Verse 27. And beginning from Moses and from all the prophets, He expounded to them in all the Scriptures the things concerning Himself. The Lord Himself, after His resurrection, taught His disciples, what had been written in Moses and the Prophets concerning Himself, thus that there was nothing written in the Word which does not respect Himself, His kingdom, and church; these are the spiritual and celestial things of the Word; but the things of the sense of the letter are for the most part worldly, corporeal, and terrestrial, which cannot in any wise make or be the Word of the Lord. A. C. 1540. See also Exposition, chap. i. 76; vii. 27; ix. 28-36; xvi. 29.

Verse 28. The village.-See Exposition, chap. viii. 1; ix. 56. Verse 29. It is towards evening, and the day has declined.Evening," in the Word, signifies the state which precedes the last state of the church when it comes to its close, which last state is called "night;" and it also signifies the first of a newly rising church which is called "morning;" in each sense it denotes what is obscure. A. C. 3056.

Verses 30, 31, 35. And it came to pass as He sat down with them, taking bread, He blessed it, and breaking, gave it to them. And their eyes were opened, and they knew Him.-Inasmuch as bread signifies the Lord as to the Divine Good, and to eat it signifies appropriation and conjunction, therefore when the Lord manifested Himself after death before the disciples, on His breaking bread and giving it to them, "their eyes were opened, and they knew Him," from which consideration it is also evident, that to eat bread given by the Lord signifies conjunction with Him, by virtue of which conjunction the disciples being enlightened knew Him, for eyes in the Word correspond to the understanding, and hence signify it, and this it is which is enlightened, and hence the eyes are opened; by breaking bread in the Word is signified to communicate good with another. A. E. 617. See also 340, and A. C. 9412, where it is remarked that to break bread and to give to the disciples in the spiritual sense significs to instruct in the good and truth of faith, by which the Lord appears. See also Exposition, chap. xiv. 15; xvii. 8; xxii. 1, 19, 20, 29, 30.

Verse 32. Did not our hearts, &c.-See Exposition, chap. i. 80; vi. 9, 45; x. 25-28.

In the way. See Exposition, chap. iii. 5; xii. 36; xiii. 24, 26; xx. 17, 18.

Verse 33. And rising up.-See Exposition, chap. v.33; xv.18. To Jerusalem.-Sce Exposition, chap. ix. 51; xiii. 33, 35; xviii. 31-33; xix. 28, 29, 37; xxi. 20, 24.

Verse 36. Peace be unto you.-See Exposition, chap. i. 79; ii. 14; x. 5-7; xix. 38, 41, 42.

Verse 38. Why do reasonings, &c.-See Exposition, chap. xx. 5, 7.

Verse 39. Behold My hands and My feet, that it is I myself; handle Me and see, for a spirit hath not flesh and bones as ye see Me have.-The reason why the Lord rose again, not only as to the Spirit, but also as to the Body, is, because the Lord glorified, that is, made Divine, His whole Human principle, when He was in the world. For the Soul, which He had from the Father, of itself was the Divine principle Itself, and the Body was made a likeness of the Soul, that is, of the Father, thus also Divine. Hence it is that He, otherwise than other men, rose again as to both; which also He manifested to the disciples, who believed that in seeing Him they saw a spirit, saying, "Behold My hands and My feet, that it is I myself, handle Me and see, for a spirit hath not flesh and bones as ye see Me have," by which words he announced that he is a man, not only as to Spirit, but also as to Body. L. J. 21. See also D. Lord, 35.

Verses 42, 43. And they gave Him a piece of a broiled fish, and of a honey-comb: And taking it He did eat before them.— That the Lord glorified His Human principle even to its ultimate, which is called natural and sensual, He manifested by "shewing His hands and feet," and by the disciples handling them, and by saying that "a spirit hath not flesh and bones like Himself," and by "eating of a broiled fish and of a honey comb;" for by "hands and feet" are signified the ultimate principles of man, in like manner by "flesh and bones;" and by "a broiled fish" is signified the natural principle as to truth derived from good, and by "honey" is signified the natural principle as to good from which truth is derived these things were eaten in the presence of the disciples, because they corresponded to the natural man, and hence signified that man; for a fish, from correspondence, signifies the natural principle as to what is scientific, wherefore also a fish, in the Word, signifies the principle of science and knowledge which is of the natural man, and a broiled fish the principle of science which is from natural good, but with the Lord it signified the Divine Natural principle as to truth derived from good. A. E. 513. See also 619, 1087, 1112, A. C. 7852, 10,252, 10,044, 10,025.

The "honey comb and broiled fish," which the Lord did eat after His resurrection, signified also the external sense of the Word, the fish as to its truth, and the honey comb as to its

pleasantness; and in consequence of this signification, the Lord says to them, "These are the words which I spake to you when I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Me;" it appears as if such things were not signified, because it seems to be of chance that they had "a piece of roasted fish and a honey comb," nevertheless it was of Providence, not only in this instance, but also as to other things contained in the Word, even in respect to the least things; inasmuch as such things were signified, therefore the Lord spake of the Word, that in it they were written of Him; but the things which were written of the Lord in the Word of the Old Testament, in the sense of the letter are few, but the things contained in the internal sense are all written of Him, for hence is the sanctity of the Word; these things are meant by "all things being fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms concerning Him." A. C. 5620, see also 7933, D. Lord, 11.

The Lord made the very corporeal principle in Himself Divine, both its sensual and its recipient principles, wherefore also He rose from the sepulchre with the body, and likewise after His resurrection said to the disciples, "Behold My hands and My feet, that it is I Myself, handle Me and see; for a spirit hath not flesh and bones as ye see Me have." The generality of those who are of the church at this day believe, that every one is to rise again at the last day, and on this occasion with the body; which opinion is so universal, that scarcely any one believes otherwise from any tenet of doctrine; but this opinion has prevailed in consequence of the natural man supposing, that it is the body alone which lives; wherefore unless he believed that the body would again receive life, he would altogether deny a resurrection. Nevertheless the case is this, that man rises again immediately after death, and at the time appears to himself in a body altogether as in the world, with a like face, with like members, arms, hands, feet, breast, belly, loins; yea, also, when he sees and touches himself, he says that he is a man as in the world; nevertheless it is not his external principle which he carried about in the world which he sees and touches, but it is the internal, which constitutes that very human principle which lives, and which had an external around it, or out of singular things belonging to itself, by which it could be in the world, and act there in agreement with its purposes and the discharge of duties; the earthly corporeal principle itself is no longer of

any use to it, since he is in another world, where there are other functions, and other forces and powers, to which his body, such as he there has, is adapted; this he sees with his eyes, not with those eyes which he had in the world, but with those which he there has, which are the eyes of his internal man, and from which, by the eyes of the body, he had before seen worldly and terrestrial objects; this also he is sensible of by the touch, not of the hands, or the sense which he enjoyed in the world, but of the hands and sense which he there enjoys, which is that from which his sense of touch in the world existed; for every sense there is more exquisite and more perfect, because it is of the internal man set at liberty from the external. These things are said to the intent it may be known, that no man rises again in the body with which he was clothed in the world, but that the Lord alone so arose, and this because He glorified or made Divine His Body whilst He was in the world. A. C. 5078. See also 9315. H. H. 316. T. C. R. 793.

The Lord alone has a Proprium (something which may be called His own); from this Proprium He redeemed man, and from this Proprium He saves man; the Proprium of the Lord is Life, by virtue of which Proprium the proprium of man is vivified, which in itself is dead; the Proprium of the Lord was also signified by the Lord's words in Luke, "A spirit hath not flesh and bones as ye see Me have." A.C. 149.

Verse 47. And that repentance and remission of sins, &c.— See Exposition, chap. iii. 3; x. 13; xxiii. 1—33.

Beginning at Jerusalem.-See above verse 33.

Verses 50, 51. Blessed them.-See Exposition, chap. ii. 34: ix. 16; xi. 27, 28.

Verse 53. Praising and blessing God.-See Exposition, chap. i. 64, 68; ii. 13, 28-31; xiii. 35.

TRANSLATOR'S NOTES AND OBSERVATIONS.

CHAPTER XXIV.

VERSE 19. Who was a man a prophet, &c.-In the common version of the New Testament the term " man," which in the

original Greek is amp, is here omitted, and this, because, in the opinion of some critics, the term is here used, as they say, "pleonastically." But with all due deference to such critics, we are bold to contend, that the term ought to have been retained in the English translation, since it evidently makes a part of the inspired Word of the MOST HIGH, and consequently must involve in it a spiritual and edifying meaning, when interpreted according to its internal sense and signification.

FINIS.