20. The history of the ascension presents to us the blessed picture of Christ blessing them, and in the act of it taken up to heaven; but in John there is both, according to this character of the gospel-a rejection of even restored Judaism as a present thing. Mary Magdalene, who had loved His Person as a Man revealed on earth, must not touch Him-He could not now be revealed as corporately taking the kingdom. But He goes, she is to tell His brethren, to His Father and theirs, His God and theirs. That is He puts them into the same relationship with Himself as Son and Man in heaven-as all through this part He associates them with Himself. But here in yet hidden relationship with God, whereas in Luke the blessing goes forth to them on earth. It is not relationship, immutable relationship in heaven-God was that to them-but expressed blessing on them as left down here, and He therein or therewith gone up to heaven, parted from them. He is not parted from them in John, but they associated with Him in heaven.
Note too, although Thomas's is a most blessed and remarkable testimony, prefiguring the Remnant of Israel's in the latter day, yet it is evidently on a lower ground than what the Lord says to Mary Magdalene. Thomas looks, as previously unbelieving, not having been with the disciples, at Christ owning Him, now appearing to him as his Lord and his God, but in Mary's message they are taught to look with Christ as Son and as the accepted Man with God in glory and perfectness, at the Father and God to whom Christ was going. This is another thing.
The whole scene in Luke 24 has this character of meeting men in their weakness, not taking them up to the higher place in glory. It is not " Peace be to you as my Father sent me forth, I also send you," but " they were terrified and affrighted, and thought they saw a spirit." And the Lord: " Why do thoughts arise in your hearts... handle me and see... it is I myself." How gracious! And the rest! It is blessed to see the sure heavenly place of Christ employed to show that we have the same with Him in heaven, and that He ministers perfect blessing to our feebleness on earth out of it. And note this awakens the desires and affections more. I do not say it sanctifies more, but in John 20, as in Ephesians, we have standing and consequent conduct showing out the life and grace of Christ, but where Christ has left us; we long to go after Him; compare 1 Peter 1:1-91Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. 3Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 4To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. 6Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: 7That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: 8Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: 9Receiving the end of your faith, even the salvation of your souls. (1 Peter 1:1‑9). It is before us in hope. We are not risen with Him here, but in hope, through His resurrection we are not in heaven but kept on earth, and the incorruptible inheritance kept for us. This engages our affections in it, as Col. 3 So we are " kept through faith." We have not seen Him but love Him. He is precious to us. We are tried in heaviness, but greatly rejoice—yea " rejoice with joy unspeakable and full of glory." We must not weaken Ephesian truth, but we must not loose hold of this in Peter. We shall find most souls in it, and admired as being there. This is false ground—I mean, to set it up against the other—but real souls are in it, and Christ is there for it, and most graciously and truly so. It does not produce divine life on earth in the same way, but it cultivates heavenly affections in those who are walking there. God is full of grace, and towards us.