3 To these he also showed himself alive after he suffered, by many proofs, appearing to them over a period of forty days, and speaking about God's Kingdom.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Unto whom, etc He addeth this, that he might make the resurrection to be believed, as a thing most necessary to be known, and without the which the whole gospel falleth flat to the ground, neither remaineth there any more faith. And that I may omit to speak of other discommodities that come by being ignorant of the resurrection of Christ, the gospel loseth his whole authority, unless we know and be also fully persuaded that Christ being alive, speaketh unto us from the heavens. Whereunto Luke hath chiefest respect in this place. Therefore, that the truth hereof might not be called in question, he saith that it was proved by many signs and tokens. Those which Erasmus, following an old interpreter, doth call arguments, I have translated proofs. For Aristotle doth call that tekmerion, in the first book of his Rhetorics, which is necessary in signs. This is, therefore, that which I said before, that Christ did make manifest his resurrection unto his apostles by evident tokens, which did serve instead of necessary proofs, lest they should doubt of the same. Furthermore, he doth not reckon up those tokens and signs, saving only that he saith, that Christ did appear unto them about the space of a month and one-half oftentimes. If he had but once appeared unto them, it might have been somewhat suspicious, but in showing himself so often unto them, he dissolveth all doubts which might arise in their minds, and by this means, also, he putteth away the reproach of the ignorance which he said was in the apostles, lest it discredit their preaching. He intreateth of the kingdom of God He telleth us again that the apostles themselves were well taught [1] before such time as they took upon them to teach others; therefore, whatsoever things they uttered and brought to light, either by word or by writing, touching the kingdom of God, they are those speeches which Christ himself uttered. And hereby doth he briefly set down the end of the doctrine of the gospel; namely, that God may reign in us. Regeneration is the beginning of this kingdom, and the end thereof is blessed immortality; the middle proceedings are in a more ample going forward and increase of regeneration. But that this thing may appear more evidently, we must first note, that we are born, and that we live aliens and strangers from the kingdom of God, until such time as God doth fashion us again unto a new life. Therefore, we may properly set the world, the flesh, and whatsoever is in man's nature against the kingdom of God, as contrary to it. For the natural man is wholly occupied about the things of this world, and he seeketh felicity here; [2] in the mean season, we are as it were banished from God, and he likewise from us; but Christ, by the preaching of the gospel, doth lift us up unto the meditation of the life to come. And to the end he may the better bring this to pass, he reformeth all our earthly affections, and so having striped us out of the vices of our flesh, he separateth us from the world. And, like as eternal death is prepared for all those which live after the flesh, so in as much as the inward man is renewed in us, that we may go forward in the spiritual life, we draw nearer unto the perfection of the kingdom of God; which is the society of the glory of God. Therefore, God will reign in and amongst us now, that he may at length make us partakers of his kingdom. Hereby we gather that Christ did principally intreat of the corruption of mankind; of the tyranny of sin, whose bond-slaves we are; of the curse and guiltiness of eternal death, whereunto we all are subject, and also of the means to obtain salvation; of the remission of sins; of the denying of the flesh; of spiritual righteousness; of hope of eternal life, and of like such things. And if we will be rightly instructed in Christianity, we must apply our studies to these things.
1 - "Ab unico magistro," by the only master, omitted.
2 - "Et ultimum bonum," and it is his final good, omitted.
He showed himself - The resurrection of Jesus was the great fact on which the truth of the gospel was to be established. Hence, the sacred writers so often refer to it, and establish it by so many arguments. As the fact of his resurrection lay at the foundation of all that Luke was about to record in his history, it was of importance that he should state clearly the sum of the evidence of it in the beginning of his work.
After his passion - After he suffered, referring particularly to his death as the consummation of his sufferings. The word "passion" with us means commonly excitement or agitation of mind, as love, hope, fear, anger, etc. The original means "after he suffered." The word "passion," applied to the Saviour, denotes his last sufferings. Thus, in the Litany of the Episcopal Church, it is beautifully said, "By thine agony and bloody sweat; by thy cross and passion, good Lord, deliver us." The Greek word of the same derivation is rendered sufferings in 1-Peter 1:11; 1-Peter 4:13; Colossians 1:24.
By many infallible proofs - The word rendered here "infallible proofs" does not occur elsewhere in the New Testament. In Greek authors it denotes an infallible sign or argument by which anything can be certainly known (Schleusner). Here it means the same - evidence that he was alive which could not deceive, or in which they could not be mistaken. That evidence consisted in his eating with them, conversing with them, meeting them at various times and places, working miracles John 21:6-7, and uniformly showing himself to be the same friend with whom they had been familiar for more than three years. This evidence was infallible:
(1) Because it was to them unexpected. They had manifestly not believed that he would rise again, John 20:25; Luke 24:19-24. There was, therefore, no delusion resulting from any expectation of seeing him, or from a design to impose on people.
(2) it was impossible that they could have been deceived in relation to one with whom they had been familiar for more than three years. No people in the possession of reason could be made to believe that they really saw, talked with, and ate with, a friend whom they had known so long and familiarly, unless it was real.
(3) there were enough of them to avoid the possibility of deception. Though it might be pretended that one man could be imposed on, yet it could not be that an imposition could be practiced for forty days on eleven men, who were all at first incredulous.
(4) he was with them sufficient time to give evidence of his personal identity. It might be pretended, if they had seen him but once, that they were deceived. But they saw him often, and for the space of more than a month.
(5) they saw him in various places and at times in which there could be no deception. If they had pretended that they saw him rise, or saw him at twilight in the morning when he rose, it might have been said that they were deluded by something that was merely the result of imagination. It might have been said that, expecting to see him rise, their hopes, in the agitated state of their minds, deceived them, and that they only fancied that they saw him. But it is not pretended by the sacred writers that they saw him rise. An impostor "would have affirmed this, and would not have omitted it." But the sacred writers affirmed that they saw him after he was risen; when they were free from agitation; when they could judge coolly; in Jerusalem; in their own company when at worship; when journeying to Emmaus; when in Galilee; when he went with them to Mount Olivet; and when he ascended to heaven: and how could they have been deceived in this?
(6) he appeared to them as he had always done, as a friend, companion, and benefactor; he ate with them, performed a miracle before them, was engaged in the same work as he was before he suffered, renewed the same promise of the Holy Spirit, and gave them his commands respecting the work which he had died to establish, and the work which he required them to do - carrying out the same purposes and plans which he had before he died. In all these circumstances it was impossible that they should be deceived.
Being seen of them forty days - There are no less than thirteen different appearances of Jesus to his disciples recorded. For an account of them, see the notes at the end of the gospel of Matthew.
Speaking to them - He was not only seen by them, but he continued the same topics of discourse as before his sufferings; thus showing that he was the same person that had suffered, and that his heart was still intent on the same great work. And as his heart was occupied with the same purposes which endued his attention before he suffered, we are taught by this that we should aim at the same great work in all the circumstances of our being. Afflictions, persecutions, and the prospect of death never turned him from his great plan; nor should they be allowed to divert our minds from the great work which God has given us to do.
The things pertaining to the kingdom of God - For an explanation of this phrase, the kingdom of God, see the notes on Matthew 3:2. The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church.
To whom - he showed himself alive - by many infallible proofs - Πολλοις τεκμηριοις; by many proofs of such a nature, and connected with such circumstances, as to render them indubitable; for this is the import of the Greek word τεκμηριον. The proofs were such as these:
1. Appearing to several different persons at different times.
2. His eating and drinking with them.
3. His meeting them in Galilee according to his own appointment.
4. His subjecting his body to be touched and handled by them.
5. His instructing them in the nature and doctrines of his kingdom.
6. His appearing to upwards of five hundred persons at once, 1-Corinthians 15:6. And,
7. Continuing these public manifestations of himself for forty days.
The several appearances of Jesus Christ, during the forty days of his sojourning with his disciples, between his resurrection and ascension, are thus enumerated by Bishop Pearce:
The first was to Mary Magdalene, and the other Mary, Matthew 28:1-9.
The second, to the two disciples on their way to Emmaus, Luke 24:15.
The third, to Simon Peter, Luke 24:34.
The fourth, to ten of the apostles, Thomas being absent, Luke 24:36, and John 20:19. (All these four appearances took place on the day of his resurrection.)
The fifth was to the eleven disciples, Thomas being then with them, John 20:26.
The sixth, to seven of the apostles in Galilee, at the sea of Tiberias, John 21:4.
The seventh, to James, 1-Corinthians 15:7, most probably in Jerusalem, and when Jesus gave an order for all his apostles to assemble together, as in Acts 1:4.
The eighth, when they were assembled together, and when he led them unto Bethany, Luke 24:50, from whence he ascended to heaven. But see the note on John 21:14, for farther particulars.
Pertaining to the kingdom of God - Whatever concerned the doctrine, discipline, and establishment of the Christian Church.
(2) To whom also he shewed himself alive after his passion by many (b) infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:
(2) Christ did not immediately ascend into heaven after his resurrection in order to thoroughly prove his resurrection, and with his presence strengthen and encourage his Apostles in the doctrine which they had heard.
(b) He called those things infallible proofs which are otherwise termed necessary: now in that Christ spoke, and walked, and ate, and was felt by many, these are sure signs and proofs that he truly rose again.
To whom also he showed himself alive after his passion,.... That is, after his sufferings and death; for that he suffered many things, and at last death itself, is certain from the acknowledgment of the Jews themselves, who own, that they put him to death on the passover eve (d); as well as from the accounts of the evangelists; and from the soldiers not breaking his legs, when the rest that were crucified with him were broken, because he was already dead; and from his "ricardium" being pierced with a spear, from whence blood and water sprung, after which it was impossible he should be alive; and from the testimony of the centurion who watched him, to whom Pilate sent to know if he was dead, and how long he had been dead; and from his being buried, and lying in the grave so long as he did: and yet after, and not withstanding this, "he showed himself alive"; he raised himself from the dead, and hereby declared himself to be the Son of God with power, which cannot be said of others; there were others that were alive after death, but not by their own power; as the widow of Sarepta's son, the daughter of Jairus, Lazarus, and the widow of Nain's son; but these did not "show themselves alive", as Christ did, who appeared often to his apostles: for after he had first appeared to Mary Magdalene, he showed himself to the two disciples going to Emmaus; then to ten of them, Thomas being absent; after that to them all, Thomas being present, when he convinced him of the truth of his resurrection; after that he appeared to seven of the disciples at the sea of Tiberias; and then to all the apostles; and to five hundred brethren at once on a mountain in Galilee; and once to James alone, and to them all again when he was parted from them and went up to heaven; and so they must be proper and sufficient witnesses of his resurrection: and this evidence of his being alive, he gave to them, by many infallible proofs; or by many signs and tokens, and which were most sure and unquestionable arguments of his being alive; as his eating and drinking with them, walking and talking with them in a free and familiar manner, showing them his hands and his feet, and side, that they might see the scars which the nails and spear had made; and which were not only a proof that he was risen again, but risen again in the same body in which he suffered; and that they might feel and handle him, and know that he was not a spirit, a phantom, a mere apparition, but was really risen and alive: being seen of them forty days; not that he was seen by them for forty days together continually, but at certain times, within the space of forty days; for between his first and last appearance, many others intervening, such a length of time run out; so that it was not a single and sudden appearance that surprised them; but there were many of them, and a distance between them, and this for a considerable term of time; hence they had opportunity of reflecting upon these appearances, and of satisfying themselves of the truth of things. This number of "forty days" is a remarkable one in Scripture. The flood was forty days upon the earth; and so long Moses was in the mount with God; such a number of days the spies were searching the land of Canaan; so many days Goliath presented himself to the armies of Israel; and so long a time Elijah went in the strength of the meat the angel provided for him; and for such a length of time the prophet Ezekiel was to bear the iniquity of the house of Judah; and such a term of time was given out by Jonah for the destruction of Nineveh; and so many days Christ fasted, and was tempted in the wilderness. The Jews pretend (e), that forty days before Jesus was put to death he was led forth, and a crier went before him, declaring, that whoever would, had liberty to testify to his innocence if they could, but no man appeared for him: but this is false; the truth of the matter is, that for forty days after his resurrection he showed himself to his disciples, and by proving the truth of his resurrection, he proved his own innocence and uprightness. If the testimony of Rabbenu Hakadosh, as cited by Galatinus, could be depended on, the Jews had a notion of this forty days' conversation of the Messiah with his disciples, after his resurrection; who say (f),
"the Messiah, after his resurrection, shall converse with the righteous, and they shall hear his precepts "forty days", answerable to those forty days in which he shall be in the wilderness to afflict his soul, before they shall kill him; and these being finished, he shall ascend to heaven, and sit at the right hand of God, as it is said, Psalm 110:1.
But this seems rather to be the pious fraud of some Christian, than the words of a Jew: however, they do say (g), that "the days of the Messiah are "forty days", as it is said, Psalm 95:10 "forty years long was I grieved"; or, as they interpret it, "shall I be grieved with this generation":
intimating, that the generation of the Messiah, and of the wilderness, would be much alike, and equally grieving to God, and reckoning a day for a year, as the Lord did with that generation, Numbers 14:33. These forty days Christ was with his disciples, may be an emblem of the forty years which were to run out from his death, to his coming again to take vengeance on the Jewish nation; for so long time was there from thence to the destruction of Jerusalem. And Christ was not only seen of the disciples at certain seasons during this space of time, but he was also heard by them: for it follows,
and speaking of the things pertaining to the kingdom of God; the kingdom of the Messiah, the Gospel dispensation; concerning the doctrines of the Gospel they were to preach, and the ordinances of it they were to administer; concerning the church of God, the nature, order, and officers of it, and the laws and rules by which it should be governed; concerning the kingdom of grace, what it consists of, and wherein it lies; and of the kingdom of glory, of meetness for it, his own grace, and of the right unto it, his own justifying righteousness: some of these things they might have before but very little knowledge of; and may be these are the things he had to say to them, and which, till now, they could not bear; and being no more to be with them in person, he instructs them in them,
(d) T. Bab. Sanhedrin, fol. 43. 1. (e) T. Bab. Sanhedrin, fol. 43. 1. (f) Gale Razeya apud Galatin. de Arcan. Cathol. ver. l. 8. c. 23. (g) T. Bab. Sanhedrin, fol. 99. 1.
showed himself alive--As the author is about to tell us that "the resurrection of the Lord Jesus" was the great burden of apostolic preaching, so the subject is here filly introduced by an allusion to the primary evidence on which that great fact rests, the repeated and undeniable manifestations of Himself in the body to the assembled disciples, who, instead of being predisposed to believe it, had to be overpowered by the resistless evidence of their own senses, and were slow of yielding even to this (Mark 16:14).
after his passion--or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances.
seen of them forty days--This important specification of time occurs here only.
speaking of--rather "speaking."
the things pertaining to the kingdom of God--till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth.
To whom he shewed himself alive. He is a living Savior. Otherwise he could no more be a Savior than Socrates, Buddha, or any other sage.
After his passion. Suffering on the cross.
Seen of them forty days. At various times during forty days. Eleven appearances are recorded. There were probably others.
Pertaining to the kingdom of God. His church, about to be established on the earth.
Being seen by them forty days - That is, many times during that space. And speaking of the things pertaining to the kingdom of God - Which was the sum of all his discourses with them before his passion also.
*More commentary available at chapter level.