Luk 24:50-53 | Clarke | e4.org | Verse 50. He led them out as far as to Bethany ] The difficulties in this verse, when collated with the accounts given by the other evangelists, are thus reconciled by Dr. Lightfoot . "I. This very evangelist ( ) tells us, that when the disciples came back from the place where our Lord had ascended, they returned from mount Olivet, distant from Jerusalem a Sabbath day's journey . But now the town of Bethany was about fifteen furlongs from Jerusalem , , and that is double a Sabbath day's journey. "II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day's journey was seven furlongs and a half. Antiq . lib. 20, cap. 6. About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him to the mount of Olives , οκαιτηνπολεωςαντικρυςκειμενοναπεχει σταδιαπεντε; which, being situated on the front of the city, is distant five furlongs . These things are all true: 1. That the mount of Olives lay but five furlongs distant from Jerusalem . 2. That the town of Bethany was fifteen furlongs. 3. That the disciples were brought by Christ as far as Bethany . 4. That, when they returned from the mount of Olives, they travelled more than five furlongs. And, 5. Returning from Bethany , they travelled but a Sabbath day's journey. All which may be easily reconciled, if we would observe:-That the first space from the city was called Bethphage , which I have cleared elsewhere from Talmudic authors, the evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a Sabbath day's journey, till it came to that part which is called Bethany . For there was a Bethany , a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, i.e. about two miles, or a double Sabbath day's journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day's journey. "Our Saviour led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet , which was called Bethany , and was distant from the city a Sabbath day's journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem , . Whereas, therefore, Josephus saith that mount Olivet was but five furlongs from the city, he means the first brink and border of it. But our evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished from Bethphage ." Between the appearance of Christ to his apostles, mentioned in , &c., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee , ; ; and there he appeared to them, as is mentioned by Matthew, , &c., and more particularly by John, , &c. See Bishop PEARCE. Lifted up his hands ] Probably to lay them on their heads , for this was the ordinary way in which the paternal blessing was conveyed, See .

‏ Luke 24:50-53

Verse 50. He led them out as far as to Bethany] The difficulties in this verse, when collated with the accounts given by the other evangelists, are thus reconciled by Dr. Lightfoot.

"I. This very evangelist (Ac 1:12) tells us, that when the disciples came back from the place where our Lord had ascended, they returned from mount Olivet, distant from Jerusalem a Sabbath day's journey. But now the town of Bethany was about fifteen furlongs from Jerusalem, Joh 11:18, and that is double a Sabbath day's journey.

"II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day's journey was seven furlongs and a half. Antiq. lib. 20, cap. 6. About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him to the mount of Olives, οκαιτηνπολεωςαντικρυςκειμενοναπεχει σταδιαπεντε; which, being situated on the front of the city, is distant five furlongs. These things are all true: 1. That the mount of Olives lay but five furlongs distant from Jerusalem. 2. That the town of Bethany was fifteen furlongs. 3. That the disciples were brought by Christ as far as Bethany. 4. That, when they returned from the mount of Olives, they travelled more than five furlongs. And, 5. Returning from Bethany, they travelled but a Sabbath day's journey. All which may be easily reconciled, if we would observe:-That the first space from the city was called Bethphage, which I have cleared elsewhere from Talmudic authors, the evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a Sabbath day's journey, till it came to that part which is called Bethany. For there was a Bethany, a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, i.e. about two miles, or a double Sabbath day's journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day's journey.

"Our Saviour led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet, which was called Bethany, and was distant from the city a Sabbath day's journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem, Mr 11:1. Whereas, therefore, Josephus saith that mount Olivet was but five furlongs from the city, he means the first brink and border of it. But our evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished from Bethphage."

Between the appearance of Christ to his apostles, mentioned in Lu 24:36, &c., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, Mt 26:32; 28:10; Mr 14:28; 16:7; and there he appeared to them, as is mentioned by Matthew, Mt 28:16, &c., and more particularly by John, Joh 21:1, &c. See Bishop PEARCE.

Lifted up his hands] Probably to lay them on their heads, for this was the ordinary way in which the paternal blessing was conveyed, See Ge 48:8-20.

Verse 51. Carried up into heaven.] ανεφερετο-into that heaven from which he had descended, Joh 1:18; 3:13. This was forty days after his resurrection, Ac 1:3, during which time he had given the most convincing proofs of that resurrection, not only to the apostles, but to many others-to upwards of five hundred at one time, 1Co 15:6.

As in his life they had seen the way to the kingdom, and in his death the price of the kingdom, so in his ascension they had the fullest proof of the immortality of the soul, the resurrection of the human body, and of his continual intercession at the right hand of God.

There are some remarkable circumstances relative to this ascension mentioned in Ac 1:4-12.

Verse 52. They worshipped him] Let it be observed that this worship was not given by way of civil respect, for it was after he was parted from them, and carried back into heaven, that they offered it to him; but acts of civil respect are always performed in the presence of the person. They adored him as their God, and were certainly too much enlightened to be capable of any species of idolatry.

Returned to Jerusalem with great joy] Having the fullest proof that Jesus was the promised Messiah; and that they had a full commission to preach repentance and remission of sin to mankind, and that they should be Divinely qualified for this great work by receiving the promise of the Father, Lu 24:49.

Verse 53. Were continually in the temple] Especially till the day of pentecost came, when they received the promise, mentioned Lu 24:49.

Praising and blessing God.] Magnifying his mercy, and speaking good of his name. Thus the days of their mourning were ended; and they began that life upon earth in which they still live in the kingdom of God. May the God of infinite love give the reader the same portion in time and in eternity, through the same glorious and ever-blessed Jesus! Amen and amen.

THERE are various subscriptions to this book in the MSS. and versions. The following are the principal.

Through the assistance of the Most High God, the Gospel of St. Luke the physician, the proclaimer of eternal life, is finished. ARAB.-The most holy Gospel of Luke the Evangelist is completed. SYR.-The end of the holy Gospel according to Luke-written in Greek-published in Alexandria the Great,-in Troas,-in Rome,-in the confines of Achaia and Baeotia,-in Bithynia,-in Macedonia,-in the Italic (or Latin) character, fifteen years after the ascension of Christ.

It is likely, the word Amen was added by the Church, on the reading of this book; but there is no evidence that it was affixed by the evangelist. It is omitted by some of the best MSS. and versions.

It is evident that, at the conclusion of this Gospel, St. Luke passes very rapidly over a number of interesting circumstances related by the other evangelists, and particularly by St. John, concerning the last forty days of our Lord's sojourning on earth; but, to compensate for this, he has mentioned a variety of important particulars which the others have passed by, a list of which I think it necessary to subjoin. It seems as if the providence of God had designed that none of these evangelists should stand alone: each has his peculiar excellence, and each his own style and mode of narration. They are all witnesses to the truth in general; and each most pointedly to every great fact of the Gospel history. In each there is something new; and no serious reader ever finds that the perusal of any one supersedes the necessity of carefully consulting and reading the others. The same facts and doctrines are exhibited by all in different points of view, which renders them both impressive and interesting; and this one circumstance serves to fix the narrative more firmly in the memory. We should have had slighter impressions from the Gospel history, had we not had the narrative at four different hands. This variety is of great service to the Church of God, and has contributed very much to diffuse the knowledge of the facts and doctrines contained in this history. Parallel passages have been carefully studied, and the different shades of meaning accurately marked out; and the consequence has been, what the wisdom of God designed, the fuller edification of the faithful. It is not the business of a commentator to point out beauties in the composition of the sacred text. Many might be selected from the evangelists in general, and not a few from Luke, who not only tells a true story, but tells it well; especially when he has occasion to connect the different parts of the narration with observations of his own. But this is his least praise: from his own account we learn that he took the utmost pains to get the most accurate and circumstantial information relative to the facts he was to relate: See Clarke on Lu 1:3. While, therefore, he thus diligently and conscientiously sought for truth, the unerring Spirit of God led him into all truth. Even he who expected the revelation of the Almighty, and to be inspired by the Holy Spirit, that he might correctly, forcibly, and successfully proclaim the truth and righteousness of his Maker, must stand upon his watch, and set himself upon his tower, and watch to see what God would speak IN him, Hab 2:1. In a similar spirit we may expect the fruits of these revelations. He who carefully and conscientiously uses the means may expect the accomplishment of the end.

I cannot close these observations with a more profitable word than what is contained in that truly apostolic and sublime prayer for the second Sunday in Advent; and may he who reads it weigh every word in the spirit of faith and devotion! "Blessed God! who hast caused all holy scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ!"

Now to him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever! Amen.

FACTS AND CIRCUMSTANCES RELATED AT LARGE BY ST. LUKE, WHICH ARE EITHER NOT MENTIONED AT ALL, OR BUT VERY TRANSIENTLY,

BY THE OTHER EVANGELISTS.

The conception of Elisabeth, Lu 1:5-25.

The salutation of Mary, Lu 1:26-38.

Mary's visit to Elisabeth, Lu 1:39-56.

The birth of John the Baptist, Lu 1:57-79.

The decree of Caesar Augustus, Lu 2:1-6.

Apparition of the angel to the shepherds, Lu 2:8-20.

The circumcision of Christ, Lu 2:21.

The presentation of Christ in the temple, Lu 2:22-38.

Dispute with the doctors when twelve years of age, Lu 2:40-52.

Chronological dates at the commencement of our Lord's ministry, Lu 3:1, 2.

Success of the preaching of John the Baptist, Lu 3:10-15.

Christ's preaching and miraculous escape at Nazareth, Lu 4:15-30.

Remarkable particulars in the call of Simon, Andrew, James, and John, Lu 5:1-10.

The calamities that fell on certain Galileans, Lu 13:1-9.

Mission of the seventy disciples, Lu 10:1-16.

The return of the seventy disciples, with an account of their success, Lu 10:17-24.

Story of the good Samaritan, Lu 10:25-37.

Cure of the woman who had been diseased eighteen years, Lu 13:10-20.

The question answered, Are there few that be saved? Lu 13:22, 23.

Curing of the man with the dropsy, Lu 14:1-24.

Difficulties attending the profession of Christianity, to be carefully preconsidered, Lu 14:25-35.

Parable of the lost sheep, and the lost piece of money, Lu 15:1-10.

Parable of the prodigal son, Lu 15:11-32.

Parable of the unjust steward, Lu 16:1-18;

Parable of the rich man and the beggar, Lu 16:19-31.

Various instructions to his disciples, Lu 17:1-10.

The refusal of the Samaritans to receive him into their city, Lu 9:52-56; 17:11.

The cleansing of the ten lepers, Lu 17:12-19.

The Pharisees ask when the kingdom of God should come, and our Lord's answer, Lu 17:20-37.

The Pharisee and the publican, Lu 18:1-14.

Account of the domestic avocations of Martha and Mary, Lu 10:38-42.

The account of Zaccheus, Lu 19:2-10.

The parable of the nobleman that went to obtain a kingdom, Lu 19:11-28.

Pilate sends Jesus to Herod, Lu 23:6-16.

Account of the women that deplored our Lord's sufferings, Lu 23:27-32.

Remarkable particulars concerning the two thieves that were crucified with our Lord, Lu 23:39-43.

Account of the two disciples going to Emmaus, Lu 24:13-35.

Remarkable circumstances concerning his appearance to the eleven, after his resurrection, Lu 24:37-49.

Finished the correction for a new edition, Oct. 31, 1831. A. C.