They worshipped him – The word worship does not always denote religious homage. See the notes at Mat 2:11. Compare Luk 14:10. But here it is to be remarked,

1. That they offered this worship to an absent Saviour. It was after he left them and had vanished out of their sight. It was, therefore, an act of religion, and was the first religious homage that was paid to Jesus after he had left the world.
2. If they worshipped an absent Saviour – a Saviour unseen by the bodily eye, it is right for us to do it. It was an example which we may and should follow.
3. If worship may be rendered to Jesus, he is divine. See Exo 20:4-5.

Fuente: Albert Barnes’ Notes on the Bible

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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

We never before read of any act of adoration which the disciples performed to Christ. Their faith was now come to the highest pitch. They did no longer look upon him only as one sent of God, a great Prophet, nor only as the Son of David, the promised Messiah; in the mean time not rightly taking the notion of the Messiah, but looking upon him as one who should be a temporal saviour, and deliverer of his people; they now believe him to be the eternal Son of God, being so manifested by his resurrection from the dead, and ascension into heaven before their eyes. According to his commandment, they return to Jerusalem, full of joy:

and were continually in the temple, praising and blessing God. Amen. It is said, Act 1:13,14, that being returned they went into an upper room, and continued in prayer and supplication. Some think that this upper room was appendant to the temple. But continually here may reasonably be interpreted often, or ordinarily, or at temple hours of prayer; as the morning and evening sacrifice are called the continual burnt offering, Exo 29:42; Num 28:3. Their work was to praise and bless God. It is not said for what, but easily understood: as for other mercies, so more especially for his sending the Messiah for our redemption, and the confirmation and perfecting their faith in him.

Fuente: English Annotations on the Holy Bible by Matthew Poole

52. worshipped himcertainlyin the strictest sense of adoration.

returned to Jerusalemasinstructed to do: but not till after gazing, as if entranced, up intothe blue vault in which He had disappeared, they were gently checkedby two shining ones, who assured them He would come again to them inthe like manner as He had gone into heaven. (See on Ac1:10, 11). This made them return, not with disappointment at Hisremoval, but “with great joy.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And they worshipped him,…. Not with a civil worship, as he was sometimes worshipped by men, in the days of his flesh, who, though they took him for some extraordinary person, knew him not to be the Son of God; but with religious worship as God: for by his resurrection from the dead, Christ was declared to be the Son of God, and both by that, and by his going to his Father, his ascension to heaven, the disciples were more confirmed in his proper deity, and divine sonship; and therefore worshipped him as God; by calling upon his name, ascribing blessings and honour, and glory, to him; by making him the object of their reverence and fear; and by trusting in him; and by doing every religious act in his name, and which they ever after continued to do:

and returned to Jerusalem: as they were ordered, where they were to tarry and wait for the pouring down of the Spirit: and this they did

with great joy; for though their Lord was parted from them, and was gone to heaven, this did not cause sorrow, as did his death, but, on the contrary, joy, even great joy; partly because of the glory he was entered into, and possessed of; and partly on account of what he was gone to do for them; to appear in the presence of God for them, to make intercession for them, to take possession of heaven in their name, and to prepare a place for them, as well as to receive gifts for them; and now they return to Jerusalem with great cheerfulness, in full hope and expectation, yea, assurance of faith, that they should shortly receive the promise of the Father.

Fuente: John Gill’s Exposition of the Entire Bible

Worshipped him ( ). Here again we have one of Westcott and Hort’s Western non-interpolations that may be genuine or not.

With great joy ( ). Now that the Ascension has come they are no longer in despair. Joy becomes the note of victory as it is today. No other note can win victories for Christ. The bells rang in heaven to greet the return of Jesus there, but he set the carillon of joy to ringing on earth in human hearts in all lands and for all time.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And they worshipped him,” (kai autoi proskunesantes auton) “And they bowed down to worship him,” in a supreme sense of worship, Joh 4:24; Psa 72:15.

2) “And returned to Jerusalem,” (kai autoi hupestrepsan eis lerousalem) “And they returned into Jerusalem,” from Bethany, or from near Bethany, where He had led them out from Jerusalem, Luk 24:50, for the final private parting words of commission, and a prayer of benediction, Num 6:22-27.

3) “With great joy:” (meta charas megales) “With expanded or increased joy,” great joy, assurance, and strengthened faith, as expressed, Joh 14:28; Joh 16:24; Joh 16:33.

Fuente: Garner-Howes Baptist Commentary

52. And having worshipped him, they returned. By the word worship, Luke means, first, that the apostles were relieved from all doubt, because at that time the majesty of Christ shone on all sides, so that there was no longer any room for doubting of his resurrection; and, secondly, that for the same reason they began to honor him with greater reverence than when they enjoyed his society on earth. For the worship which is here mentioned was rendered to him not only as Master or Prophet, nor even as the Messiah, whose character had been but half known, but as the King of glory and the Judge of the world. Now as Luke intended to give a longer narrative, he only states briefly what the apostles did during ten days. The amount of what is said is, that through the fervor of their joy they broke out openly into the praises of God, and were continually in the temple; not that they remained there by day and by night, but that they attended the public assemblies, and were present at the ordinary and stated hours to render thanksgiving to God. This joy is contrasted with the fear which formerly kept them retired and concealed at home.

Fuente: Calvin’s Complete Commentary

(52) They worshipped him.These words also are absent from most of the best MSS. If they stand as part of the text, we must remember that they describe the attitude of prostrate adoration.

With great joy.Now, at last, the disciples found the fulfilment of their Lords promise that their sorrow should be turned into joy, and that joythe joy of knowing that their Lord and their Friend was at the right hand of the Fatherwas one which no man could take from them (Joh. 16:20; Joh. 16:22).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

52. Worshipped him Not merely reverence to a present superior, but adoration of an absent Supreme.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And they worshipped him, and returned to Jerusalem with great joy, and were continually in the temple, blessing God.’

Luke’s closing words set us in expectancy for what is to follow. They now fully recognised Him for Who and What He was, and they worshipped Him. Luke almost certainly intends us to take that literally in the highest sense. Like Thomas they say, ‘My Lord and My God’ (Joh 20:28).

Then they returned to Jerusalem filled with great joy, the joy with which Luke has made us so familiar. The glad tidings of great joy promised by the angels had come to fruition . And they spent their time continually in the Temple praising and blessing God. This would be their headquarters for the first part of Acts. There is an echo here of Anna the prophetess (Luk 2:37). The one has become the many. But we are probably not intended to see this as signifying that they never left the Temple. Rather we are to see that they made it their centre for worship and praise each day, looking to God and ready for what He would do next. These were the days of joy and blessing which God sometimes allows to His people. But it is always in order that we might be prepared for what lies ahead. As the Apostles would discover. You cannot live your whole life on the mountain top.

We will end this chapter as we began it by considering the connection between Luke and Acts for it caps of the end of Luke’s Gospel.

a ‘And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and those who were with them’ (Luk 24:33), after which Jesus appears to all His Apostles.

b ‘And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem’ (Luk 24:47), which is to be the consequence of Messiah’s suffering and resurrection.

c ‘And, behold, I send the promise of my Father on you, but tarry you in the city (of Jerusalem), until you be endued with power from on high’ (Luk 24:49).

d ‘And they returned to Jerusalem with great joy and were continually in the temple blessing God’ (Luk 24:52).

c ‘And, being assembled together with them, He commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, says He, you have heard of me’ (Act 1:4).

b ‘But you will receive power, when the Holy Spirit has come on you, and you shall be witnesses to me both in Jerusalem, and in all Judaea, and in Samaria, and to the uttermost part of the earth’ (Act 1:8).

a ‘Then they returned to Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day’s journey’ (Act 1:12).

Fuente: Commentary Series on the Bible by Peter Pett

Luk 24:52-53. And they worshipped him, The apostles, having seen their Master ascend into heaven, were fully convinced of his having come down from thence, and of his being the true Messiah. This persuasion they testified by paying him divine honours; they worshipped him: and they returned to Jerusalem, filled with great joy, not only on account of his resurrection, but because they considered it not as their Master’s final parting with them. Separate, however, from this consideration, it must have rejoiced them exceedingly to think,that their Lord, in his glorified humanity, was so singularly honoured by his heavenly Father, and received up into a state of everlasting felicity and glory, in which he would be able to protect all his faithful followers, and to provide, in the most effectual manner, for their present and eternal happiness. See Joh 14:1-3. Some have imagined,by comparing the 53rd verse with Act 1:13-14 that the apostles dwelt for some time afterwards in an upper chamber of the temple; but I doubt whether they had any such interest with the priests as to allow us to suppose that they would permit them to lodge in an apartment of the temple. It is sufficient that they were always there at the proper seasons; for it is well known that by night the temple was shut up. Compare Luk 2:37 and Joh 18:20. See also the note on Mat 28:20. As we have subjoined Inferences and Reflections on the resurrection at the close of the two former evangelists, and propose, at the end of St. John’s gospel, to give a summary of this remarkable event, we shall here, though rather forestalling some circumstances in the sacred history, subjoin a few Inferences drawn from our Lord’s ascension, making a few cursory remarks on the resurrection in our Reflections at the end of this chapter.

Inferences drawn from the ascension.Who can be rigorous in censuring the ignorance of well-meaning Christians, when he sees the domestic followers of Christ, even after his resurrection, mistake the main end of his coming in the flesh? Lord, said they, wilt thou at this time restore again the kingdom to Israel? Act 1:6. They saw their Master now out of the reach of all Jewish envy; they saw his power unlimited and irresistible: they saw him stay so long upon earth, that they might imagine he meant to fix his abode there;and what should he do there but reign?-O weak thoughts of well-instructed disciples! What should a heavenly body do on an earthly throne? How should a spiritual life be employed in secular cares? How poor a business is the temporal kingdom of Israel for the king of heaven? and even yet, O blessed Saviour, I do not hear thee sharply controul this erroneous conceit of thy mistaken followers; thy mild correction insists rather (Act 1:7-8.) upon the time, than the misconceived substance of that restoration. It was thy gracious purpose, that thy Spirit should by degrees rectify their judgments, and illuminate them with thy divine truths; in the mean time, it was sufficient to elevate their hearts to an expectation of that Holy Ghost, who should shortly lead them into all needful and requisite information:and now, with a gracious promise of that Spirit of thine, (Luk 24:49.) with a careful charge renewed to thy disciples for the promulgation of thy gospel; with a heavenly benediction of all thy wondering attendants,thou takest leave of earth, Luk 24:51. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.

O happy parting! fit for the Saviour of mankind, answerable to that divine conversation, to that succeeding glory! blessed Jesu, let me so far imitate thee, as to depart hence with a blessing in my mouth; and let my soul, when it is stepping over the threshold of heaven, leave behind it a legacy of peace and happiness!
From the mount of Olives thou wouldst take thy rise into heaven; the place whence thou hadst been accustomed to shower down thy heavenly doctrine upon thy hearers; the place whence thou hadst been wont to send up thy prayers to thy heavenly Father. On this very hill was the bloody sweat of thine agony; now is it the mount of thy triumph: from this mount of Olives did flow that oil of gladness, wherewith thy church is constantly refreshed. And even to us, thy unworthy members, O Saviour, dost thou give a seasonable proportion of joy for our heaviness, comfort for our mourning, spiritual honour for our contempt and shame. Our agonies shall be answered with exaltation.

Whither then, blessed Jesu, whither didst thou ascend,but home into thine heaven? Thou hast now climbed up that infinite steepness, and left all sublimity below thee: already hast thou approved thyself Lord and Commander of earth, of sea, of hell; the earth confessed thee her Lord, when at thy voice she rendered thee up Lazarus;when she shook at thy passion, and gave up her deceased saints. The sea acknowledged thee, in that it became a pavement to thy feet, and, at thy command, to the feet of thy disciple; in that it became thy treasury for thy tribute-money. Hell found and acknowledged thee, who conqueredst all the powers of darkness, even him who had the power of death,the devil. It now only remained that thou shouldst ascend to thy celestial abode; that so every knee might bow to thee both in heaven, on the earth, and under the earth. Gracious Redeemer, I see now where thou art, even far above all heavens at the right hand of paternal glory. Oh do thou raise up my heart thither to thee; place thou my affections on thee above, and teach me therefore to love heaven, because thou art there.

Now, if ever, my soul, be thou enraptured with the contemplation of this comfortable, this blessed farewel of thy Lord. Methinks I see it still with their eyes, how thou, my glorious Saviour, dost insensibly rise up from thine Olivet, taking leave of thine astonished disciples now left behind thee, with gracious eyes, with heavenly benedictions. How unwillingly did their attentive eyes in return let go so blessed an object? How unwelcome that cloud which interposed itself betwixt thee and them, and, closing up, left only a glorious splendor behind it, as the bright track of thine ascension! With what piercing regards did these transported beholders follow their ascending Saviour?as if they would pierce that cloud, and lay open that heaven which hid thee from them.

But, what tongue of the highest archangel in heaven, can express the welcome given thee, the King of Glory, into those blessed regions of immortality? Never, surely, did the empyreal realms resound with such transcendent joy. “God ascended with jubilation, and the Lord with the sound of the trump.” If when the only-begotten Son of God was brought into the world, He said, Let all the angels worship him; how much more now that he ascendeth up on high, and leadeth captivity captive! If the holy angels did so carol at his obscure and humble birth; with what boundless triumph must they receive him now, returning from the perfect achievement of the great atonement! If when David his type had vanquished Goliath, and was carrying the head into Jerusalemif then the damsels came forth to meet him with dances and timbrels; how did those angelic spirits triumph now, on meeting the great conqueror of death and hell: how did they sing, Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of Glory shall come in!

And why dost not thou, O Christian, help to bear thy part with this happy choir of heaven? Why is not thy heart rapt out of thy bosom with an extasy of joy, to see this human nature of ours exalted above all the company of heaven, adored of angels and archangels, and all those illustrious and mighty spirits, and sitting there crowned with infinite glory and majesty?Alas! little will it avail thee, that our nature is thus honoured, if the benefit of this ascension does not reflect upon thee. How many are there miserable in themselves, notwithstanding all this glory of the human nature in Christ! But how is this?None but those who are found in him, who are partakers of his divine nature, can be happier by him; none but the faithful persevering members can be finally the better for the glory of the head.

O blessed Jesu! thou that art the way, hast made the way for thyself and all the faithful: Thou didst humble thyself, and becamest obedient unto death, even the death of the cross; therefore hath God also highly exalted thee: and upon the same terms, will he not fail to advance thy true disciples. We see thy track before us of humility and obedience. O teach us to follow thee in the roughest ways of obedience, in the bloody paths even of death; so we may but at last overtake thee on those high steps of immortality and glory!

Among those millions of angels who attended this triumphant ascension of our Lord, some are appointed to the lower station of comforting his astonished disciples, in the certain hope of his no less glorious return; Act 1:10; Act 1:21. Two men stood by them in white apparel. They stood by them,they were not of them: though angels, they seemed men: two, for more certainty of testimony; in white for joy of their Lord’s ascension.

Their errand was calculated for a purpose of consolation and love: they stand not silent, therefore, but, directing their speech to the amazed beholders, say, Ye men of Galilee, why stand ye gazing up into heaven? What a question was this? Why, O ye blessed angels, did they gaze, but that their love of Christ constrained them? Never could they have gazed so happily as now. If but some great man be advanced to honour over our heads, how apt are we to gaze up, and to eye him as some strange meteor! Let the sun but shine a little upon these transient dials, and how are they looked at by every passenger!How much more worthy then is the king of glory to command all eyes, now in the higher pitch of his heavenly exaltation, as mediatorial king!

But it was not the purpose of these angels to check the longing looks of these faithful disciples after their ascended Master: it was only a change of eyes that they intended, of carnal for spiritual; of the eye of sense for the eye of faith: This same Jesus who is taken up from you into heaven, shall so come, in like manner, as ye have seen him go into heaven.

“Look not after him, O ye weak disciples, as so departed that ye shall see him no more; though gone, he is not lost; those heavens which received, shall again restore him;ye have seen him ascend upon the chariot of a bright cloud; and ye shall see him descend again to his last judgment. He is gone; but can it trouble you to know that you have an advocate in heaven? Strive not now so much to exercise your bodily eyes in looking after him, as the eyes of your souls in looking unto him, and looking for him. If it be your sorrow to part with your Saviour; yet to part with him entering into heaven, should be your comfort and felicity; for if his absence could be grievous, his return shall be happy and glorious.”

Even so, Lord Jesus, come quickly! In the mean time, while it is not heaven that can keep thee from us, it is not earth which can keep us from thee. O raise thou up our souls to a life of faith with thee; and let us ever enjoy thy conversation, while we ardently expect and wait for thy return!

REFLECTIONS.1st, The sabbath being ended, the good women who had prepared the spices to embalm the body, were early up to visit the sepulchre; but, to their surprize, found the stone rolled away from the door: and, to increase their perplexity, on entering the sepulchre, they found not the body. Whereupon we are told,

1. The glorious vision which appeared to them, of two angels, whose presence at first greatly terrified them: and with deep respect they bowed their faces to the ground; but these heavenly messengers soon relieved them from their distress, with words of kindest consolation, Why seek ye the living among the dead? He is not here, but is risen; Jesus, your Master, is no longer the prisoner of the grave; he lives, for ever lives, the conqueror of all his foes; remember how he spake unto you, when he was yet in Galilee; it need not have surprised them, when he had so repeatedly foretold the sufferings and death that he must undergo from the hands of wicked men, and his resurrection which would follow; and on being reminded of this they remembered the prediction which the angel mentioned. Note; We are strangely forgetful of the good things which Jesus has spoken, and need to have our memories often refreshed, that we may not let them slip.

2. The haste that the women made to apprize the apostles, and the rest of the disciples, of what they had seen and heard. But, though the fact was asserted by the women, so slow of heart were they to believe, that they treated the report as idle tales, and believed them not; they imputed it to the power of imagination, and were so sunk in despair, and so inapprehensive of Christ’s resurrection, that they seem to have had hardly any expectation of it, or remembrance of the assurances concerning his rising again, which he had so repeatedly given them.

3. Peter, roused by the report, resolved however to see for himself, and ran immediately to the sepulchre; and stooping down, saw the grave clothes regularly folded up, and laid separate, but the body gone; whereupon he departed, wondering in himself at that which was come to pass. Having very little, if any expectation of his Master’s resurrection, he could not account for these strange circumstances. Had he perfectly remembered the words of Jesus, his wonder must have ceased.

2nd, The passage recorded in Luk 24:13-35 is mentioned by St. Mark, but is here more at large related. We have,

1. The discourse of two of the disciples as they walked to a village called Emmaus, about seven or eight miles from Jerusalem. Their business to that place we are not told. But as they went, the melancholy events which had passed, were the subject of their conversation; together with the report which the women had spread of the resurrection of their Lord, on the probability of which they might be reasoning. Note; Godly conversation makes a journey very pleasing.

2. An unknown stranger, to appearance, joins them on the road as they were in deep discourse; and walking with them, kindly inquires what caused their melancholy looks and earnest conversation. They little thought who now was of their company. Note; (1.) Where two of Christ’s disciples meet to talk about the things which appertain to his kingdom and glory, he will be in the midst of them, instructing and comforting them. (2.) When we are sad and dejected, the converse of a gracious friend serves to alleviate our sorrows: and where we are fellow-mourners, by comparing our cases, we should seek to be mutual comforters.

3. In answer to his question, Cleopas replied, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? The city had rung of the horrid execution of Jesus; and Cleopas presumes that no man who came thence, could possibly be unacquainted with the transactions which had passed on that occasion.

4. When Christ, by only proposing a question, still pretended ignorance of the things to which Cleopas alluded, in order to draw on farther discourse in answer to his questionCleopas succinctly relates the past and present state of the affair. He begins with an account of his dear Lord and Master Jesus of Nazareth, who was a prophet, a teacher come from God, who confirmed his divine mission by the heavenly doctrine that he taught, and the miracles he wrought; was evidently approved of the Most High, who endued him with such mighty powers, and bore witness to him from heaven; and was for a while greatly caressed and admired by the people; who in crowds attended his ministry. Him, at the instigation of the chief priests and rulers, the Roman governor had crucified, though confessedly innocent; the remembrance of which grievous scene deeply afflicted them: especially as they acknowledge themselves his disciples, and own their late sanguine hopes, that this had been be who should have redeemed Israel; the promised Messiah, the great prophet whom Moses had bid them expect. But, alas! their hopes were now almost buried in their Master’s grave: it was true, indeed, he talked about rising on the third day, which was now drawing to a period, and certain strange reports had been spread by some women of their company, who had been that morning at the sepulchre to look after the body, and had astonished them with an account of having seen a vision of angels, who said he was alive; but they gave little credit to the report. Some of their men, however, hereupon ran to the tomb, and found the body gone, as the women had said, but saw nothing of the angels, or their Master, which rendered the matter very suspicious, and made them suppose the women mistaken; since if he was really arisen, they could not but conclude that he would rather have notified it to his apostles than to them; so that on the whole they were deeply dejected, and scarcely entertained the least prospect of ever seeing him again.

5. The unknown traveller hereupon took up the discourse. He begins with a just rebuke of their folly and unbelief; O fools, and slow of heart to believe all that the prophets have spoken! Had ye duly reflected upon the prophetic writings, you might as soon have entertained suspicions about the rising of the sun, as the resurrection of Jesus: for ought not Christ to have suffered these things, according to the express declarations of his prophets, and for the honour of the divine justice, and to enter into his glory, the reward of his sufferings and death? So far, therefore, from harbouring doubts because of these things, that he could not be the Messiah, nor would ever rise again, they should have considered what he endured as absolutely a proof of the reality of the character that he assumed; and should have been encouraged to the fullest confidence, that as they had beheld his humiliation on the cross, they should also see his exaltation to the mediatorial throne. Then beginning from the books of Moses, he proceeded through the prophets, expounding to them the types and prophesies which related to himself, and spoke of his sufferings, and the glory which should follow. Note; The Old Testament, as well as the New, is full of Christ. We never understand Moses and the prophets aright, unless we see Christ as the great object which they continually hold forth to us.

6. At last Christ discovers himself unto them. Drawing nigh to Emmaus, he made as if he would have parted company and passed on farther; but they were too much charmed with his discourse to let him go, and therefore, as the evening was advanced, they pressed him to stay: and at their importunate request he went in with them. And sitting down at table, with authority, as the Master of the house, he took bread, according to his usual manner; and asking the divine benediction, brake and gave to them. Immediately their eyes were opened; they looked up, and discovered the well-known features of their crucified Master; when instantly he became invisible and withdrew, leaving them to reflect on what they had seen and heard. Note; (1.) They who wish for Christ’s company, must solicit the favour; he loves the importunity of prayer. (2.) If we have tasted the satisfaction of communion with Jesus, like the spouse we shall hold him fast in the arms of faith and love, and desire never to let him go. (3.) Our meals must be sanctified by prayer and thanksgiving, and then they will serve to minister food to our souls as well as our bodies. (4.) In the ways of his ordinances, the Lord opens the eyes of our faith, and enables us to behold his glory; he has often, since this, made himself known to his people in the breaking of bread at his table.

7. The disciples could not help hereupon reflecting on the lively impressions which the discourse of Jesus had made upon them in the way. On comparing, they found that both their hearts had glowed with holy fervour as he spoke; such irradiation darted on their minds, while he opened to them the Scripture; such life and energy accompanied his discourse, that they cannot but wonder at their own stupidity, not to have discovered him before; since none could have taught them with such demonstration of the Spirit and power, but he who spake like as never man spake before. Note; Nothing can warm the heart of the penitent like the preaching of a crucified Jesus; and his delightful name should always make a principal part of our discourses.

8. They immediately resolved to return, and carry the glad tidings to their brethren at Jerusalem. Not a moment was to be lost; they judged, by what themselves had felt, how melancholy and distressed their fellow-disciples were; and now they could bring them news that would warm their hearts, as it had fired their own. Accordingly, though it was evening, they hasted back, and found opportunely the apostles assembled with the rest of the faithful; who, before they had power to speak, eagerly prevented them, saying, the Lord is risen indeed, and hath appeared to Simon; so that it is not a report merely, but a certain fact. The two disciples then corroborated the evidence with what had passed in the way, and the discovery which Jesus had made of himself to them, in breaking of bread, when they sat down together to take some refreshment. Note; (1.) The gracious experiences which the Saviour gives us of his love, we should delight to communicate for the comfort and encouragement of our brethren. (2.) Nothing serves more to confirm the faith, and enliven the hopes of real Christians, than comparing their observations, and the dealings of God with their souls. As iron sharpeneth iron, so does such gracious communication mutually quicken and strengthen the heart.

3rdly, The appearance of Jesus recorded in ver; 36-49 is his fifth appearance on the same day that he arose. First he was seen by Mary, Joh 20:14. Then by the women, Mat 28:9. By Peter alone, 1Co 15:5. By the two disciples; and now by all who were assembled together.

1. He suddenly appeared in the midst of them, while they were talking over this glorious event, the resurrection of their Lord; and, with most encouraging words of consolation, wishes them all peace and happiness. He mentions not one upbraiding word of their perfidy in forsaking him; of Peter’s profaneness and perjury in denying him; they had turned again, and he had sealed their pardon; the past, therefore, is not only forgiven, but forgotten, and he is come to assure them of his love.
2. They were terrified and affrighted at his presence, and supposed at first that it was an apparition, or a spirit, that had assumed the form of Jesus. So surprized were they, that they seem to have forgotten the proofs of his resurrection for a moment, on which they had been just discoursing.
3. He soon convinced them of the groundlessness of their fears, and of their folly to be startled at his appearance; which should have been their greater joy, Why are ye troubled, and why do thoughts arise in your hearts? Note; We often cause ourselves needless disquiet, brooding over melancholy apprehensions, when perhaps the very distress that we feel is a symptom for good; as the deep convictions of sin shew that the Spirit of God is at work with our hearts, and that they will shortly issue in peace and joy, if we believe. To remove, therefore, their doubts,

[1.] He bids them examine him, and gain the fullest evidence to their senses. There were his hands and his feet, where still the scars of the nails remained; those glorious fears which were the consequences of his victorious conflict with the powers of darkness, their enemies, and his: handle me and see, satisfy yourselves fully in the certainty of my resurrection, and the identity of my body; for a spirit hath not flesh and bones, as ye see me have, but is incorporeal, though it may appear under the resemblance of a human form. Accordingly he shewed his hands, his feet, his side, that they might have the fullest conviction of his being the same Jesus; for bearing testimony to whose resurrection, they would afterwards be exposed to the most furious persecutions; and therefore it was needful that their own assurance of the fact should be put beyond a doubt.

[2.] He eats and drinks with them, to prove most fully to them that he had really a living body like their own. The astonishment that they were in, and the inexpressible joy they felt, quite overcame them; they were ready to believe, that what they saw and heard was too great and too good news to be true, and could hardly yet credit the testimony of their own senses. To give them time to recover from this extacy, and to confirm their faith, he sat down with them, and ate in their presence some broiled fish and a piece of a honeycomb, which they gave him: so that hereby they might be assured he was no spectre.
[3.] He not only gave this conviction to their senses, but poured a flood of divine light upon their souls. He refers them to his former discourses with them, concerning the things written in the law, the prophets, and psalms, relative to his sufferings and glory; and by the powerful operations of his spirit he wonderfully brought to their memory all that he had spoken before; and opened the intent and meaning of the Scriptures to their hearts with such evidence, clearness, and certainty, that they perceived the full accomplishment of all in him. Note; (1.) Our understandings are darkened, till Christ shines upon us as the sun of righteousness. (2.) The most enlightened mind has daily need to cry, open thou mine eyes. (3.) The way in which Christ teaches, is in and by the Scriptures; we must look for no wisdom unto salvation out of the written word, or what is clearly grounded thereupon. Though, (4.) The plainest truths of God’s revealed will are never to be spiritually discerned, till the Holy Ghost guides us into the spiritual sense and meaning of them.

[4.] He gives them instructions for the work in which they were now about to be employed. (1.) They were to be witnesses of his death and resurrection, proving from the Scriptures the predictions concerning both, which were now accomplished in him; in consequence whereof, repentance and remission of sins must be preached by them in his name among all nations, beginning at Jerusalem; he being exalted at the right hand of God, in consequence of his sufferings, to bestow those inestimable blessings on as many as believed in his name; not of the Jews only, but of the Gentiles also: and nothing could so powerfully influence and engage the hearts of sinners to return to God, as this free and full salvation preached to them in his name. They must begin at Jerusalem, which had been the chief scene of his life and sufferings; the oracles of God, to which they appealed, were in the hands of the Jews; there the facts were transacted, to the truth of which they might most confidently appeal; and there his murderers dwelt, who most especially needed to be called to repentance; and to many of whom, returning to him with genuine contrition, he would signalize the riches of his grace, in pardoning and saving them. The gospel is grace abounding to the chief of sinners. (2.) He bids them wait a while at Jerusalem, and in a few days he would pour out upon them the Spirit from on high, which he had promised them, to qualify them for their arduous undertaking, and strengthen them in the discharge of it. His kingdom was to be established, not by human endeavours, but by divine energy; therefore the instruments were poor weak illiterate fishermen, and this the more magnified the effectual working of that mighty power which appeared in them. They were endued with such wisdom as none of their adversaries could resist; with such courage as no danger could dismay; with such miraculous powers as evidently spoke the finger of God; and were blessed with such amazing success, that, in spite of all opposition, they were enabled to lay the foundations of the glorious gospel church, which he died and rose to establish.

4thly, We have the account of the ascension of Jesus into heaven, after he had forty days conversed with his disciples after his resurrection.
1. He gives them his parting benediction. He led them out as far as to Bethany, whence he had made his triumphant entry into Jerusalem some few days before his death. And lifting up his hands, as the great High-Priest, Lev 9:22 he pronounced a blessing upon them.

2. He was parted from them just as he had finished his benediction, as Elijah from Elisha, and carried up into heaven; either by the ministry of angels or by his own divine power; making his triumphant entry into the glorious courts above, and sitting down on the mediatorial throne prepared for him as the reward of his sufferings. Note; Though dearest friends must now part, yet, if faithful, we shall follow Jesus to that kingdom where we shall part no more.

3. The disciples bowed down in adoration before him, and worshipped him as the very God, who, though in his human nature removed out of sight, yet filled heaven and earth with his presence. Note; The incarnate Jesus justly claims the worship and service of all his faithful followers.

4. They returned to Jerusalem with great joy. Their sorrows now were banished; bright hope and burning love possessed every bosom, and they waited confidently expecting the fulfilment of the promise which their Lord had given them; and were continually in the temple, at the stated hours of worship, praising and blessing God, joining the temple-songs, and offering their joyful acknowledgments for all the wondrous mercies they had received, and for the promises of greater yet in store for them. Amen: may we in our blessing and praises seek to emulate these happy disciples, till we come to join the songs of eternity; and in the better temple, among the blessed, day and night for ever celebrate redeeming love.

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 24:52 . ] and they on their part, after the Lord was separated from them (and was taken up into heaven). To the . . corresponds in this place the equally suspicious . (see the critical remarks on Luk 24:51 f.), which is referred to Him who was exalted to heavenly dominion.

.] at this final blessed perfecting of their Lord Himself (Joh 14:28 ), and at the blessing which they had just received from Him. “Praeludia Pentecostes,” Bengel. “Corpus suum intulit coelo, majestatem suam non abstulit mundo,” Augustine.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

52 And they worshipped him, and returned to Jerusalem with great joy:

Ver. 52. With great joy ] Yet could they not hear of his ascending to the Father without great sorrow, Joh 14:1-31 ; Joh 16:1-33 . We grieve for that sometimes which we have great cause to take comfort in; such is our weakness and waywardness.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

52. . ] This had been done before by the women, Mat 28:9 , and by the disciples on the mountain in Galilee. This however was a more solemn act of worship, now paid to Him as exalted to God’s right hand.

Fuente: Henry Alford’s Greek Testament

Luk 24:52 . , with great joy, the joy of men convinced that their Lord was risen and gone up to glory, and that great events were impending in connection with the promise of the Spirit.

Fuente: The Expositors Greek Testament by Robertson

Luke

THE TRIUMPHANT END

Luk 24:36 – Luk 24:53 .

There are no marks of time in this passage, and, for anything that appears, the narrative is continuous, and the Ascension might have occurred on the evening of the Resurrection. But neither is there anything to forbid interpreting this close of Luke’s Gospel by the fuller details contained in the beginning of his other treatise, the Acts, where the space of forty days interposes between the Resurrection and the Ascension. It is but reasonable to suppose that an author’s two books agree, when he gives no hint of change of opinion, and it is reasonable to regard the narrative in this passage as a summary of the whole period of forty days. If so, it contains three things,-the first appearance of the risen Lord to the assembled disciples Luk 24:36 – Luk 24:43, a condensed summary of the teachings of the risen Lord Luk 24:44 – Luk 24:49, and an equally compressed record of the Ascension Luk 24:50 – Luk 24:53.

I. The proofs of the Resurrection graciously granted to incredulous love Luk 24:36 – Luk 24:43.

The disciples were probably assembled in the upper room, where the Lord’s Supper had been instituted, and which became their ordinary meeting-place Act 1:1 – Act 1:26 up till Pentecost. What sights that room saw! There, when night had come, they were discussing the strange reports of the Resurrection, when, all suddenly, they saw Jesus, not coming or moving, but standing in the midst. Had He come in unnoticed by them in their eager talk? The doors were shut. How had this calm Presence become visible all at once?

So little were they the enthusiastic, credulous people whom modern theories which explain away the Resurrection assume them to have been, that even His familiar voice in His familiar salutation, tenfold more significant now than ever before, did not wake belief that it was verily He. They fled to the ready refuge of supposing that they saw ‘a spirit.’ Our Lord has no rebukes for their incredulity, but patiently resumes His old task of instruction, and condescends to let them have the evidence of two senses, not shrinking from their investigating touch. When even these proofs were seen by Him to be insufficient, He added the yet more cogent one of ‘eating before them.’ Then they were convinced.

Now their incredulity is important, and the acknowledgment shows the simple historical good faith of the narrator. A witness who at first disbelieved is all the more trustworthy. These hopeless mourners who had forgotten all Christ’s prophecies of His Resurrection, and were so fixed in their despair that the two from Emmaus could not so far kindle a gleam of hope as to make them believe that their Lord stood before them, were not the kind of people in whom hallucination would operate, as modern deniers of the Resurrection make them out to have been. What changed their mood? A fancy? Surely nothing less than a solid fact. Hallucination may lay hold on a solitary, morbid mind, but it does not attack a company, and it scarcely reaches to fancying touch and the sight of eating.

Note Luke’s explanation of the persistent incredulity, as being ‘for joy.’ It is like his notice that the three in Gethsemane ‘slept for sorrow.’ Great emotion sometimes produces effects opposite to what might have been expected. Who can wonder that the mighty fact which turned the black smoke of despair into bright flame should have seemed too good to be true? The little notice brings the disciples near to our experience and sympathy. Christ’s loving forbearance and condescending affording of more than sufficient evidence show how little changed He was by Death and Resurrection. He is as little changed by sitting at the right hand of God. Still He is patient with our slow hearts. Still He meets our hesitating faith with lavish assurances. Still He lets us touch Him, if not with the hand of sense, with the truer contact of spirit, and we may have as firm personal experience of the reality of His life and Presence as had that wondering company in the upper room.

II. Luk 24:44 – Luk 24:49 are best taken as a summary of the forty days’ teaching.

They fall into stages which are distinctly separated. First we have ver. 44 the reiteration of Christ’s earlier teaching, which had been dark when delivered, and now flashed up into light when explained by the event. ‘These are my words which I spake,’ and which you did not understand or note. Jesus asserts that He is the theme of all the ancient revelation. If we suppose that the present arrangement of the Old Testament existed then, its present three divisions are named; namely, Law, Prophets, and Hagiographa, as represented by its chief member. But, in any case, He lays His hand on the whole book, and declares that He, and His Death as sacrifice, are inwrought into its substance. ‘The testimony of Jesus is the spirit of prophecy.’ Whatever views we hold as to the date and manner of origin of the Old Testament books, we miss the most pregnant fact about them if we fail to recognise that they all point onwards to Him.

Another stage is marked by that remarkable expression, ‘He opened their mind.’ His teaching was not, like ours, from without only. He gave not merely instruction, but inspiration. It was not enough to spread truth before the disciples. He did more; He made them able to receive it. He gives no lesser gifts from the throne than He gave in the upper room, and we may receive, if our minds are kept expectant and in touch with Him, the same inward eye to see wondrous things out of the Word.

Luk 24:46 , by its repetition of ‘and He said,’ seems to point to another stage, in which the teaching as to the meaning of the Old Testament passes into instructions for the future. Already Jesus had hinted at the cessation of the old close intercourse in that pathetic ‘while I was yet with you,’ and now He goes on to outline the functions and equipment of the disciples in the future period of His absence. As to the past sufferings, He indicates a double necessity for them,-one based on their having been predicted; another, deeper, based on the fitness of things. These sufferings made the preaching of repentance and forgiveness possible, and imposed on His followers the obligation of preaching His name to all the world. Without the Cross His servants would have no gospel. Having the Cross, His servants are bound to publish it everywhere.

The universal reach of His atonement is implied in the commission. The sacrifice for the world’s sin is the sole ground of remission of sin, and is to be proclaimed to every creature. Mark that here the same word is employed in connection with proclaiming Christ’s Death as in John’s version of this saying Joh 20:23, which is misused as a fortress of the priestly power of absolution. The plain inference is that the servant’s power of remission is exercised by preaching the Master’s death of expiation.

The ultimate reach of the message is to be to all nations; the beginning of the universal gospel is to be at Jerusalem. The whole history of the world and the Church lies between these two. By that command to begin at Jerusalem, the connection of the Old with the New is preserved, the Jewish prerogative honoured, the path made easier for the disciples, the development of the Church brought into unison with their natural sentiments and capacities.

The spirit of the commandment remains still imperative. ‘The eyes of a fool are in the ends of the earth.’ A wise and Christlike beneficence will not gaze far afield, and neglect things close at our doors. The scoff at the supporters of foreign missions, as if they quixotically went abroad when they should work at home, has no point even as regards Christian practice, for it is the people who work for the distant heathen who also toil for home ones; but it has still less ground in regard to Christian conceptions of duty, for the Lord of the harvest has bidden the reapers begin with the fields nearest them.

The equipment for work is investiture with divine power. A partial bestowment of the Spirit, which is the Father’s promise, took place while Jesus spoke. ‘I send’ refers to something done at the moment; but the fuller clothing with that garment of power was to be waited for in expectancy and desire. No man can do the Christian work of witnessing for and of Christ without that clothing with power. It was granted as an abiding gift on Pentecost. It needs perpetual renewal. We may all have it. Without it, eloquence, learning, and all else, are but as sounding brass and a tinkling cymbal.

III. Luk 24:50 give us the transcendent miracle which closes the earthly life of Jesus.

We cannot here enter on the large questions which it raises, but must content ourselves with simply pointing to the salient features of Luke’s condensed account. The mention of the place as ‘over against Bethany’ recalls the many memories of that village where Jesus had found His nearest approach to a home, where He had exercised His stupendous life-giving power, whence He had set out to the upper room and the near Cross. His last act was to bless His followers. He is the High-priest for ever, and these uplifted hands meant a sacreder thing than the affectionate good wishes of a departing friend. He gives the blessings which He invokes. His wish is a conveyance of good.

The hands remained in the attitude of benediction while He ascended, and the last sight of Him, as the cloud wrapped Him round, showed Him shedding blessing from them. He continues that attitude and act till He comes again. Two separate motions are described in verse 51. He was parted from them,-that is, withdrew some little distance on the mountain, that all might see, and none might hinder, His departure; and ‘was carried up into heaven’ by a slow upward movement, as the word implies. Contrast this with Elijah’s rapture. There was no need of fiery chariot or whirlwind to lift Jesus to the heavens. He went up where He was before, returning to the glory which He had with the Father before the world was. The end matches the beginning. The supernatural birth corresponds with the supernatural departure.

We have to think of that Ascension as the entrance of corporeal humanity into the divine glory, as the beginning of His heavenly activity for the world, as the token of His work being triumphantly completed, as the prophecy and pledge of immortal life like His own for all who love Him. Therefore we may share the joy which flooded the lately sorrowful disciples’ hearts, and, like them, should make all life sacred, and be continually in the Temple, blessing God, and have the deep roots of our lives hid with Christ in the glory.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

worshipped = having worshipped. App-137.

Fuente: Companion Bible Notes, Appendices and Graphics

52. .] This had been done before by the women, Mat 28:9, and by the disciples on the mountain in Galilee. This however was a more solemn act of worship, now paid to Him as exalted to Gods right hand.

Fuente: The Greek Testament

Luk 24:52. , having worshipped Him) In that attitude, which is described in Act 1:11 [Looked stedfastly toward heaven-Stand ye gazing up into heaven]. Therefore Christ must be God.-, with joy) No longer now were they missing with sad regret the sight of the Lord. This was a prelude to Pentecost. Joh 14:28 [If ye loved Me, ye would rejoice, because I said, I go unto the Father]. [No doubt they rejoiced both concerning what was passed, and concerning what was promised in time to come.-Harm., p. 613.] So it is recorded of the Eunuch and Philip, Act 8:39 [The Spirit of the Lord caught away Philip: and he (the eunuch) went on his way rejoicing].

Fuente: Gnomon of the New Testament

they: Mat 28:9, Mat 28:17, Joh 20:28

with: Psa 30:11, Joh 14:28, Joh 16:7, Joh 16:22, 1Pe 1:8

Reciprocal: Psa 45:11 – worship Mat 14:33 – worshipped Joh 9:38 – Lord Act 1:12 – from Rev 4:10 – worship

Fuente: The Treasury of Scripture Knowledge

TO JERUSALEM WITH GREAT JOY

And they worshipped Him, and returned to Jerusalem with great joy.

Luk 24:52

The message of that descent from the hill of the Ascension is a message for all time, and for all the people of God, until this same Jesus, in like manner, shall so come again, as He was seen going into heaven. Briefly and in much simplicity let us unfold some of the contents of it.

I. For every believer there is a Jerusalem.He has to live in some scene of the will of God, which is quite sure to present, with its manifest mercies, its manifest trials too. Very various are these Jerusalems. For one, the place lies quite at home; for another, it is at the antipodes. It may be a household, a place of business, a place of service, a room of suffering, a school, a college, a mission-station, a parish, a diocese, a kingdom. Where there is real duty there is sure to be something of the Cross with it. And at times the Cross-aspect of Jerusalem expands itself so much to the man sent to dwell there, that it dominates all other aspects; and he by no means associates Jerusalem with great joy.

II. Yet nothing is more certain than that in the Lords will and plan we are meant to be joyful in our Jerusalem.We are to praise and bless God there. We are to be known there, and by unfriendly witnesses, if such there be, as those who have been with Jesus. It is in Jerusalemnot in a self-chosen solitudethat we are to expect, and to receive, the promise of the Father. It is in Jerusalem that we are to bear witness for our ascended and returning Saviour, with the joyful hope of winning others to find out what He is. In Jerusalem it is possible to do this with great joy. To Jerusalem it is possible to return from the most charming or the most hallowed retreat with great joy, as to the Lords own chosen scene of work, witness, and blessing, till He come.

III. The secret of this joy lies in that old, immortal principle, We walk by faith, not by sight.It is by faith; by taking Him at His word; by making use of Him in all His wealth of Person, Character, Offices, Promises, Presence, as our strength and our salvation. It is not by sight; not yet; not till the walk by faith has capacitated us for the eternal mode of walking by sight. No, not by sight; such is the deliberate purpose of our King. He would at present school us, to our infinite gain, in the art of trusting Him without appearances, not to say against them. Blessed are they that have not seen, and yet have believed, was the last beatitude He spoke to His disciples in His days on earth.

The life that I live now in the flesh, I live by faith in the Son of God. That is to say, I live it by the trustful use of Him as a reality amidst the realities of the hour; by returning to my Jerusalem, and living and walking in it, as one who knows that the Lord Jesus, Who has borne my sins, is for me at the right hand of God, and in me amidst the plottings of men, and the strife of tongues, and all that surrounds a sinner in a world of care.

Bishop H. C. G. Moule.

Illustration

So we leave the quiet hill-top between Olivet and Bethany. It is towards evening and the day is far spent. See, the sun descends, as we retrace our steps to the city round the southern shoulder of the Mount. Its rays stream over the roofs and towers of Jerusalem, and are reflected as if from water by the broad marble pavement of the Haram area, where the dome of Omar stands up dark as night in the midst. We walk back, past the trees of the Garden of Gethsemane, and round to the northern walls, and to that green Mound crowned with Moslem graves which looks across the road to the Damascus gate; and so home for the night. And we carry with us a message good for all the days and nights of life in front of us. The charm and wonder of the Palestinian sojourn is soon over. It is soon time to return to all that is meant by common duty; to scenes rich in manifold mercy, but in which the days and hours are always bringing their problems pressing for solution, and many a heartache in the course of them. But we go back with a new realisation of what is meant for us by the Ascension of the Lord to heaven, and the descent of His servants to Jerusalem. We have walked as it were with the Apostles to the quiet hill and back with them to the city so terribly unquiet. We saw them go with many a wistful thought and unanswered question heaving in their hearts; may we not gather this from the opening verses of the Acts? And the Blessed Friend to Whom they had turned so often with their doubts and fears had now risen from the midst of them and vanished out of sight. But they walk with a totally different air and bearing as they come back from their farewell:

Sure of their Masters truth, sure to succeed,

And well content to suffer and to bleed.

Fuente: Church Pulpit Commentary

2

They worshiped Him. This was after He had disappeared, which reminds us of the various meanings of the word “worship.” (See the note at Mat 2:2.) The great joy was not over the disappearance of Jesus, of course, but for the assurances of the angels that are recorded in Act 1:11.

Fuente: Combined Bible Commentary

Luk 24:52. Worshipped him. As He went up; hence a more exalted worship than the homage accorded Him during His ministry.

With great joy. Terror at His bodily presence (Luk 24:37), joy after His bodily disappearance and exaltation, which was a pledge of the victory of His cause (comp. Joh 14:28). They rejoiced in His glory, and in the promise of the Spirit; doubtless their joy was itself a prelude to Pentecost. (Bengel.)

Fuente: A Popular Commentary on the New Testament

Some manuscripts have the disciples worshipping Jesus. The textual support for this activity here is good. This is Luke’s first reference to the disciples worshipping Jesus. The Resurrection and Jesus’ subsequent instruction made His deity beyond doubt for them.

The disciples returned from the Mount of Olives to Jerusalem joyful because they finally understood and accepted God’s program for Messiah and for them (cf. Luk 2:10). Jerusalem would shortly become the birthplace of Christianity. Their constant praise in the temple, the place of prayer, was undoubtedly for the gospel, the good news that God has provided salvation for humankind through His Son (cf. Act 2:46; Act 3:1; Act 5:42). Peter preached his sermon on the day of Pentecost 10 days later (Act 2:1).

"The return at the end of Luke to the mood of joyful praise of God that filled the birth stories rounds off the story of Jesus; it also affirms that the joy felt by the devoted Jews who greeted the infant Jesus has been justified by later events, bringing the story to a happy resolution. The joy and praise filling the disciples following Jesus’ appearance and departure will continue in the life of the early church, as Act 2:46-47 indicates." [Note: Tannehill, The Narrative . . ., 1:301.]

These original disciples set all of their subsequent fellow disciples a good example. We, too, should worship, rejoice, and praise God as we eagerly await the fulfillment of all that He has promised.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)