Text -- Luke 24:13-35 (NET)

Jesus Walks the Road to Emmaus

24:13 Now that very day two of them were on their way to a village called Emmaus, about seven miles from Jerusalem. 24:14 They were talking to each other about all the things that had happened. 24:15 While they were talking and debating these things, Jesus himself approached and began to accompany them 24:16 (but their eyes were kept from recognizing him). 24:17 Then he said to them, “What are these matters you are discussing so intently as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” 24:19 He said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man who, with his powerful deeds and words, proved to be a prophet before God and all the people; 24:20 and how our chief priests and rulers handed him over to be condemned to death, and crucified him. 24:21 But we had hoped that he was the one who was going to redeem Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. They were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, who said he was alive. 24:24 Then some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” 24:25 So he said to them, “You foolish people– how slow of heart to believe all that the prophets have spoken! 24:26 Wasn’t it necessary for the Christ to suffer these things and enter into his glory?” 24:27 Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures. 24:28 So they approached the village where they were going. He acted as though he wanted to go farther, 24:29 but they urged him, “Stay with us, because it is getting toward evening and the day is almost done.” So he went in to stay with them. 24:30 When he had taken his place at the table with them, he took the bread, blessed and broke it, and gave it to them. 24:31 At this point their eyes were opened and they recognized him. Then he vanished out of their sight. 24:32 They said to each other, “Didn’t our hearts burn within us while he was speaking with us on the road, while he was explaining the scriptures to us?” 24:33 So they got up that very hour and returned to Jerusalem. They found the eleven and those with them gathered together 24:34 and saying, “The Lord has really risen, and has appeared to Simon!” 24:35 Then they told what had happened on the road, and how they recognized him when he broke the bread.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 24:13

Were going ( ēsan poreuomenoi ).

Periphrastic imperfect middle of poreuomai .

Robertson: Luk 24:13

Sixty stadia ( stadious hexēkonta ).

About seven miles.

Robertson: Luk 24:14

They communed ( hōmiloun ).

Imperfect active of homileō , old and common verb (from homilos , in company with). In the N.T. only here (and Luk 24:15) and Act 20:11; Act 24:26. Our word homiletics is derived from this word for preaching was at first largely conversational in style and not declamatory.

Robertson: Luk 24:15

While they communed and questioned together ( en tōi homilein autous kai sunzētein ).

Same idiom as in Luk 24:14, which see. Note sunzētein ; each questioned the other.

Robertson: Luk 24:15

Jesus himself ( autos Iēsous ).

In actual person.

Robertson: Luk 24:15

Went with them ( suneporeueto autois ).

Imperfect middle, was going along with them.

Robertson: Luk 24:16

Were holden that they should not know him ( ekratounto tou mē epignōnai auton ).

Imperfect passive of krateō , continued being held, with the ablative case of the articular infinitive, "from recognizing him,"from knowing him fully (epi - gnōnai , ingressive aorist of epiginōsko ). The mē is a redundant negative after the negative idea in ekratounto .

Robertson: Luk 24:17

That you have with another ( hous antiballete pros allēlous ).

Anti - ballō is an old verb and means to throw in turn, back and forth like a ball, from one to another, a beautiful picture of conversation as a game of words. Only here in the N.T.

Robertson: Luk 24:17

They stood still ( estathēsan ).

First aorist passive of histēmi , intransitive. They stopped.

Robertson: Luk 24:17

Looking sad ( skuthrōpoi ).

This is the correct text. It is an old adjective from skuthros , gloomy and ops , countenance. Only here in the N.T.

Robertson: Luk 24:18

Dost thou alone sojourn? ( su monos paroikeis̱ ).

Monos is predicate adjective. "Hast thou been dwelling alone (all by thyself)?"

Robertson: Luk 24:18

And not know? ( kai ouk egnōs̱ ).

Second aorist active indicative and difficult to put into English as the aorist often is. The verb paroikeō means to dwell beside one, then as a stranger like paroikoi (Eph 2:19). In Jerusalem everybody was talking about Jesus.

Robertson: Luk 24:21

But we hoped ( hēmeis de ēlpizomen ).

Imperfect active, we were hoping. Note emphasis in hēmeis (we).

Robertson: Luk 24:21

Redeem ( lutrousthai ).

From the bondage of Rome, no doubt.

Robertson: Luk 24:21

Yea and beside all this ( alla ge kai sun pāsin toutois ).

Particles pile up to express their emotions.

Robertson: Luk 24:21

Yea ( alla here affirmative, as in Luk 24:22, not adversative)

at least (ge ) also (kai ) together with all these things (sun pāsin toutois ). Like Pelion on Ossa with them in their perplexity.

Robertson: Luk 24:21

Now the third day ( tritēn tautēn hēmeran agei ).

A difficult idiom for the English. "One is keeping this a third day."And he is still dead and we are still without hope.

Robertson: Luk 24:22

Amazed us ( exestēsan hēmas ).

First aorist active (transitive) indicative with accusative hēmas of existēmi . The second aorist active is intransitive.

Robertson: Luk 24:22

Early ( orthrinai ).

A poetic and late form for orthrios . In the N.T. only here Luk 24:22. Predicate adjective agreeing with the women.

Robertson: Luk 24:23

Had seen ( heōrakenai ).

Perfect active infinitive in indirect assertion after legousai . Same construction for zēin after legousin . But all this was too indirect and uncertain (women and angels) for Cleopas and his companion.

Robertson: Luk 24:25

Foolish men ( anoētoi ).

Literally without sense (nous ), not understanding. Common word.

Robertson: Luk 24:25

Slow of heart ( bradeis tēi kardiāi ).

Slow in heart (locative case). Old word for one dull, slow to comprehend or to act.

Robertson: Luk 24:25

All that ( pāsin hois ).

Relative attracted from the accusative ha to the case of the antecedent pāsin (dative). They could only understand part of the prophecies, not all.

Robertson: Luk 24:26

Behooved it not? ( ouchi edei̱ ).

Was it not necessary? The very things about the death of Jesus that disturbed them so were the strongest proof that he was the Messiah of the Old Testament.

Robertson: Luk 24:27

Interpreted ( diērmēneusen ).

First aorist active (constative aorist) indicative of diermēneuō (Margin has the imperfect diērmēneuen ), intensive compound (dia ) of hermēneuō , the old verb to interpret from hermēneus , interpreter, and that from Hermēs , the messenger of the gods as the people of Lystra took Paul to be (Act 14:12). But what wonderful exegesis the two disciples were now hearing!

Robertson: Luk 24:27

Concerning himself ( peri heauton ).

Jesus found himself in the Old Testament, a thing that some modern scholars do not seem able to do.

Robertson: Luk 24:28

Made as though ( prosepoiēsato ).

First aorist active middle (Some MSS. have prosepoieito imperfect) indicative of prospoieō , old verb to conform oneself to, to pretend. Only here in the N.T. Of course he would have gone on if the disciples had not urged him to stay.

Robertson: Luk 24:29

Constrained ( parebiasanto ).

Strong verb parabiazomai , to compel by use of force (Polybius and lxx). In the N.T. only here and Act 16:15. It was here compulsion of courteous words.

Robertson: Luk 24:29

Is far spent ( kekliken ).

Perfect active indicative of klinō . The day "has turned"toward setting.

Robertson: Luk 24:30

When he had sat down ( en tōi kataklithēnai auton ).

Luke’ s common idiom as in Luk 24:4, Luk 24:15. Note first aorist passive infinitive (on the reclining as to him).

Robertson: Luk 24:30

Gave ( epedidou ).

Imperfect, inchoative idea, began to give to them, in contrast with the preceding aorist (punctiliar) participles.

Robertson: Luk 24:31

Were opened ( diēnoichthēsan ).

Ingressive first aorist passive indicative of dianoigō .

Robertson: Luk 24:31

Knew ( epegnōsan ).

Effective first aorist active indicative fully recognized him. Same word in Luk 24:16.

Robertson: Luk 24:31

Vanished ( aphantos egeneto ).

Became invisible or unmanifested. Aphantos from a privative and phainomai , to appear. Old word, only here in the N.T.

Robertson: Luk 24:32

Was not our heart burning? ( Ouchi hē kardia hemōn kaiomenē ēṉ ).

Periphrastic imperfect middle.

Robertson: Luk 24:32

Spake ( elalei ).

Imperfect active, was speaking. This common verb laleō is onomatopoetic, to utter a sound, la - la and was used of birds, children chattering, and then for conversation, for preaching, for any public speech.

Robertson: Luk 24:32

Opened ( diēnoigen ).

Imperfect active indicative of the same verb used of the eyes in Luk 24:31.

Robertson: Luk 24:33

That very hour ( autēi tēi hōrāi ).

Locative case and common Lukan idiom, at the hour itself. They could not wait.

Robertson: Luk 24:33

Gathered ( ēthroismenous ).

Perfect passive participle of athroizō , old verb from athroos (copulative a and throos , crowd). Only here in the N.T.

Robertson: Luk 24:34

Saying ( legontas ).

Accusative present active participle agreeing with "the eleven and those with them"in Luk 24:33.

Robertson: Luk 24:34

Indeed ( ontōs ).

Really, because "he has appeared to Simon"(ōpthē Simōni ). First aorist passive indicative of horaō . This is the crucial evidence that turned the scales with the disciples and explains "indeed."Paul also mentions it (1Co 15:5).

Robertson: Luk 24:35

Rehearsed ( exēgounto ).

Imperfect middle indicative of exēgeomai , verb to lead out, to rehearse. Our word exegesis comes from this verb. Their story was now confirmatory, not revolutionary. The women were right then after all.

Robertson: Luk 24:35

Of them ( autois ).

To them, dative case. They did not recognize Jesus in his exegesis, but did in the breaking of bread. One is reminded of that saying in the Logia of Jesus : "Raise the stone and there thou shalt find me, cleave the wood and there am I."

Vincent: Luk 24:13

Threescore furlongs

Seven miles.

Vincent: Luk 24:15

Went with ( συνεπορεύετο )

The use of the imperfect here is very beautiful. Jesus drew near while they were absorbed in their talk, and was already walking with them when they observed him.

Vincent: Luk 24:17

Ye have ( ἀντιβάλλετε )

Lit., throw back and forth; exchange.

" Discussed a doubt and tossed it to and fro" (Tennyson).

Vincent: Luk 24:17

And are sad ( σκυθρωποί )

Only here and Mat 6:16, on which see note. The best texts put the interrogation point after walk , add καὶ ἐστάθησαν , and render, and they stood still, looking sad. So Rev.

Vincent: Luk 24:18

Art thou only a stranger in Jerusalem ( σὺ μόνος παροικεῖς Ἰερουσαλὴμ )

Παροικεῖν , to dwell as a stranger, is used in later Greek of strangers who have no rights of citizenship, and no settled home. Compare Heb 11:9. See on strangers, 1Pe 1:1; and compare sojourning, 1Pe 1:17. The only of the A. V. is commonly understood adverbially: " Are you nothing but a stranger?" But the emphasis of the question falls there, and the word is an adjective. Render " Dost thou alone dwell as a stranger in Jerusalem?" Are you the only one who sojourns as a stranger in Jerusalem, and who does not know, etc. So, nearly, Wyc., Thou alone art a pilgrim in Jerusalem.

Vincent: Luk 24:19

What things ( ποῖα )

Lit., " what kind of things."

Vincent: Luk 24:21

Trusted ( ἠλπίζομεν )

More correctly, hoped. Imperfect: were hoping all the while.

Vincent: Luk 24:21

Should have redeemed

Rev., more correctly, should redeem (λυτροῦσθαι ). See on 1Pe 1:18.

Vincent: Luk 24:21

Beside all this ( σὺν πᾶσιν τούτοις )

Lit., with all these things: his betrayal and crucifixion, etc.

Vincent: Luk 24:21

To-day is the third day ( τρίτην ταύτην ἡμέραν ἄγει σήμερον )

The best texts omit to-day. The phrase forms an idiom which cannot be neatly rendered. Literally it is, " He (Christ) is passing (ἄγει ) this day as the third." Rev., It is now the third day since, etc.

Vincent: Luk 24:22

Made us astonished ( ἐξέστησαν )

Literally the verb means to put out of place ; and so, to drive one out of his senses. Hence the A. V. is feeble. Rev., better, amazed us.

Vincent: Luk 24:22

Early ( ὀρθριναὶ )

Lit., early ones. Only here and Rev 22:16. Compare ὄρθρος , dawn, Luk 24:1.

Vincent: Luk 24:23

That they had seen - which said

Cleopas, absorbed in his story, throws himself back to the time of his interview with the women. Lit., " They came saying that they have seen a vision of angels which say " (λέγουσιν ) .

Vincent: Luk 24:25

Fools and slow of heart ( ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ )

This is an unfortunate translation, in the light of the ordinary, popular use of the word fool. Jesus would never have called those sorrowful disciples fools in that sense. The word is compounded of ἀ , not, and νοέω , which implies, besides seeing, perception of the mind as consequent upon sight. It is therefore equivalent to dull of perception. They had read what the prophets had spoken, but had failed to perceive its application to Christ. While this rebuke relates to the understanding, the following one, slow of heart, goes deeper, and contemplates the region of feeling and moral susceptibility. Your heart is dull and slow to respond to these testimonies of your own prophets. Compare hardiness of heart, Mar 16:14.

Vincent: Luk 24:25

All ( ἐπὶ πᾶσιν )

Rev., rightly, in all; relying upon (ἐπί ) all the utterances of the prophets.

Vincent: Luk 24:26

Ought not ( οὐχὶ ἔδει )

The A. V. does not convey the precise meaning, which is, that, in the eternal order of things, and in fulfilment of the eternal counsel of God as expressed in the prophecies, it was essentially fitting that Christ should suffer. Rev. is clumsy but correct: behoved it not the Christ to suffer?

Vincent: Luk 24:27

He expounded ( διερμήνυεν )

Or interpreted: throughout (διά ). Imperfect, he went on interpreting from passage to passage.

Vincent: Luk 24:28

They went ( ἐπορεύοντο )

Imperfect, were going. So Rev,

Vincent: Luk 24:28

Made as though ( προσεποιήσατο )

The verb means originally to add or attach to; hence to take to one's self what does not belong to him; and so, to pretend; though pretending as implying anything false, does not attach to this act of Jesus. He was going on, and would have gone on but for their invitation. Only here in New Testament.

Vincent: Luk 24:29

They constrained ( παρεβιάσαντο )

Contrary to (παρά ) his apparent intention of going on. Only here and Act 16:15.

Vincent: Luk 24:29

Is far spent ( κέκλικεν )

Lit., has declined . Wyc., is now bowed down.

Vincent: Luk 24:30

And gave ( ἐπεδίδου )

A very beautiful use of the imperfect, indicating that while he was in the act of distributing they recognized him. He blessed, and having broken, was giving it to them, when, in an instant, their eyes were opened (aorist tense).

Vincent: Luk 24:31

They knew ( ἐπέγνωσαν )

Clearly recognized.

Vincent: Luk 24:31

And he vanished out of their sight ( αὐτὸς ἄφαντος ἐγένετο ἀπ ' αὐτῶν )

Lit., he, invisible, became away from them. It is not simply, he suddenly departed from them, but he passed away from them invisibly. The ἐγένετο , became, is construed with ἀπ ' αὐτῶν , from them.

Vincent: Luk 24:32

Did not our heart burn - while he talked - opened. ( οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν - ὡς ἐλάλει - διήνοιγεν )

The A. V., as usual, pays no attention to the graphic imperfects here. They are speaking of something which was in progress: " was not our heart burning (finite verb and participle) while he was speaking, and was opening the scriptures?"

Vincent: Luk 24:34

Is risen ( ἠγέρθη ) - appeared (ὤφθη )

Both aorists. The Lord rose and appeared. So Wyc. See on appeared, Luk 22:43.

Vincent: Luk 24:35

They told ( ἐξηγοῦντο )

Rev., rehearsed is better, because the verb means to tell at length or relate in full.

Wesley: Luk 24:13

Mar 16:12.

Wesley: Luk 24:21

day is the third day - The day he should have risen again, if at all.

Wesley: Luk 24:25

Not understanding the designs and works of God: And slow of heart - Unready to believe what the prophets have so largely spoken.

Wesley: Luk 24:26

If he would redeem man, and fulfil the prophecies concerning him, to have suffered these things? - These very sufferings which occasion your doubts, are the proofs of his being the Messiah.

Wesley: Luk 24:26

Which could be done no other way.

Wesley: Luk 24:28

Walking forward, as if he was going on; and he would have done it, had they not pressed him to stay.

Wesley: Luk 24:29

By their importunate entreaties.

Wesley: Luk 24:30

Just in the same manner as when ho instituted his last supper.

Wesley: Luk 24:31

That is, the supernatural cloud was removed: And he vanished - Went away insensibly.

Wesley: Luk 24:32

Did not we feel an unusual warmth of love! Was not our heart burning, &c.

Wesley: Luk 24:33

Late as it was.

Wesley: Luk 24:34

Before he was seen of the twelve apostles, 1Co 15:5. He had, in his wonderful condescension and grace, taken an opportunity on the former part of that day (though where, or in what manner, is not recorded) to show himself to Peter, that he might early relieve his distresses and fears, on account of having so shamefully denied his Master.

Wesley: Luk 24:35

The Lord's Supper.

JFB: Luk 24:13

One was Cleopas (Luk 24:18); who the other was is mere conjecture.

JFB: Luk 24:13

About seven and a half miles from Jerusalem. They probably lived there and were going home after the Passover.

JFB: Luk 24:14-16

Exchanged views and feelings, weighing afresh all the facts, as detailed in Luk 24:18-24.

JFB: Luk 24:14-16

Coming up behind them as from Jerusalem.

JFB: Luk 24:14-16

Partly He was "in another form" (Mar 16:12), and partly there seems to have been an operation on their own vision; though certainly, as they did not believe that He was alive, His company as a fellow traveller was the last thing they would expect,

JFB: Luk 24:17-24

The words imply the earnest discussion that had appeared in their manner.

JFB: Luk 24:18

If he knew not the events of the last few days in Jerusalem, he must be a mere sojourner; if he did, how could he suppose they would be talking of anything else? How artless all this!

JFB: Luk 24:19

As if feeling it a relief to have someone to unburden his thoughts and feelings to, this disciple goes over the main facts in his own desponding style, and this was just what our Lord wished.

JFB: Luk 24:21

They expected the promised Deliverance at His hand, but in the current sense of it, not by His death.

JFB: Luk 24:21

Not only did His death seem to give the fatal blow to their hopes, but He had been two days dead already, and this was the third. It is true, they add, some of our women gave us a surprise, telling us of a vision of angels they had at the empty grave this morning that said He was alive, and some of ourselves who went thither confirmed their statement; but then Himself they saw not. A doleful tale truly, told out of the deepest despondency.

JFB: Luk 24:25-27

Senseless, without understanding.

JFB: Luk 24:26

"the Christ," "the Messiah."

JFB: Luk 24:26

That is, through the gate of suffering (and suffering "these things," or such a death) to enter into His glory. "Ye believe in the glory; but these very sufferings are the predicted gate of entrance into it."

JFB: Luk 24:27

Here our Lord both teaches us the reverence due to Old Testament Scripture, and the great burden of it--"Himself."

JFB: Luk 24:28-31

(Compare Mar 6:48; Gen 18:3, Gen 18:5; Gen 32:24-26).

JFB: Luk 24:29

But for this, the whole design of the interview had been lost; but it was not to be lost, for He who only wished to be constrained had kindled a longing in the hearts of His travelling companions which was not to be so easily put off. And does not this still repeat itself in the interviews of the Saviour with His loving, longing disciples? Else why do they say,

Abide with me from morn to eve,

For without Thee I cannot live;

Abide with me when night is nigh,

For without Thee I cannot die.

KEBLE

JFB: Luk 24:30-31

The stranger first startles them by taking the place of master at their own table, but on proceeding to that act which reproduced the whole scene of the last Supper, a rush of associations and recollections disclosed their guest, and He stood confessed before their astonished gaze--THEIR RISEN LORD! They were going to gaze on Him, perhaps embrace Him, but that moment He is gone! It was enough.

JFB: Luk 24:32-34

Were fired--within them at His talk and His expositions of Scripture. "Ah! this accounts for it: We could not understand the glow of self-evidencing light, love, glory that ravished our hearts; but now we do." They cannot rest--how could they?--they must go straight back and tell the news. They find the eleven, but ere they have time to tell their tale, their ears are saluted with the thrilling news, "The Lord is risen indeed, and hath appeared to Simon." Most touching and precious intelligence this. The only one of the Eleven to whom He appeared alone was he, it seems, who had so shamefully denied Him. What passed at that interview we shall never know here. Probably it was too sacred for disclosure. (See on Mar 16:7). The two from Emmaus now relate what had happened to them, and while thus comparing notes of their Lord's appearances, lo! Christ Himself stands in the midst of them. What encouragement to doubting, dark, true-hearted disciples!

Clarke: Luk 24:13

Behold, two of them - This long and interesting account is not mentioned by Matthew nor John, and is only glanced at by Mark, Mar 16:12, Mar 16:13. One of these disciples was Cleopas, Luk 24:18, and the other is supposed by many learned men, both ancient and modern, to have been Luke himself. See the sketch of his life prefixed to these notes. Some of the ancient versions have called the other disciple Ammaus and Ammaon, reading the verse thus: Behold two of them, Ammaus and Cleopas, were going in that very day to a village about sixty furlongs distant from Jerusalem. But the Persian says positively that it was Luke who accompanied Cleopas. See the inscription to section 140 of this Gospel in the Polyglott. Dr. Lightfoot thinks it was Peter, and proves that Cleopas and Alpheus were one and the same person

Clarke: Luk 24:13

Threescore furlongs - Some MSS. say 160 furlongs, but this is a mistake; for Josephus assigns the same distance to this village from Jerusalem as the evangelist does. War, b. vii. c. 6. s. 6. Αμμαους απεχει των Ἱεροσολυμων σταδιους ἑξηκοντα, Ammaus is sixty stadia distant from Jerusalem, about seven English miles and three-quarters. A stadium was about 243 yards, according to Arbuthnot.

Clarke: Luk 24:15

And reasoned - Συζητειν, concerning the probability or improbability of Christ being the Messiah, or of his resurrection from the dead. It was a laudable custom of the Jews, and very common also, to converse about the law in all their journeyings; and now they had especial reason to discourse together, both of the law and the prophets, from the transactions which had recently taken place.

Clarke: Luk 24:16

Their eyes were holden - It does not appear that there was any thing supernatural here, for the reason why these persons (who were not apostles, see Luk 24:33) did not recollect our Lord is given by Mark, Mar 16:12, who says that Christ appeared to them in another form.

Clarke: Luk 24:18

Cleopas - The same as Alpheus, father of the Apostle James, Mar 3:18, and husband of the sister of the virgin. Joh 19:25

Clarke: Luk 24:18

Art thou only a stranger - As if he had said, What has been done it Jerusalem, within these few days, has been so public, so awful, and so universally known, that, if thou hadst been but a lodger in the city for a single night, I cannot conceive how thou couldst miss hearing of these things: indeed, thou appearest to be the only person unacquainted with them.

Clarke: Luk 24:19

Which was a prophet - Ανηρ προφητης, a man prophet, a genuine prophet; but this has been considered as a Hebraism: "for, in Exo 2:14, a man prince is simply a prince; and in 1Sa 31:3, men archers mean no more than archers."But my own opinion is, that this word is often used to deepen the signification, so in the above quotations: Who made thee a man prince (i.e. a mighty sovereign) and a judge over us! Exo 2:14. And, the battle went sore against Saul, and the men archers (i.e. the stout, or well aiming archers) hit him, 1Sa 31:3. So in Palaephatus, de Incredib. c. 38. p. 47, quoted by Kypke, ην ανηρ βασιλευς μεγας, He was a great and eminent king. So ανηρ προφητης here signifies, he was a Genuine prophet, nothing like those false ones by whom the people have been so often deceived; and he has proved the divinity of his mission by his heavenly teaching, and astonishing miracles

Clarke: Luk 24:19

Mighty in - word - Irresistibly eloquent. Powerful in deed, working incontrovertible miracles. See Kypke in loco.

Clarke: Luk 24:21-24

To-day is the third day - Our Lord had often said that he would rise again the third day; and though Alpheus had little hope of this resurrection, yet he could not help recollecting the words he had heard, especially as they seemed to be confirmed by the relation of the women, Luk 24:22-24.

Clarke: Luk 24:25

O fools and slow of heart to believe - Inconsiderate men, justly termed such, because they had not properly attended to the description given of the Messiah by the prophets, nor to his teaching and miracles, as proofs that He alone was the person they described

Slow of heart - Backward, not easy to be persuaded of the truth, always giving way to doubtfulness and distrust. This very imperfection in them is a strong evidence of the truth of the doctrine which they afterwards believed, and proclaimed to the world. Had they not had the fullest assurance of these things, they never would have credited them; and it is no small honor to the new-covenant Scriptures that such persons were chosen, first, to believe them; secondly, to proclaim them in the world; and, thirdly, to die on the evidence of those truths, the blessed influence of which they felt in their own hearts, and fully exemplified in their lives.

Clarke: Luk 24:26

Ought not Christ to have suffered - Ουχι εδει παθειν τον Χριστον, Was it not necessary that the Christ should suffer. This was the way in which sin must be expiated, and, without this, no soul could have been saved. The suffering Messiah is he alone by whom Israel and the world can be saved.

Clarke: Luk 24:27

Beginning at Moses, etc. - What a sermon this must have been, where all the prophecies relative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly impelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ; and we may naturally suppose that these prophecies and references were those which our Lord at this time explained and applied to himself. See Luk 24:32.

Clarke: Luk 24:28

He made as though he would have gone farther - That is, he was going on, as though he intended to go farther; and so he doubtless would had they not earnestly pressed him to lodge with them. His preaching had made a deep impression upon their hearts, Luk 24:32, and now they feel it their greatest privilege to entertain the preacher

This is a constant effect of the doctrine of Christ: wherever it is felt, the Author of it, the ever-blessed Jesus, is earnestly entreated to dwell in the heart; and he who preaches it, is amply provided with the necessaries of life by those who have received his testimony.

Clarke: Luk 24:29

For it is toward evening - And consequently both inconvenient and unsafe to proceed to another village. Reader! it is probably the eve of thy life, whether thou be old or young: thy day may have already declined, and there is, possibly, but a step between thee and the eternal world! Hath the Lord Jesus taught thee by his word and Spirit to believe in him, that thou mightest be saved? Is he come into thy heart? Hast thou the witness of his Spirit that thy sin is blotted out through his blood? Rom 8:16; Gal 4:6; 1Jo 5:10-12. If thou have not, get thee to God right humbly. Jesus is about to pass by, perhaps for ever! O, constrain him, by earnest faith and prayer, to enter into thy soul, and lodge with thee! May God open Thy eyes! May he stir up and inflame Thy heart

Clarke: Luk 24:29

And he went in - And so he will to thee, thou penitent soul! Therefore take courage, and be not faithless but believing.

Clarke: Luk 24:30

He took bread - This was the office of the master and father of a family, and this was our Lord’ s usual custom among his disciples. Those whom Christ lodges with he feeds, and feeds too with bread that himself hath blessed, and this feeding not only strengthens, but also enlightens the soul.

Clarke: Luk 24:31

Their eyes were opened - But we are not to imagine that he administered the holy eucharist at this time; there is not the most distant evidence of this. It was a mere family meal, and ended before it was well begun

Clarke: Luk 24:31

They knew him - His acting as father of the family, in taking, blessing, and distributing the bread among them, caused them to recollect those lips which they had often heard speak, and those hands by which they had often been fed. Perhaps he also threw off the disguise which he had before assumed; and now appeared in his own person

Clarke: Luk 24:31

He vanished out of their sight - Probably, during their surprise, he took the opportunity of withdrawing from the place; leaving them to reflect and meditate on what they had heard and seen.

Clarke: Luk 24:32

Did not our heart burn within us - His word was in our heart as a burning fire, Jer 20:9. Our hearts waxed hot within us, and while we were musing the fire burned, Psa 39:3. In some such way as this the words of the disciples may be understood: but there is a very remarkable reading here in the Codex Bezae; instead of καιομενη, burned, it has κεκαλυμμενη, veiled; and one of the Itala has, fuit excaecatum , was blinded. Was not our heart veiled (blinded) when he conversed with us on the way, and while he unfolded the Scriptures to us, seeing we did not know him?

Clarke: Luk 24:34

Saying, The Lord is risen indeed - The meaning here is, that these two disciples found the apostles, and those who were with them, unanimously testifying that Christ had risen from the dead. It is not the two disciples to whom we are to refer the word λεγοντας, saying; but to the body of the disciples. See the note on Mar 16:12.

Clarke: Luk 24:35

And they - The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See on Luk 24:31 (note).

Calvin: Luk 24:13

Luk 24:13.And lo, two of them Although Mark touches slightly and briefly on this narrative, and Matthew and John say not a single word respecting it; yet as it is highly useful to be known and worthy of being remembered, it is not without reason that Luke treats it with so much exactness. But I have already mentioned on various occasions, that each of the Evangelists had his portion so appropriately assigned to him by the Spirit of God, that what is not to be found in one or two of them may be learned from the others. For there are also many appearances ³¹² which are mentioned by John, but are passed over in silence by our three Evangelists.

Before I come to the minute details, it will be proper to begin with stating briefly, that those were two chosen witnesses, by whom the Lord intended, not to convince the apostles that he was risen, but to reprove their slowness; for though at first; they were of no service, yet their testimony, strengthened by other aids, had at length its due weight with the apostles. Who they were is uncertain, except that from the name of one of them, whom we shah find that Luke shortly afterwards calls Cleopas, we may conjecture that they did not belong; to the eleven. Emmaus was an ancient, and by no means inconsiderable, town, which the Romans afterwards called Nicopolis and was not at a great distance from Jerusalem, for sixty furlongs are not more than seven thousand and four hundred paces. ³¹³ But the place is named by Luke, not so much on account of its celebrity, as to add certainty to the narrative.

Calvin: Luk 24:14

14.And they were conversing with each other It was a proof of godliness that they endeavored to cherish their faith in Christ: though small and weak; for their conversation had no other object than to employ their reverence for their Master as a shield against the offense of the cross. Now though their questions and disputes showed an ignorance which was worthy of reproof — since, after having been informed that the resurrection of Christ would take place, they were astonished at hearing it mentioned—still their docility afforded Christ an opportunity of removing their error. For many persons intentionally put questions, because they have resolved obstinately to reject the truth; but when men are desirous to embrace the truth submissively, though they may waver on account of very small objections, and stop at slight difficulties, their holy desire to obey God finds favor in his sight, so that he stretches out his hand to them, brings them to full conviction, and does not permit them to remain irresolute. We ought, at least, to hold it as certain, that when we inquire about Christ, if this be done from a modest desire to learn, the door is opened for him to assist us; nay, we may almost say that we then call for himself to be our Teacher; as irreligious men, by their unholy speeches, drive him to a distance from them.

Calvin: Luk 24:16

16.But their eyes were restrained The Evangelist expressly states this, lest any one should think that the aspect of Christ’s body was changed, and that the features of his countenance were different from what they had formerly been. ³¹⁴ For though Christ remained like himself, he was not recognized, because the eyes of beholders were held; and this takes away all suspicion of a phantom or false imagination. But hence we learn how great is the weakness of all our senses, since neither eyes nor ears discharge their office, unless so far as power is incessantly communicated to them from heaven. Our members do indeed possess their natural properties; but to make us more fully sensible that they are held by us at the will of another, God retains in his own hand the use of them, so that we ought ever to reckon it to be one of his daily favors, that our ears hear and our eyes see; for if he does not every hour quicken our senses, all their power will immediately give way. I readily acknowledge that our senses are not frequently held in the same manner as happened at that time, so as to make so gross a mistake about an object presented to us; but by a single example God shows that it is in his power to direct the faculties which he has. bestowed, so as to assure us that nature is subject to his will. Now if the bodily eyes, to which peculiarly belongs the power of seeing, are held, whenever it pleases the Lord, so as not to perceive the objects presented to them, our understandings would possess no greater acuteness, even though their original condition remained unimpaired; but no in this wretched corruption, after having been deprived of their light, they are liable to innumerable deceptions, and are sunk into such gross stupidity, that they can do nothing but commit mistakes, as happens to us incessantly. The proper discrimination between truth and falsehood, therefore, does not arise from the sagacity of our own mind, but comes to us from the Spirit of wisdom. But it is chiefly in the contemplation of heavenly things that our stupidity is discovered; for not only do we imagine false appearances to be true, but we turn the clear light into darkness.

Calvin: Luk 24:17

17.What are those discourses which you hold with each other? What was at that time, as we perceive, done openly by Christ, we daily feel to be accomplished in ourselves in a secret manner; which is, that of his own accord he approaches us unperceived for the purpose of instructing us. Now from the reply of Cleopas it is still more evident that, as I have lately mentioned, though they were in doubt and uncertainty about the resurrection of Christ, yet they had in their hearts a reverence for his doctrine, so that they were far from having any inclination to revolt. For they do not expect that Christ will anticipate them by making himself known, or that this fellow-traveler, whoever he may be, will speak of him respectfully; but, on the contrary, having but a small and obscure light, Cleopas throws out a few sparks on an unknown man, which were intended to enlighten his mind, if he were ignorant and uninformed. The name of Christ was, at that time, so generally held in hatred and detestation, that it was not safe to speak of him respectfully; but spurning from him suspicion, he calls Christ a prophet of God, and declares that he is one of his disciples. And though this designation falls greatly below the Divine Majesty of Christ, yet the commendation which he bestows, though moderate, is laudable; for Cleopas had no other intention than to procure for Christ disciples who would submit to his Gospel. It is uncertain, however, if it was through ignorance that Cleopas spoke of Christ in terms less magnificent than the case required, or if he intended to begin with first principles, which were better known, and to rise higher by degrees. Certain it is, that a little afterwards, he does not simply place Christ in the ordinary rank of prophets, but says that he and others believed him to be the redeemer.

Calvin: Luk 24:19

19.Powerful in deed and in word Luke has employed nearly the same form of expression in reference to the person of Stephen, (Act 7:22,) where he says of Moses, by way of commendation, that he was powerful in words and in actions. But in this passage it is uncertain if it is on account of miracles that Christ is said to be powerful in actions, (as if it had been said that he was endued with divine virtues which proved that he was sent from heaven;) or if the phrase is more extensive, and means that he excelled both in ability to teach, and in holiness of life and other remarkable endowments. I prefer the latter of these views.

Before God and all the people The addition of these words ought not to be reckoned superfluous; for they mean that the high excellence of Christ was so well known, and was demonstrated by such undoubted proofs, that he had no hypocrisy or vain ostentation. And hence we may obtain a brief definition of a true Prophet, namely, that to what he speaks he will likewise add power in actions, and will not only endeavor to appear excellent before men, but to act with sincerity as under the eyes of God.

Calvin: Luk 24:21

21.But we hoped From what follows it is evident that the hope which they had entertained respecting Christ was not broken off, though at first sight such might appear to be the import of their words. But as a person who had received no previous instruction in the Gospel might be apt to be prejudiced by the narrative which he was about to give respecting the condemnation of Christ, that he was condemned by the rulers of the Church, Cleopas meets this offense by the hope of redemption. And though he afterwards shows that it is with trembling and hesitation that he continues in this hope, yet he industriously collects all that can contribute to its support. For it is probable that he mentions the third day for no other reason than that the Lord had promised that after three days he would rise again. When he afterwards relates that the women had not fouled the body, and that they tad seen a vision of angels, and that what the women had said about the empty grave was likewise confirmed by the testimony of the men, the whole amounts to this, that Christ had risen. Thus the holy man, hesitating between faith and fear, employs what is adapted to nourish faith, and struggles against fear to the utmost of his power.

Calvin: Luk 24:25

25.And he said to them This reproof appears to be too harsh and severe for a weak man such as this was; but whoever attends to all the circumstances will have no difficulty in perceiving that our Lord had good reason for rebuking so sharply those on whom he had long bestowed labor to little purpose, and almost without any fruit. For it ought to be observed, that; what is here said was not confined to these two persons, but, as a reproof of a common fault, was intended to be conveyed by their lips to the rest of their companions. So frequently had Christ forewarned them of his death — so frequently had he even discoursed about a new and spiritual life, and confirmed his doctrine by the inspired statements of the prophets — that he would seem to have spoken to the deaf, or rather to blocks and stones; for they are struck with such horror at his death, that they know not to what hand to turn. This hesitation, therefore, he justly attributes to folly, and assigns as the reason of it their carelessness in not having been more ready to believe. Nor does he only reprove them because, while they had the best Teacher, they were dull and slow to learn, but because they had not attended to the instructions of the Prophets; as if he had said, that their insensibility admitted of no excuse, because it was owing to themselves alone, since the doctrine of the Prophets was abundantly clear, and had been fully expounded to them. In like manner, the greater part of men, at the present day, remain in ignorance through their own fault, because they are obstinate, and refuse to be instructed. But let us observe that Christ, perceiving that his disciples are excessively sluggish; commences with reproof, in order to arouse them; for this is the way in which we must subdue those whom we have found to be hardened or indolent.

Calvin: Luk 24:26

26.Ought not Christ to have suffered these things? There is no room to doubt that our Lord discoursed to them about the office of Messiah, as it is described by the Prophets, that they might not take offense at his death; and a journey of three or four hours afforded abundance of time for a full explanation of those matters. Christ did not, therefore, assert in three words, that Christ ought to have suffered, but explained at great length that he had been sent in order that he might expiate, by the sacrifice of his death, the sins of the world, — that he might become a curse in order to remove the curse, — that by having guilt imputed to him he might wash away the pollutions of others. Luke has put this sentence in the form of a question, in order to present it with greater force; from which it may be inferred, that he employed arguments for showing the necessity of his death. The sum of what is stated is, that the disciples are wrong in distressing their minds about their Master’s death, (without which he could not discharge what belonged to Christ; because his sacrifice was the most important part of redemption;) for in this way they shut the gate, that he might not enter into his kingdom. This ought to be carefully observed; for since Christ is deprived of the honor due to him, if he is not reckoned to be a sacrifice for sins, the only way by which he could enter into his glory was that humiliation or emptying, (Phi 2:7,) out of which the Redeemer had arisen. But we see that no trivial offense is committed among at the present day, by the inversion of this order; for among the multitude of those who declare, in magnificent language, that Christ is King, and who extol him by divine titles, hardly one person in ten thinks of the grace which has been brought to us by his death.

Calvin: Luk 24:27

27.And beginning at Moses. This passage shows us in what manner Christ is made known to us through the Gospel. It is when light is thrown on the knowledge of him by the Law and the Prophets. For never was there a more able or skillful teacher of the Gospel than our Lord himself; and we see that he borrows from the Law and the Prophets the proof of his doctrine. If it be objected that he began with easy lessons, that the disciples might gradually dismiss the Prophets, and pass on to the perfect Gospel, this conjecture is easily refuted; for we shall afterwards find it stated, that all the apostles had their understanding opened, not to be wise without the assistance of the Law, but to understand the Scriptures. In order that Christ may be made known to us through the Gospel, it is therefore necessary that Moses and the Prophets should go before as guides, to show us the way. It is necessary to remind readers of this, that they may not lend an ear to fanatics, who, by suppressing the Law and the Prophets, wickedly mutilate the Gospel; as if God intended that any testimony which he has ever given respecting his Son should become useless.

In what manner we must apply to Christ those passages respecting him which are to be found in every part of the Law and the Prophets, we have not now leisure to explain. ³¹⁵ Let it suffice to state briefly, that there are good reasons why Christ is called the end of the law, (Rom 10:4.) For however obscurely and at a distance Moses may exhibit Christ in shadows, rather than in a full portrait, (Heb 10:1,) this, at least, is beyond dispute, that unless there be in the family of Abraham one exalted Head, under whom the people may be united in one body, the covenant which God made with the holy fathers will be nullified and revoked. Besides, since God commanded that the tabernacle and the ceremonies of the law should be adjusted to a heavenly pattern, (Exo 25:40; Heb 8:5,) it follows that the sacrifices and the other parts of the service of the temple, if the reality of them is to be found nowhere else, would be an idle and useless sport. ³¹⁶ This very argument is copiously illustrated by the apostle, (Heb 9:1;) for, assuming this principle, that the visible ceremonies of the law are shadows of spiritual things, he shows that in the whole of the legal priesthood, in the sacrifices, and in the form of the sanctuary, we ought to seek Christ.

Bucer, too, somewhere throws out a judicious conjecture, that, amidst this obscurity, the Jews were accustomed to pursue a certain method of interpreting Scripture which had been handed down to them by tradition from the fathers. But that I may not involve my inquiries in any uncertainty, I shall satisfy myself with that natural and simple method which is found universally in all the prophets, who were eminently skilled in the exposition of the Law. From the Law, therefore, we may properly learn Christ, if we consider that the covenant which God made with the fathers was founded on the Mediator; that the sanctuary, by which God manifested the presence of his grace, was consecrated by his blood; that the Law itself, with its promises, was sanctioned by the shedding of blood; that a single priest was chosen out of the whole people, to appear in the presence of God, in the name of all, not as an ordinary mortal, but clothed in sacred garments; and that no hope of reconciliation with God was held out to men but through the offering of sacrifice. Besides, there is a remarkable prediction, that the kingdom would be perpetuated in the tribe of Judah, (Gen 49:10.) The prophets themselves, as we have hinted, drew far more striking portraits of the Mediator, though they had derived their earliest acquaintance with him from Moses; for no other office was assigned to them than to renew the remembrance of the covenant, to point out more clearly the spiritual worship of God, to found on the Mediator the hope of salvation, and to show more clearly the method of reconciliation. Yet since it had pleased God to delay the full revelation till the coming of his Son, the interpretation of them was not superfluous.

Calvin: Luk 24:28

28.And they drew near to the village There is no reason for supposing, as some commentators have done, that this was a different place from Emmaus; for the journey was not so long as to make it necessary for them to take rest for the night at a nearer lodging. We know that seven thousand paces—even though a person were to walk slowly for his own gratification—would be accomplished in four hours at the utmost; and, therefore, I have no doubt that Christ had now reached Emmaus.

And he seemed as if he would go farther Now as to the question, Can insincerity apply to him who is the eternal truth of God? I answer, that the Son of God was under no obligation to make all his designs known. Still, as insincerity of any kind is a sort of falsehood, the difficulty is not yet removed; more especially as this example is adduced by many to prove that they are at liberty to tell lies. But I reply, that Christ might without falsehood have pretended what is here mentioned, in the same manner that he gave himself out to be a stranger passing along the road; for there was the same reason for both. A somewhat more ingenious solution is given by Augustine, (in his work addressed To Consentius, Book II., chap. 13, and in the book of Questions on the Gospels, chap. 51,) for he chooses to enumerate this kind of feigning among tropes and figures, and afterwards among parables and fables. For my own part, I am satisfied with this single consideration, that as Christ for the time threw a veil over the eyes of those with whom he was conversing, so that he had assumed a different character, and was regarded by them as all ordinary stranger, so, when he appeared for the time to intend to go farther, it was not through pretending any thing else than what he had resolved to do, but because he wished to conceal the manner of his departure; for none will deny that he did go farther, since he had then withdrawn from human society. So then by this feigning he did not deceive his disciples, but held them for a little in suspense, till the proper time should arrive for making himself known. It is, therefore, highly improper to attempt to make Christ an advocate of falsehood; and we are no more at liberty to plead his example for feigning any thing, than to endeavor to equal his divine power in shutting the eyes of men. Our safest course is to adhere to the rule which has been laid down to us, to speak with truth and simplicity; not that our Lord himself ever departed from the law of his Father, but because, without confining himself to the letter of the commandments, he kept by the true meaning of the law; but we, on account of the weakness of our senses, need to be restrained in a different manner.

Calvin: Luk 24:30

30.He took bread. Augustine, and the greater part of other commentators along with him, have thought that Christ gave the bread, not as an ordinary meal, but as the sacred symbol of his body. And, indeed, it might be said with some plausibility, that the Lord was at length recognized in the spiritual mirror of the Lord’s Supper; for the disciples did not know him, when they beheld him with the bodily eyes. But as this conjecture rests on no probable grounds, I choose rather to view the words of Luke as meaning that Christ, in taking the bread, gave thanks according to his custom. But it appears that he employed his peculiar and ordinary form of prayer, to which he knew that the disciples had been habitually accustomed, that, warned by this sign, they might arouse their senses. In the meantime, let us learn by the example of our Master, whenever we eat bread, to offer thanksgiving to the Author of life, — an action which will distinguish us from irreligious men.

Calvin: Luk 24:31

Luk 24:31.And their eyes were opened By these words, we are taught that there was not in Christ any metamorphosis, or variety of forms, by which he might impose on the eyes of men, (as the poets feign their Proteus,) but that, on the contrary, the eyes of beholders were mistaken, because they were covered; just as, shortly afterwards, he vanished from the eyes of those very persons, not because his body was in itself invisible, but because God, by withdrawing their rigor, blunted their acuteness. Nor ought we to wonder that Christ, as soon as he was recognized, immediately disappeared; for it was not advantageous that they should any longer behold him, lest, as they were naturally too much addicted to the earth, they might desire again to bring him back to an earthly life. So far, then, as it was necessary to assure them of his resurrection, he made himself visible to them; but by the sudden departure, he taught them that they must seek him elsewhere than in the world, because the completion of the new life was his ascension to heaven.

Calvin: Luk 24:32

32.Did not our heart burn within us? Their recognition of Christ led the disciples to a lively perception of the secret and hidden grace of the Spirit, which he had formerly bestowed upon them. For God sometimes works in his people in such a manner, that for a time they are not aware of the power of the Spirit, (of which, however, they are not destitute,) or, at least, that they do not perceive it distinctly, but only feel it by a secret movement. Thus the disciples had formerly indeed felt an ardor, which they now remember, but which they had not then observed: now that Christ has made himself known to them, they at length begin to consider the grace which they had formerly, as it were, swallowed without tasting it, and perceive that they were stupid. For they accuse themselves of indifference, as if they had said, “How did it happen that we did not recognize him while he was talking? for when he penetrated into our hearts, we ought to have perceived who he was.” But they conclude that he is Christ, not simply from the bare sign that his word was efficacious to inflame their hearts, but because they ascribe to him the honor which belongs to him, that when he speaks with the mouth, he likewise inflames their hearts inwardly by the warmth of his Spirit. Paul, indeed, boasts that the ministration of the Spirit was given to him, (2Co 3:8;) and Scripture frequently adorns the ministers of the word with such titles as the following; that they convert the hearts, enlighten the understandings, and renew men so as to become pure and holy sacrifices; but then it is not to show what they do by their own power, but rather what the Lord accomplishes by means of them. But both belong equally to Christ alone, to pronounce the outward voice, and to form the hearts efficaciously to the obedience of faith.

It cannot be doubted that he then engraved an uncommon Mark on the hearts of these two men, that they might at length perceive that in speaking he had breathed into them a divine warmth. For though the word of the Lord is always fire, yet a fiery rigor was at that time manifested in a peculiar and unusual, manner in the discourse of Christ, and was intended to be an evident proof of his divine power; for it is he alone who baptizeth in the Holy Ghost and in fire, (Luk 3:16.) Yet let us remember that it is the proper fruit of heavenly doctrine, whoever may be the minister of it, to kindle the fire of the Spirit in the hearts of men, to purify and cleanse the affections of the flesh, or rather to burn them up, and to kindle a truly fervent love of God; and by its flame, as it were, to carry away men entirely to heaven.

Calvin: Luk 24:33

33.And they arose in the same hour ³²⁰ The circumstance of the time, and the distance of the places, show with what ardor those two men turned to convey the intelligence to their fellow-disciples. As they entered a lodging towards evening, it is probable that the Lord had not made himself known to them before night came on. To perform a journey of three hours in the dead of night was exceedingly inconvenient; yet they rise that very instant, and return in haste to Jerusalem. And, indeed, if they had only gone thither next day, their tardiness might have exposed them to suspicion; but as they chose rather to deprive themselves of the repose of the night than to allow the slightest delay in making the apostles partakers of their joy, the very haste gave additional credit to their narrative. Now whenLuke says that they arose in the same hour, ³²¹ it is probable that they came to the disciples about midnight. But, according to the testimony of the same Luke, the disciples were at that time conversing together; and hence we learn their anxiety, and industry, and ardor, in spending almost the whole night without sleep, and unceasingly making inquiries at each other, until the resurrection of Christ was ascertained by a multitude of testimonies.

Calvin: Luk 24:34

34.Saying, The Lord is actually risen By these words Luke means that those persons who had brought to the apostles joyful intelligence to confirm their minds, were informed by the disciples respecting another appearance. Nor can it be doubled that this mutual confirmation was the reward which God bestowed on them for their holy diligence. By a comparison of the time, we may conclude that Peter, after having returned from the sepulcher, was in a state of great perplexity and uncertainty, until Christ showed himself to him, and that, on the very day that he had visited the sepulcher, he obtained his wish. Hence arose that mutual congratulation among the eleven, that there was now no reason to doubt, because the Lord had appeared to Simon.

But this appears to disagree with the words of Mark, who says, that the eleven did not even believe those two persons; for how could it be that those who were already certain now rejected additional witnesses, and remained in their former hesitation? By saying that he is actually risen, they acknowledge that the matter is beyond all doubt. First, I reply, that the general phrase contains a synecdoche; for some were harder or less ready to believe, and Thomas was more obstinate than all the rest, (Joh 20:25.) Secondly, We may easily infer that they were convinced in the same way as usually happens to persons who are astonished, and who do not consider the matter calmly; and we know that such persons are continually falling into various doubts. However that may be, it is evident from Luke, that the greater part of them, in the midst of that overpowering amazement, not, only embraced willingly what was told them, but contended with their own distrust; for by the word actually they cut off all ground for doubt. And yet we shall soon afterwards see that, a second and a third time, in consequence of their astonishment, they fell back into their former doubts.

Defender: Luk 24:18

The second of the "two of them" who lived in Emmaus (Luk 24:13) was evidently "Mary the wife of Cleophas" (Joh 19:25), for the two evidently had a home in Emmaus where they could invite this "stranger" in for supper and rest (Luk 24:28-30). She had actually observed the crucifixion and may have been among the women who had gone to the tomb that morning."

Defender: Luk 24:25

The resurrected Lord Jesus thus confirmed the doctrine of plenary inspiration; it is foolish and wrong-hearted to reject anything written in the Old Testament."

Defender: Luk 24:26

The Messianic Scriptures clearly teach that Christ would be crucified (Psalm 22, Isa 53:1-12), then be raised (Psa 16:1-11) and enter into His glory (Psa 110:1-7), so that those who knew and believed the Scriptures should have been expecting these events.

Defender: Luk 24:26

It is significant that when the greatest Bible teacher - in fact the Author of the Book - taught Biblical truths, He began at the beginning. Genesis is the foundational book of the Bible, and it is essential that we understand and believe God's revelation in Genesis if we would understand the rest of Scripture."

Defender: Luk 24:27

Jesus here confirms that all the Scriptures point, in one way or another, to the person and work of the Savior."

Defender: Luk 24:30

There are nine occasions recorded in the gospels when Jesus took bread, blessed, broke and fed it to His disciples. No wonder they recognized Him "in breaking of bread" (Luk 24:35)."

Defender: Luk 24:32

"Christian heartburn" results when the Lord - through the indwelling Spirit - opens the Scriptures today as we read and obey God's Word: "His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay" (Jer 20:9)."

Defender: Luk 24:32

Note the order of this passage. When the Scriptures were opened, first their eyes were opened (Luk 24:31) and then their understanding was opened (Luk 24:45)."

TSK: Luk 24:13

two : Luk 24:18; Mar 16:12, Mar 16:13

Emmaus : Emmaus was situated, according to the testimony both of Luke and Josephus, sixty furlongs from Jerusalem, that is, about seven miles and a half. It has generally been confounded with Emmaus, a city of Judah, afterwards called Nicopolis; but Reland has satisfactorily shown that they were distinct places; the latter, according to the old Itinerary of Palestine, being situated 10 miles from Lydda, and 22 miles from Jerusalem. D’ Arvieux states, that going from Jerusalem to Rama, he took the right from the high road to Rama, at some little distance from Jerusalem, and ""travelled a good league over rocks and flint stones, to the end of the valley of terebinthine trees,""until he reached Emmaus; which ""seems, by the ruins which surround it, to have been formerly larger that it was in our Saviour’ s time. The Christians, while masters of the Holy Land, re-established it a little, and built several churches. Emmaus was not worth the trouble of having come out of the way to see it.""

TSK: Luk 24:14

Luk 6:45; Deu 6:7; Mal 3:6

TSK: Luk 24:15

Jesus : Luk 24:36; Mat 18:20; Joh 14:18, Joh 14:19

TSK: Luk 24:16

Luk 24:31; 2Ki 6:18-20; Mar 16:12; Joh 20:14, Joh 21:4

TSK: Luk 24:17

and are : Eze 9:4-6; Joh 16:6, Joh 16:20-22

TSK: Luk 24:18

Cleopas : Joh 19:25

TSK: Luk 24:19

Concerning : Luk 7:16; Mat 21:11; Joh 3:2, Joh 4:19, Joh 6:14, Joh 7:40-42, Joh 7:52; Act 2:22, Act 10:38

mighty : Act 7:22

TSK: Luk 24:20

Luk 22:66-71, Luk 23:1-5; Mat 27:1, Mat 27:2, Mat 27:20; Mar 15:1; Act 3:13-15, Act 4:8-10; Act 4:27, Act 4:28, Act 5:30,Act 5:31, Act 13:27-29

TSK: Luk 24:21

Luk 1:68, Luk 2:38; Psa 130:8; Isa 59:20; Act 1:6; 1Pe 1:18, 1Pe 1:19; Rev 5:9

TSK: Luk 24:22

Luk 24:9-11; Mat 28:7, Mat 28:8; Mar 16:9, Mar 16:10; Joh 20:1, Joh 20:2, Joh 20:18

TSK: Luk 24:24

went : Luk 24:12; Joh 20:1-10

TSK: Luk 24:25

O fools : Rather, inconsiderate men, ανοητοι [Strong’ s G453], justly termed such, because they had not attended to the description of the Messiah by the prophets, nor to His teaching and miracles, as proofs that He alone was the person described. Mar 7:18, Mar 8:17, Mar 8:18, Mar 9:19, Mar 16:14; Heb 5:11, Heb 5:12

TSK: Luk 24:26

Luk 24:46; Psa. 22:1-31, 69:1-36; Isa 53:1-12; Zec 13:7; Act 17:3; 1Co 15:3, 1Co 15:4; Heb 2:8-10, Heb 9:22, Heb 9:23; 1Pe 1:3, 1Pe 1:11

TSK: Luk 24:27

beginning : Luk 24:44; Gen 3:15, Gen 22:18, Gen 26:4, Gen 49:10; Num 21:6-9; Deu 18:15; Joh 5:39, Joh 5:45-47; Act 3:22, Act 7:37

and all : Luk 24:25; Psa 16:9, Psa 16:10, Psa 132:11; Isa 7:14, Isa 9:6, Isa 9:7, Isa 40:10,Isa 40:11, Isa 50:6, Isa 52:13, Isa 52:14; Isa 53:1-12; Jer 23:5, Jer 23:6, Jer 33:14, Jer 33:15; Eze 34:23, Eze 37:25; Dan 9:24-26; Mic 5:2-4, Mic 7:20; Zec 9:9, Zec 13:7; Mal 3:1-3, Mal 4:2; Joh 1:45; Act 3:24; Act 10:43, Act 13:27-30; Rev 19:10

TSK: Luk 24:28

he made : That is, he was directing his steps as if to go onwards; and so he doubtless would, had he not been withheld by their friendly importunities. There is not the smallest ground for founding a charge of dissimulation against our Saviour, or affording any encouragement to dissimulation in others. Gen 19:2, Gen 32:26, Gen 42:7; Mar 6:48

TSK: Luk 24:29

Luk 14:23; Gen 19:3; 2Ki 4:8; Act 16:14

TSK: Luk 24:30

he took : Luk 24:35, Luk 9:16, Luk 22:19; Mat 14:19, Mat 15:36, Mat 26:26; Mar 6:41, Mar 8:6, Mar 14:22; Joh 6:11; Act 27:35

TSK: Luk 24:31

their eyes : Luk 24:16; Joh 20:13-16

vanished out of their sight : or, ceased to be seen of them, Luk 4:30; Joh 8:59

TSK: Luk 24:32

Did : Psa 39:3, Psa 104:34; Pro 27:9, Pro 27:17; Isa 50:4; Jer 15:16, Jer 20:9, Jer 23:29; Joh 6:63; Heb 4:12

opened : Luk 24:45; Act 17:2, Act 17:3, Act 28:23

TSK: Luk 24:33

and found : Joh 20:19-26

TSK: Luk 24:34

Saying : From Mar 16:13, we learn that the apostles did not believe the testimony even of the two disciples from Emmaus, while it is here asserted they were saying, when they entered the room, ""The Lord is risen""etc. This difficulty is removed by rendering interrogatively, ""Has the Lord risen,""etc?

hath : Luk 22:54-62; Mar 16:7; 1Co 15:5

TSK: Luk 24:35

Mar 16:12, Mar 16:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 24:13

"Two of them."Two of the disciples. The name of one of them was "Cleopas,"Luk 24:18. Many have supposed that the other was Luke, and that he omitted his own name from modesty. Others have supposed that it was Peter. See Luk 24:34; 1Co 15:5. There is no evidence to guide us here. Dr. Lightfoot has shown that "Cleopas"is the same name as "Alpheus,"who was the father of the apostle James, Mat 10:3.

Emmaus - In regard to the locality of Emmaus, it seems quite probable that it is the same village which is referred to by Josephus ("Jewish Wars,"vii. 6, Section 6), who states that, after the destruction of Jerusalem, Titus gave "Emmaus,"distant from Jerusalem threescore furlongs, to 800 of his troops, whom he had dismissed from his army, for their habitation. Dr. Thomson ("The Land and the Book,"vol. ii. p. 307, 540) regards it as the present Kuriet el ‘ Aineb, which Dr. Robinson identifies with Kirjath-jearim. Of this place he says: "Kuriet el ‘ Aineb itself would be the proper distance from Jerusalem, and being on the road to Jaffa, and on the dividing ridge between the plain and the mountains, the Roman emperor might have deemed it an advantageous post for a colony made up of his disbanded soldiers, who could keep in check the surrounding country. Certain it is that in these later ages the occupants of this place have controlled the whole adjacent region, and for many a generation exercised their lawless tyranny upon helpless pilgrims.

"It took just three hours’ moderate riding from Kuriet el ‘ Aineb to Jerusalem: first, a long descent into Wady Hanina, which passes between it and Soba; then a similar ascent, succeeded by a very steep pass, and a very slippery path down to Kulonia. At this place are some heavy foundations of church, convent, or castle by the road-side, which may be of almost any age, and also gardens of fruit-trees, irrigated by a fountain of excellent water. Kulonia is on a hill north of the road, and appears in a fair way to become a ruin itself before long. The path then winds up a valley, and stretches over a dreary waste of bare rocks until within a mile of the city, when the view opens upon its naked ramparts and the mysterious regions toward the Dead Sea."

Threescore furlongs - Sixty furlongs, or about seven or eight miles. It is not certain that these were apostles, but the contrary seems to be implied in Luk 24:33. See the notes at that verse. If they were not, it is probable that they were intimate disciples, who may have been much with the Saviour during the latter part of his ministry and the closing scenes of his life. But it is wholly unknown why they were going to Emmaus. It may have been that this was their native place, or that they had friends in the vicinity. They seem to have given up all for lost, and to have come to the conclusion that Jesus was not the Messiah, though they naturally conversed about it, and there were many things which they could not explain. Their Master had been crucified contrary to their expectation, their hopes dashed, their anticipation disappointed, and they were now returning in sadness, and very naturally conversed, in the way, of the things which had happened in Jerusalem.

Barnes: Luk 24:15

Communed together - Talked together.

And reasoned - They reasoned, doubtless, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; about what was to be done in the present state of things.

Jesus himself drew near ... - The disciples were properly employed. Their minds were anxious about the state of things, and they endeavored to arrive at the truth. In this state of things Jesus came to solve their doubts, and to establish them in the belief that he was the Christ; and we may learn from this that Christ will guide those who are sincerely endeavoring to know the truth. They who candidly and seriously endeavor to ascertain what is true and right he will direct; and often in an unexpected manner he will appear, to dissipate their doubts and to scatter all their perplexities. "Our"duty is sincerely to strive to ascertain the truth, and to do his will; and if his people do this, he will not leave them to perplexity and wandering.

Barnes: Luk 24:16

Their eyes were holden - This expression is used merely to denote that they did not "know"who he was. It does not appear that there was anything supernatural or miraculous in it, or that God used any power to blind them. It may easily be accounted for without any such supposition; for,

1.    Jesus appeared "in another form"Mar 16:12 - that is, different from his "usual"appearance.

2.    They were not "expecting"to see him - indeed, they did not suppose that he was alive, and it required the strongest evidence to convince them that he was really risen from the dead.

Barnes: Luk 24:17

What manner of communications ... - What is the subject of your conversation? What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as became all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them.

Barnes: Luk 24:18

Art thou only a stranger? ... - This is an expression of surprise that he should be unacquainted with an affair that had made so much noise, and that had been attended with so remarkable circumstances. The word "stranger"here denotes one who had come to reside at a place only for a "time,"not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem, to keep the Passover there. They appear to have taken Jesus to be such a stranger or foreigner. The meaning of this verse may be thus expressed: "The affair concerning which we are sad has been well known, and has made a great talk and noise, so that all, even the strangers who have come up to remain there but a little time, are well acquainted with it. Art thou the "only one"of them who has not heard it? Is everybody so well acquainted with it, and thou hast not heard of it? It is a matter of surprise, and we cannot account for it."

Barnes: Luk 24:19

A prophet - A teacher sent from God. They did not now call him the "Messiah,"for his "death"had led them to doubt that, but they had no doubt that he was a distinguished "prophet."The evidence of that was so clear that they "could"not call it in question.

Mighty in deed - Powerful in working miracles, in raising the dead, healing the sick, etc.

In word - In teaching.

Before God and all the people - Manifestly; publicly. So that "God"owned him, and the people regarded him as a distinguished teacher.

Barnes: Luk 24:20

Sec the notes at Mat 26:59-66.

Barnes: Luk 24:21

We trusted - We hoped and expected.

Should have redeemed Israel - That he was the Messiah, who would have delivered the nation from the Romans.

Besides all this - It is to be observed that Cleopas states things just as they occurred to his own mind. There is little connection. His mind is confused and distracted. There were so many things that were remarkable in Jesus; there was so much evidence that he was the Messiah; their hopes had been so suddenly dashed by his death, and the succeeding events had been so wonderful, that his mind was confused, and he knew not what to think. The things which he now stated served to increase his perplexity. The expressions here are perfectly natural. They bespeak an agitated mind. They are simple touches of nature, which show that the book was not forged. If the book had been the work of imposture, this artless and perplexed narrative would not have been thought of.

Today is the third day ... - Jesus had foretold them that he would rise on the third day. This they did not understand; but it is not improbable that they looked to this day expecting something wonderful, and that the visit to the sepulchre had called it to their recollection, and they were more and more amazed when they put all these things together. As if they had said, "The third day is come, and we have not seen him. Yet we begin to remember his promise - the angels have informed us that he is alive - but we do not know how to put these things together, or what to make of them."

Barnes: Luk 24:22-23

Certain women - See Mat 28:1-7; Joh 20:12.

A vision of angels - An appearance of angels, or they had seen angels. See Joh 20:12.

Barnes: Luk 24:24

Certain of them which were with us - Peter and John. See Joh 20:2-9.

Barnes: Luk 24:25

O fools - The word "fool"sometimes is a term of reproach denoting "wickedness."In this sense we are forbidden to employ it in addressing another, Mat 5:22. That, however, is a different word in the Greek from the one which occurs here. The one there used implies contempt, but the one employed in this place denotes "weakness or dulness."He reproached them for not seeing what he had himself so clearly predicted, and what had been foretold by the prophets. The word used in the original does not imply as much "reproach"as the word "fool"does among us. It was not an expression of "contempt;"it was an expression denoting merely that they were "thoughtless,"and that they did not properly "attend to"the evidence that he must die and rise again.

Slow of heart to believe - Not quick to perceive. Dull of learning. They had suffered their previous opinions and prejudices to prevent their seeing the evidence that he must die and rise from the dead.

All that the prophets have spoken - Respecting the character and sufferings of the Messiah. See the notes at Luk 24:27.

Barnes: Luk 24:26

Ought not Christ ... - Ought not the "Messiah."Was there not evidence that he would do it? and was it not indispensable that he should, in order to fulfil the prophecies? The "necessity"of his suffering these things referred to "here"was that it was foretold that he "would."The reason why it was predicted, and why it was necessary that it should occur, was that it was proper that God should manifest his justice, and do honor to his law, and secure the due regard for his government, while he pardoned the guilty.

Barnes: Luk 24:27

Beginning at Moses - At the "writings"of Moses, or at the beginning of the Old Testament; or rather the word "beginning"should be separated from what follows, denoting simply that he "commenced"his discourse, and not that he began at the prophets as well as at Moses; thus, "And commencing his discourse, or replying to them, he expounded from Moses and the prophets,"etc.

All the prophets - The books of the Old Testament generally.

He expounded - He explained or interpreted it to them. Probably He showed them that their notions of the Messiah were not according to the Scriptures. "They"expected a temporal prince; they were perplexed because Jesus had not assumed the regal power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his "death,"therefore, was no argument that he was not the Messiah.

In all the scriptures - In all the "writings"of the Old Testament. They were called "scriptures"because they were "written,"the art of printing being then unknown.

The things concerning himself - Concerning the Messiah. It does not appear that he "applied"them to himself, but left them, probably, to make the application. He showed what the Scriptures foretold, and "they"saw that these things applied to Jesus of Nazareth, and began to be satisfied that he was the Messiah. The most striking passages foretelling the character and sufferings of Christ are the following, which we may suppose it possible our Saviour dwelt upon to convince them that, though he was crucified, yet he was the Christ: Gen 3:15; Deu 18:15; Gen 49:10; Num 21:8-9; Isa 53:1-12; Dan 9:25-27; Isa 9:6-7; Psa 110:1-7; Psa 16:1-11; 22; Mal 4:2-6.

Barnes: Luk 24:28

He made as though he would have gone further - He did not "say"he would go farther, but he kept on as if it was not his intention to stop, and doubtless he "would"have gone on if they had not constrained him to tarry.

Barnes: Luk 24:29

Constrained him - They urged him, or pressingly invited him. They did not yet perceive that it was Jesus, but they had been charmed and delighted with his discourse, and they wished to hear him farther. Christians are delighted with communion with the Saviour. They seek it as the chief object of their desire, and they find their chief pleasure in fellowship with him. The two disciples felt it a privilege to entertain the stranger, as they supposed, who had so charmed them with his discourse; and so those to whom the gospel is preached, and who love it, feel it a privilege, and not a burden, to show kindness to those who bear to them the message of salvation.

Abide with us - Remain with us, or pass the night in our house.

Barnes: Luk 24:30

Sat at meat - Reclined at the table, or while he was at supper.

He took bread and blessed it ... - This was the office of the master of a feast, and perhaps this first attracted particularly their attention. Though he was in "their"house, yet he acted as "master"of the feast, as he used to do with them before his death. Perhaps, also, as he "gave"them the bread, they observed the "prints"in his hands, and they knew that it was Jesus. This was not a "sacramental,"but a common supper; yet our Saviour sought a blessing on the food, and thus set an example to all his followers to acknowledge God in their daily gifts, and to seek his benediction in all their enjoyments.

Barnes: Luk 24:31

Their eyes were opened - The obscurity was removed. They saw him to be the Messiah. Their doubts were gone, and they saw clearly that he was risen, and was truly, as they had long hoped, the Saviour of people. It is not meant that they were before "blind,"but that they did not know until then who he was.

He vanished out of their sight - He suddenly departed. It does not appear that there was anything miraculous in this, but, during their surprise, he took the opportunity suddenly to withdraw from them.

Barnes: Luk 24:32

Our heart burn within us - This is an expression denoting the deep interest and pleasure which they had felt in his discourse before they knew who he was. They now recalled his instruction; they remembered how his words reached the "heart"as he spoke to them; how convincingly he had showed them that the Messiah ought to suffer, and how, while he talked to them of the Christ that they so much loved, their hearts glowed with intense love. This feeling was not confined to them alone. All the followers of Jesus know how precious and tender are the communications of the Saviour, and how the heart glows with love as they think or hear of his life, and sufferings, and death.

He opened to us - He explained to us the Scriptures. See Luk 24:27.

This narrative shows us,

1. How blind people may be to the plainest doctrines of the Scriptures until they are explained to them. These disciples had often read or heard the Scriptures, but never, until then, did they fully understand that the Messiah must suffer.

2. It is proper there should be those whose office it is to explain the Scriptures. Jesus did it while on earth; he does it now by his Spirit; and he has appointed his ministers, whose business it is to explain them.

3. If people attempt to explain the Bible, they should themselves understand it. They should give their time and talents to a suitable preparation to understand the sacred volume. Preaching should consist in "real,"and not "fancied"explanations of the Scriptures; the real doctrines which "God"has taught in his word, and not the doctrines that "men"have taught in their systems.

4. Here was convincing evidence that Jesus was the Messiah. This was but one of many instances where Jesus convinced his disciples, contrary to their previous belief. In this case the evidence was abundant. He first satisfied them from the Old Testament that the very things which had happened were foretold; he then dissipated every doubt by showing "himself"to them and convincing them that he was truly the Christ. There was no chance here for deception and juggling. Who would have met them and talked with them in this way but the real Saviour? Who would have thought of writing this narrative to help an imposture? What impostor would have recorded the dulness of the disciples as to the plain declarations of the Old Testament, and "then"have thought of this device to prop up the narrative? Everything about this narrative - its simplicity - its tenderness - its particularity - its perfect nature - its freedom from all appearance of trick - shows that it was taken from real life; and if so, then the Christian religion is true, for here is evidence that Jesus rose from the dead.

Barnes: Luk 24:33

The same hour - Though it was late, and they had stopped, as they thought, for the night, yet such was their joy that they hastened to tell it to their companions and friends. This was natural and proper, and it shows how quick and ready they who have found the Saviour are to tell it to others. Compare Joh 1:41-45. Young converts to Christ "should hasten"to tell their joy, and should not shrink at self-denial to proclaim to others what God hath done for the soul, Psa 66:16.

"My lips and cheerful heart, prepare.

To make his mercies known:

Come, ye that fear my God, and hear.

The wonders he hath done.

"When on my head huge sorrows fell,

I sought his heavenly aid;

He saved my sinking soul from hell,

And death’ s eternal shade."

The eleven - The eleven apostles. Judas was now dead. This shows that the two that went to Emmaus were not apostles.

Barnes: Luk 24:34

Saying - The eleven said this.

Hath appeared to Simon - To Peter. It is not known precisely when this happened, as the time and place are not mentioned. Paul has referred to it in 1Co 15:5, from which it appears that he appeared to "Cephas or Peter"before he did to any other of the apostles. This was a mark of special love and favor, and particularly, after Peter’ s denial, it showed how ready he was to pardon, and how willing to impart comfort to those who are penitent, though their sins are great.

Poole: Luk 24:13

Who those two were is variously guessed; that the name of the one was Cleopas, appeareth from Luk 24:18 . Some will have the other to have been Luke, but he in the beginning of his Gospel distinguishes himself from eyewitnesses, Luk 1:2 . Some will have it to have been Nathanael; others will have it to have been Simon, from Luk 24:34 , and 1Co 15:5 . But these things are so uncertain, that all the instruction we can learn from them is the vanity and uncertainty of traditions. This Emmaus was from Jerusalem about sixty furlongs, which make seven miles and a half, according to our computation.

Poole: Luk 24:14

There is nothing more ordinary, than for persons walking and riding upon roads to make the present news of the time. The subject of their discourse. There had great things happened in Jerusalem, the death of our Saviour was such; and those things which attended his death were very extraordinary; and it is not at all to be wondered that a discourse of them should fill every mouth, especially every disciple’ s mouth.

Poole: Luk 24:15

He overtook them upon the way, and joined himself to their company. It is a good thing to be discoursing of Christ, it is the way to have his presence and company with us.

Poole: Luk 24:16

God by his providence restrained their eyes, that though they saw a man, yet they could not discern who he was. We may learn from hence that the form or figure of Christ’ s body after his resurrection was not changed. His body had the same dimensions, the same quantity, colour, and figure, and was in itself a proper object for human eyes; for otherwise there had been no need for their eyes to be held. From hence also we may learn the influence which God hath upon all our members and senses, and how much we depend upon God for a daily power to exercise our natural faculties. Our Lord had no mind that these two disciples should at first discern who he was, that he might draw out their following discourses, and from them take occasion to prove from Scripture the certainty of his resurrection. From this text we may gather, how hard the Lutherans are put to it to maintain the real presence of the body of Christ, wherever the sacrament of the Lord’ s supper is administered; for this they must maintain, that although the body of Christ after his resurrection was the same that was crucified, and so obvious to sense, yet he had not only a power to make it insensible and invisible, which we grant, but that he hath also a power to multiply it, and make it in one and the same instant to be in so many places as his supper is administered in; and also that he willeth it at the same time to be imperceptible by any human senses in all those places: for it is apparent from hence, that it was not at all times imperceptible; it might at this time have been seen, had not the disciples eyes been held, that they could not know him.

Poole: Luk 24:17

Not that he, from whom the secrets of no hearts are hidden, did not know what they were discoursing about, but that he had a mind to hear them repeated from them, that from their repetition of them he might take the better advantage to instruct them.

Poole: Luk 24:18-19

Ver. 18,19. The things which had lately happened in Jerusalem were so many, and so unusual, that the disciples wonder that any one coming from Jerusalem should ask, What things? They therefore ask him if he were a mere stranger in Jerusalem, coming from some other country, or from some remoter parts of Judea or Galilee? Or, if he were the only man who had been unconcerned in what was the common discourse both of the town and country? Still our Saviour draws out the discourse from them, by asking them,

What things? They tell him, Concerning Jesus of Nazareth, a Prophet mighty in deed and word in which phrase Stephen celebrated Moses, Act 7:22 ; that is, one who did not only in an extraordinary manner reveal the will of God unto men, but also did many great and mighty works, and lived a most holy and most exemplary life and conversation, so as that he was not only highly favoured of God, but in great repute and estimation also amongst the people.

Poole: Luk 24:20-21

Ver. 20,21. It is from hence evident, that as yet they neither had a true notion of Christ as God man in one person, nor yet of the Messiah, but still remained in an opinion of a temporal deliverance to be effected for the Jews by the Messiah, when he should come. The words also showed a great weakness in the disciples’ faith as to Christ; they speak as if they were quite out of breath, and their faith began to fail. We were, say they, once of the mind, and maintained some hope, that this Jesus of Nazareth had been he whom God had designed for the Messiah, and now it is

the third day since these things were done This mention of the third day is a good argument to prove that these were some old disciples of Christ, who had taken notice of his promise, or prophecy, that he should rise again the third day, Luk 18:33 . They ought to have had patience till night, and to have considered, that though the third day were begun, yet it was not yet past.

Poole: Luk 24:21

Ver. 21 . See Poole on "Luk 24:20 "

Poole: Luk 24:22

Ver 22-24. It is plain from the relation of these two disciples, that they had whatsoever might conduce to a moral persuasion. They had the revelation of the word, from the mouth of Christ himself. They had evidences from the women, from the apparition of angels, from some among themselves, that his body was not there. The angels said he was risen. Why do they hesitate then? Why do they not believe? Is the fault in the perverseness of their wills? Had they no mind to believe, that the thing they had hoped, longed, waited for, was true? Certainly there was nothing they more desired. Let the patrons of the power of man’ s will to believe, or perform any actions spiritually good, tell us (if they can) what could hinder these disciples actual believing the resurrection of Christ, but the impotency of their wills, God not yet pleasing to influence and assist their wills actually to believe what they had the greatest propensions and inclinations imaginable to have believed.

Poole: Luk 24:25-27

Ver. 25-27. By our Saviour’ s form of reprehending his disciples, we may both learn:

1. That it is not every saying, Thou fool, but a saying of it from a root of hatred, malice, and anger, which our Saviour makes to be a breach of the sixth commandment, Mat 5:21,22 . Our Saviour’ s reprehension of them was out of a principle of love, and a root of good will to them.

2. That the best of us are very slow of heart to believe what cometh to us upon the mere credit of a Divine revelation. It is also observable from what we have, Luk 24:27 , that Moses and the prophets are not to be rejected by Christians; they also have much concerning Christ; out of them Christ instructs these two disciples in the things concerning himself.

Poole: Luk 24:28-29

Ver. 28,29. I do not understand how some conclude from hence the lawfulness of dissembling, or telling a lie, in some cases, because the evangelist saith our Saviour

made as though he would have gone further and did not; for without doubt our Saviour had gone further if the disciples had not been urgent with him to have staid: nor did he stay long there, as we shall hear by and by.

Poole: Luk 24:30-31

Ver. 30,31. Some would have this bread to be sacramental bread, as if our Lord at this time celebrated his supper; and some of the papists are mightily zealous for that interpretation, thinking that they have in it a mighty argument to justify their lame administration of it in one kind (for here is no mention of the cup at all); but they do not consider, that this text will prove (if it be taken with relation to the supper) more than they would have it; as,

1. That priests may consecrate without wine, which themselves will not grant, though they say that, both elements being consecrated, the people sufficiently partake if they share but in one.

2. It will also prove that a priest may consecrate without using those substantial words, This is my body. But it is a most improbable thing, that our Saviour coming just out of his journey should fall upon his administration of this ordinance.

The text is certainly to be meant of bodily bread, which our Saviour never took without a previous blessing of it, Mat 14:19 . How their eyes were opened the evangelist tells us. Some think they knew him by his form of blessing. It is a wonder then they did not know him before by his style in three or four hours discourse by the way. Others think they knew him by taking upon him the office of the master of the feast, to bless the table, and to carve to the guests. But all this is vain. He withdrew the veil from their eyes, which alone hindered their discerning him before, for the object was visible, only the medium of their sight was indisposed.

And he vanished out of their sight. Our Saviour had now obtained his end, viz. to satisfy them that he was indeed risen; now he disappears, for that he had a power to make his body imperceptible to the disciples’ senses is out of doubt.

Poole: Luk 24:32

There was a mighty difference, no doubt, between Christ’ s preaching and his ministers’ : he preached as one who had authority, not as the scribes, not as ordinary ministers, but with more majesty and power; but as to the saving efficacy of his words, that depended upon his will; where he pleased to put forth such efficacious grace, there his words became effectual; where he did not, they were not so: Christ preached in the hearing of hundreds, who yet continued unbelievers, and perished in their unbelief. There is a great deal of difference also between one minister’ s preaching and another’ s; some kind of preaching of itself makes men’ s hearts to freeze, others make them to burn; but where preaching makes our heart to burn within us, Christ throws in the coal, which the best preacher doth but blow up: only the Spirit of God is pleased to work (as Erasmus saith) secundum quod nactus est organon, according to the instrument it worketh by, and to concur with rational and spiritual means in order to rational and spiritual ends. But wherever any soul is baptized with fire at hearing a sermon, it is also baptized with the Holy Ghost. Christ will not always cure blind eyes with clay and spittle, though he did it once. These were disciples before the fire was kindled in their hearts; Christ’ s preaching did but blow it up. We ought so to speak in our preaching, so to open and apply the Scriptures, as our discourses may have a rational tendency to make the hearts of our hearers to burn within them, not so as to make them dead, and sleepy, and cold, or lukewarm; and then to know that it must be Christ’ s work to inflame them, when we have said all that we can say.

Poole: Luk 24:33-35

Ver. 33-35. Luk 24:34 , compared with 1Co 15:5 , makes some great authors think, that Simon was one of the two, and that Cleopus (who was the other) spake this. They make no stay at Emmaus, but come presently to Jerusalem, and acquaint the disciples, that for certain Christ was risen, and that he had appeared to them in the way, and was known of them at their breaking of bread.

Lightfoot: Luk 24:13

And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.   

[And behold two of them were going, etc.] one of these was Cleopas, Luk 24:18, whom we have elsewhere shewn to be the very same with Alpheus, both from the agreement of the name, and also by comparing Joh 19:25; with Mar 15:47; and Mat 27:56. That Peter was the other, I do not at all question, grounding my confidence upon verse 34 of this chapter Luk 24:34; and 1Co 15:5. This Cleopas or Alpheus, we see, is the speaker here, and not Peter, being older than Peter, as being the father of four of the apostles.

Lightfoot: Luk 24:15

And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.   

[Jesus himself drew near, and went along with them.] "After that, he appeared in another form unto two of them, as they walked, and went into the country." But what form that was, it would be something bold to determine. But it seems to be different from the form of a gardener; and indeed not the form of any plebeian; but rather of some scholar, because he instructs them while they were upon the road, and giveth thanks for them when they sat at meat. So cfb Beracoth; "If two eat together, the one of them a learned man; the other of them an unlearned man; he that is the learned man gives thanks." Hence that passage: "Janneus the king calls out Simeon Ben Shetahh, vice-president of the Sanhedrim, and a doctor, to say grace after supper: and thus he begins; 'Blessed be God for the meat which Janneus and his guests have eaten.' To whom the king, 'How long wilt thou persist in thy frowardness?' Saith the other, 'Why, what should I have said? Must we bless God for the meat that we have eaten, when as I have eaten none at all?'"

Lightfoot: Luk 24:21

But we trusted that it had been he which should have redeemed Israel: and beside all this, today is the third day since these things were done.   

[We trusted, etc.] "We trusted it had been he that should have redeemed Israel": viz., in the sense that that nation had of a redemption; which they hoped for from the Gentile yoke. But the poverty and meanness of Jesus gave them no ground to hope that any such thing should be brought about by arms, as that people had generally dreamed; they hoped, however, it might have been miraculously accomplished, as their first redemption from Egypt had been.  

[Today is the third day, etc.] it is worthy our observation what notice the Rabbins take of the third day; "Abraham lifted up his eyes the third day, Gen 22:4. It is written, After two days will he revive us: in the third day he will raise us up, and we shall live in his sight, Hos 6:2. It is written, concerning the third day of the tribes, Joseph said unto them, The third day; Gen 42:18. Concerning the third day also of the spies: Hide yourselves there three days; Jos 2:16. And it is said of the third day of the promulgation of the law, And it came to pass on the third day; Exo 19:16. It is written also of the third day of Jonas, Jonas was in the belly of the fish three days and three nights, Jon 1:17. It is written also of the third day of those that came up out of the captivity. And there abode we in tents three days; Ezr 8:15. It is written also of the third day of the resurrection from the dead, After two days will he revive us, and the third day he will raise us up. It is written also of the third day of Esther, And on the third day Esther put on her royal apparel, Est 5:1. The Targumist adds, On the third day of the Passover." And that indeed is the day we are at present concerned in, namely, the third day of the Passover. If these things were taken so much notice of concerning the third day; at that time, in the schools and synagogues, (as I see no reason why it should be denied), then these words of Cleopas may seem to look a little that way, as speaking according to the vulgar conceptions of the Jews. For whereas it had been plain enough to have said, today is the third day; but he further adds, beside all this; and the word this; too; there seems a peculiar force in that addition, and an emphasis in that word. As if the meaning of it were this: "That same Jesus was mighty in word and deed, and shewed himself such a one, that we conceived him the true Messiah, and him that was to redeem Israel: and besides all these things which bear witness for him to be such, this very day bears witness also. For whereas there is so great an observation amongst us concerning the third day; this is the third day since he was crucified; and there are some women amongst us, that say they have been told by angels that he is risen again."

Lightfoot: Luk 24:30

And it came to pass, as he sat at meat with them, he took bread, and blessed it; and brake, and gave to them.   

[He took bread, and blessed it, etc.] It is strange that any should expound this breaking of bread of the holy eucharist, when Christ had determined with himself to disappear in the very distribution of the bread and so interrupt the supper. And where indeed doth it appear that any of them tasted a bit? For the supper was ended before it began.  

" If three eat together; they are bound to say grace"; that is, as it is afterward explained, "One of them saith, 'Let us bless': but if there be three and himself, then he saith, 'Bless ye.' " Although I do not believe Christ tied himself exactly to that custom of saying, 'Let us bless'; nor yet to the common form of blessing before meat; yet is it very probable he did use some form of blessing, and not the words, 'This is my body.'

Lightfoot: Luk 24:32

And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?   

[Did not our hearts burn within us?] beza saith, "In one copy we read it written, Was not our heart hid? " Heinsius saith, "It is written hidden; in the best copies." Why then should it not be so in the best translations too? But this reading favours his interpretation, which amounts to this: "Were we not fools, that we should not know him while he was discoursing with us in the way?" I had rather expound it by some such parallel places as these: "My heart waxed hot within me, and while I was musing the fire burned," Psa 39:4; "His word was in mine heart as a burning fire," Jer 20:9. This meaning is, That their hearts were so affected, and grew so warm, that they could hold no longer, but must break silence and utter themselves. So these, 'Were we not so mightily affected, while he talked with us in the way, and while he opened to us the Scriptures, that we were just breaking out into the acknowledgment of him, and ready to have saluted him as our Lord?'  

That is a far-fetched conceit in Taanith; "R. Alai Bar Barachiah saith, If two disciples of the wise men journey together, and do not maintain some discourse betwixt themselves concerning the law, they deserve to be burnt; according as it is said, It came to pass, as they still went on and talked, behold a chariot of fire, and horses of fire," etc. 2 Kings_2.

Lightfoot: Luk 24:34

Saying, The Lord is risen indeed, and hath appeared to Simon.   

[Saying, The Lord is risen indeed, and hath appeared to Simon.] I. That these are the words of the Eleven appears from the case in which the word the eleven is put. They found the eleven and them that were with them, saying. They having returned from Emmaus, found the eleven and the rest, saying to them, when they came into their presence, "The Lord is risen indeed, and hath appeared unto Simon." But do they speak these things amongst themselves as certain and believed? Or do they tell them to the two disciples that were come from Emmaus, as things true and unquestionable? It is plain from St. Mark, that the eleven did not believe the resurrection of our Saviour, till he himself had shewed himself in the midst of them. They could not, therefore, say these words, "The Lord is risen, and hath appeared unto Simon," as if they were confidently assured of the truth of them: but when they saw Simon so suddenly and unexpectedly returning, whom they knew to have taken a journey towards Galilee, to try if he could there meet with Jesus, they conclude hence, "Oh! Surely the Lord is risen, and hath appeared to Simon," otherwise he would not have returned back so soon.  

Which brings to mind that of the messenger of the death of Maximin: "The messenger that was sent from Aquileia to Rome, changing his horses often, came with so great speed that he got to Rome in four days. It chanced to be a day wherein some games were celebrating, when on a sudden, as Balbinus and Gordianus were sitting in the theatre, the messenger came in; and before it could be told, all the people cry out, 'Maximin is slain'; and so prevented him in the news he brought," etc.  

We cannot well think that any worldly affairs could have called away these two from the feast before the appointed time, nor indeed from the company of their fellow-disciples, but something greater and more urgent than any worldly occasions. And now imagine with what anguish and perplexity poor Peter's thoughts were harassed for having denied his Master: what emotions of mind he felt, when the women had told him, that they were commanded by angels to let Peter particularly know that the Lord was risen, and went before them into Galilee, and they might see him there, Mar 16:7; that it seems to me beyond all question, that one of these disciples going towards Emmaus was Peter, who as soon as he had heard this from the women, taking Alpheus as a companion of his journey, makes towards Galilee, not without communicating beforehand to his fellow-disciples the design of that progress: they, therefore, finding him so suddenly and unexpectedly returned, make the conjecture amongst themselves, that certainly the Lord had appeared to him, else he would never have come back so soon. Compare but that of the apostle, 1Co 15:5, he was seen of Cephas, then of the twelve; and nothing can seem expressed more clearly in the confirmation of this matter.  

Object. But it may be objected, that those two returning from Emmaus found the eleven apostles gathered and sitting together. Now if Simon was not amongst them, they were not eleven. Therefore he was not one of those two.  

Ans. I. If it should be granted that Peter was there and sat amongst them, yet were they not exactly eleven then; for Thomas was absent, Joh 20:24. II. When the eleven are mentioned, we must not suppose it exactly meant of the number of apostles then present, but the present number of the apostles.

PBC: Luk 24:21

"we trusted that it had been he which should have redeemed Israel"

Have you ever been there?  Have your words of faith ever betrayed your lack of faith when you said, "I thought that God was going to do it this way, I believed He was going to help me through this situation" or "I was sure that He was going to sustain me and here I am crumbling?"  You used the past tense in relation to your trust in God?  Well, that's what they did and their lack of faith was reflected in that very language.  Not only that, but notice the things that they speak of as in terms of fact.  They say of the events of the last 24 hours or so - "He was crucified, (Jesus of Nazarath was crucified), that He was condemned to death."  Then they go on to say, "and certain of our women went to the sepulchre and they found not His body." These are all facts.  "Also, certain of them that were with us went to the sepulchre and they found it just as the women said but they did not see Him."  These are all facts.  But notice what they did not report as a fact - "these women (these women who had gone to the sepulchre) came saying that they also had seen a vision of angels which said that He was alive."  The one beam of promise in that whole situation, the one in the whole list of facts, the one fact if it were a fact would have turned everything else on it's head was to them recorded as hearsay.  They said, "oh, the women say" - "look, it's a fact that He was crucified, it's a fact He was condemned, it's a fact that they went there and they didn't find Him, it's a fact that someone else has gone and confirmed that."  Then they said, "And the women said that they saw an angel."

Have you ever been like that in your time of trial?  All the facts - you list all of them out and then you list the promises of God over here and you say, "And God  SAID this or He promised this but these are the facts, these are the facts over here - I am going through this trial, I am going through this difficulty, I don't see the end of this trial, I don't see the end of this difficulty, there's no way that this pain I am going through can be a growing or a helping experience to my life - so there's no way, these are the facts and over here is what people say from the Bible, the preacher said this or someone came to visit me and they shared this with me - but here's the facts."

Too often we miss out on the peace and even the joy that we could have even amidst the trial, before the trial is over, because we refuse to recognize God's promises as realities.  We forget to recognize that what He has promised in His word is verily so, that there's no other way that it will ever turn out otherwise than how He has promised in His word.  And, so as you list the facts of your situation you be sure to list with those facts the things that God has promised to do for you, in you, by you - and with all these trials what He has promised the end of it will be.

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Lu 24:21 " But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done."

All the visions they might have had of an earthly kingdom and earthly honors had passed as a myth from their minds, and they were content to return to their fishing, and live by it. They had no thought of the resurrection, and would not believe it until they had seen the person of Jesus, handled him, examined his hands and side, and found every mark possible to identify his person. Witnesses never could more conscientiously and critically examine a fact to know it was a fact than did these witnesses.

It seems that they never comprehended his teaching until after his resurrection, ascension, and descent of the Holy Ghost on the day of Pentecost. The highest ideas they seemed to have of Christ and his kingdom were temporal and earthly. Although he had plainly taught them that he would be put to death, and that they would be persecuted and brought before the kings and rulers of this world, and by them be condemned, they seemed not to comprehend it, but looked upon Christ as the one that was to free Israel from political bondage, and make her the mistress of the world. The resurrection of Christ from the dead seemed not to have entered their minds.

When those who had seen Jesus told it to Thomas, one of the twelve, he said unto them, " Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe;" Joh 20:25. It seems that none of them were willing to believe that Christ had risen from the dead; the thing looked to them unreasonable, and was what they were not looking for, or thinking of. Let those in whom they had the utmost confidence, and would believe any thing they said about other things, tell them and solemnly affirm that they had seen the Lord, yet they would not believe. Now look at the character and conduct of these witnesses, and who can question their veracity! First, they were poor and illiterate men, not capable of concocting a deep-laid plan of deception; second, they did not expect any thing but a temporal deliverer in Christ; third, they did not think of his resurrection, or comprehend the benefits to be derived from it, and would not believe it when reported to them by their nearest and dearest friends. Nothing but to see him with their own eyes would satisfy them, or make them believe. Is this the caution of men who will bear false witness?

Elder Gregg Thompson

Haydock: Luk 24:13

St. Jerome thinks the Cleophas, one of the two disciples, was a citizen of Emmaus, and that he invited Jesus to take meat in his house. His house was afterwards changed into a church, which the same Father says existed in his time. Some think Cleophas was brother to St. Joseph; others, that he was husband of Mary, sister of the blessed Virgin Mary, and father of St. James the less. Both the Latins and Greeks keep the feast of St. Cleophas, and give him the name of an apostle. Usuard says he was martyred by the Jews. (Calmet)

Haydock: Luk 24:16

But their eyes were held: either by our Saviour's changing his features, or in what manner he pleased. (Witham)

Haydock: Luk 24:18

Art thou alone a stranger in Jerusalem? or, art thou the only stranger in Jerusalem? which was to signify, that every one must needs have heard of what had passed in regard to Jesus. (Witham)

Haydock: Luk 24:21

We hoped, &c. as if they had lost their former hopes, or now knew not what to hope for: but perhaps, as St. Augustine observes, they might use this caution speaking before a stranger. (Witham) ---

These two disciples were in the same error as the other Jews; who expected that the Messias would deliver them from subjection to strangers, and re-establish them in their ancient liberty. The cross and passion had been a subject of scandal and fall to them. They say, we did hope; as if their hopes were now at an end. What increased their diffidence was, that Christ had promised to rise again the third day, and some of the women had said that he really had risen. But they expected as public and glorious a manifestation of his resurrection, as his death had been ignominious and known to the whole world. Behold, now this is already the third day since these things are passed:; if he had wished to manifest his power, he should have done it already. Thus the disciples reason, as if the third day were already past, and as if it were certain that he was not risen again. So difficult a thing is it to believed what we very ardently wish? (Calmet) Proprium hoc miseros sequitur vitum

Nunquam rebus credere lætis.

Haydock: Luk 24:30

The ancient Fathers think our Saviour consecrated, on this occasion, and administered the Eucharist to the two disciples. In the Acts of the Apostles, this same term, breaking of bread, is explained without difficulty of the Eucharist. St. Luke seems fond of this manner of expression, to signify that sacrament. (Calmet)

Gill: Luk 24:13

And behold two of them went that same day,.... Two of the disciples, as the Persic version reads; not of the eleven apostles, for it is certain that one of them was not an apostle; but two of the seventy disciples, or of the society of the hundred and twenty that were together: one of these was Cleophas or Alphaeus, as appears from Luk 24:18 the other is, by some, thought to be Luke the Evangelist, as Theophylact on the place observes, who, out of modesty, mentions not his name; others have thought that Nathanael was the other person; and Dr. Lightfoot seems very confident, from Luk 24:34 that the Apostle Peter was the other; but it is not certain who he was: however, this very remarkable affair happened, and therefore a "behold" is prefixed to it, on the "same day"; the first day of the week; the day on which Christ rose from the dead; and the third day from his death it was, see Luk 24:1 that these two disciples travelled:

to a village called Emmaus; whither they might go either to see their friends, or upon some secular affair, or to be retired from the noise of the city, and be secure from danger by their enemies; or it may be this was the place of Cleophas's abode, who, with the other disciple, was returning home after the celebration of the passover. The place whither they went is particularly mentioned, not because it was a place of note, but for the certainty of the fact. It was now but a village, having been burnt since the death of Herod the great, by the order of Varus, the Roman governors ^l; though it afterwards became a considerable city, if it is the same with Nicopolis, as Jerom asserts ^m; though that rather seems to be the Ammaus, or Chammath of Tiberias, since it was situated by the lake of Genesareth. However, it is certain, that Emmaus is reckoned, by Josephus ⁿ, one of their chief cities; and Jarchi, and Bartenora ^o say, it is the name of a city; and Pliny ^p calls it a toparchy, and says it was watered with fountains; which agrees with the account the Jews give of it ^q.

"R. Jochanan ben Zaccai had five disciples; all the time that he stood, or lived, they sat before him; when he departed, they went to Jabneh; and R. Eleazar ben Arach went to his wife, לאמאוס, "at Emmaus", a place of pleasant waters, and a beautiful habitation.''

It is mentioned, in company with Bethoron, and Lud, or Lydda: it is said ^r,

"from Bethoron, to אמאוס, "Emmaus", is the mountain; and from "Emmaus" to Lydda, the plain; and from Lydda to the sea, the valley.''

Bethoron is mentioned as near Nicopolis, by Jerom; and perhaps is the same with Betholone in Pliny: in Emmaus was a market: at least there was a butcher's market in it; hence we read of, אטלים של אמאוס, "the shambles of Emmaus" ^s; mention is made of a place so called, as in:

"So they went forth with all their power, and came and pitched by Emmaus in the plain country.'' (1 Maccabees 3:40)

"So the camp removed, and pitched upon the south side of Emmaus.'' (1 Maccabees 3:57)

"Now when Judas heard thereof he himself removed, and the valiant men with him, that he might smite the king's army which was at Emmaus,'' (1 Maccabees 4:3)

Another Emmaus is here meant:

which was from Jerusalem about threescore furlongs; or seven miles and a half; for eight furlongs make a mile. Josephus ^t says the same, and confirms the account of the distance of this place from Jerusalem.

Gill: Luk 24:14

And they talked together,.... As they went along, on their journey:

of all these things which had happened; concerning their dear Lord and master, Jesus Christ; how that he had been betrayed by Judas, one of his disciples; had been led bound, first to Annas, and then Caiaphas, the high priest, in whose palace he had been condemned to death; how that he was delivered by the chief priests and elders, to Pontius Pilate, the Roman governor of whom they requested, that he might be crucified: they very likely discoursed also, about the ignominious treatment he met with, both in the high priest's palace and: in Pilate's hall; and how at last he was crucified between two thieves, and was dead and buried; and particularly, they might be talking together of what they had heard that morning from the women, that had been at the sepulchre of Christ, and reported that he was risen.

Gill: Luk 24:15

And it came to pass, that while they communed together,.... About the above said things:

and reasoned; with one another; about the truth and credibility of the late report:

Jesus himself drew near: the Persic version adds, "suddenly"; he came up at once to them, as if he had been a traveller on the road, and overtook them:

and went with them; joined himself in company to them, and travelled with them.

Gill: Luk 24:16

But their eyes were holden, &c. The Ethiopic version adds, "and were covered"; and the Arabic version renders it, "now he had veiled their eyes", ascribing it to Christ; and the Persic version renders it, "and the eyes of the disciples were shut": to me it seems, that their eyes: were held downwards; or they kept looking upon the ground as they walked, which was a posture suitable to their melancholy spirits; and there might be a peculiar influence of divine power and providence, so disposing them, that they did not look up to Christ their new fellow traveller, who walked on with them: and this was so ordered,

that they should not know him; that so they might not be surprised at once, as they would have been, had they looked at him, and discerned who he was; and that they might converse the more freely with him; and that he might convince them of their stupidity and unbelief, by proper arguments.

Gill: Luk 24:17

And he said unto them,.... That is, "Jesus", as the Persic version, or "our Lord", as the Ethiopic version, expresses it:

what manner of communications are these, that ye have one to another, as ye walk? what is the subject of your discourse; what is it your conversation one with another turns upon in your journey?

and are sad? what melancholy story are you telling to one another, which causes such sadness of countenance, and dejection of mind? for Christ by their countenances and gestures, as the shaking of their heads, and lifting up and wringing of their hands, could easily discern as man, as well as know as God, that they were full of sorrow and heaviness, and which were occasioned and increased by what they were talking of.

Gill: Luk 24:18

And one of them, whose name was Cleophas,.... Or Alphaeus, for it is the same name; he was one of the seventy disciples, and father of the Apostles James and Jude, and brother to Joseph, the husband of Mary, the mother of Christ, as before observed:

answering, said unto him, art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? The Persic version reads, "in these two days": the sense that whereas he appeared to come from Jerusalem, that if he was only a stranger and a sojourner, and not a stated inhabitant there, he could not be ignorant of what had been done there a few days past; or if he was, that he must be the only stranger, and the only man, that was so; for the facts referred to were so notorious, that every one must know them, inhabitant or stranger.

Gill: Luk 24:19

And he said unto them, what things?.... Still appearing as if he was ignorant, and in order to, draw out of them a particular relation:

and they said unto him; both of them, or rather Cleophas, for himself and his companion:

concerning Jesus of Nazareth; that is, what had happened to him, who was commonly known by this name, and was called so by way of contempt: but

which was a prophet; not only a foreteller of things to come, as he foretold his sufferings, death, and resurrection, the troubles that should befall his disciples, the destruction of Jerusalem, and the end of the world; but he was a preacher of the Gospel, an eminent one, a famous and extraordinary one, that prophet which Moses spake of should come; and who was mighty in deed and word: he was anointed with the Holy Ghost and with power, which he showed by the miracles he wrought; such as healing the sick, cleansing lepers, casting out devils, restoring sight to the blind, causing the deaf to hear, the dumb to speak, the lame to walk, and raising the dead to life; and in the doctrines he taught, which were with authority, and such as never man spake:

before God and all the people; he was sent and anointed by God as a prophet, and approved by him; who bore a testimony to him by a voice from heaven, declaring him to be his beloved Son; and the works he wrought, were done publicly before men, who glorified God on that account; and the doctrines he taught, were not taught in secret, but in the synagogues and in the temple, in the audience of all the people, and to their surprise and admiration.

Gill: Luk 24:20

And how the chief priests and our rulers,.... Civil and ecclesiastic:

delivered him; to Pontius Pilate, the Roman governor:

to be condemned to death; the death of the cross, by the said governor, having first seized him and examined him before their sanhedrim, and pronounced him guilty of death:

and have crucified him; for though Pilate passed the sentence, and the Roman soldiers executed it, yet these men are said to do it, because it was at their request, and through their instigation, that it was done; hence Peter charges the Jewish sanhedrim with it, Act 4:10.

Gill: Luk 24:21

But we trusted,.... "In him", as the Ethiopic version adds:

that it had been he which should have redeemed Israel; they thought, hoped, and believed, that he was the Messiah, spoken of under the character of the Redeemer of Israel; and they had been in expectation of redemption by him, though only of a temporal kind, from the Roman yoke and bondage; but now they could not tell what to think of it, since he was dead; indeed they were not altogether without hope, since there was a report of his being raised from the dead; but what credit was to be given to that, they could not say: but certain it is, that he was the true Messiah, and promised Redeemer; and who was to redeem, and has redeemed the whole Israel of God; even all the elect of God, whether among Jews or Gentiles, from the servitude and damning power of sin, from the slavery of Satan, and the bondage of the law, and from every enemy; and that by his precious blood, his sufferings and death, the very things which were the occasion of these disciples' doubts about him, as the Redeemer: so the Jews say ^u,

"that upon the death of the Messiah, the son of Joseph, all Israel shall flee to the deserts, and such as are of a doubtful heart shall turn to the nations of the world and say, "is this the redemption we have waited for", for the Messiah is slain?''

And besides all this, today is the third day, since these things were done; which is either mentioned, as an aggravation of the ignorance of the stranger, that these things should be done so lately, as within three days, and yet he should be ignorant of them, or not remember them, and need to be informed about them; or as a further reason of their doubting, that it was now the third day since the death of Jesus, and there was nothing certain of his resurrection, only the report of the women, which they could not depend upon; or else as a reason of their trusting, that he was the person that should redeem Israel; since this was the third day from his crucifixion; the day on which he said he should rise from the dead, and of which there was a report spread, not to be disproved, that he was that day actually risen: this day is greatly observed by the Jews ^w: they take notice that the Scriptures speak of several remarkable third days; and besides Gen 22:4 is cited a passage which refers to the resurrection of Christ on the third day; and they speak

"of the third day of the tribes, Gen 42:18 of the third day of the spies, Jos 2:16 of the third day of the giving of the law, Exo 19:16 of the third day of Jonas, Jon 1:17 (which was a type of the resurrection of the Messiah, Mat 12:40) of the third day of those that came up out of the captivity, Ezr 8:15 of the third day of the resurrection of the dead, Hos 6:2 and of the third day of Esther, Est 5:1.''

Gill: Luk 24:22

Yea, and certain women also of our company,.... Who came with them from Galilee, who were of the same religion, professed the same faith, and belonged to the same society and community; who they were, and their names, see Luk 24:10.

made us astonished; surprised us, with an account they brought, so that we could not, nor can we now tell, what to think or say of it; it is such an one, we know not how to believe, nor to disprove; it is we fear too good to be true, and should it be as they report, it is amazing indeed:

which were early at the sepulchre; of the person now mentioned, Jesus of Nazareth; even this very morning, by break of day, at least at sunrise, whither they went to anoint his body, thinking nothing at all about the resurrection of him.

Gill: Luk 24:23

And when they found not his body,.... In the sepulchre, as they expected, and so could not do what they intended:

they came; they returned from the sepulchre with great haste, and in a very great fright, and came to the disciples, where they were assembled;

saying, that they had also seen a vision of angels. The Syriac and Persic versions add, "there"; at the sepulchre, for there were two of them at least, if not three; see Luk 24:4. They not only reported, that they could not find the body of Jesus, but also that they had seen some angels: or the sense may be, that they told them, that though they could not find the dead body of their Lord, yet they had seen him alive, as they did by the way, as they were returning, Mat 28:9 and also that a vision of angels had appeared to them:

which said that he was alive; see Luk 24:5. So that it was not a deception of their sight, they certainly saw both Christ and the angels; and were assured from their testimony, as well as by their own eyes and ears, that he was certainly risen: now, though this was so clear a point, and so well attested, the disciples knew not how to believe it; they were perplexed about it; they could neither receive it, nor discredit it; they hoped it might be so, but feared it was not.

Gill: Luk 24:24

And certain of them which were with us,.... The apostles and brethren, who were together when the women came, and made the above report; particularly Peter, who is named, Luk 24:12 and John, who also was with him, as appears from Joh 20:2 these

went to the sepulchre; of Jesus, to satisfy themselves and their companions, as much as they could, about these things:

and found it even so as the women had said; that is, that the body of Jesus was not there, and that the linen clothes were laid by themselves:

but him they saw not; the Ethiopic version reads, "and him they found not": the women, as before observed, might report, that though they found not the body in the grave, yet they saw him alive by the way, but so did not the disciples; which made it look very strange, doubtful, and suspicious, that the women should see him, and not his apostles; they could not tell how to account for this, and this made them to be in suspense about the fact.

Gill: Luk 24:25

Then he said unto them,.... That is, Jesus said unto them, as the Syriac and Persic versions read:

O fools; not in a natural sense, as if they were destitute of the common understanding of men; nor in a moral sense, as wicked men, and as they themselves had been in their unregenerate estate; nor in a way of anger and contempt, and with a design to provoke; wherefore Christ did not act contrary to his own rule, in Mat 5:22 but because they were so void of understanding in the Scriptures, and were so very ignorant of them, and were so blind as to the knowledge of them; particularly those which concerned the sufferings and resurrection of the Messiah, being influenced by the popular prejudices of education: he therefore expresses himself with much warmth, concern, and surprise, that he should have been so long with them, and they so long under his doctrine and ministry; besides the advantages of having the Scriptures, and being conversant with them from their youth; and which they daily read, and had heard expounded, and yet were so very senseless and stupid:

and slow of heart to believe all that the prophets have spoken; that is, upon these points, concerning the sufferings of Christ, and his resurrection from the dead; and indeed, they were very slow of heart to believe, not only what the women reported from the angels, but even those of their brethren, who had seen him after he was risen; for which Christ upbraids them, Mar 16:14. Yea, one of them declared after all, that he would not believe, unless he saw the print of the nails in his hands and feet, and put his hand into it, and thrust it into his side; wherefore Christ had good reason to treat them in this sharp manner, and charge them with folly and incredulity; the Jews ought not to object to the word "fools", as unbecoming Christ, since they frequently represent God as making use of it; as for instance, it is said, ^x.

"the holy blessed God said to them, שוטים, "O ye fools" that are in the world, whatsoever ye do, ye do for your own necessities. ---And a little after, "O ye fools" that are in the world, he that labours on the evening of the sabbath, shall eat on the sabbath day.''

Gill: Luk 24:26

Ought not Christ to have suffered these things,.... Mentioned in Luk 24:20 as to be delivered by the chief priests, to be condemned to death, and to be crucified: Christ suffered many things in his personal character, being traduced as a sinful and wicked man, and a friend and encourager of sinners; as a man of immoral principles and practices; as an idolater, a blasphemer, an impostor, a seditious person; as one that had had familiarity with the devil, and did his miracles by his assistance, with a load of other reproaches; and these he endured, to answer to the loss of the divine honour and glory, sustained by the sin of man; and to teach his people patience, under the loss of their good names, characters, and reputations: and he suffered much in his body, in the infirmities of it; which he assumed with it, being in all things like to his brethren, excepting sin; and in the pains which he endured, through buffeting and scourging before his crucifixion, and when he hung upon the cross: and he suffered greatly in his soul, partly from the temptations of Satan; and partly from the treatment of his own disciples, through the frowardness of their spirits; and especially his being betrayed by one, denied by another, and forsaken by them all, must greatly afflict his mind; but chiefly from his bearing the loathsome sins of men, the strokes of justice, and the wrath of God; and particularly, through his being forsaken by him: and of all these there was a necessity; he ought to have suffered these things, as he did; the counsels and purposes of God, the covenant transactions and agreement he himself entered into with his Father, the prophecies of the Old Testament, and his own predictions concerning these things, together with the salvation of his people, in a way consistent with the justice of God, and the honour of his law, made them necessary:

and to enter into his glory; which began at his resurrection from the dead, and is seen in his exaltation and session at the right hand of God; upon his ascension he was received up to glory, entered into it, took possession of it, and is crowned with it; and which will still be more manifest, when he shall come to judge the world in righteousness; when his saints also shall appear in glory with him, and shall be everlasting spectators of his glory; and indeed, his entrance into glory is not merely for himself, but in the name and behalf of them. The Vulgate Latin version reads, "and so, or thus to enter into his glory"; that is, by the way of sufferings, which is the way through which his saints enter the kingdom, Act 14:22. And by a view of the glory that was to follow them, and which he and his people were to enjoy together, was he animated to endure them cheerfully and patiently; and this he is entered into, possesses and enjoys, as the consequence and reward of his sufferings.

Gill: Luk 24:27

And beginning at Moses,.... The writings of Moses, the book of Genesis particularly, Gen 3:15 which is the first prophecy of him, and speaks of the bruising of his heel, or of the sufferings of death by him; and proceeding to open and explain the types concerning his bearing the cross, and the lifting him upon it, in the business of Isaac, and of the brazen serpent; and concerning the shedding of his blood, and the oblation of himself in the sacrifices of the law of Moses:

and all the prophets; as David, Isaiah, Daniel, and others, very likely the passages in Psa 22:1.

he expounded unto them in all the Scriptures in Moses, and the Prophets,

concerning himself; especially concerning these two points, his sufferings, and his glory, which the Spirit of Christ, in the Prophets, testified before hand: besides the above places referred to, concerning the sufferings of Christ, see the following, in reference to his resurrection and glory, Psa 16:10.

Gill: Luk 24:28

And they drew nigh unto the village,.... Of Emmaus, before they were aware; their conversation was so very agreeable, that the way did not seem tedious, nor the time long:

whither they went: where they intended to go, when they set out; this was the end of their journey; wherefore this village was not some intermediate place between Jerusalem and Emmaus:

and he made as though he would have gone further; when they were come to Emmaus, and to the house where the two disciples intended to make their abode that night: whether it was a public house, or an house of one of their friends, or one of their own, it matters not; Christ stopped not, nor attempted to go in with them, but stepped a few steps onward, taking his leave of them. The Ethiopic version renders it, "he began to pass by them": which carried in it an appearance as if he intended to have travelled further; and in it there was no fraud, dissimulation, or collusion: he would have gone some little way further, doubtless, had they not detained him; and he intended to stay with them, provided they should ask him, as he did, though not all night, which he never designed: the whole of it is nothing else but a piece of modesty, civility, and prudence; for guile was never found in his mouth.

Gill: Luk 24:29

But they constrained him,.... The Arabic version renders it, "they held him by force": but the meaning is not, that they laid hands on him, and held him in a forcible manner against his will; but they were very urgent and importunate with him, that he would stay with them; they would take no denial. The sense is better given in the Persic version, "the disciples with importunity said unto him"; they were so pressing with arguments, that he could not withstand them:

saying, abide with us; his conversation was so engaging, and his discourses were so heavenly and instructive, so sweet and delightful, so powerful and moving, that they could not bear to part with him, but were exceeding desirous of his continuance with them, even though he was a stranger to them. And as they had in view their own pleasure and profit, so they urge the necessity and advantage of his stay, with respect to himself:

for it is towards evening, and the day is far spent; it might be four or five o'clock in the afternoon:

and he went in to tarry with them; for a while, not all night. So earnest, importunate, and resolute was the church, when she had found Christ, that he would abide with her, Son 3:4.

Gill: Luk 24:30

And it came to pass as he sat at meat with them,.... When they were sat down at table with the provisions before them:

he took bread and blessed it, and brake, and gave to them; as if he was the master of the house, when he was both a guest, and a stranger, and as he used to do at common meals, when he ate with his disciples; and thus he did, when he fed five thousand at one time, and four at another, Mat 14:19 see the notes there. See Gill on Mat 14:19. See Gill on Mat 15:26. Whether only Christ, and the two disciples, sat down together, or whether others that belonged to the house sat down with them, is not certain: if they were only three, they were a proper company to bless the bread together; that is, one in the name of the rest, they joining with him: if there were but two, they blessed, or said grace for themselves separately; but if three, the rules were these, according to the Jews ^y:

"three that eat together, they are obliged to call a blessing (or for one) --and how do they call a blessing among three? one says, let us bless: if there are three besides himself, he says, bless ye. --Three that eat together have no power to divide;''

that is, to make a separate blessing, but are obliged to it conjunctly: thus here, being three at least, Christ blessed bread for them all.

Gill: Luk 24:31

And their eyes were opened,.... Not that they were before shut, or closed up, but what before held them was removed, and what hindered their sight and knowledge was taken away; and perhaps these actions of his taking the bread, and blessing, and breaking, and giving it to them, might put them in mind of him, and cause them to look wistfully at him, when, what beclouded their sight being gone, and he appearing in his usual form, they perceived who he was:

and they knew him; to be their dear Lord and master, for whose death they had been sorrowing, and of redemption by him, and of whose resurrection they had been doubting:

and vanished out of their sight; not that he vanished as a spectre, or as smoke vanishes into air; but agility being a property of his risen body, he very suddenly, and swiftly, and in a moment, withdrew himself from them; for if he could withdraw himself from company in a very speedy manner before his resurrection, much more after; see Luk 4:30. The Syriac version renders it, "he was taken away from them"; as if some of the ministering angels were made use of to remove him at once; but this seems not necessary: the Arabic version renders it, "he was hidden from them"; that same power of his that held their eyes all the while they were travelling together, interposed some object between him and them, so that he could not be seen by them that very instant, even before he was gone out of the house.

Gill: Luk 24:32

And they said one to another,.... After Christ was gone, being surprised at what happened, that they should not know him all that while; and that as soon as they did, he should disappear, or withdraw himself in this manner:

did not our hearts burn within us while he talked with us by the way, and while he opened to us the Scriptures? concerning himself, his sufferings, death, and resurrection, which are in Moses, the Prophets, and the Psalms. The Scriptures are as a sealed book to men, learned and unlearned; and none so fit to open them as the lion of the tribe of Judah: he did open and explain them to these his disciples, as well as conversed with them about other things, as they travelled together; and his words came with such evidence, power, and sweetness, that they were ravished with them; their minds were irradiated with beams and rays of divine light; their hearts were warmed and glowed within them; they became fervent in spirit, and their affections were raised and fired; they found the word to be as burning fire within them; and they now knew somewhat what it was to be baptized with fire, which is Christ's peculiar office to administer; see Psa 39:3 they seem as it were not only to reflect on these things with wonder and pleasure, but also to charge themselves with want of thought, with inattention and stupidity; since they might have concluded from the uncommon evidence, force, and energy with which his words came to them, who he was, seeing no man could speak as he did, and with such effect as his words had.

Gill: Luk 24:33

And they rose up the same hour,.... Though it was now evening, and the day was spent and gone; and notwithstanding what business they might have to do at Emmaus, about which they came, and even might not have made an end of eating, or sufficiently refreshed themselves; and though they had had a walk of sixty furlongs that afternoon, yet being big with this appearance of Christ to them, and in haste to impart the joyful news to their fellow disciples, they immediately rose up from table:

and returned to Jerusalem; the same night, from whence they had come that day:

and found the eleven gathered together; at a certain house known to these two, and who met together in the night season, for the sake of privacy, and for fear of the Jews, and who were now up, though it was late: these are called "eleven", because Judas was now gone from them, and dead; and this being their whole number, it is used, though every one might not be present, as particularly Thomas was not; see Joh 20:19

and them that were with them; the seventy disciples, and other believers, both men and women; see Act 1:15.

Gill: Luk 24:34

Saying,.... The following words; and which are not the words of the two disciples, but of the apostles, whom they found gathered together; and who, just as these two entered the room, said to one another, or rather to these two disciples, to whom at once, and as soon as ever they saw them, not being able to hold it in, they communicated the good news they had just heard, and which; perhaps, Peter had been just telling them:

the Lord is risen indeed; it is certainly matter of fact: for though the women were not credited, but their accounts were as idle tales, and, at most, only occasioned some thoughts and reflections, which they could not settle; yet now they were satisfied of the reality of his resurrection, and speak of it with the greatest assurance and joy:

and hath appeared unto Simon; he appeared to him first, before he did to any of the rest, though he had denied him in so shameful a manner: which is an instance of great grace and goodness: and he appeared to him, on purpose, no doubt, to comfort him under his distress; as well as being the oldest, disciple, and a man of figure and credit among them, his report would be believed. None of the writers of the New Testament take notice of this appearance besides, only the Apostle Paul, 1Co 15:5. It is certain that it was the same day Christ rose from the dead; and was after the women had seen him, and after Peter had, been at the sepulchre; and before the return of the two disciples from Emmaus, and before he showed himself to the rest of the apostles.

Gill: Luk 24:35

And they told what things were done in the way,.... That is, when the eleven had done speaking, and had finished their report, which they did with great joy and pleasure; then "these two disciples", as the Persic version expresses it, to confirm them the more in the truth of Christ's resurrection, gave them a particular account, how, as they were travelling, Jesus joined himself to them, and entered into a conversation with them, and opened the Scriptures in a sweet and powerful manner to them; and yet their eyes were holden all the while, so that they did not perceive who he was:

and how he was known of them in breaking bread; that so it was, that whilst he was breaking bread, and giving it to them, and they were eating together, their eyes were opened, and they saw plainly who he was: now, though this was a common meal, and not the ordinance of the Lord's supper, yet since Christ made himself known to his disciples at an ordinary meal, may not his followers expect that he will make himself known to them, and grant them communion with him at his table? and which should be no small argument to engage believers to a constant attendance on it.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 24:13

¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² tn These are disciples as they know about the empty tomb and do not know what to make of it all.

³ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Luk 24:14

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Luk 24:15

¹ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

² tn This term suggests emotional dialogue and can thus be translated “debated.”

³ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

NET Notes: Luk 24:16

¹ sn The two disciples will not be allowed to recognize Jesus until v. 31.

² tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

³ sn This parenthetical remark by the author is necessary so the reader will understand the account.

NET Notes: Luk 24:17

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

³ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

NET Notes: Luk 24:18

¹ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

² sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

³ tn Grk “in it” (referring to the city of Jerusalem).

NET Notes: Luk 24:19

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn This translates the Greek term ἀνήρ (anhr).

³ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

NET Notes: Luk 24:20

¹ sn Handed him over is another summary of the passion like Luke 9:22.

² sn See the note on crucify in 23:21.

NET Notes: Luk 24:21

¹ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

² sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

NET Notes: Luk 24:22

¹ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

² tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

NET Notes: Luk 24:23

¹ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

NET Notes: Luk 24:24

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

NET Notes: Luk 24:25

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

NET Notes: Luk 24:26

¹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

² sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

NET Notes: Luk 24:27

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

³ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

NET Notes: Luk 24:28

¹ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

NET Notes: Luk 24:29

¹ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

² tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

NET Notes: Luk 24:30

¹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

³ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

NET Notes: Luk 24:31

¹ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

² sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

³ tn This pronoun is somewhat emphatic.

⁴ tn This translates a καί (kai, “and”) that has clear sequential force.

NET Notes: Luk 24:32

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

³ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

⁴ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

⁵ tn Grk “opening” (cf. Acts 17:3).

NET Notes: Luk 24:33

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Luk 24:34

¹ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

² sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

NET Notes: Luk 24:35

¹ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

² tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

Geneva Bible: Luk 24:13

^{( 4 )} And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem [about] threescore furlongs.

^{( 4 )} The resurrection is proved by two other witnesses who saw it, and all the circumstances surrounding it declare that it was no forged event thought up on purpose in their own minds.

Geneva Bible: Luk 24:16

^{( c )} But their eyes were holden that they should not know him.

^{( c )} Were held back and stayed, God no doubt appointing this to be so: and therefore his body was not invisible, but rather their eyes were dimmed.

Geneva Bible: Luk 24:18

And ^{( d )} the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?

^{( d )} Some of the old fathers think that the other disciple was the same evangelist who wrote this book, but Epiphanius, writing against the Saturnilians, says it was Nathanael; but none of these are certainties.

Geneva Bible: Luk 24:20

^{( 5 )} And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.

^{( 5 )} It appears by conferring the prophecies of the prophets that all those things are true and certain which the evangelist have put down in writing about Christ.

Geneva Bible: Luk 24:31

And their eyes were opened, and they knew him; and he ^{( e )} vanished out of their sight.

^{( e )} Suddenly taken away, and we may not therefore imagine that he was there in an invisible body, but indeed believe that he suddenly changed the place where he was.

Geneva Bible: Luk 24:35

And they told what things [were done] in the way, and how he was known of them in ^{( f )} breaking of bread.

^{( f )} When he broke bread, which that people used to do, and as the Jews still do today at the beginning of their meals and say a prayer.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 24:1-53

1 Christ's resurrection is declared by two angels to the women that come to the sepulchre.

9 These report it to others.

13 Christ himself appears to the two disciples that went to Emmaus;

36 afterwards he appears to the apostles, and reproves their unbelief;

47 gives them a charge;

49 promises the Holy Ghost;

50 and so ascends into heaven.

Maclaren: Luk 24:13-32

The Risen Lord's Self-Revelation To Wavering Disciples

And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. 14. And they talked together of all these things which had happened. 15. And it came to pass, that, while they communed together and reasoned, Jesus Himself drew near, and went with them. 16. But their eyes were holden that they should not know Him. 17. And He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? 18. And the one of them, whose name was Cleopas, answering said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? 19. And He said unto them, What things? And they said unto Him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: 20. And how the chief priests and our rulers delivered Him to be condemned to death, and have crucified Him. 21. But we trusted that it had been He which should have redeemed Israel: and besides all this, to-day is the third day since these things were done. 22. Yea, and certain women also of our company made us astonished, which were early at the sepulchre; 23. And when they found not His body, they came, saying, that they had also seen a vision of angels, which said that He was alive. 24. And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but Him they saw not. 25. Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26. Ought not Christ to have suffered these things, and to enter into His glory? 27. And beginning at Moses and all the prophets, He expounded unto them in all the scriptures the things concerning Himself. 28. And they drew nigh unto the village, whither they went: and He made as though He would have gone further. 29. But they constrained Him, saying, Abide with us: for it is toward evening, and the day is far spent. And He went in to tarry with them. 30. And it came to pass, as He sat at meat with them, He took bread, and blessed it, and brake, and gave to them. 31. And their eyes were opened, and they knew Him; and He vanished out of their sight. 32. And they said one to another, Did not our heart burn within us, while He talked with us by the way, and while He opened to us the scriptures? '--Luke 24:13-32.

THESE two disciples had left their companions after Peter's return from the sepulchre and before Mary Magdalene hurried in with her tidings that she had seen Jesus. Their coming away at such a crisis, like Thomas's absence that day, shows that the scattering of the sheep was beginning to follow the smiting of the shepherd. The magnet withdrawn, the attracted particles fall apart. What arrested that process? Why did not the spokes fall asunder when the centre was removed? John's disciples crumbled away after his death. When Theudas fell, all his followers were dispersed' and came to nought. The Church was knit more closely together after the death that, according to all analogy, should have scattered it. Only the fact of the Resurrection explains the anomaly. No reasonable men would have held together unless they had known that their Messianic hopes had not been buried in Christ's grave. We see the beginnings of the Resurrection of these hopes in this sweet story.

I. We Have First The Two Sad Travellers And The Third Who Joins Them.

Probably the former had left the group of disciples on purpose to relieve the tension of anxiety and sorrow by walking, and to get a quiet time to bring their thoughts into some order. They were like men who had lived through an earthquake; they were stunned, and physical exertion, the morning quiet of the country, and the absence of other people, would help to calm their nerves, and enable them to realise their position. Their tone of mind will come out more distinctly presently. Here it is enough to note that the things which had come to pass' filled their minds and conversation. That being so, they were not left to grope in the dark. Jesus Himself drew near, and went with them.' Honest occupation of mind with the truth concerning Him, and a real desire to know it, are not left unhelped. We draw Him to our sides when we wish and try to grasp the real facts concerning Him, whether they coincide with our prepossessions or not.

It is profoundly interesting and instructive to note the characteristics of the favoured ones who first saw the risen Lord. They were Mary, whose heart was an altar of flaming and fragrant love; Peter, the penitent denier; and these two, absorbed in meditation on the facts of the death and burial. What attracts Jesus? Love, penitence, study of His truth. He comes to these with the appropriate gifts for them, as truly--yea, more closely--as of old. Perhaps the very doubting that troubled them brought Him to their help. He saw that they especially needed Him, for their faith was sorely wounded. Necessity is as potent a spell to bring Jesus as desert. He comes to reward fixed and fervent love, and He comes, too, to revive it when tremulous and cold.

Their eyes were holden,' says Luke; and similarly their eyes were opened' (Luke 24:31). He makes the reason for His not being recognised a subjective one, and his narrative affords no support to the theory of a change in our Lord's resurrection body. How often does Jesus still come to us, and we discern Him not! Our paths would be less lonely, and our thoughts less sad, if we realised more fully and constantly our individual share in the promise, I am with you always.'

II. We Have Next The Conversation (Luke 24:17-28).

The unknown new-comer strikes into the dialogue with a question which, on some lips, would have been intrusive curiosity, and would have provoked rude retorts. But there was something in His voice and manner which unlocked hearts. Does He not still come close to burdened souls, and with a smile of love on His face and a promise of help in His tones, ask us to tell Him all that is in our hearts? Communications' told to Him cease to sadden. Those that we cannot tell to Him we should not speak to ourselves.

Cleopas naively wonders that there should be found a single man in Jerusalem ignorant of the things which had come to pass. He forgot that the stranger might know these, and not" know that they were talking about them. Like the rest of us, he fancied that what was great to him was as great to everybody. What could be the subject of their talk but the one theme? The stranger assumes ignorance, in order to win to a full outpouring. Jesus wishes us to put all fears and doubts and shattered hopes into plain words to Him. Speech to Christ cleanses our bosoms of much perilous stuff. Before He speaks in answer we are lightened.

Very true to nature is the eager answer of the two. The silence once broken, out flows a torrent of speech, in which love and grief, disciples' pride in their Master, and shattered hopes, incredulous bewilderment and questioning wonder, are blended.

That long speech (Luke 24:19-24) gives a lively conception of the two disciples' state of mind. Probably it fairly represented the thought of all. We note in it the limited conception of Jesus as but a prophet, the witness to His miracles and teaching (the former being set first, as having more impressed their minds), the assertion of His universal appreciation by the people,' the charging of the guilt of Christ's death on our rulers,' the sad contrast between the officials' condemnation of Him and their own fond Messianic hopes, and the despairing acknowledgment that these were shattered.

The reference to the third day' seems to imply that the two had been discussing the meaning of our Lord's frequent prophecy about it. The connection in which they introduce it looks as if they were beginning ¢,o understand the prophecy, and to cherish a germ of hope in His Resurrection, or, at all events, were tossed about with uncertainty as to whether they dared to cherish it. They are chary of allowing that the women's story was true; naively they attach more importance to its confirmation by men. But Him they saw not,' and, so long as He did not appear, they could not believe even angels saying that He was alive.'

The whole speech shows how complete was the collapse of the disciples' Messianic hopes, how slowly their minds opened to admit the possibility of Resurrection, and how exacting they were in the matter of evidence for it, even to the point of hesitating to accept angelic announcements. Such a state of mind is not the soil in which hallucinations spring up. Nothing but the actual appearance of the risen Lord could have changed these sad, cautious unbelievers to lifelong confessors. What else could have set light to these rolling smoke-clouds of doubt, and made them flame heaven-high and world-wide?

The ingenuous disclosure of their bewilderment appealed to their Companion's heart, as it ever does. Jesus is not repelled by doubts and perplexities, if they are freely spoken to Him. To put our confused thoughts into plain words tends to clear them, and to bring Him as our Teacher. His reproach has no anger in it, and inflicts no pain, but puts us on the right track for arriving at the truth. If these two had listened to the prophets,' they would have understood their Master, and known that a divine must' wrought itself out in His Death and Resurrection. How often, like them, do we torture ourselves with problems of belief and conduct of which the solution lies close beside us, if we would use it?

Jesus claimed' all the prophets' as His witnesses. He teaches us to find the highest purpose of the Old Testament in its preparation for Himself, and to look for foreshadowings of His Death and Resurrection there. What gigantic delusion of self-importance that was, if it was not the self-attestation of the Incarnate Word, to whom all the written word pointed! He will still, to docile souls, be the Interpreter of Scripture. They who see Him in it all are nearer its true appreciation than those who see in the Old Testament everything but Him.

III. We Have Finally The Disclosure And Disappearance Of The Lord.

The little group must have travelled slowly, with many a pause on the road, while Jesus opened the Scriptures; for they left the city in the morning, and evening was near before they had finished their threescore furlongs' (between seven and eight miles). His presence makes the day's march seem short.

He made as though He would have gone further,' not therein assuming the appearance of a design which He did not really entertain, but beginning a movement which He would have carried out if the disciples' urgency had not detained Him. Jesus forces His company on no man. He would have gone further' if they had not said Abide with us.' He will leave us if we do not keep Him. But He delights to be held by beseeching hands, and our wishes constrain' Him. Happy are they who, having felt the sweetness of walking with Him on the weary road, seek Him to bless their leisure and to add a more blissful depth of repose to their rest!

The humble table where Christ is invited to sit, becomes a sacred place of revelation. He hallows common life, and turns the meals over which He presides into holy things. His disciples' tables should be such that they dare ask their Lord to sit at them. But how often He would be driven away by luxury, gross appetite, trivial or malicious talk! We shall all be the better for asking ourselves whether we should like to invite Jesus to our tables. He is there, spectator and judge, whether invited or not.

Where Jesus is welcomed as guest He becomes host. Perhaps something in gesture or tone, as He blessed and brake the bread, recalled the loved Master to the disciples' minds, and, with a flash, the glad' It is He!' illuminated their souls. That was enough. His bodily presence was no longer necessary when the conviction of His risen life was firmly fixed in them. Therefore He disappeared. The old unbroken companionship was not to be resumed. Occasional appearances, separated by intervals of absence, prepared the disciples gradually for doing without His visible presence.

If we are sure that He has risen and lives for ever, we have a better presence than that. He is gone from our sight that He may be seen by our faith. That now we see Him not' is advance on the position of His first disciples, not retrogression. Let us strive to possess the blessing of those who have not seen, and yet have believed.'

Maclaren: Luk 24:28-29

Detaining Christ

And they drew nigh unto the village, whither they went: and He made as though He would have gone further. 29. But they constrained Him, saying, Abide with us: for it is toward evening, and the day is far spent. And He went in to tarry with them.'--Luke 24:28-29.

OF course, a chance companion, picked up on the road, is dropped when the journey's end is reached. When these two disciples had come to Emmaus, perhaps arriving at some humble inn or caravanserai, or perhaps at the home of one of them, it would have been an unmannerly intrusion for the Stranger who had met them on the road, and could accompany them there without rudely forcing Himself on them, to have inflicted His company further on them unless they had wished it. And so He made as though He would have gone further,' not pretending what He did not mean, but doing what was but natural and proper in the circumstances. But Jesus had a further motive for showing His intention of parting company at the door of the house in Emmaus. He desired to evoke the expression of the desire of His two fellow-walkers that He should tarry with them. Having evoked it, then with infinite willingness omnipotence lets itself be controlled by feebleness, and Jesus suffers Himself to be constrained by those whom, unknown to themselves, He was gently and mightily constraining. He made as though,' unfortunately suggests to an English reader the idea of acting a part, and of seeming to intend what was not really intended. But there is no such thought in Luke's mind.

The first suggestion that strikes one from this incident is just this: Jesus Christ will certainly leave us if we do not detain Him.

It is no more certain that that walk to Emmaus had its end, and that that first day of the week, day of Resurrection though it was, was destined to close in sunset and evening darkness, than that all seasons of quickened intercourse with Jesus Christ, all times when duty and grace and privilege seem to be very great and real, all times when we awake more than ordinarily to the recognition of the Presence of the Lord with us and of the glories that lie beyond, tend to end and to leave us bare and deprived of the vision, unless there be on our parts a distinct and resolute effort to make perpetual that which in its nature is transient and comes to a close, unless we avert its cessation. All motion tends to rest, and Christian feeling falls under the same law. Nay, the more thrilling the moment's experience the more exhausting is it, and the more certain to be followed by depression and collapse. Action and reaction are equal and contrary.' The height of the wave determines the depth of the trough. Therefore Christian people have to be specially careful towards the end of a time of special vitality and earnestness; because, unless they by desire and by discipline of their minds interpose, the natural result will be deadness in proportion to the previous excitement. He made as though He would have gone further,' and He certainly will unless His retreating skirts be grasped at by the outstretched hands of faith and desire, and the prayer go after Him, Abide with us for it is toward evening.'

That is quite true, too, in another application of the incident. Convictions, spiritual experiences of a rudimentary sort, certainly die away and leave people harder and worse than they were before, unless they be fostered and cherished and brought to maturity and invested with permanence by the honest efforts of the subjects of the same. The grace of God, in the preaching of His Gospel, is like a flying summer shower. It falls upon one land and then passes on with its treasures and pours them out somewhere else. The religious history of many countries and of long centuries is a commentary written out in great and tragic characters on the profound truth that lies in the simple incident of my text. Look at Palestine, look at Asia Minor, at the places where the Gospel first won its triumphs; look at Eastern Europe. What is the present condition of these once fair lands but an illustration of this principle, that Christ who comes to men in His grace is kept only by the earnestness and faithfulness and desire of the men to whom He comes?

And you and I, dear brethren, both as members of a Christian community and in our individual capacity, have our religious blessings on the same conditions as Ephesus and Constantinople had theirs, and may fling them away by the same negligence as has ruined large tracts of the world through long ages of time. Christ will certainly go unless you keep Him.

Then further, notice from my text this other thought, that Christ seeks by His action to stimulate our desires for Him.

He made as though He would have gone further.' But while His feet were directed to the road His heart remained with His two fellow-travellers whom He was apparently leaving, and His wish was that the sight of His retiring figure might kindle in their hearts great outgoings of desire to which He would so gladly yield. It is the same action on His part, only under a slightly different form, but actuated by the same motive and the same in substance, as we find over and over again in the gospels. You remember the instances. I need only refer to them in a word.

Here is one: the dark lake, the rising moon behind the Eastern hills, a figure coming out of the gloom across the stormy sea, and when He reached the tossing fishing cobble it seemed as if He would have passed by; and He would, but that the cry flung out over the dark water stopped Him.

Here are two blind men sitting by the roadside crying Thou Son of David, have mercy upon us.' Not a word, not even a glance over His shoulder, no stopping of His resolved stride; onwards towards Jerusalem, Pilate, and Calvary. Because He did not heed their cry? Because He did not infinitely long to help them? No. The purpose of His apparent indifference was attained when they cried the more earnestly, Thou Son of David, have mercy upon us.'

Here is another. A woman half mad with anguish for her demon-ridden daughter, calling after Him with the shrill shriek of Eastern sorrow and disturbing the fine nerves of the disciples, but causing no movements nor any sign that He even heard, or if He heard, heeded, the ear-piercing and heart-moving cries. Why was that ear which was always open to the call of misery closed now? Because He wished to bring her to such an agony of desire as might open her heart very wide for an amplitude of blessing; and so He let her cry, knowing that the longer she called the more she would wish, and that the more she wished the more He would bestow.

And that is what He does with us all sometimes: seeming to leave our wishes and our yearnings all unnoticed. Then the devil says to us, What's the use of crying to Him? He does not hear you.' But faith hears the promise: Open thy mouth wide and I will fill it,' though to sense there seems to be no voice nor any that answered.'

Christ has no other reason in any of the delays and trying prolongations of His answers than to make us capable of larger blessing, because delay deepens our longing. He is infinitely wishful to-day, as He was on that Resurrection evening, to draw near to every heart and pour upon it the whole sunlit cataract of the mighty fact that He lives to bless. But He cannot come to us unless we desire Him, and He cannot give to us more of Himself than we wish; and therefore He is obliged, as the first thing, to make our desires larger and fuller, and then He will answer them. He could there do no mighty works because of their unbelief.'

Our faithlessness limits His power; our faith is the measure of our capacity.

Lastly, the text reminds us that Jesus Christ is glad to be forced.

They constrained': a very strong word, kindred to the other one which our Lord Himself employs when He speaks about the kingdom of heaven suffering violence, and the violent taking it by force.' That bold expression gives emphatic utterance to the truth that there is a real power lodged in the desires of humble hearts that desire Him, so as that they can prescribe to Him what He shall do for them and how much of Himself He shall give them. Our feebleness can in a measure set in motion and regulate the energy of Omnipotence. They constrained Him.'

Do you remember who it was that was called a prince with God' and how he won the title and was able to prevail? We, too, have the charter given to us that we can--I speak it reverently--guide God's hand and compel Omnipotence to bless us. We master Nature by yielding to it and utilising its energies. We have power with God by yielding to Him and conforming our desires to the longings of His heart and asking the things that are according to His will. Concerning the work of My hands command ye Me.' And what we, leaning on His promise and in unison with His mighty purpose of love, desire, that will as certainly come down to us as every stream must pour into the lowest levels and fill the depressions in its course.

You can make sure of Christ if two things are yours. He will always remain with us if, on the one hand, we wish for Him honestly and really to be with us all the day long, which would be extremely inconvenient for some of us; and if, on the other hand, we take care not to do the acts nor cultivate the tempers which drive Him away. For How can two walk together except they be agreed?' And how can we ask Him to come in and sit down in a house which is all full of filth and worldliness? Turn the demons out and open the door, and anything is more likely than that the door will stand gaping and the doorway be unfilled by the meek presence of the Christ that enters in.

The old prayer is susceptible of application to our community and to our individual hearts, When Israel prayed, Arise, O Lord, into Thy rest; Thou and the Ark of Thy strength,' the answer was prompt and certain. This is My rest for ever; here will I dwell, for I have desired it.' But the divine desire was not accomplished till the human desire opened the Temple gates for the entrance of the Ark.

He made as though He would have gone further'; but they constrained Him, and then He entered in.

Maclaren: Luk 24:30-31

The Meal At Emmaus

And it came to pass, as He sat at meat with them, He took bread, and blessed it, and brake, and gave to them. 31. And their eyes were opened, and they knew Him; and He vanished out of their sight.'--Luke 24:30-31.

PERHAPS the most striking characteristic of the Gospel accounts of our Lord's intercourse with His disciples, in the interval between the Resurrection and His Ascension, is the singular union of mystery and simplicity which they present There is a certain air of remoteness and depth over all the intercourse, as if it meant more, and was intended to teach more, than appears on the surface, as I believe it was intended. And yet, at the same time, there is, along with that, in most singular combination, the very utmost simplicity, amounting almost sometimes to baseness and rudeness, as for instance, here. Some poor house of entertainment, possibly, at any rate, some poor man's house, in a little country village; the company these two talkative, and yet despondent disciples; the fare and the means of manifestation a bit of barley-bread; and out of these materials are woven lessons that will live in the Church in all ages. He took bread and blessed it, and brake.' These are the words, almost verbatim, of the institution of the Lord's Supper. They are the words, almost verbatim, with which more than one of the Evangelists describes the miraculous feeding of the four and the five thousand; and it was the old familiar act, expressed by the Evangelist by the old familiar words, that opened the disciples' eyes, and they knew Him. How simply the process of discovery is told!

It was quite natural that a casual stranger upon the road should not say who He was; it was quite as natural that when He entered into the closer relationship of sitting with the disciples at the table, and sharing their hospitality, they should expect, as indeed they did expect, that as they had been frank with Him, He would be frank with them, and they would find out now who this unknown teacher and apparent Rabbi was. And so, as it would seem, in silence, or at least with nothing of any moment, the meal went on, but all at once, at some point in the meal, the guest assumes the position of the master of the house, takes upon Himself the function and office of host, interrupts the progress of the meal by the solemn prayer of blessing; and whilst the singularity of the action drew their attention, perhaps some little peculiarity in His way of doing it, or something else, opened the door for a whole stream of associations and half-dormant remembrances to rush in, and they remembered what they had heard of the last supper,--for these two were not at it, and they remembered what they had seen, miraculous feedings; and they remembered no doubt how He had always done with them in the happy old days when He communed with them. At all events, by the natural action of breaking the bread and sharing it amongst them, the subjective hindrances which had stood in the way of their recognising Him dropped away like scales from their eyes, and they beheld Him, and then, without a word, He vanished out of their sight, and the wearied, hungry men girded up their loins and rushed back to Jerusalem to tell the brethren the story.

Now, I think that, taking the event as it stands before us, and especially marking the obviously intended parallelism in expression, and I have no doubt in action, between former miracles, the institution of the Lord's Supper, and this neither sacramental nor religious meal in the little village--I think we may get some lessons worth pondering.

I confine myself quite simply to the three points of the narrative: -The distribution of the bread;The discovery; And the disappearance.

He took bread and blessed it, and brake and gave to them, and their eyes were opened, and they knew, Him; and He vanished out of their sight.'

I. The Action Of Breaking And Distributing The Bread.

Look, then, for a moment or two at the thoughts which I think are intended to be conveyed to us by that first point--the action of breaking and distributing the bread.

I have said, incidentally, in my previous remarks, that there is a singular air of remoteness, removedness, mystery, reticence, about our Lord's relations to His disciples in the interval of these forty days; and I suppose that that change from the frankness of His former relations and the close contact in which the Apostles and disciples had been brought during all the previous three years--I suppose that that was intended to be the beginning of the preparation of weaning and preparing them to do without Him altogether. And along with that removedness, there is also, as I take it, and as I have already said, a great depth of significance about the whole of these events which lead people to deal with them as being symbols, types, exhibitions on a material platform of great spiritual truths; and although the habit of finding symbolical meaning in historical events, especially as applied to the Gospels, has been full of all manner of mischief, yet that there is that element is not to be denied; and whilst we have to keep it down and be very careful in our application of it, lest in finding ingenious fanciful meanings, we lose the plain prose, which is always the best and the most important, yet that element is there, and we have to take heed that we do not push the denial of it to excess, as the recognition of it has often been pushed. And so, from these two points of view, I think the thing should be looked at. The plain prose, then, of the matter is this--that at a given point in this humble road-side meal, our Lord having been guest, having been constrained to enter in by the loving importunity of these people, becomes the host, takes upon Himself the position of the head of the household, and in that position so acts as to bring to the disciples' remembrance former deeds of miracles, and the institution of the ordinance of the Lord's Supper, and that was the means of their recognition.

Well, then, if so, I think that we may say fairly that in this breaking and distribution of the bread, there is first of all this lesson--the old familiar blessed intercourse between Him and them had not been put an end to then by all that had passed during these three mysterious days; but they were as they used to be in regard to the closeness of their relationship and the reality of their intercourse. No doubt, in the former years, Christ had been in the habit of always acting as the Head of the little family. When they gathered for their frugal meals, He was the master, they the disciples; He the elder brother, and they gathered about Him. And He assumes the old position; and if we will try for a moment to throw ourselves into their position and to see with their eyes, we shall understand the pathetic beauty--I was going to say the poetic beauty, but perhaps you would not like that word to be applied to the history of our Redeemer--the pathetic beauty of the deed. They had been thinking of themselves as forsaken of Him; the grave had broken off all their sweet and blessed intercourse; they were alone now. We trusted that it had been He which should have redeemed Israel.' He is gone! Even the poor consolation of looking upon the place where He lies is denied us; for whatever may be doubtful this is certain, that the grave is open and the body is not there. And so they felt lost and scattered; and there comes to them this gleam of consolation--I take my place amongst you just as I used to do; I am He that liveth and was dead, and behold, I am alive for evermore.' We used to sit together at the table; let that be repeated here once more that you may learn, and all the world through you may learn, that the accident of death, which affects only the externals of society, has no power over the reality of the bond that knits even two human hearts with love together, still less a power over the reality of the bond that binds us to our Master. Death vanishes as a nothing in their intercourse; they stand where they were; the fellowship is unbroken; the society is the same; all that there used to be of love and friendship, of peaceful concord, of true association; it abides for ever!

Thus, heavy with meaning and full of immortal hope may be the simplest act wrought with the simplest materials, when the dead Christ who lives takes His old place in the midst of His disciples, and once again as He used to do, parts the bread between them. And, dear brethren, though it has nothing to do with my present purpose, may this thought not add a wider application to our text; may it not be a comfort and hope to many of us to remember that the grim shadow that stretches athwart our path, and gathers into its blackness so many of our sunny sparkling joys, and takes the light and the movement and the colour out of them, is only a shadow, and that the substance lives in the shadow as it used to live in the sunshine, and passes through the shadow and comes out on the other side, blazing in more than its former lustre, and rich with more than its former preciousness? For all whom we have loved and lost, the death which was a nothing in regard to Christ's intercourse with His disciples, is a nothing, too, in regard to our real intercourse and sense of society and unity with them. They live in Him, and they are more worthy to be loved than ever they were before. He who has conquered Death for Himself has conquered it for us all; and every true and pure human affection rooted in Him is as immortal as the love that binds souls to Himself. Therefore, let us remember that they sit at His table, and that we shall sit there some day too.

II. The True Idea Of The Relation Which Results From Him And His Presence Is That Of The Family.

Well, then, still further, another idea that I think belongs to this first part of our thoughts as to the profound significance of our Lord's here assuming the orifice and function of host, is this--we are thereby taught the same lesson that we are taught by His institution of the Communion, and taught by the whole details of His relation to His disciples upon earth--that the true idea of the relation which results from Him and His Presence is that of the Family.

He takes His place at the head of the table; He is the Lord of the household, though it be but a household of two men, and they belong to the family and the society which He founds. Now it seems to me that next to the great lesson which the Lord's Supper teaches us in reference to our individual dependence upon Him, His death as being all our hope and all our life, this is the most important lesson that it teaches--the simplicity of the rite, the fact that it was based upon the Jewish rite, which was a purely domestic one; the fact that our Lord steps into the place of the head of the household by His very presiding at the Passover service amongst His disciples; the fact that He parts the common materials of the common meal and uses them and it as the symbols of His death, and of our life thereby --all that teaches us the same thing which the whole strain of His teaching and the whole strain of the New Testament sets forth--that the Church of Christ is then understood when we think of it as being one family in Him, bound together by the bands of a close brotherhood, relying upon Him as the fountain of its life; having fellowship with one Father through that elder Brother; pledged, therefore, to all fraternal kindness and frankness of communion and of mutual help, and gladdened by the hope of journeying onwards to Him. We cannot, of course, apply the analogy round and round; but of all the forms of human association which Christ has honoured and glorified by laying His hand upon them, and showing that they are symbols of the society that He founds, and of which He is the centre, it is not the kingdom, but the family that is the nearest approach to the Church of the living God.

And you and I, Christian men and women, if we come and sit at that table of our Lord, let us remember that we thereby declare, not only for ourselves that we enter into individual relations of reliance upon Him, and draw our life from Him, but that we pledge ourselves to the family bond, to be true to the brotherhood, that we declare ourselves the sons of God and the brethren of all that are partakers of the like precious faith. The thing has become a word, a name amongst us. I wonder if any of you remember the bitter saying of one of our modern teachers; he says that he found out somehow, or other how much less brethren' in the Church meant than brothers' out of it. Let us learn the lesson and take the rebuke, and remember that if the Lord's Supper means anything, it means that we belong to the household of faith, and are members of the great family in heaven and in earth.

III. Where Christ Is Invited As A Guest, He Becomes The Host.

Well, then, still further connected with this first idea of the lesson and significance of the distribution of the bread, I think we may take another consideration, which is, in fact, only another application of the one I have already been suggesting--Where Christ is invited as a guest, He becomes the host.

They constrained Him to abide with them; they made Him welcome to their rude hospitality. It was little--a hut where poor men lay, a bit of barley-bread. But it was theirs, and they gave it Him; and He entered in and supped with them, and then, in the middle of it, the relations were inverted, and they that had been showing the hospitality became the guests, and the table that had been theirs became His. And He took the bread and gave it to them.' You have the same inversion of relation in that first miracle that He wrought at Cana of Galilee, where invited as a guest, at a point in the entertainment He provides the supplies for the further conduct of it. You remember the words which contain the spiritual application of the same thought--Behold, I stand at the door and knock. If any man open the door, I will enter in and sup with him and he with Me.' To put away the metaphor, it amounts to this--our Maser never comes empty-handed. Where He is invited, He comes to bestow; where He is welcomed, He comes with His gifts; where we say, Do Thou take what I offer,' He says, Do thou take Myself.' All His requirements are veiled promises; all His commandments are assurances of His gifts. He bestows that He may receive; He seems to take that He may enrich. They that give to Christ receive back again more than all that they gave, according to the profound words, There is no man that bath left father or mother, or wife or children, or houses or lands, for My sake and the Gospel's, but shall receive a hundredfold more in this life, and in the world to come life everlasting.' The Christ that is asked to come in order to receive, abides in order to bestow.

And then there is a second point, going on with the flow of this little narrative before us, about which a word or two may be said. The consequence of this assumption of the position of master, host, bestower is --Their eyes were opened, and they knew Him.' The discovery of His person follows on the distribution of His gifts.

Now, there is one point to be remarked before I deal with the lessons which I think are capable of being gathered from this part of our subject, and that is, that this narrative gives no sort of support, as it seems to me, to the ordinary notion that, subsequent to the Resurrection, there had passed upon our Lord's corporeal frame any change whatsoever as the commencement of the glorification of His earthly body. If you observe, the course of the narrative takes pains to point out to us distinctly, that whatever may have been the reason why they did not recognise Him at first, that reason was entirely in them, and not at all in Him. It is not that He was changed; it is that their eyes were holden'; and when they did recognise Him, it is not that any change whatsoever is recorded as having passed upon Him, but their eyes were opened, and they knew Him.' And the same thing may be said, as I believe, about the whole of the appearances, mysterious as they were, of our Lord, in the interval between the Resurrection and the Ascension. I do not think, for my part, (although I would by no means speak with confidence about a matter that is so fragmentarily dealt with in Scripture), but I do not think, for my part, that the narrative gives any support whatsoever to the idea of any change analogous to that which takes place upon us at our resurrection, having begun to take place upon our Lord so long as He remained upon earth. The Ascension and the Resurrection of Jesus Christ, in His case, are parts of one process. He was raised with the body with which He was crucified; He ascended up on high, and there the glorification, as far as Scripture teaches, is, I conceive, commenced. At all events, there is nothing in our narrative to support the idea of an incipient transformation having begun with the Resurrection.

But, passing by that, which has nothing to do with my main present purpose, I may notice just one or two considerations in reference to this discovery of our Lord. And the first and main one that I would suggest is this--Where Christ is loved and desired, the veriest trifles of common life may be the means of His discovery. We know not what was the special point which brought dormant remembrance to life again, and quickened the associations of the two, so that they knew Jesus; even as we do not know what was the hindrance, whether supernatural or whether by reason of their own fault, which prevented the earlier recognition; but this at least we see, that in all probability something in the manner of taking the bread and breaking it, the well-remembered action of the Master, brought back to mind the whole of the former relation, and a rush of associations and memories pulled away the veil and scaled off the mists from their eyes. And so, dear brethren, if we have loving, and waiting, and Christ-desiring spirits, everything in this world--the common meal, the events of every day, the most veritable trifles of our earthly relationships--they will all have hooks and barbs, as it were, which will draw after them thoughts of Him. There is nothing so small but that to it there may be attached some filament which will bring after it the whole majesty and grace of Christ and His love. Whether ye eat or drink, or whatsoever ye do, do all in remembrance of Him, and do all to His glory. Oh, if we had in our inmost spirits a closer fellowship with Him, and a truer relation to Him, we should be more quick of apprehension. And, as in regard to those that we love, when they are away from us, the fold of a garment, some bit of cloth lying about the room, something upon the table, some common incident of the day that used to be done in company with them, may bring a flood of memories that sometimes is too strong for a weak heart, so with the Lord, if we loved Him--everything would be (as it is to those whose ears are purged) vocal with His name, and everything would be flushed with the light that falls from His face, and everything would suffice to remind us of our love, our hope, our joy. Especially let us remember that He has entrusted--with strange humility and with wonderful knowledge of us, and with the truest sympathy and tenderness for our weakness-He has entrusted a large portion of our most spiritual remembrance and recognition of Him to material things. Did it ever strike you what a depth of what I may call Christ's condescension there lay in this? Take this bread and this wine, and if you will not remember Me because I loved you so well, if you will not remember Me because I died for you, if earthly things and material realities will drive Me out of your thoughts, at least remember Me because and when earthly things and material realities become My agents and My memorials. If you forget the Cross, perhaps a bit of bread will remind you of Me; and I am not too proud to spurn the remembrance that roots itself even in the material things of earth and by such means as that.' He took the bread and brake it.' They had listened to all His words upon the road, and it never occurred to them who He was; they had walked beside Him all day long, and even their burning hearts did not make them suspect that it was the Master. It must needs be so--they whom wisdom and truth and His spiritual Presence cannot teach to recognise, may be led to recognise Him by the movement of His hands with the barley loaf, and some intonation of His voice in blessing it. This do in remembrance of Me' is the word of that deep pity that knows our frame and remembers that we are dust, and is a word of the most marvellous condescension that ever was uttered in human ears.

IV. And Then There Is The Final Consideration Here Upon Which I Touch But For A Moment.

The distribution and the discovery are followed by the disappearance of the Lord. They knew Him, and'--and what? And He let their hearts run over in thankful words? No. They knew Him,' and so they all went back to Jerusalem happy together? No. They knew Him, and--He vanished out of their sight.' Yes, for two reasons. First, because when Christ's Presence is recognised sense may be put aside. It is expedient for you that I go away.' You and I, dear brethren, need no visible manifestation; we have lost nothing though we have lost the bodily Presence of our Master. It is more than made up to us, as He Himself assures us, and as we shall see ourselves if we think for a moment, by the clearer knowledge of His spiritual verity and stature, by the deeper experience of the profounder aspects of His mission and message, by the indwelling Spirit, and by the knowledge of Him working evermore for us all. His going is a step in advance. If I go not away the Comforter will not come to you; but if I depart, I will send Him unto you.' The earthly manifestation was only the basis and the platform for that which is purer and deeper in kind, and more precious and powerful; and when the platform has been laid, then there is no need for the continuance thereof. And so, when He was manifested to the heart He disappeared from the eyes; and we, who have not beheld Him, stand upon no lower level than they who did, for the voice of our experience is, Whom having not seen we love; in whom, though now we see Him not, yet believing, we rejoice with joy that is unspeakable and full of glory.'

And for another reason.--When Christ is discerned there is work to be done. Their eyes were opened, and they knew Him, and He vanished out of their sight; and they rose up that same hour and returned to Jerusalem' and said, He was known to us in breaking of bread, and He talked with us by the way. Yes, the vision of Christ binds us to work, and while the more close and intimate and silent communion has its rights and its place in life, it is never to be made a substitute for the active exercise of our Christian vocation to bear witness of Him, and to tell His name to those who need the consolation of His Resurrection, and the joyful news that He lives to bless. So then that meal by the wayside may stand as type and symbol of the way in which we, like the two pedestrians on the road and at the table, may have heart intercourse with Jesus, and may be impelled thereby to labour for Him.

There was another time, after the Resurrection, when in like manner we read that our Lord took bread, and blessed and brake and gave it to them; and that was in that mysterious meal upon the shores of the Galilean Lake, which has always been recognised as having a symbolical meaning--though the exposition and detail have often been exaggerated and made absurd. In the one case it was two travellers who met their Lord; it was in an inn that the recognition took place; it was a brief moment of vision, followed by disappearance, and the disappearance led on to work; but in the other story it was when the morning broke that the Lord was manifest; it was after the night of toil that His form appeared; His words to them were, Bring of the fruits of your labours and lay them upon the beach at My feet.' And in the light of the eternal morning, after the weary night of toil, they who on earth in their journey and pilgrimage have had Him walking with them as third in their sweet society, and sitting with them in the tents and changeful residences of earth, may expect to find Him waiting for them upon the shore; and, as one says, It is the Lord!' and another dashes through the water to reach Christ, the invitation to all of them will he, Come and sit with Me at My table in My kingdom; I provide the meal, and you add to it by that which you have caught.' They rest from their labours and their works do follow them.' And so they go no more out, but are ever with the Lord.'

Maclaren: Luk 24:34

Peter Alone With Jesus

The Lord is risen indeed, and hath appeared to Simon.'--Luke 24:34.

THE other appearances of the risen Lord to individuals on the day of Resurrection are narrated with much particularity, and at considerable length. John gives us the lovely account of our Lord's conversation with Mary Magdalene, Luke gives us in full detail the story of the interview with the two travellers on the road to Emmaus. Here is another appearance, know-, to the eleven, and them that were with them' on the Resurrection evening, and enumerated by Paul in his list of the appearances of the Lord, the account of which was the common gospel of himself and all the others, and yet deep silence is preserved in regard to it. No word escaped Peter's lips as to what passed in the conversation between the denier and his Lord. That is very significant.

The other appearances of the risen Lord to individuals on the day of Resurrection suggest their own reasons. He appeared first to Mary Magdalene because she loved much. The love that made a timid woman brave, and the sorrow that filled her heart, to the exclusion of everything else, drew Jesus to her. The two on the road to Emmaus were puzzled, honest, painful seekers after truth. It was worth Christ's while to spend hours of that day of Resurrection in clearing, questioning, and confirming sincere minds. Does not this other appearance explain itself? The brief spasm of cowardice and denial had changed into penitence when the Lord looked, and the bitter tears that fell were not only because of the denial, but because of the wound of that sharp arrow, the poisoned barb of which we are happy if we have not felt the thought--He will never know how ashamed and miserable I am; and His last look was reproach, and I shall never see His face any more.' To respond to, and to satisfy, love, to clear and to steady thought, to soothe the agony of a penitent, were worthy works for the risen Lord. I venture to think that such a record of the use of such a day bears historical truth on its very face, because it is so absolutely unlike what myth-making or hallucination, or the excited imagination of enthusiasts would have produced, if these had been the sources of the story of the Resurrection. But apart from that, I wish in this sermon to try to gather the suggestions that come to us from this interview, and from the silence which is observed concerning them.

With regard to--

I. The Fact Of The Appearance Itself.

We can only come into the position rightly to understand its precious significance, if we try to represent to ourselves the state of mind of the man to whom it was granted. I have already touched upon that; let me, in the briefest possible way, recapitulate. As I have said, the momentary impulse to the cowardly crime passed, and left a melted heart, true penitence, and profound sorrow. One sad day slowly wore away. Early on the next came the message which produced an effect on Peter so great, that the gospel, which in some sense is his gospel (I mean that according to Mark') alone contains the record of it--the message from the open grave: Tell my disciples and Peter that I go before you into Galilee.' There followed the sudden rush to the grave, when the feet made heavy by a heavy conscience were distanced by the light step of happy love, and the other disciple did outrun Peter.' The more impulsive of the two dashed into the sepulchre, just as he afterwards threw himself over the side of the boat, and floundered through the water to get to his Lord's feet, whilst John was content with looking, just as he afterwards was content to sit in the boat and say, It is the Lord.' But John's faith, too, outran Peter's, and he departed believing,' whilst Peter only attained to go away wondering.' And so another day wore away, and at some unknown hour in it, Jesus stood before Peter alone.

What did that appearance say to the penitent man? Of course, it said to him what it said to all the rest, that death was conquered. It lifted his thoughts of his Master. It changed his whole atmosphere from gloom to sunshine, but it had a special message for him. It said that no fault, no denial, bars or diverts Christ's love. Peter, no doubt, as soon as the hope of the Resurrection began to dawn upon him, felt fear contending with his hope, and asked himself, If He is risen, will He ever speak to me again?' And now here He is with a quiet look on His face that says, Notwithstanding thy denial, see, I have come to thee.'

Ah, brethren! the impulsive fault of a moment, so soon repented of, so largely excusable, is far more venial than many of our denials. For a continuous life in contradiction to our profession is a blacker crime than a momentary fall, and they who, year in and year out, call themselves Christians, and deny their profession by the whole tenor of their lives, are more deeply guilty than was the Apostle. But Jesus Christ comes to us, and no sin of ours, no denial of ours, can bar out His lingering, His reproachful, and yet His restoring, love and grace. All sin is inconsistent with the Christian profession. Blessed be God; we can venture to say that no sin is incompatible with it, and none bars off wholly the love that pours upon us all. True; we may shut it out. True; so long as the smallest or the greatest transgression is unacknowledged and unrepented, it forms a non-conducting medium around us, and isolates us from the electric touch of that gracious love. But also true; it is there hovering around us, seeking an entrance. If the door be shut, still the knocking finger is upon it, and the great heart of the Knocker is waiting to enter. Though Peter had been a denier, because he was a penitent the Master came to him. No fault, no sin, cuts us off from the love of our Lord.

And then the other great lesson, closely connected with this, but yet capable of being treated separately for a moment, which we gather from the fact of the interview, is that Jesus Christ is always near the sorrowing heart that confesses its evil. He knew of Peter's penitence, if I might so say, in the grave; and, therefore, risen, His feet hasted to comfort and to soothe him. As surely as the shepherd hears the bleat of the lost sheep in the snowdrift, as surely as the mother hears the cry of her child, so surely is a penitent heart a magnet which draws Christ, in all His potent fullness and tenderness, to itself. He that heard and knew the tears of the denier, and his repentance, when in the dim regions of the dead, no less hears and knows the first faint beginnings of sorrow for sin, and bends down from His seat on the right hand of God, saying, I dwell in the high and holy place, with him also that is of a humble and contrite spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.' No fault bars Christ's love. Christ is ever near the penitent spirit; and whilst he is yet a great way off, He has compassion, and runs and falls on his neck and kisses him.

Now let us look at--

II. The Interview Of Which We Know Nothing.

We know nothing of what did pass; we know what must have passed. There is only one way by which a burdened soul can get rid of its burden. There is only one thing that a conscience-stricken denier can say to his Saviour. And--blessed be God!--there is only one thing that a Saviour can say to a conscience-stricken denier. There must have been penitence with tears; there must have been full absolution and remission. And so we are not indulging in baseless fancies when we say that we know what passed in that conversation, of which no word ever escaped the lips of either party concerned. So then, with that knowledge, just let me dwell upon one or two considerations suggested.

One is that the consciousness of Christ's love, uninterrupted by our transgression, is the mightiest power to deepen penitence and the consciousness of unworthiness. Do you not think that when the Apostle saw in Christ's face, and heard from His lips, the full assurance of forgiveness, he was far more ashamed of himself than he had ever been in the hours of bitterest remorse? So long as there blends with the sense of my unworthiness any doubt about the free, full, unbroken flow of the divine love to me, my sense of my own unworthiness is disturbed. So long as with the consciousness of demerit there blends that thought--which often is used to produce the consciousness, viz., the dread of consequences, the fear of punishment--my consciousness of sin is disturbed. But sweep away fear of penalty, sweep away hesitation as to the divine love, then I am left face to face with the unmingled vision of my own evil, and ten thousand times more than ever before do I recognise how black my transgression has been; as the prophet puts it with profound truth, Thou shalt be ashamed and confounded, and never open thy mouth any more, because of thy sins, when I am pacified towards thee for all that thou hast done.' If you would bring a man to know how bad he is, do not brandish a whip before his face, or talk to him about an angry God. You may bray a fool in a mortar, and his foolishness will not depart from him. You may break a man down with these violent pestles, and you will do little more. But get him, if I may continue the metaphor, not into the mortar, but set him in the sunshine of the divine love, and that will do more than break, it will melt the hardest heart that no pestle would do anything but triturate. The great evangelical doctrine of full and free forgiveness through Jesus Christ produces a far more vital, vigorous, transforming recoil from transgression than anything besides. Do we make void the law through faith? God forbid! Yea, we establish the law.'

Then, further, another consideration may be suggested, and that is that the acknowledgment of sin is followed by immediate forgiveness. Do you think that when Peter turned to his Lord, who had come from the grave to soothe him, and said,' I have sinned,' there was any pause before He said, and thou art forgiven'? The only thing that keeps the divine love from flowing into a man's heart is the barrier of unforgiven, because unrepented, sin. So soon as the acknowledgment of sin takes away the barrier--of course, by a force as natural as gravitation--the river of God's love flows into the heart. The consciousness of forgiveness may be gradual; the fact of forgiveness is instantaneous. And the consciousness may be as instantaneous as the fact, though it often is not. I believe in the forgiveness of sins'; and I believe that a man, that you, may at one moment be held and bound by the chains of sin, and that at the next moment, as when the angel touched the limbs of this very Apostle in prison, the chains may drop from off ankles and wrists, and the prisoner may be free to follow the angel .into light and liberty. Sometimes the change is instantaneous, and there is no reason why it should not be an instantaneous change, experienced at this moment, by any man or woman among us. Sometimes it is gradual. The Arctic spring comes with a leap, and one day there is thick-ribbed ice, and a few days after there are grass and flowers. A like swift transformation is within the limits of possibility for any of us, and--blessed be God! within the experience of a good many of us. There is no reason why it should not be that of each of us, as well as of this Apostle.

Then there is one other thought that I would suggest, viz., that the man who is led through consciousness of sin and experience of uninterrupted love which is forgiveness, is thereby led into a higher and a nobler life. Peter's bitter fall, Peter's gracious restoration, were no small part of the equipment which made him what we see him in the days after Pentecost--when the coward that had been ashamed to acknowledge his Master, and all whose impulsive and self-reliant devotion passed away before a flippant servant-girl's tongue, stood before the rulers of Israel, and said: Whether it be right in the sight of God to hearken unto you more than unto God, judge ye!' The sense of sin, the assurance of pardon, shatter a man's unwholesome self-confidence, and develop his self-reliance based upon his trust in Jesus Christ. The consciousness of sin, and the experience of pardon, deepen and make more operative in life the power of the divine love. Thus, the publicans and the harlots do go into the Kingdom of God many a time before the Pharisees. So let us all be sure that even our sins and faults may be converted into stepping stones to higher things.

III. Lastly, Notice The Deep Silence In Which This Interview Is Shrouded.

I have already pointed to the occupations of that Resurrection day as bearing on their face the marks of veracity. It seems to me that if the story of the Resurrection is not history, the talk between the denier and the Master would have been a great deal too tempting a subject for romancers of any kind to have kept their hands off. If you read the apocryphal gospels you will see how eager they are to lay hold of any point in the true gospels, and spin a whole farrago of rubbish round about it. And do you think they could ever have let this incident alone without spoiling it by expanding it, and putting all manner of vulgarities into their story about it? But the men who told the story were telling simple facts, and when they did not know anything they said nothing.

But why did not Peter say anything about it? Because nobody had anything to do with it but himself and his Master. It was his business, and no one else's. The other scene by the lake reinstated him in his office, and it was public because it concerned others also; but what passed when he was restored to his faith was of no concern to any one but the Restorer and the restored. And so, dear friends, a religion which has a great deal to say about its individual experiences is in very slippery places. The less you think about your emotions, and eminently the less you talk about them, the sounder, the truer, and the purer they will be. Goods in a shop-window get fly-blown very quickly, and lose their lustre. All the deep secrets of a man's life, his love for his Lord, the way by which he came to Him, his penitence for his sin, like his love for his wife, had better speak in deeds than in words to others. Of course while that is true on one side, we are not to forget the other side. Reticence as to the secret things of my own personal experience is never to be extended so as to include silence as to the fact of my Christian profession. Sometimes it is needful, wise, and Christlike for a man to lift the corner of the bridal curtain, and let in the day to some extent, and to say, Of whom I am chief, but I obtained mercy.' Sometimes there is no such mighty power to draw others to the faith which we would fain impart, as to say, Whether this Man be a sinner or no, I know not; but one thing I know, that whereas I was blind now I see.' Sometimes--always--a man must use his own personal experience, cast into general forms, to emphasise his profession, and to enforce his appeals. So very touchingly, if you will turn to Peter's sermons in the Acts, you will find that he describes himself there (though he does not hint that it is himself) when he appeals to his countrymen, and says, Ye denied the Holy One and the Just.' The personal allusion would make his voice vibrate as he spoke, and give force to the charge. Similarly, in the letter which goes by his name--the second of the two Epistles of Peter--there is one little morsel of evidence that makes one inclined to think that it is his, notwithstanding the difficulties in the way, viz., that he sums up all the sins of the false teachers whom he is denouncing in this: Denying the Lord that bought them.' But with these limitations, and remembering that the statement is not one to be unconditionally and absolutely put, let the silence with regard to this interview teach us to guard the depths of our own Christian lives.

Now, dear brethren, have you ever gone apart with Jesus Christ, as if He and you were alone in the world? Have you ever spread out all your denials and faults before Him? Have you ever felt the swift assurance of His forgiving love, covering over the whole heap, which dwindles as His hand lies upon it? Have you ever felt the increased loathing of yourselves which comes with the certainty that He has passed by all your sins? If you have not, you know very little about Christ, or about Christianity (if I may use the abstract word) or about yourselves; and your religion, or what you call your religion, is a very shallow and superficial and inoperative thing. Do not shrink from being alone with Jesus Christ. There is no better place for a guilty man, just as there is no better place for an erring child than its mother's bosom. When Peter had caught a dim glimpse of what Jesus Christ was, he cried: Depart from me, for I am a sinful man, O Lord!' When he knew his Saviour and himself better, he clung to Him because he was so sinful. Do the same, and He will say to you: Son, thy sins be forgiven thee; Daughter, thy faith hath made thee whole. Go in peace, and be whole of thy plague.'

MHCC: Luk 24:13-27

This appearance of Jesus to the two disciples going to Emmaus, happened the same day that he rose from the dead. It well becomes the disciples of Christ to talk together of his death and resurrection; thus they may improve one another's knowledge, refresh one another's memory, and stir up each other's devout affections. And where but two together are well employed in work of that kind, he will come to them, and make a third. Those who seek Christ, shall find him: he will manifest himself to those that inquire after him; and give knowledge to those who use the helps for knowledge which they have. No matter how it was, but so it was, they did not know him; he so ordering it, that they might the more freely discourse with him. Christ's disciples are often sad and sorrowful, even when they have reason to rejoice; but through the weakness of their faith, they cannot take the comfort offered to them. Though Christ is entered into his state of exaltation, yet he notices the sorrows of his disciples, and is afflicted in their afflictions. Those are strangers in Jerusalem, that know not of the death and sufferings of Jesus. Those who have the knowledge of Christ crucified, should seek to spread that knowledge. Our Lord Jesus reproved them for the weakness of their faith in the Scriptures of the Old Testament. Did we know more of the Divine counsels as far as they are made known in the Scriptures, we should not be subject to the perplexities we often entangle ourselves in. He shows them that the sufferings of Christ were really the appointed way to his glory; but the cross of Christ was that to which they could not reconcile themselves. Beginning at Moses, the first inspired writer of the Old Testament, Jesus expounded to them the things concerning himself. There are many passages throughout all the Scriptures concerning Christ, which it is of great advantage to put together. We cannot go far in any part, but we meet with something that has reference to Christ, some prophecy, some promise, some prayer, some type or other. A golden thread of gospel grace runs through the whole web of the Old Testament. Christ is the best expositor of Scripture; and even after his resurrection, he led people to know the mystery concerning himself, not by advancing new notions, but by showing how the Scripture was fulfilled, and turning them to the earnest study of it.

MHCC: Luk 24:28-35

If we would have Christ dwell with us, we must be earnest with him. Those that have experienced the pleasure and profit of communion with him, cannot but desire more of his company. He took bread, and blessed it, and brake, and gave to them. This he did with his usual authority and affection, with the same manner, perhaps with the same words. He here teaches us to crave a blessing on every meal. See how Christ by his Spirit and grace makes himself known to the souls of his people. He opens the Scriptures to them. He meets them at his table, in the ordinance of the Lord's supper; is known to them in breaking of bread. But the work is completed by the opening of the eyes of their mind; yet it is but short views we have of Christ in this world, but when we enter heaven, we shall see him for ever. They had found the preaching powerful, even when they knew not the preacher. Those Scriptures which speak of Christ, will warm the hearts of his true disciples. That is likely to do most good, which affects us with the love of Jesus in dying for us. It is the duty of those to whom he has shown himself, to let others know what he has done for their souls. It is of great use for the disciples of Christ to compare their experiences, and tell them to each other.

Matthew Henry: Luk 24:13-35

This appearance of Christ to the two disciples going to Emmaus was mentioned, and but just mentioned, before (Mar 16:12); here it is largely related. It happened the same day that Christ rose, the first day of the new world that rose with him. One of these two disciples was Cleopas or Alpheus, said by the ancients to be the brother of Joseph, Christ's supposed father; who the other was is not certain. Some think it was Peter; it should seem indeed that Christ did appear particularly to Peter that day, which the eleven spoke of among themselves (Luk 24:34), and Paul mentions, 1Co 15:5. But it could not be Peter that was one of the two, for he was one of the eleven to whom the two returned; and, besides, we know Peter so well as to think that if he had been one of the two he would have been the chief speaker, and not Cleopas. It was one of those that were associated with the eleven, mentioned Luk 24:9. Now in this passage of story we may observe,

I. The walk and talk of these two disciples: They went to a village called Emmaus, which is reckoned to be about two hours' walk from Jerusalem; it is here said to be about sixty furlongs, seven measured miles, Luk 24:13. Whether they went thither upon business, or to see some friend, does not appear. I suspect that they were going homewards to Galilee, with an intention not to enquire more after this Jesus; that they were meditating a retreat, and stole away from their company without asking leave or taking leave; for the accounts brought them that morning of their Master's resurrection seemed to them as idle tales; and, if so, no wonder that they began to think of making the best of their way home. But as they travelled they talked together of all those things which had happened, Luk 24:14. They had not courage to confer of these things, and consult what was to be done in the present juncture at Jerusalem, for fear of the Jews; but, when they were got out of the hearing of the Jews, they could talk it over with more freedom. They talked over these things, reasoning with themselves concerning the probabilities of Christ's resurrection; for, according as these appeared, they would either go forward or return back to Jerusalem. Note, It well becomes the disciples of Christ, when they are together, to talk of his death and resurrection; thus they may improve one another's knowledge, refresh one another's memory, and stir up one another's devout affections.

II. The good company they met with upon the road, when Jesus himself came, and joined himself to them (Luk 24:15): They communed together, and reasoned, and perhaps were warm at the argument, one hoping that their Master was risen, and would set up his kingdom, the other despairing. Jesus himself drew near, as a stranger who, seeing them travel the same way that he went, told them that he should be glad of their company. We may observe it, for our encouragement to keep up Christian conference and edifying discourse among us, that where but two together are well employed in work of that kind Christ will come to them, and make a third. When they that fear the Lord speak one to another the Lord hearkens and hears, and is with them of a truth; so that two thus twisted in faith and love become a threefold cord, not easily broken, Ecc 4:12. They in their communings and reasonings together were searching for Christ, comparing notes concerning him, that they might come to more knowledge of him; and now Christ comes to them. Note, They who seek Christ shall find him: he will manifest himself to those that enquire after him, and give knowledge to those who use the helps for knowledge which they have. When the spouse enquired of the watchman concerning her beloved, it was but a little that she passed from them, but she found him. Son 3:4. But, though they had Christ with them, they were not at first aware of it (Luk 24:16): Their eyes were held, that they should not know him. It should seem, there were both an alteration of the object (for it is said in Mark that now he appeared in another form ) and a restraint upon the organ (for here it is said that their eyes were held by a divine power); or, as some think, there was a confusion in the medium; the air was so disposed that they could not discern who it was. No matter how it was, but so it was they did not know him, Christ so ordering it that they might the more freely discourse with him and he with them, and that it might appear that his word, and the influence of it, did not depend upon his bodily presence, which the disciples had too much doted upon, and must be weaned from; but he could teach them, and warm their hearts, by others, who should have his spiritual presence with them, and should have his grace going along with them unseen.

III. The conference that was between Christ and them, when he knew them, and they knew not him. Now Christ and his disciples, as is usual when friends meet incognito, or in a disguise, are here crossing questions.

1. Christ's first question to them is concerning their present sadness, which plainly appeared in their countenances: What manner of communications are those that you have one with another as you walk, and are sad? Luk 24:17. It is a very kind and friendly enquiry. Observe,

(1.) They were sad; it appeared to a stranger that they were so. [1.] They had lost their dear Master, and were, in their own apprehensions, quite disappointed in their expectations from him. They had given up the cause, and knew not what course to take to retrieve it. Note, Christ's disciples have reason to be sad when he withdraws from them, to fast when the Bridegroom is taken from them. [2.] Though he was risen from the dead, yet either they did not know it or did not believe it, and so they were still in sorrow. Note, Christ's disciples are often sad and sorrowful even when they have reason to rejoice, but through the weakness of their faith they cannot take the comfort that is offered to them. [3.] Being sad, they had communications one with another concerning Christ. Note, First, It becomes Christians to talk of Christ. Were our hearts as full of him, and of what he has done and suffered for us, as they should be, out of the abundance of the heart the mouth would speak, not only of God and his providence, but of Christ and his grace and love. Secondly, Good company and good converse are an excellent antidote against prevailing melancholy. When Christ's disciples were sad they did not each one get by himself, but continued as he sent them out, two and two, for two are better than one, especially in times of sorrow. Giving vent to the grief may perhaps give ease to the grieved; and by talking it over we may talk ourselves or our friends may talk us into a better frame. Joint mourners should be mutual comforters; comforts sometimes come best from such.

(2.) Christ came up to them, and enquired into the matter of their talk, and the cause of their grief: What manner of communications are these? Though Christ had now entered into his state of exaltation, yet he continued tender of his disciples, and concerned for their comfort. He speaks as one troubled to see their melancholy: Wherefore look ye so sadly today? Gen 40:7. Note, Our Lord Jesus takes notice of the sorrow and sadness of his disciples, and is afflicted in their afflictions. Christ has hereby taught us, [1.] To be conversable. Christ here fell into discourse with two grave serious persons, though he was a stranger to them and they knew him not, and they readily embraced him. It does not become Christians to be morose and shy, but to take pleasure in good society. [2.] We are hereby taught to be compassionate. When we see our friends in sorrow and sadness, we should, like Christ here, take cognizance of their grief, and give them the best counsel and comfort we can: Weep with them that weep.

2. In answer to this, they put a question to him concerning his strangeness. Art thou only a stranger in Jerusalem, and hast not known the things that are come to pass there in these days? Observe, (1.) Cleopas gave him a civil answer. He does not rudely ask him. "As for what we are talking of, what is that to you?"and bid him go about his business. Note, We ought to be civil to those who are civil to us, and to conduct ourselves obligingly to all, both in word and deed. It was a dangerous time now with Christ's disciples; yet he was not jealous of this stranger, that he had any design upon them, to inform against them, or bring them into trouble. Charity is not forward to think evil, no, not of strangers. (2.) He is full of Christ himself and of his death and sufferings, and wonders that every body else is not so too: "What! art thou such a stranger in Jerusalem as not to know what has been done to our Master there?"Note, Those are strangers indeed in Jerusalem that know not of the death and sufferings of Christ. What! are they daughters of Jerusalem, and yet so little acquainted with Christ as to ask, What is thy beloved more than another beloved? (3.) He is very willing to inform this stranger concerning Christ, and to draw on further discourse with him upon this subject. He would not have any one that had the face of a man to be ignorant of Christ. Note, Those who have themselves the knowledge of Christ crucified should do what they can to spread that knowledge, and lead others into an acquaintance with him. And it is observable that these disciples, who were so forward to instruct the stranger, were instructed by him; for to him that has, and uses what he has, shall be given. (4.) It appears, by what Cleopas says, that the death of Christ made a great noise in Jerusalem, so that it could not be imagined that any man should be such a stranger in the city as not to know of it; it was all the talk of the town, and discoursed of in all companies. Thus the matter of fact came to be universally known, which, after the pouring out of the Spirit, was to be explained.

3. Christ, by way of reply, asked concerning their knowledge (Luk 24:19): He said unto them, What things? thus making himself yet more a stranger. Observe, (1.) Jesus Christ made light of his own sufferings, in comparison with the joy set before him, which was the recompence of it. Now that he was entering upon his glory, see with what unconcernedness he looks back upon his sufferings: What things? He had reason to know what things; for to him they were bitter things, and heavy things, and yet he asks, What things? The sorrow was forgotten, for joy that the man-child of our salvation was born. He took pleasure in infirmities for our sakes, to teach us to do so for his sake. (2.) Those whom Christ will teach he will first examine how far they have learned; they must tell him what things they know, and then he will tell them what was the meaning of these things. and lead them into the mystery of them.

4. They, hereupon, gave him a particular account concerning Christ, and the present posture of his affairs. Observe the story they tell, Luk 24:19, etc.

(1.) Here is a summary of Christ's life and character. The things they are full of are concerning Jesus of Nazareth (so he was commonly called), who was a prophet, a teacher come from God. He preached a true and excellent doctrine, which had manifestly its rise from heaven, and its tendency towards heaven. He confirmed it by many glorious miracles, miracles of mercy, so that he was mighty in deed and word before God and all the people; that is, he was both a great favourite of heaven and a great blessing to this earth. He was, and appeared to be, greatly beloved of God, and much the darling of his people. He had great acceptance with God, and a great reputation in the country. Many are great before all the people, and are caressed by them, who are not so before God, as the scribes and Pharisees; but Christ was mighty both in his doctrine and in his doings, before God and all the people. Those were strangers in Jerusalem that did not know this.

(2.) Here is a modest narrative of his sufferings and death, Luk 24:20. "Though he was so dear both to God and man, yet the chief priests and our rulers, in contempt of both, delivered him to the Roman power, to be condemned to death, and they have crucified him. "It is strange that they did not aggravate the matter more, and lay a greater load upon those that had been guilty of crucifying Christ; but perhaps because they spoke to one that was a stranger they thought it prudent to avoid all reflections upon the chief priests and their rulers, how just soever.

(3.) Here is an intimation of their disappointment in him, as the reason of their sadness: " We trusted that it had been he who should have redeemed Israel, Luk 24:21. We are of those who not only looked upon him to be a prophet, like Moses, but, like him, a redeemer too."He was depended upon, and great things expected from him, by them that looked for redemption, and in it for the consolation of Israel. Now, if hope deferred makes the heart sick, hope disappointed, especially such a hope, kills the heart. But see how they made that the ground of their despair which if they had understood it aright was the surest ground of their hope, and that was the dying of the Lord Jesus: We trusted (say they) that it had been he that should have redeemed Israel. And is it not he that doth redeem Israel? Nay, is he not by his death paying the price of their redemption? Was it not necessary, in order to his saving Israel from their sins, that he should suffer? Sop that now, since that most difficult part of his undertaking was got over, they had more reason than ever to trust that this was he that should deliver Israel; yet now they are ready to give up the cause.

(4.) Here is an account of their present amazement with reference to his resurrection. [1.] " This is the third day since he was crucified and died, and that was the day when it was expected, if ever, that he should rise again, and rise in glory and outward pomp, and show himself as publicly in honour as he had been shown three days before in disgrace; but we see no sign of it; nothing appears, as we expected, to the conviction and confusion of his prosecutors, and the consolation of his disciples, but all is silent."[2.] They own that there was a report among them that he was risen, but they seem to speak of it very slightly, and as what they gave no credit at all to (Luk 24:22, Luk 24:23): " Certain women also of our company made us astonished (and that was all), who were early at the sepulchre, and found the body gone, and they said that they had seen a vision of angels, who said that he was alive; but we are ready to think it was only their fancy, and no real thing, for angels would have been sent to the apostles, not to the women, and women are easily imposed upon."[3.] They acknowledge that some of the apostles had visited the sepulchre, and found it empty, Luk 24:24. "But him they saw not, and therefore we have reason to fear that he is not risen, for, if he be, surely he would have shown himself to them; so that, upon the whole matter, we have no great reason to think that he is risen, and therefore have no expectations from him now; our hopes were all nailed to his cross, and buried in his grave."

(5.) Our Lord Jesus, though not known by face to them, makes himself known to them by his word.

[1.] He reproves them for their incogitancy, and the weakness of their faith in the scriptures of the Old Testament: O fools, and slow of heart to believe, Luk 24:25. When Christ forbade us to say to our brother, Thou fool, it was intended to restrain us from giving unreasonable reproaches, not from giving just reproofs. Christ called them fools, not as it signifies wicked men, in which sense he forbade it to us, but as it signifies weak men. He might call them fools, for he knows our foolishness, the foolishness that is bound in our hearts. Those are fools that act against their own interest; so they did who would not admit the evidence given them that their Master was risen, but put away the comfort of it. That which is condemned in them as their foolishness is, First, Their slowness to believe. Believers are branded as fools by atheists, and infidels, and free-thinkers, and their most holy faith is censured as a fond credulity; but Christ tells us that those are fools who are slow of heart to believe, and are kept from it by prejudices never impartially examined. Secondly, Their slowness to believe the writings of the prophets. He does not so much blame them for their slowness to believe the testimony of the women and of the angels, but for that which was the cause thereof, their slowness to believe the prophets; for, if they had given the prophets of the Old Testament their due weight and consideration, they would have been as sure of Christ's rising from the dead that morning (being the third day after his death) as they were of the rising of the sun; for the series and succession of events as settled by prophecy are no less certain and inviolable than as settled by providence. Were we but more conversant with the scripture, and the divine counsels as far as they are made known in the scripture, we should not be subject to such perplexities as we often entangle ourselves in.

[2.] He shows them that the sufferings of Christ, which were such a stumbling-block to them, and made them unapt to believe his glory, were really the appointed way to his glory, and he could not go to it any other way (Luk 24:26): " Ought not the Christ (the Messiah) to have suffered these things, and to enter into his glory? Was it not decreed, and was not that decree declared, that the promised Messiah must first suffer and then reign, that he must go by his cross to his crown?"Had they never read the fifty-third of Isaiah and the ninth of Daniel, where the prophets speak so very plainly of the sufferings of Christ and the glory that should follow? 1Pe 1:11. The cross of Christ was that to which they could not reconcile themselves; now here he shows them two things which take off the offence of the cross: - First, That the Messiah ought to suffer these things; and therefore his sufferings were not only no objection against his being the Messiah, but really a proof of it, as the afflictions of the saints are an evidence of their sonship; and they were so far from ruining their expectations that really they were the foundation of their hopes. He could not have been a Saviour, if he had not been a sufferer. Christ's undertaking our salvation was voluntary; but, having undertaken it, it was necessary that he should suffer and die. Secondly, That, when he had suffered these things, he should enter into his glory, which he did at his resurrection; that was his first step upward. Observe, It is called his glory, because he was duly entitled to it, and it was the glory he had before the world was; he ought to enter into it, for in that, as well as in his sufferings, the scripture must be fulfilled. He ought to suffer first, and then to enter into his glory; and thus the reproach of the cross is for ever rolled away, and we are directed to expect the crown of thorns and then that of glory.

[3.] He expounded to them the scriptures of the Old Testament, which spoke of the Messiah, and showed them how they were fulfilled in Jesus of Nazareth, and now can tell them more concerning him than they could before tell him (Luk 24:27): Beginning at Moses, the first inspired writer of the Old Testament, he went in order through all the prophets, and expounded to them the things concerning himself, showing that the sufferings he had now gone through were so far from defeating the prophecies of the scripture concerning him that they were the accomplishment of them. He began at Moses, who recorded the first promise, in which it was plainly foretold that the Messiah should have his heel bruised, but that by it the serpent's head should be incurably broken. Note, First, There are things dispersed throughout all the scriptures concerning Christ, which it is of great advantage to have collected and put together. You cannot go far in any part of scripture but you meet with something that has reference to Christ, some prophecy, some promise, some prayer, some type or other; for he is the true treasure his in the field of the Old Testament. A golden thread of gospel grace runs through the whole web of the Old Testament. There is an eye of that white to be discerned in every place. Secondly, The things concerning Christ need to be expounded. The eunuch, though a scholar, would not pretend to understand them, except some man should guide him (Act 8:31); for they were delivered darkly, according to that dispensation: but now that the veil is taken away the New Testament expounds the Old. Thirdly, Jesus Christ is himself the best expositor of scripture, particularly the scriptures concerning himself; and even after his resurrection it was in this way that he led people into the knowledge of the mystery concerning himself; not by advancing new notions independent upon the scripture, but by showing how the scripture was fulfilled, and turning them over to the study of it. Even the Apocalypse itself is but a second part of the Old Testament prophecies, and has continually an eye to them. If men believe not Moses and the prophets, they are incurable. Fourthly, In studying the scriptures, it is good to be methodical, and to take them in order; for the Old Testament light shone gradually to the perfect day, and it is good to observe how at sundry times, and in divers manners (subsequent predictions improving and giving light to the preceding ones), God spoke to the fathers concerning his Son, by whom he has now spoken to us. Some begin their bible at the wrong end, who study the Revelation first; but Christ has here taught us to begin at Moses. Thus far the conference between them.

IV. Here is the discovery which Christ at length made of himself to them. One would have given a great deal for a copy of the sermon Christ preached to them by the way, of that exposition of the bible which he gave them; but it is not thought fit that we should have it, we have the substance of it in other scriptures. The disciples are so charmed with it, that they think they are come too soon to their journey's end; but so it is: They drew nigh to the village whither they went (Luk 24:28), where, it should seem, they determined to take up for that night. And now,

1. They courted his stay with them: He made as though he would have gone further; he did not say that he would, but he seemed to them to be going further, and did not readily turn into their friend's house, which it would not be decent for a stranger to do unless he were invited. He would have gone further if they had not courted his stay; so that here was nothing like dissimulation in the case. If a stranger be shy, every one knows the meaning of it; he will not thrust himself rudely upon your house or company; but, if you make it appear that you are freely desirous of him for your guest or companion, he knows not but he may accept your invitation, and this was all that Christ did when he made as though he would have gone further. Note, Those that would have Christ dwell with them must invite him, and be importunate with him; though he is often found of those that seek him not, yet those only that seek can be sure to find; and, if he seem to draw off from us, it is but to draw out our importunity; as here, they constrained him; both of them laid hold on him, with a kind and friendly violence, saying, Abide with us. Note, Those that have experienced the pleasure and profit of communion with Christ cannot but covet more of his company, and beg of him, not only to walk with them all day, but to abide with them at night. When the day is far spent, and it is towards evening, we begin to think of retiring for our repose, and then it is proper to have our eye to Christ, and to beg of him to abide with us, to manifest himself to us and to fill our minds with good thoughts of him and good affections to him. Christ yielded to their importunity: He went in, to tarry with them. Thus ready is Christ to give further instructions and comforts to those who improve what they have received. He has promised that if any man open the door, to bid him welcome, he will come in to him, Rev 3:20.

2. He manifested himself to them, Luk 24:30, Luk 24:31. We may suppose that he continued his discourse with them, which he began upon the road; for thou must talk of the things of God when thou sittest in the house as well as when thou walkest by the way. While supper was getting ready (which perhaps was soon done, the provision was so small and mean), it is probable that he entertained them with such communications as were good and to the use of edifying; and so likewise as they sat at meat his lips fed them. But still they little thought that it was Jesus himself that was all this while talking with them, till at length he was pleased to throw off his disguise, and then to withdraw. (1.) They began to suspect it was he, when, as they sat down to meat, he undertook the office of the Master of the feast, which he performed so like himself, and like what he used to do among his disciples, that by it they discerned him: He took bread, and blessed it, and brake, and gave to them. This he did with his usual air both of authority and affection, with the same gestures and mien, with the same expressions perhaps in craving a blessing and in giving the bread to them. This was not a miraculous meal like that of the five loaves, nor a sacramental meal like that of the eucharist, but a common meal; yet Christ here did the same as he did in those, to teach us to keep up our communion with God through Christ in common providences as well as in special ordinances, and to crave a blessing and give thanks at every meal, and to see our daily bread provided for us and broken to us by the hand of Jesus Christ, the Master, not only of the great family, but of all our families. Wherever we sit down to eat, let us set Christ at the upper end of the table, take our meat as blessed to us by him, and eat and drink to his glory, and receive contentedly and thankfully what he is pleased to carve out to us, be the fare ever so coarse and mean. We may well receive it cheerfully, if we can by faith see it coming to us from Christ's hand, and with his blessing. (2.) Presently their eyes were opened, and then they saw who it was, and knew him well enough. Whatever it was which had hitherto concealed him from them, it was now taken out of the way; the mists were scattered, the veil was taken off, and then they made no question but it was their Master. He might, for wise and holy ends, put on the shape of another, but no other could put on his; and therefore it must be he. See how Christ by his Spirit and grace makes himself known to the souls of his people. [1.] He opens the scriptures to them, for they are they which testify of him to those who search them, and search for him in them. [2.] He meets them at his table, in the ordinance of the Lord's supper, and commonly there makes further discoveries of himself to them, is known to them in the breaking of bread. But, [3.] The work is completed by the opening of the eyes of their mind, and causing the scales to fall off from them, as from Paul's in his conversion. If he that gives the revelation do not give the understanding, we are in the dark still.

3. He immediately disappeared: He vanished out of their sight. Aphantos egeneto - He withdrew himself from them, slipped away of a sudden, and went out of sight. Or, he became not visible by them, was made inconspicuous by them. It should seem that though Christ's body, after his resurrection, was the very same body in which he suffered and died, as appeared by the marks in it, yet it was so far changed as to become either visible or not visible as he thought fit to make it, which was a step towards its being made a glorious body. As soon as he had given his disciples one glimpse of him he was gone presently. Such short and transient views have we of Christ in this world; we see him, but in a little while lose the sight of him again. When we come to heaven the vision of him will have no interruptions.

V. Here is the reflection which these disciples made upon this conference, and the report which they made of it to their brethren at Jerusalem.

1. The reflection they each of them made upon the influence which Christ's discourse had upon them (Luk 24:32): They said one to another, Did not our hearts burn within us? "I am sure mine did,"saith one; "And so did mine,"saith the other, "I never was so affected with any discourse in all my life."Thus do they not so much compare notes as compare hearts, in the review of the sermon Christ had preached to them. They found the preaching powerful, even when they knew not the preacher. It made things very plain and clear to them; and, which was more, brought a divine heat with a divine light into their souls, such as put their hearts into a glow, and kindled a holy fire of pious and devout affections in them. Now this they take notice of, for the confirming of their belief, that it was indeed, as at last they saw, Jesus himself that had been talking with them all along. "What fools were we, that we were not sooner aware who it was! For none but he, no word but his, could make our hearts burn within us as they did; it must be he that has the key of the heart; it could be no other."See here, (1.) What preaching is likely to do good - such as Christ's was, plain preaching, and that which is familiar and level to our capacity - he talked with us by the way; and scriptural preaching - he opened to us the scriptures, the scriptures relating to himself. Ministers should show people their religion in their bibles, and that they preach no other doctrine to them than what is there; they must show that they make that the fountain of their knowledge and the foundation of their faith. Note, The expounding of those scriptures which speak of Christ has a direct tendency to warm the hearts of his disciples, both to quicken and to comfort them. (2.) What hearing is likely to do good - that which makes the heart burn; when we are much affected with the things of God, especially with the love of Christ in dying for us, and have our hearts thereby drawn out in love to him, and drawn up in holy desires and devotions, then our hearts burn within us; when our hearts are raised and elevated, and are as the sparks which fly upwards towards God, and when they are kindled and carried out with a holy zeal and indignation against sin, both in others and in ourselves, and we are in some measure refined and purified from it by the spirit of judgment and the spirit of burning, then we may say, "Through grace our hearts are thus inflamed."

2. The report they brought of this to their brethren at Jerusalem (Luk 24:33): They rose up the same hour, so transported with joy at the discovery Christ had made of himself to them that they could not stay to make an end of their supper, but returned with all speed to Jerusalem, though it was towards evening. If they had had any thoughts of quitting their relation to Christ, this soon banished all such thoughts out of their mind, and there needed no more to send them back to his flock. It should seem that they intended at least to take up their quarters tonight at Emmaus; but now that they had seen Christ they could not rest till they had brought the good news to the disciples, both for the confirmation of their trembling faith and for the comfort of their sorrowful spirits, with the same comforts wherewith they were comforted of God. Note, It is the duty of those to whom Christ has manifested himself to let others know what he has done for their souls. When thou art converted, instructed, comforted, strengthen thy brethren. These disciples were full of this matter themselves, and must go to their brethren, to give vent to their joys, as well as to give them satisfaction that their Master was risen. Observe, (1.) How they found them, just when they came in among them, discoursing on the same subject, and relating another proof of the resurrection of Christ. They found the eleven, and those that were their usual companions, gathered together late in the night, to pray together, it may be, and to consider what was to be done in this juncture; and they found them saying among themselves ( legontas it is the saying of the eleven, not of the two, as is plain by the original), and when these two came in, they repeated to them with joy and triumph, The Lord is risen indeed, and hath appeared to Simon, Luk 24:34. That Peter had a sight of him before the rest of the disciples had appears 1Co 15:5, where it is said, He was seen of Cephas, then of the twelve. The angel having ordered the women to tell Peter of it particularly (Mar 16:7), for his comfort, it is highly probable that our Lord Jesus did himself presently the same day appear to Peter, though we have no particular narrative of it, to confirm the word of his messengers. This he had related to his brethren; but, observe, Peter does not here proclaim it, and boast of it, himself (he thought this did not become a penitent), but the other disciples speak of it with exultation, The Lord is risen indeed, ontōs - really; it is now past dispute, no room is left to doubt it, for he has appeared not only to the women, but to Simon. (2.) How they seconded their evidence with an account of what they had seen (Luk 24:35): They told what things were done in the way. The words that were spoken by Christ to them in the way, having a wonderful effect and influence upon them, are here called the things that were done in the way; for the words that Christ speaks are not an empty sound, but they are spirit and they are life, and wondrous things are done by them, done by the way, by the by as it were, where it is not expected. They told also how he was at length known to them in the breaking of bread; then, when he was carving out blessings to them, God opened their eyes to discern who it was. Note, It would be of great use for the discovery and confirmation of truth if the disciples of Christ would compare their observations and experiences, and communicate to each other what they know and have felt in themselves.

Barclay: Luk 24:13-35

This is another of the immortal short stories of the world.

(i) It tells of two men who were walking towards the sunset. It has been suggested that that is the very reason why they did not recognize Jesus. Emmaus was west of Jerusalem. The sun was sinking, and the setting sun so dazzled them that they did not know their Lord. However that may be, it is true that the Christian is a man who walks not towards the sunset but towards the sunrise. Long ago it was said to the children of Israel that they journeyed in the wilderness towards the sunrising. (Num 21:11.) The Christian goes onwards, not to a night which falls, but to a dawn which breaks--and that is what, in their sorrow and their disappointment, the two on the Emmaus road had not realized.

(ii) It tells us of the ability of Jesus to make sense of things. The whole situation seemed to these two men to have no explanation. Their hopes and dreams were shattered. There is all the poignant, wistful, bewildered regret in the world in their sorrowing words, "We were hoping that he was the one who was going to rescue Israel." They were the words of men whose hopes were dead and buried. Then Jesus came and talked with them, and the meaning of life became clear and the darkness became light. A story-teller makes one of his characters say to the one with whom he has fallen in love, "I never knew what life meant until I saw it in your eyes." It is only in Jesus that, even in the bewildering times, we learn what life means.

(iii) It tells us of the courtesy of Jesus. He made as if he would have gone on. He would not force himself upon them; he awaited their invitation to come in. God gave to men the greatest and the most perilous gift in the world, the gift of free-will; we can use it to invite Christ to enter our lives or to allow him to pass on.

(iv) It tells how he was known to them in the breaking of bread. This always sounds a little as if it meant the sacrament; but it does not. It was at an ordinary meal in an ordinary house, when an ordinary loaf was being divided, that these men recognized Jesus. It has been beautifully suggested that perhaps they were present at the feeding of the five thousand, and, as he broke the bread in their cottage home, they recognized his hands again. It is not only at the communion table we can be with Christ; we can be with him at the dinner table too. He is not only the host in his Church; he is the guest in every home. Fay Inchfawn wrote,

Sometimes, when everything goes wrong;

When days are short and nights are long;

When wash-day brings so dull a sky

That not a single thing will dry.

And when the kitchen chimney smokes,

And when there's naught so 'queer' as folks!

When friends deplore my faded youth,

And when the baby cuts a tooth.

While John, the baby last but one,

Clings round my skirts till day is done;

And fat, good-tempered Jane is glum,

And butcher's man forgets to come.

Sometimes I say on days like these,

I get a sudden gleam of bliss.

Not on some sunny day of ease,

He'll come ... but on a day like this!

The Christian lives always and everywhere in a Christ-filled world.

(v) It tells how these two men, when they received such great joy, hastened to share it. It was a seven miles tramp back to Jerusalem, but they could not keep the good news to themselves. The Christian message is never fully ours until we have shared it with someone else.

(vi) It tells how, when they reached Jerusalem, they found others who had already shared their experience. It is the glory of the Christian that he lives in a fellowship of people who have had the same experience as he has had. It has been said that true friendship begins only when people share a common memory and can say to each other, "Do you remember?" Each of us is one of a great fellowship of people who share a common experience and a common memory of their Lord.

(vii) It tells that Jesus appeared to Peter. That must remain one of the great untold stories of the world. But surely it is a lovely thing that Jesus should make one of his first appearances to the man who had denied him. It is the glory of Jesus that he can give the penitent sinner back his self-respect.

Constable: Luk 22:1--Joh 1:1

VII. Jesus' passion, resurrection, and ascension 22:1--24:53

Luke's unique rendition of the death, burial, and resurrection of Jesus has several important characteristics. It contains more of Jesus' farewell comments to the disciples at the Last Supper compared with the other synoptic accounts. It also clarifies some of the events surrounding Jesus' trials. It provides additional details of the crucifixion, and it includes other of Jesus' post-resurrection appearances. Generally Luke pictured Jesus as a righteous man suffering unjustly though pursuing the path that His Father, the Old Testament prophets, and He had foreordained and foretold. Though this is the concluding section of this Gospel, Luke left an ending to which he could later attach the Book of Acts smoothly.

Constable: Luk 24:13-49

I. The post-resurrection appearances of Jesus 24:13-49

Luke included two of Jesus' post-resurrection appearances in his Gospel, the first one to two disciples and the second to many of the disciples. In both cases the key to their enlightenment was the Old Testament Scriptures.

Constable: Luk 24:13-35

1. The appearance to the disciples walking to Emmaus 24:13-35

This is another of Luke's exquisite and unique stories. Various students of it have noted its similarity to the stories of the feeding of the 5,000 (9:10-17), the appearance in Jerusalem (vv. 36-49), and the Ethiopian eunuch (Acts 8:26-40). Luke's purpose in recording the incident seems to have been to demonstrate the reality of the Resurrection and the identity of the risen Christ. It also unites many of Luke's major themes.

24:13-14 Luke described the two men as "two of them." The antecedent seems to be the apostles (v. 10). Luke used this word in its broad meaning rather than as a synonym for the Eleven (cf. v. 33; Acts 14:4, 14; et al.). These apostles were going somewhere, but they had no good news. The day in view was Sunday, the day of the Resurrection, the "Easter event."

Luke presented Jesus as heading to Jerusalem and the Cross through his Gospel. Now he told of two disciples heading away from Jerusalem and the Cross. He probably intended his readers to see these people as representative disciples going out from Jerusalem to witness for Jesus (cf. Acts 1:8). Shortly after Luke recorded that Jesus set out resolutely for Jerusalem (9:51) he wrote that a man approached Him about discipleship. Now we see Jesus approaching two disheartened disciples as they began to leave Jerusalem. They needed more training before they could represent Him effectively. Emmaus (lit. warm springs) was about seven miles west of Jerusalem, toward the Mediterranean Sea.

24:15-16 Luke pictured the scene dramatically. The two people were walking along discussing Jesus' death and the reports of His resurrection (v. 10) but not knowing what to make of them when Jesus Himself joined them. Some writers have seen this situation as parallel to Jesus' presence with His often non-perceptive disciples in the present age.⁵¹⁶ Luke's obvious implication was that God was preventing them from recognizing Jesus (cf. 9:45; 18:34). Evidently Jesus looked like the real man that He was albeit now immortal, but they could not recognize Him. The key to recognizing Jesus for who He was would be the illumination of God through the Scriptures.

24:17 Jesus' question apparently so shocked the two disciples that they stopped walking. It opened a wound in their hearts and renewed their sorrow. Cleopas' casual comment tells the reader that Jesus was the talk of Jerusalem. Everyone there, residents and pilgrims alike, knew about Him and what had happened to Him. Luke may have mentioned Cleopas by name because some of his readers knew him or knew about him. According to Christian tradition he was Jesus' uncle, Joseph's brother, and he became a leader of the Jerusalem church.⁵¹⁷ He could have been the husband of Mary, the wife of Clopas, a variant spelling of the same name, who was present at Jesus' crucifixion (John 19:25). However that may have been a different man.⁵¹⁸

24:19-20 Jesus was bating His companions, getting them to articulate what they knew and to reveal what was important to them. They viewed Jesus as a mighty prophet in the eyes of God and the people (Gr. laos, the open-minded public, cf. Acts 18:10).

"This characterization, together with the assertion of full publicity amongst the people, contains pointed echoes of Luke's introductory summary of Jesus' ministry [in the power of the] Spirit (Lk. 4, 14; cp. Acts 10, 38)."⁵¹⁹

"The importance of the affirmation of the two disciples here in 24:19 must not in any way be underestimated. It is integral to Luke's theology and purpose."⁵²⁰

They also laid the blame for Jesus' death on the religious leaders, another point Luke had been making throughout his Gospel. The rulers did not acknowledge Jesus as a prophet from God.

24:21 The travelers, in contrast to Israel's leaders, hoped that Jesus would prove to be their nation's deliverer (cf. 1:68; 2:30, 38; 21:28), namely the Messiah whom they evidently saw as a political liberator. Of course Jesus did redeem Israel by His death on the cross, but they were speaking of physical deliverance from Rome and the establishment of the kingdom. Their reference to the third day since Jesus' death implied that they had expected something important to happen by then. The fact that nothing had happened disappointed them.

Possibly these disciples were not yet believers. They appear not to have recognized that Jesus was more than a prophet or a political Messiah but the divine Son of God.

"Observe that the verb is hoped,' not trusted' (as in KJV); there is a big difference between trusting Jesus as our Deliverer and Savior and hoping that he will prove to be our Deliverer and Savior."⁵²¹

However another possibility is that they were believers who had simply become discouraged by Jesus' death (cf. John the Baptist, 7:19).

24:22-24 Even they were not aware of anything outstanding happening on the third day yet since the report of some women in their group of disciples puzzled them. There was evidence of an empty tomb but no evidence of Jesus (cf. v. 12). This shows that the Resurrection is all important in the Christian faith. An empty tomb was just a strange puzzle that discouraged these disciples. Even an angelic visit did not lift their spirits (cf. 1:22). Jesus' resurrection would prove to be something infinitely more significant.

24:25-26 A fool in the Old Testament is a person who does not allow the Scriptures to influence his thinking or behavior. These disciples had failed to do that. They were also slow to believe what they did know that the former prophets had revealed. They had overlooked the prophecies about the Messiah having to suffer preferring rather to focus only on those that predicted His glorification. Their error constitutes a warning for all subsequent disciples. All Scripture is profitable. We should not slight any part of it but should strive for a comprehensive understanding of its teaching. If these disciples had understood and believed what the Old Testament revealed, they would not have felt depressed but would have been full of joy.

"Acceptance of what the prophets said should have led the disciples to believe the reports of the women at the tomb; one may believe in the resurrection on the evidence of others, although this does not mean that the Lord withholds personal evidence from those who need it."⁵²²

Luke highlighted Jesus' identification as the risen Christ by placing the word translated "he" in the emphatic position in the Greek text in verses 24 and 25. Jesus stressed again the divine necessity (Gr. dei) of Messiah's sufferings.

"This scene suggests that a meal with Jesus is an especially appropriate place for the revelation and recognition of Jesus as the (risen) Messiah, and that the feeding of the five thousand is understood by the narrator as a first experience of this revelation at a meal, resulting in Peter's recognition of Jesus as the Messiah."⁵²³

24:27 Jesus gave these privileged disciples a unique short course in Old Testament Christology. He evidently pointed out the passages that spoke of Messiah's sufferings particularly, beginning in the Law and the Prophets sections of the Hebrew Bible. What an exposition of the Scriptures this must have been! It is no wonder that they later commented that their hearts burned within them as Jesus explained the Scriptures to them (v. 32).

Jesus' method of bringing spiritual illumination to these disciples is a paradigm that the apostles followed in their preaching, as is clear from Acts. It centered on explaining the meaning of what God had revealed. This method is still essential for spiritual enlightenment. That is why we stress it so much at Dallas Seminary and why we seek to equip our students to give it the most important place in their ministries.

24:28-29 Jesus did not force these disciples to believe or to entertain Him. He whetted their spiritual appetites and then left those decisions up to them. However, God's Spirit had been at work in their hearts, and they did not resist His working. Consequently they wanted to hear more. They urged Him to stay with them for further fellowship and illumination. This was obviously more than just a gracious offer reflecting oriental hospitality. Jesus naturally accepted their invitation. He always gives more to those who receive and believe His words (cf. Rev. 3:20).

24:30-31 Jesus' praying over the bread and breaking it opened the spiritual eyes of Cleopas and his companion. They had not been in the upper room when Jesus instituted the Lord's Supper, so remembering that occasion is not what proved to be catalytic (cf. v. 21). Probably they had been present when Jesus fed the 5,000 (9:10-17) or the 4,000 or on some other occasion when Jesus had eaten with people. Luke recorded several such instances (cf. 5:29; 7:36; 9:16; 10:38-40; 14:1, 7, 12, 15-16). Perhaps they had heard about those miracles.

"The description of the Emmaus meal is closer to the feeding of the multitude than to the Last Supper in some details."⁵²⁴

The fact that Jesus acted as the host shows that He was the most important person present, which these disciples evidently recognized even before they knew who He was. Jesus' role as host may have been a factor in their recognizing Him. The wounds in His hands may not have been since Luke did not mention them.

Their recognition of Jesus for who He was is the climax of the story. Now they knew that the man they hoped was the Messiah, who had to suffer and then experience glorification, had indeed risen from the dead. Luke said that their eyes were opened (passive voice, cf. v. 16). Someone did it for them. Clearly God gave them understanding. God is the One who reveals His Son to people by His Spirit. In both Luke and Acts the "breaking of bread" has connections with instruction concerning Jesus' person and mission.⁵²⁵

After His resurrection, Jesus could appear and disappear at will (cf. v. 36). This is an attribute of His resurrection body. He disappeared then because these disciples had become believers in and witnesses of His resurrection. He left them to carry out their duty as His witnesses. Perhaps Luke also included Jesus' remarkable disappearance to impress on his Greek readers that Jesus is supernatural, not just a real man.

24:32 Luke probably recorded this conversation to stress the supernatural power and convincing effect of the Scriptures on people when God empowers His Word. All disciples need to remember that the Bible is what God uses to solve life's mysteries. John Wesley also testified that he felt his heart "strangely warmed" at his conversion when he heard the Scriptures expounded.

24:33-34 Cleopas and his friend's eagerness to return to tell the other disciples that Jesus had appeared to them confirms the reality of His resurrection. They could not keep the good news to themselves. There were others back in Jerusalem that did not know it and needed to hear it. When they returned, they discovered that "the Lord" had also appeared to Peter. No New Testament writer described this appearance in detail (cf. 1 Cor. 15:5).

Thus Luke included a second testimony to the Resurrection. The women and Peter had witnessed the empty tomb, and now these two disciples and Peter bore witness to the Resurrection. "Simon" was Peter's normal Jewish name.

24:35 These two witnesses then proceeded to tell others about their experiences with Jesus and who He is. They serve as models of what disciples of the risen Christ should do. Perhaps Luke mentioned again that the disciples recognized Jesus in the breaking of the bread since for Christians that happens whenever we observe the Lord's Supper, though in a different sense.

College: Luk 24:1-53

LUKE 24

VIII. JESUS' RESURRECTION AND ASCENSION (24:1-12)

A. THE RESURRECTION (24:1-12)

¹ On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. ² They found the stone rolled away from the tomb, ³ but when they entered, they did not find the body of the Lord Jesus. ⁴ While they were wondering about this, suddenly two men in clothes that gleamed like lightning stood beside them. ⁵ In their fright the women bowed down with their faces to the ground, but the men said to them, " Why do you look for the living among the dead? ⁶ He is not here; he has risen! Remember how he told you, while he was still with you in Galilee: ⁷ 'The Son of Man must be delivered into the hands of sinful men, be crucified and on the third day be raised again.'" ⁸ Then they remembered his words.

⁹ When they came back from the tomb, they told all these things to the Eleven and to all the others. ¹⁰ It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. ¹¹ But they did not believe the women, because their words seemed to them like nonsense. ¹² Peter, however, got up and ran to the tomb. Bending over, he saw the strips of linen lying by themselves, and he went away, wondering to himself what had happened.

The final chapter of Luke has tremendous importance for the Gospel and for Acts. Almost everything prophesied by Jesus has already taken place. He has been rejected, he has suffered, and he has died, but he has not yet risen and entered into his glory. Jesus must now be raised and he must appear to his disciples, who will then become his witnesses, as he has also prophesied. He must still commission his disciples, " baptize [them] with the Spirit," give them words and wisdom so that they can withstand those who oppose them, and guide the new movement from his place at the right hand of God. This chapter will pull together all that has gone before, reiterating many of Luke's common themes. It will also suggest several themes which will be central to the book of Acts.

All four Gospels tell the story of the women coming to the empty tomb. The Lukan emphasis is on the angels' chastising the women for not believing what Jesus had told them concerning his resurrection on the third day. Jesus will say the same to the eleven in verse 44.

1-3. The first day of the week was the third day since Jesus had been crucified. The early Christians worshiped on Sunday because it was the day of Jesus' resurrection. The women go to the tomb for the purpose of anointing and therefore honoring the dead with the spices they had prepared . Luke says without explanation that they found the stone rolled away from the tomb . Ready to anoint the body, they were surprised when they did not find it.

4-5a. Since they clearly were not expecting Jesus to be resurrected, they were wondering about the empty tomb when suddenly two men appear. The women realize they are in the presence of angels from God, because these men wore clothes that gleamed like lightning . As were Zechariah, Mary, and the shepherds (1:12, 29-30; 2:9-10), the women are frightened, a normal response when in the presence of those so close to God. Showing reverence, the women bow down with their faces to the ground .

5b-8. The words of the angels are a gentle rebuke, because the women should have expected Jesus to be raised. The angels' question, " Why do you look for the living among the dead?" tells the women that Jesus is alive and certainly is not to be found in a tomb. The words, " He is not here; he has risen!" should remind the women of Jesus' prophecies concerning his resurrection. The women are then given a summary of Jesus' words from 9:22; 9:44; and 18:32-33, some of which were spoken in Galilee . They remember the prophetic words of Jesus, and they finally understand them.

9-10. The Eleven were together with all the others . Luke has remarked several times that Jesus' disciples were a group much larger than the twelve apostles. (In fact, he sent out seventy-two in chapter 10. In Acts 1:15 Luke will mention that there are 120 believers just before Pentecost.) Some of the women are then named, and among them are two who were mentioned in 8:2-3. Mary the mother of James has not been previously mentioned. Naming these women gives a sense of reliability to this narrative, since Luke can actually give his readers the names of the witnesses to the resurrection.

11-12. Luke makes sure that his readers know that Jesus' disciples were not at all expecting Jesus' resurrection. Even though Jesus had prophesied this event on several occasions, and even though these women told them of the empty tomb and the angels' words, they did not believe the women . There was, however, one exception. Peter is at least curious, if not yet a believer. He runs to the tomb and finds the strips of linen but not the body of Jesus. Peter leaves the tomb, wondering to himself what had happened . While this is hardly a statement of faith, it should not be taken as a complete lack of faith. Peter's " wonder" may suggest his awareness that Jesus may have risen. Luke's readers, on the other hand, are certain that Jesus has risen, even though Luke has not yet recorded an actual appearance.

B. ON THE ROAD TO EMMAUS (24:13-35)

¹³ Now that same day two of them were going to a village called Emmaus, about seven miles ^a from Jerusalem. ¹⁴ They were talking with each other about everything that had happened. ¹⁵ As they talked and discussed these things with each other, Jesus himself came up and walked along with them; ¹⁶ but they were kept from recognizing him.

¹⁷ He asked them, " What are you discussing together as you walk along?"

They stood still, their faces downcast. ¹⁸ One of them, named Cleopas, asked him, " Are you only a visitor to Jerusalem and do not know the things that have happened there in these days?"

¹⁹" What things?" he asked.

" About Jesus of Nazareth," they replied. " He was a prophet, powerful in word and deed before God and all the people. ²⁰ The chief priests and our rulers handed him over to be sentenced to death, and they crucified him; ²¹ but we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place. ²² In addition, some of our women amazed us. They went to the tomb early this morning ²³ but didn't find his body. They came and told us that they had seen a vision of angels, who said he was alive. ²⁴ Then some of our companions went to the tomb and found it just as the women had said, but him they did not see."

²⁵ He said to them, " How foolish you are, and how slow of heart to believe all that the prophets have spoken! ²⁶ Did not the Christ ^a have to suffer these things and then enter his glory?" ²⁷ And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.

²⁸ As they approached the village to which they were going, Jesus acted as if he were going farther. ²⁹ But they urged him strongly, " Stay with us, for it is nearly evening; the day is almost over." So he went in to stay with them.

³⁰ When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. ³¹ Then their eyes were opened and they recognized him, and he disappeared from their sight. ³² They asked each other, " Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?"

³³ They got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together ³⁴ and saying, " It is true! The Lord has risen and has appeared to Simon." ³⁵ Then the two told what had happened on the way, and how Jesus was recognized by them when he broke the bread.

^a 26 Or Messiah ; also in verse 46

This long story of the first resurrection appearance in Luke is unique to this Gospel. Its length suggests its importance. The story teaches once again the divine necessity of Jesus' death; it offers additional evidence for the resurrection; and it emphasizes the importance of " breaking the bread," anticipating the Lord's Supper in the early church.

13-18. That same day (Sunday) two of Jesus' disciples are walking to Emmaus, about seven miles from Jerusalem . They are discussing everything that had happened during the past week, and Jesus (mysteriously) came up and walked along with them . The statement that they were kept from recognizing him is typical of Luke. It may be that God kept them from recognizing Jesus, or it may be that their own lack of faith was responsible. Luke does not say. Jesus' question stops their walk and leads to their faces being downcast . It is clear that these men are like the others who were in Jerusalem. Even though they heard the report of the women (v. 22), they had no thoughts of resurrection. Luke once again gives the name of a witness, this time Cleopas , otherwise unknown among Jesus' followers. Cleopas implies that only a visitor to Jerusalem would not know about the things that have happened .

19-24. Jesus' question, " What things?" allows Cleopas to tell the whole story in a few sentences. His description is absolutely accurate until the end, at which time he shows a lack of faith. Jesus , he says, was a prophet, powerful in word and deed. His death by crucifixion was the result of the efforts of the chief priests and . . . rulers . The statement, " We had hoped that he was the one ," reveals their belief that " he was not the one," since he died. Their mention of the third day implies that they remember Jesus speaking of being raised on that day. (Most likely, they have been reminded by the women who were reminded by the angels.) Even the vision of the women and the mysterious empty tomb seen by their companions have not encouraged their faith.

25-27. Jesus has heard enough by now to charge them with being foolish and slow of heart to believe . His rebuke is not, however, based on his own previous prophecies to them. He tells them that they should have believed the prophets , who wrote that the Christ had to suffer these things . Jesus then proceeds to show them in the writings of Moses and all the prophets all the prophecies concerning himself . Luke does not tell his readers what passages Jesus elucidates, but there are hints within Luke-Acts, as he alludes to psalms concerning the righteous sufferer (especially Ps 22), the servant of Isaiah 53, the pierced figure of Zechariah 12, and a few others. The two disciples, of course, do not yet know that they are being taught by Jesus. They only know that this stranger has an amazing grasp of Scripture (see v. 32).

28-31. Jesus acted as if he were going to continue walking along the road when the two disciples arrived in Emmaus. Perhaps he was waiting to see if his teaching had aroused their faith. Again, Luke does not explain Jesus' actions. Jesus accepts their invitation to stay with them , and he is finally recognized at the table . He does what he has previously done with his disciples: he took bread, gave thanks, broke it and began to give it to them (see 9:16; 22:19). Just as on the road " they were kept from recognizing him" (v. 16), now at the table their eyes are opened and they recognize him . The language used of this meal purposefully recalls that of the Last Supper (22:19). It is difficult to resist the conclusion that Luke is teaching that something very important happens around the Lord's table. In verse 35 Luke reiterates when the two disciples tell the eleven " how Jesus was recognized by them when he broke the bread." Luke never spells out clearly what he intends, but the emphasis on the Lord's Supper continues in the book of Acts (see Acts 2:42-27; 20:7, 11). Perhaps Luke's teaching is that faith is partially created and sustained in community, around the table, when the people of God proclaim to each other their faith. Having taught them the Scriptures and having revealed himself to them, Jesus has accomplished his purpose. Therefore he disappears from their sight .

32-35. After commenting on Jesus' amazing ability to interpret the Scriptures (even when they did not know who he was), Cleopas and his friend return at once to Jerusalem . The fact that it is " nearly evening" (v. 29) does not deter them. Their arrival finds the Eleven and those with them still together and now celebrating. " It is true! The Lord has risen and has appeared to Simon." Even though Luke does not explicitly tell the story of Jesus' appearance to Peter, the reader now knows of this appearance. Peter has obviously convinced his fellow disciples of the truth of Jesus' resurrection and has strengthened them, just as Jesus prophesied he would (22:32). Cleopas and friend then share their experience, including the importance of Jesus' breaking the bread .

C. JESUS APPEARS TO THE DISCIPLES (24:36-49)

³⁶ While they were still talking about this, Jesus himself stood among them and said to them, " Peace be with you."

³⁷ They were startled and frightened, thinking they saw a ghost. ³⁸ He said to them, " Why are you troubled, and why do doubts rise in your minds? ³⁹ Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have."

⁴⁰ When he had said this, he showed them his hands and feet. ⁴¹ And while they still did not believe it because of joy and amazement, he asked them, " Do you have anything here to eat?" ⁴² They gave him a piece of broiled fish, ⁴³ and he took it and ate it in their presence.

⁴⁴ He said to them, " This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms."

⁴⁵ Then he opened their minds so they could understand the Scriptures. ⁴⁶ He told them, " This is what is written: The Christ will suffer and rise from the dead on the third day, ⁴⁷ and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. ⁴⁸ You are witnesses of these things. ⁴⁹ I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high."

Jesus appears to all the disciples at once to confirm the resurrection for those to whom he has not yet appeared and to give them final instructions. These words will prepare for the whole of the book of Acts, as the disciples preach " repentance and forgiveness of sins . . . to all nations" in light of the death and resurrection of Jesus.

36-39. Even though the mood has changed and there is now faith among Jesus' followers, they are unprepared for what follows. Jesus himself stood among them , apparently having appeared miraculously. They are startled and frightened , because they think they are seeing a ghost . Apparently they believe that Jesus is present, but they have doubts regarding his bodily nature. They fear that they are looking at a bodiless being, a ghost (pneu'ma, pneuma ). Jesus proves to them that he truly has a resurrected body by having them look at his hands and . . . feet and to touch him, since a ghost does not have flesh and bones .

Luke's next statement beautifully expresses their inability to comprehend what they are experiencing. They still did not believe it because of joy and amazement. Modern people might say, " It is too good to be true." To further prove that he is not a ghost, Jesus asks for something to eat and then eats a piece of broiled fish . . . in their presence. It is important to Luke that his readers understand that Jesus' resurrection involved an empty tomb and a literal rising from the dead - this is not some sort of spiritual presence of Jesus. There were those even in relatively early decades of the church who denied that Jesus " came in the flesh" (1 John 4:2-3). Perhaps Luke wrote in opposition to them.

It must be noted, however, that while Luke stresses the corporal nature of Jesus' resurrection existence, Jesus is shown to be in a transformed state. He seems to appear and disappear at will. Perhaps this is Luke's way of talking about the glorious, imperishable, spiritual body which Paul discusses in 1 Corinthians 15.

44-45. Jesus for the last time mentions that everything which happened had to occur in order to fulfill the Law of Moses, the Prophets and the Psalms. However, this is not the last time this theme will be emphasized in Luke-Acts. The pages of Acts will be filled with these same sentiments on the lips of Jesus' disciples (see, for example, Acts 9:22; 17:3). To help them understand and to teach them so that they might teach others, he opened their minds so that they could understand the Scriptures. Luke has previously stated that the disciples were unable to understand Jesus' words concerning the fulfillment of prophecies about him (18:31-34). Luke does not explain what he means when he says that Jesus " opened their minds." It may be that Jesus is simply giving them new insights which they can only understand after his death and resurrection. Before these events, their closed-mindedness kept them from understanding.

46-47. Jesus has said before that Scripture teaches the Christ will suffer and rise from the dead on the third day (9:22; 18:31-33). What is new in this passage is the insight that Scripture also prophesies that repentance and forgiveness of sins will be preached in his name to all nations . The early church will struggle with the notion that God always intended for the Gentiles to be included among the people of God (at least without becoming Jews). However, the words of James in Acts 15:14-18 will utilize the prophecies of Amos to justify the inclusion of " all the Gentiles." The mission will indeed begin at Jerusalem , as Acts 1:8 narrates.

48-49. The role of these disciples as witnesses will also be demonstrated frequently in the book of Acts. They are not simply preachers. These are they who can testify to the truthfulness of the message about the death and resurrection of Jesus. They will not be left to their own devices, however. Jesus promises to send that which the Father has promised . This " promise" from the Father is without doubt to be found in Scripture, especially in Joel 2:28-32 (see Acts 2:17-21). They are to wait on this power from on high in Jerusalem ( the city ). Luke will narrate their receipt of this power when the Holy Spirit comes upon them on Pentecost in Acts 2.

D. THE ASCENSION (24:50-53)

⁵⁰ When he had led them out to the vicinity of Bethany, he lifted up his hands and blessed them. ⁵¹ While he was blessing them, he left them and was taken up into heaven. ⁵² Then they worshiped him and returned to Jerusalem with great joy. ⁵³ And they stayed continually at the temple, praising God.

Having set the stage for volume two (the book of Acts), Luke is ready to bring volume one to a close. However, one final matter must be clarified. For Jesus to continue to lead the movement, he must be in a position from which he can do so. The story of the ascension prepares for Jesus to guide his church from " the right hand of God" (Acts 2:33; 5:31; 7:55).

50-53. Bethany was on the Mount of Olives (19:29). Lifting up his hands , Jesus blesses his disciples, a common Jewish custom at the end of one's life (see Gen 49:1-28). Jesus is then taken up into heaven . In the parallel account in Acts 1:11 the disciples are told that Jesus will return in the same way. For the first time the disciples worship Jesus, by which Luke shows that they understand finally who Jesus really is, the Son of God. In obedience to his instructions (v. 48), they return to Jerusalem with great joy . Luke ends his Gospel where he began - in the temple . It is there that this group of Jews who have found the Messiah will stay, at least until persecution drives many of them out of Jerusalem and Judea, to the ends of the earth (Acts 1:8).

The reader is urged not to end his or her study here at the halfway point in Luke's story. The book of Acts will be understood as never before by the reader who is truly familiar with Luke's Gospel.

Luke intended that his readers read the Gospel in order to understand who Jesus is and what he offers to and asks from those who would follow him. Luke then expected his readers to read the book of Acts. There they would see the disciples, who were largely without understanding in the Gospel, become the Spirit-filled, competent leaders who carry on the ministry of Jesus and become Jesus' witnesses " in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 24:13-35

CXXXVII.
THIRD AND FOURTH APPEARANCES OF JESUS.
(Sunday afternoon.)
^bMARK XVI. 12, 13; ^cLUKE XXIV. 13-35; ^eI. COR. XV. 5.

   ^b12 And after these things he was manifested in another form [i. e., another manner] unto two of them, as they walked, on their way into the country.  ^c13 And behold, two of them were going that very day to a village named Emmaus [Several sites have been suggested, but the village of Emmaus has not yet been identified beyond dispute. Its location is probably marked by the ruins called el Kubeibeh, which lies northwest of Jerusalem], which was threescore furlongs from Jerusalem. [el Kubeibeh is distant seven and thirteen-sixteenths of a mile, or sixty-two and one-half furlongs, from Jerusalem.]  14 And they communed with each other of all these things which had happened.  15 And it came to pass, while they communed and questioned together, that Jesus himself drew near, and went with them.  16 But their eyes were holden that they should not know him. [Jesus himself designedly restrained their vision, that, unlike John (Joh 20:8, Joh 20:9), that might see the resurrection of Jesus in the Scriptures before they saw it in reality.]  17 And he said unto them, What communications are these that ye have one with another, as ye walk? And they stood still, looking sad. [Our Lord's abrupt question brought them to a standstill. We may well imagine that they considered his interruption very unwelcome. But his kindly mien won their confidence and they tell him all.]  18 And one of them, named Cleopas, answering said unto him, Dost thou alone sojourn in Jerusalem and not know the things which are come to pass there in these days? [Of Cleopas nothing further is known. It has been suggested that the other disciple was Luke himself. [748] This is possible, for the other Evangelists mention themselves thus impersonally. The preface to Luke's Gospel in no way forbids us to think that he had a personal knowledge of parts of Christ's ministry. Cleopas marveled that there could be a single man in Jerusalem who had not heard concerning the crucifixion, etc.]  19 And he said unto them, What things? And they said unto him, The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people:  20 and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.  21 But we hoped that it was he who should redeem Israel. [To Cleopas, redeeming Israel meant freeing the nation from the Roman yoke.] Yea and besides all this, it is now the third day since these things came to pass.  22 Moreover certain women of our company amazed us, having been early at the tomb;  23 and when they found not his body, they came, saying, that they had also seen a vision of angels, who said that he was alive. [Rationalists might see their own reflection in these two disciples, who suppressed the statement of the women that they had seen the Lord as too idle to be repeated, and told the least marvelous part of their story -- that about the angels -- as too visionary to be credited. Thus the renowned Renan held that the resurrection was a story or fabrication which grew out of the hallucination of Mary Magdalene. But these two men on the way to Emmaus had less use for feminine hallucinations than even M. Renan. But in the end they believed in the resurrection because they themselves had substantial evidence of it.]  24 And certain of them that were with us [Peter and John] went to the tomb, and found it even so as the women had said: but him they saw not. [The last clause unconsciously suggests the omitted fact that the women had professed to see Christ.]  25 And he said unto them, O foolish men, and slow of heart to believe in all that the prophets have spoken!  26 Behooved it not the Christ to suffer these things, [749] and to enter into his glory?  27 And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself. [The counsel of the Father revealed in the Scriptures shows that Jesus should enter into his glory through suffering. The books of Moses foretell Christ largely in types, such, as the passover, the rock in the wilderness, Abraham's sacrifice of Isaac, the day of atonement, etc., but the prophets show him forth in clear-cut predictions and descriptions. Jesus evidently applied both these divisions of Scripture to himself, making it plain to these two who were both thoughtless in mind and slow in heart. Those lacking in a knowledge of the Christology of the Old Testament are slow to believe in it. Those who know that Christology, and yet doubt the Old Testament, do so because they lack faith in the Christ therein portrayed.]  28 And they drew nigh unto the village, whither they were going: and he made as though he would go further.  29 And they constrained him, saying, Abide with us; for it is toward evening, and the day is now far spent. [They were loth to part with this delightful stranger who by his wonderful use of the Scriptures revived their failing faith and hope in Jesus.] And he went in to abide with them.  30 And it came to pass, when he had sat down with them to meat, he took the bread and blessed; and breaking it he gave to them.  31 And their eyes were opened, and they knew him; and he vanished out of their sight. [While he was breaking the bread to supply their bodies he opened their eyes and revealed to them that it was he also who had just been feeding their hungry hearts with the truth and consolation of the divine word.]  32 And they said one to another, Was not our heart burning within us, while he spake to us in the way, while he opened to us the scriptures? [Thus they admit to each other that the joy of beholding the risen Lord was but the consummation of a joy already begun through a right understanding of the truth contained in Scripture. The sight of the Lord was sweeter because it was preceded by faith that he ought [750] thus to rise.]  33 And they rose up that very hour,  ^b13 And they went away cand returned to Jerusalem [their news was too precious to keep. They could not sit still till the disciples in Jerusalem knew it], and found the eleven gathered together, and them that were with them [the women and some of the one hundred and twenty -- Act 1:15],  34 saying, The Lord is risen indeed [his resurrection is not an hallucination of the women], and hath fappeared to Cephas; {^cSimon.} [Paul and Luke both mention this appearance, but we have none of the details of it.]  35 And they rehearsed the things that happened in the way, and how he was known of them in the breaking of the bread. [This does not mean that they knew Jesus because of any peculiar way in which he broke the bread; it means that he was revealed at the time when he broke it.] bneither believed they them. [They now believed that Jesus had risen, but they did not believe that these two had walked and talked with him without recognizing him. *]

   * NOTE. -- Here again we dissent. So general a statement of unbelief would not be used when there was a mere doubt as to some of the narrated details. We prefer in our original comment to this substitution, and it was this: Mark shows us that little dependence can be placed upon the apparently strong admission which Luke records. Unable to contradict the testimony of Peter, they said, "The Lord is risen indeed;" but their hearts were, nevertheless, full of doubt. Luke himself shows this in the next section, for these professedly believing apostles took Jesus for a spirit when they saw him.

[FFG 748-751]

Lapide: Luk 24:1-53

CHAPTER 24

Ver. 1.— Now upon the first day of the week. The first day after the Sabbath, the Lord's day, i.e. the day on which Christ rose from the dead. See S. Mat 28:1.

Ver. 10.— Joanna. A disciple, although her husband Chusa was the steward of Herod, who was an avowed enemy of Christ. So, as in the cases of SS. Serena, the wife of Diocletian, Antherina, her daughter, Tryphonia and others who were the near relatives of emperors notorious for their persecutions. God gathers roses from thorns, and wills that wives should win over their husbands, and that queens should make of none effect the evil counsel of kings.

Ver. 13 . — And, behold, two of them went that same day to a village called Emmaus, &c. These two are generally considered to be the same as those mentioned by S. Mar 16:12, but Euthymius is of a different opinion, and argues that the Apostles believed these (see verse 34), whereas S. Mar 16:13, expressly states that those spoken of by him, "went and told it unto the residue: neither believed they them." But I answer that most of them believed, although some, as Thomas, doubted.

You ask, who were these two? I answer, one was Cleopas, but that it is uncertain about the other. S. Ambrose thinks he was called Amaon, because he was a native of Emmaus. Origen calls him Simeon. S. Epiphanius considers him to be the Nathanael mentioned by S. John i. 45. Very many again think that it was S. Luke himself, but it seems from the introduction to this Gospel that S. Luke had never seen Christ in the flesh, and that he was converted after the death of the Lord.

Two of them, i.e. of the disciples, went probably on some matter of business, and also for the purpose of diverting their thoughts from the sad subject of their Master's passion.

Threescore furlongs, στάςιους i.e., 125 paces, the eighth part of a Roman mile.

Called Emmaus. Emmaus was a village in the time of Christ, according to S. Jerome the birthplace of Cleopas; who seems now to have gone thither for some family reason. In the Hebrew the name may mean, according to its spelling, "fear" or "ardour." Each meaning is here very appropriate, for these two disciples were of a timorous disposition, but when the love of Christ was kindled in their hearts, their fear gave place to burning zeal. Others take ε̉μμαὺς as equivalent to עם מאום am mans, "a people rejected," and explain that the two disciples, because of their doubtings and distrust, were drawing nigh unto rejection, but were recalled by Christ and sent back to the chosen Apostles in Jerusalem.

Some say that this Emmaus, after the capture of Jerusalem by the Romans, was enlarged and called Nicopolis, of which Sozomen writes, "Before the village, where the roads meet, when Christ made as though He would have gone further, is a healing spring, in which not only men, but also animals suffering from manifold diseases, seek relief. For they say that Christ came thither with the disciples, and washed His feet therein, from which time its waters have possessed healing power." He adds something similar about a tree near Hermopolis, the leaves, fruit, and bark of which cure many diseases, because it bent in adoration as Christ passed on his flight into Egypt.

Many are of opinion that there were two places known by the name of Emmaus, one, the city afterwards called Nicopolis, about 140 stadia from Jerusalem, the other the village mentioned in the text.

Ver. 14 . — And they talked together of all these things which had happened, i.e. they were talking of the sufferings, the death, and the burial of their Master, grieving that so great a prophet had suffered so unworthily, and sorrowing because they would see Him no more; for they evidently despaired of his resurrection and of the redemption of Israel.

Ver. 15.— And it came to pass, &c. Jesus teaches here that He is present with those who speak concerning Him. Let us then speak of Jesus, and He will be present with us also, and take part in our communings: not indeed now in bodily form, but spiritually, by the grace of His Holy Spirit, by which He inspires our hearts. For this much He Himself has promised, saying, "Where two or three, are gathered together in My name, there am I in the midst of them," S. Mat 18:20. They therefore that speak of good have Jesus in their midst. They who speak of evil, Satan. Of this there can be no doubt.

Ver. 16.— But their eyes were holden. You will ask, How was this effected?

1. Dionysius the Carthusian replies, and S. Augustine ( lib. xxii. chap. 9 De Civit. ) favours his opinion, that they were struck with blindness like the men of Sodom, Gen 19:11. But this can hardly be true, for they saw Christ, and conversed with Him, although they knew Him not.

2. Cajetan thinks that their eyes were holden because their minds were so preoccupied, and taken up with the events which had come to pass. But the words of S. Mar 16:12, "He appeared in another form" are against this view.

3. S. Augustine ( Epist. 59, Quæst. viii.) is of opinion that some change had come over the countenance of Christ, as at the transfiguration. But this does not accord with the dignity of his glorified body, which is changeless and everlasting. Later on, Augustine ( De Consens. Evang. iii. chap. 25) changed his opinion and says that the eyes of the disciples were clouded over by Satan, or a darkness of some kind cast upon them, so that they might not recognise Christ. But, like as He appeared to the Magdalen in the form of a gardener, so he appeared to the two disciples in another form. The circumstances of His appearance were in accordance with His will and uninfluenced by the action of Satan.

I say, therefore, that they did not know the Lord, because although the body of Christ is unchanged, yet because it was glorified and united to the divine Word it possessed the power both of withdrawing itself from view, and also of affecting the sight of beholders either by appearing in a different form, by changing the medium as mirrors do, and even by a direct change of vision. For this is what, S. Luke says, "their eyes were holden," by Jesus, just as if they had been covered by a veil so that they were unable to exercise their functions. Hence immediately that Jesus willed, they recognised Him.

It is much more easy to account for the fact that the disciples did not recognise the voice of Christ, for many without any difficulty so change the sound of their voices as to appear other than they are.  S. Thomas, Suarez, and others.

There are several reasons why Christ appeared in another form to these disciples.

1. Because Christ and the angels when they appear to men make themselves like those to whom they appear. The two disciples were journeying: Christ therefore appeared to them as a wayfarer. They were in doubt concerning Him: therefore He made as if He were a stranger. So S. Augustine ( de Consens. Evang. iii. 35) and S. Gregory ( hom. 23 in Evang.) say, "The Lord did that outwardly in the eyes of the body which was done by themselves inwardly in the eyes of the mind. For they themselves inwardly both loved and doubted, but to them the Lord was present outwardly, although He did not reveal himself. To them, therefore, as they talked of Him He exhibited His presence, but as they doubted of Him He concealed the appearance which they knew. He indeed conversed with them, upbraided them with their hardness of heart, expounded the mysteries of holy Scripture which referred to Himself, yet because in their hearts He was a stranger to their faith, He made as though He would have gone further."

2. Lest, if He at once manifested himself to the disciples they might be overcome by the novelty and newness of His resurrection, and imagine that they saw not Christ but a phantom, and therefore might remain doubtful whether He had risen from the dead. But now since He had conversed with them for some time, and then made Himself known, they could no longer doubt that He had risen from the dead.

3. "That the disciples might lay bare their sorrows and be cured of their doubt." Theophylact. For if He had at once said that He was Christ, they would not have dared to confess that they had been doubtful of the resurrection.

4. That from the circumstances of His appearance He might teach us that we are pilgrims and strangers, seeking an heavenly country, which we should be ever longing for, and strive our utmost to obtain. Wherefore S. Francis, who happened on a certain occasion to be spending his Easter in a monastery, where there were none of whom he could ask charity, mindful of our Lord's appearance to the two disciples in the form of a stranger on that very day, asked alms of the brothers themselves; and when he had received their alms, in a burst of sacred eloquence, he reminded them with all humility, that on their way through the desert of this world as strangers and pilgrims, like the true Israel they should in all lowliness of mind continue to celebrate the Passover of the Lord, i.e. their passage from this world to the Father; and he went on to inform them that it is the pilgrim's rule to seek shelter under the roof of others, to thirst for their own country; and peacefully journey thereunto. (Chronicle of the order of S. Francis).

Ver. 17. — And He said unto them, What manner of communications are these that ye have one to another, as ye walk and are sad? σκυθζωποί, "sullen" in the sense of downcast. Christ knew whence their sadness arose, but asks them the cause, in order that He might remove it: "As I followed I heard you speak of some one who was slain at Jerusalem; tell me therefore who he was, and how, and for what reason he was put to death."

Ver. 18 . — And one of them, whose name was Cleopas, answering said, &c. This Cleopas was the brother of S. Joseph, the husband of the Blessed Virgin, the father of S. James the less, and S. Jude, and the grandfather of S. James the greater and S. John, who were the sons of Salome, the daughter of Cleopas. See chap. iii. 23.

Helecas, Bishop of Cæsarea, tells us on the authority of S. Jerome, that "Cleopas, or Alphæus, was the brother of S. Joseph, and one of the seventy disciples, and that he was slain by the Jews in the castle of Emmaus because of Christ." He was therefore a martyr. Hence, in the Roman Martyrology, the 25th of September is put down as the birthday of Blessed Cleopas, the disciple of Christ, who they say was slain by the Jews for confessing the faith in the very house in which he had entertained the Lord. See also Dorotheus (Lives of the Patriarchs).

Again, Cleopas, in the Greek Κλεόπας, is the same as "all glory," for the Jews who were subjugated by Alexander and the Greeks, took Greek names. But in the Hebrew the name may be taken to mean "adding to or increasing the Church," for קהלה kehala, is an assembly or church, and כּוש, pus, is to multiply. For Cleopas gave many sons and daughters to the Church of Christ.

Art thou only a stranger in Jerusalem? Theophylact and Euthymius translate παζοικει̃ς ε̉ν Ιεζονσαλὴμ by "Art thou (only) a dweller in Jerusalem?" Others render it, "Art thou (only) a sojourner in Jerusalem?" The meaning is "Art thou such a stranger in Jerusalem, and so ignorant of what has been done in it to Jesus of Nazareth, as to ask who and what he was, about whom we are so sorrowfully conversing? All know the circumstances of His crucifixion and death, and can talk of nothing else. How is it that thou only art ignorant of these things?"

Ver. 19.— And He said unto them, What things? Christ constrains them to open their grief and to confess their doubts as to His resurrection.

And they said unto him, concerning Jesus of Nazareth. They acknowledge Him, says Bede, to be a great prophet, but they do not speak of Him as the Son of God, either because their faith was imperfect, or because they feared lest they might fall into the hands of the persecuting Jews. For they knew not with whom they were speaking and therefore concealed what they believed to be true. Because they say (verse 21) that they trusted that it had been he, as being the Messiah and the Son of God, which should have redeemed Israel.

Mighty in deed and in ward. So should every Christian be, especially those who have devoted themselves to a religious life, or have been called to any office in the Church. What they preach they should perform, and teach first by example and then by word.

Ver. 20.— And how the chief priests, and our rulers delivered him, &c. They do not accuse the chief priests and the rulers, although they were persuaded of the injustice of their actions. For they feared lest this stranger might be a spy, seeking some cause of accusation against them.

Ver. 21.— But we trusted that it had been he which should have redeemed Israel from the power of their enemies, e.g., from the power of the Romans.

"We trusted that he had been the Messiah who would have restored the kingdom of Israel to the same, or even greater, dignity than it had possessed in the time of David and of Solomon. But now that he has been so unworthily put to death, although we do not despair, we have but little hope."

This was their grief, the wound which their faith had received, which Christ desired to hear from them, in order to heal.

"0 disciples," says S. Augustine ( serm. 140 De Temp.), "ye were hoping, therefore ye do not now hope. Behold Christ lives, but your hope within you is dead;" and again, "He was walking with them as their companion, and yet was their leader and guide."

And beside all this, to-day is the third day, &c. For Christ was crucified on the sixth day, and after three days rose from the dead. This is an aposiopesis, for the disciples, anxious and perplexed, knowing not what to think about Christ, as good as say, 'Jesus when He was alive said that He would rise from the dead on the third day; but although this is the third day we know not whether He has risen or is yet to rise." They were doubtful, balanced between hope and fear. "They speak thus," says Theophylact, "as men in doubt, and seem to me to be very undecided in their minds, for they are not absolutely unbelieving, nor do they believe aright. For their words 'we trusted that it had been he,' &c., indicate incredulity, but when they make mention of the third day, they show themselves mindful of the words of Christ, 'on the third day I shall rise again;'" and again, "On the whole they spake as men in perplexity and doubt."

Ver. 22.— Yea, and certain women also of our company made us astonished (ε̉ξέστησαν ). For what the women had told inspired them with awe rather than fear, and, says Theophylact, "overthrew their doubting and unbelief, whilst it strengthened their faith and hope in the resurrection of Christ. Their fear therefore struggled with their hope, and between the two they were undecided and in doubt."

Ver. 25.— Them said He unto them, 0 fools. Άνόητοι, rendered here in the Vulgate "stulti," but Gal 3:1., "insensati." With these keen words Christ as the Master rebukes the disciples for their ignorance and slowness to believe. For a teacher is allowed to stimulate his disciples by sharp reproof to the pursuit of higher or more accurate knowledge. See S. Mat 5:22.

So our nature, frail and dull of understanding, needs some such stimulus to, enable it to believe in spiritual things, and to keep itself steadfast in the hope of their realisation.

Ver. 26.— Ought not Christ . . . to enter into His glory? He calls His glorious resurrection and ascension, the sending of the Holy Spirit, His exaltation over every creature, the adoration of His name, the spread of the gospel throughout all the world, and His eternal kingdom, "glory."

"Ought not," ("futurum erat," the Arabic and Syriac). It behoved Christ through the Cross to enter glory:

1. Because the prophets had foretold it.

2. Because God the Father had decreed it from all eternity.

3. Because it was necessary that He should purchase our redemption by His death upon the Cross.

4. Because it was fitting that such glory should be obtained through the merit of such sufferings and labour.

5. Because it behoved Christ, as leader, to become an example to the martyrs, and to all those who strive through much tribulation to enter into the kingdom of heaven.

The meaning is, "My death upon the Cross has shaken your faith and hope in My resurrection, therefore ye said 'we trusted' (sperabamus). But ye spake rashly and without cause. For this ought to have confirmed your faith, for there is none other way to the resurrection save through death, nor to glory save through suffering, and the reproach of the Cross."

Ver. 28 . — And He made as though He would have gone further. This was no deceit: for He would have gone on if the disciples had not constrained Him, but as He knew that they would thus constrain Him to abide with them, in this respect he was not willing, but was making as if (πζοσεποιει̃το ) He would have gone further.

Hence S. Augustine ( Quæst. Evang.) says, "When one feigning has reference to a certain meaning, it is not a falsehood, but a certain figure of the truth." And again, "A fiction founded on truth is a figure; not so founded, it is a lie." And S. Gregory ( hom. 23 in Evang. ) writes, 11 By the word 'fingere' we mean to put together or form, hence modellers of clay we call 'figuli.' He who was the truth did nothing by deceit. He manifested Himself to them in the body, such as He came before them in their midst. He would prove them whether they could show charity to Him as a stranger, although they might not yet love Him as God."

Ver. 29 . — And they constrained Him. "From which example it is gathered," says S. Gregory, "that strangers are not only to be invited to hospitality, but even to be taken by force." And S. Augustine adds ( Serm. 140 De Temp.), "Detain a guest, if you wish to recognise the Saviour; for hospitality restored what unbelief had taken away."

Saying, Abide with us; for it is towards evening, and the day is far spent, i.e. it is drawing near sunset. In order to detain Christ as their guest they exaggerate the lateness of the hour, for they returned soon after to Jerusalem, which was a three hours' journey.

Cardinal Hosius his whole life long had these words continually in his heart and on his lips, and died repeating often, "Abide with us, 0 Lord, for it is toward evening," and in truth the Lord abode with him, working many marvels by his means in Poland, in Germany, and in Italy, which are related by his biographer Rescius, who ends by eulogising him as "the atlas of religion, the voice and other hand of Paul, the demolisher of Luther, the janitor of heaven, and the love and admiration of the world."

Ver. 30.— He took bread and blessed it. He blessed it by causing it to become His body as in the consecration of the Eucharist. For that Christ thus consecrated it, although Jansenius and some others deny it, is clear:

1. Because S. Matthew, S. Mark, and S. Luke use the same words concerning the institution of the Eucharist, as S. Luke uses here.

2. Because this blessing does not appear to have been given it the commencement of the meal, for Christ wished not to vanish out of their sight before He had eaten with them, lest they might think him a phantom. It was given in the midst, or rather at the end, of the meal. It was not therefore the ordinary blessing on what had been provided for their use, but solemn and eucharistic.

3. This is clear also from the effect which this blessing of the bread had upon the disciples. "their eyes were opened and they knew Him."

4. Furthermore, this is the opinion of the great majority of the Fathers. So the author quoted by S. Chrysostom ( Hom. 17) says, "The Lord not only blessed the bread, but gave it with His own hand to Cleopas and his companion. But that which is given by His hand is not only sanctified, but sanctification and a cause of sanctity to the recipient."

Again, "How did the Lord will to make Himself known? By the breaking of bread. We are content then; in the breaking of bread the Lord is made known unto us. In no other way is it His will to reveal Himself. Therefore, although we shall not see Him in bodily form, He has given us His flesh to eat." S. Augustine ( Serm. 140 De Temp. )

This passage of Holy Scripture is a proof of the use of one species only in the Eucharist, for it is clear that Christ neither consecrated nor gave the cup to the disciples. After He had blessed the bread, and given it to them, they knew Him, and immediately He vanished out of their sight.  S. Augustine, Chrysostom, Bede and others.

Ver. 31.— Their eyes were opened. "See here the power and effect of the Eucharist. It opens the eyes of the mind to the knowledge of Jesus, and enables it to comprehend heavenly and divine mysteries. For the flesh of Christ possesses a great and illuminative power." Theophylact. Hence S. Augustine ( Serm. 140 De Temp.) says, "Whosoever thou art that believest, the breaking of bread consoles thee, the absence of the Lord is no absence. Have faith, and He whom thou seest not is with thee."

Tropologically, he goes on to say, "By the exercise of hospitality we come to the knowledge of Christ." Again, "Let him who wishes to understand what he has heard, put in practice what he has understood." "Behold the Lord was not known whilst He was speaking, but when He gives them to eat, He allows Himself to be recognised." Gregory. Or according to the Gloss. "Truth is understood better in operation than by hearing; and none know Christ unless they are partakers of His Body, i.e. the Church, whose unity the Apostle commends in the sacrament of bread, saying, 'we being many are one bread, and one body.'" 1Co 10:17.

And He vanished out of their sight. άφαντσς ε̉γένετο, absconditus ab illis, Arabic version. Christ was present with His disciples, but made Himself invisible to them: a power possessed, as theologians teach us, by His glorified body. So after His resurrection He was wont to appear to His disciples and vanish from their midst.

Calvin, rashly, denies this, and contrary to its meaning translates άφαντος by "He withdrew Himself." He denies this somewhat craftily, lest he might be compelled to acknowledge that Christ was present in the Eucharist, but hidden and invisible.

The causes why Christ vanished out of their sight directly He was recognised by the disciples are these

1. To show that He had risen from the dead, and had become glorified. For it is the property of a glorified body to appear or disappear at will. His sudden disappearance therefore was a new argument by which Christ proved the truth of His resurrection.

2. To teach that by the resurrection He had passed from this mortal life to a state of glory, and therefore no longer held familiar converse with men, but with God and the angels.

3. To teach us how we ought to reverence Christ, and those blessed ones who have entered into heaven. For we are bound to render to our glorified Lord the worship of latria, and to the blessed saints that of dulia.

4. That the disciples might return to the Apostles, who were sorrowing over the death of Christ, and comfort them by the tidings of His resurrection and appearing.

Ver. 32. — And they said one to another, Did not our Hearts burn within us? This was a new and certain proof that Christ was alive from the dead. For Christ taught not as Aristotle, Plato, and the philosophers, but so as to inflame the hearts of his hearers with divine love. Let then all teachers and interpreters of Holy Scripture imitate their Master, and seek not only to enlighten the understandings of those who attend upon their teaching, but to kindle the love of God in their hearts as well. Let them not be content with being as the Cherubim, but be also as the Seraphim. Let them be as S. Francis and his disciple S. Bonaventura, who became known as the "Seraphic Doctor."

So David wrote, "Thy word is very pure" ( ignitum, Vulgate), Psa 119:140; and Solomon: "Every word of God is pure," Pro 30:5; and Moses: "From His right hand went a fiery law," Deu 32:2.

So also Christ. declared, "I am come to send fire on the earth." Luk 12:49. Thus the Baptist "was a burning and a shining light," S. Joh 5:35; and Elias the prophet "stood up as fire, and his word burned like a lamp," Ecclus. 48:1. Let us be, each one, an Ignatius, a burning and fiery disciple and preacher of Christ, so that the words of the prophet may be true of us, "Their appearance was like burning coals of fire, and like the appearance of lamps." "They ran and returned as the appearance of a flash of lightning."

Ver. 33.— And they rose up the same hour (i.e., immediately and without waiting to finish their meal) and returned to Jerusalem, and found the eleven gathered together. Actually there were but ten assembled, for Thomas was absent and Judas had hanged himself. But the Apostolic college is spoken of as "the eleven," even though some of the members may not happen to be present.

They "returned" (ύπέστζεψαν ) quickly, filled with an eager joy.

Them that were with them. The other disciples who were tarrying at Jerusalem with the Apostles.

Ver. 34.— Saying, The Lord has risen indeed, and has appeared unto Simon. Christ appeared unto Peter before He showed Himself to the two disciples and the rest of the Apostles, because he was penitent, and because he was the prince of the Apostles. See verse 36.

Ver. 35.— How He was known of them in breaking of bread.  S. Luke's expression for the Eucharist. So also S. Paul, 1Co 10:16: "The bread which we break, is it not the communion of the body of Christ?"

Ver. 36. — And as they thus spake, Jesus Himself stood in the midst of them. In their midst, says Euthymius, that He might be seen of all, like as a shepherd stands in the midst of his scattered sheep to gather them again together around him. Ezek. xxxiv. 12.

"Peace be unto you." This was the ordinary salutation of the Hebrews, who under the name of peace included prosperity, health, and every other blessing.

Very fittingly does Christ grant them His peace, to take the place of the fear and perturbation of mind which His death had caused them. For He is the peace of all His people, says S. Cyril. Because "doing away with every difficulty, He gathered together in one the merits of the Cross, which are peace, because all hindrances are taken away." S. Chrysostom on S. Matt 28

Ver. 37.— But they . . . supposed that they had seen a spirit. Because of Jesus' sudden appearance in their midst although the doors were shut.

Hence S. Ambrose says, "Although Peter believed in the resurrection, yet it was but natural that he should be terrified and affrighted when he saw that the Lord had the power of suddenly presenting Himself in bodily form, in a place guarded by closed doors, and despite of obstructing walls."

Ver. 38.— And He said unto them, . . . Why do thoughts arize in your hearts? i.e. why do you give way to them and permit them to arise? "These thoughts," says Augustine ( serm. 69 De Diversis ) "were earthly. For had they been from heaven they would have descended, not ascended, into their hearts. Thus Christ showed that He knew the hearts of men, (καζδιογνω̃στης, Acts i.. 24) and that He was God." Titus and Euthymius.

Ver. 39.— Behold My hands and My feet,&c. If you cannot believe your sight, believe your touch. Let your hands prove whether your eyes have played you false. S. Augustine. For the sense of touch is more to be relied upon than the sight.

Handle me (ψηλαφήσατέ ), that by touching my body you may be assured of the reality of its existence. Hence it is clear, says S. Gregory, that a glorified body is immaterial (subtile) by reason of its spiritual powers, but material (palpabile) inasmuch as it is true to its nature.

You will ask, firstly, how the glorified body of Christ could be at one and the same time material and immaterial?

I answer. First, because glorified bodies possess (1) the property of permeability, and hence are able not only to offer no resistance to another body, but even to penetrate it. And they possess (2) the power of eluding the touch, as they have the power of vanishing from the sight, according to what I have just said. These properties or powers they use or not, according as they are inclined.

Consequently, glorified bodies can be apprehended by the touch or not, according as they will.

You will ask secondly, whether this handling of Christ, His sitting at meat with the disciples, and such like, are sufficient proofs of His resurrection?

I answer that these proofs were not absolutely and physically certain, for the angels, when they appeared in bodily form, were touched and handled by Abraham, Lot, and others; but they are certain in a moral sense, and as far as human certainty permits.

1. Because on this account Christ willed to abide long with the Apostles, and to manifest Himself after His resurrection, as in His death, to their hearing, sight, and touch, senses which are held by men to be most trustworthy.

2. Because it pertained to the providence of God not to let these so great signs pass unnoticed, but to take away all pretence of deception. For the truth of the Messiah and the new religion was at stake, specially the point as to whether He really had risen from the dead.

3. Because these signs, taken in conjunction with the miracles of Christ, and the prophecies of His coming, made it both credible and certain, that He had indeed risen from the dead.

Ver. 40 . — And when He had thus spoken, He shewed them His hands and His feet— "pierced, and still bearing the prints of the nails," says Euthymius; as is clear from S. Joh 20:27. For Christ willed that these five wounds, or rather wound-prints, should remain in His glorified body as trophies of His victory over sin and death and hell.

"He bore them with Him to heaven," says S. Ambrose, "in order to show them to God the Father, as the price of our liberty." For "He who destroyed the kingdom of death would not efface the signs of death." In like manner also the martyrs will exhibit their scars in heaven, as so many glorious tokens of their victory.

For they will be to them not a disfigurement but dignity, and in their bodies a certain beauty will shine forth, a beauty not of the body, but of merit; for such marks as these must not be accounted blemishes.  S. Augustine ( De Civit. Lib. xxii . cap. xx.)

You will ask whether the disciples actually handled and touched the pierced hands and feet of Christ after His resurrection?

I answer that this is a matter of uncertainty, because Scripture is silent on the subject. But it is probable that some both handled and touched the Lord, especially those who were the more doubtful concerning His resurrection, because they, on their part, were anxious to satisfy themselves, by actual touch, that it was no phantom, but Christ alive from the dead—because also Christ Himself bade them "handle" Him, so that there might be no room for doubt, but that the Apostles might be able to preach to the Gentiles that Christ had indeed risen from the dead.

So we read, "That which we have looked upon, and our hands have handled of the Word of Life . . . declare we unto you."  1Jo 1:1.

Ver. 41.— And while they yet believed not for joy, and wondered. On the one hand, because they had handled Him, the disciples believed that Jesus had risen, and taken again His true body; but on the other hand, so great was their joy and their wonder at the strangeness of the event, that they could scarcely believe that it was the very Jesus who had been so recently crucified. They rejoiced greatly because they believed, but the greatness of their joy reacted on their faith. So it is a matter of common experience that if a trustworthy person brings us some unexpected good news, our joy is so great that we refuse to credit it, lest if it prove untrue, and we find that we have been deceived, we sorrow as much as we before rejoiced. We restrain our joy until we are sure that it is well founded. So was it with the Apostles: "their exceeding great joy," says Vatablus, "obscured their judgment."

Have ye here any meat? Christ appeared to His disciples "as they sat at meat" (S. Mark, xvi. 13), and they, when they saw Him, out of reverence rose up from the table and ran to meet Him, full of joy and astonishment, and therefore doubtingly. Hence, Jesus suffered them to handle Him, and since they did not even then fully believe, asked for meat, in order that He might eat before them, and so show that He was alive again.

Ver. 42 . — And they gave Him a piece of a broiled fish, and of an honeycomb. A proof of the frugality of the Apostles, for if they had had any better food they would have offered it to their Master. But as fishermen they fed on fish, just as Athæneus ( De Cœnis Sapientum ) tells us the frugal men of old were accustomed to do; and in point of fact up to the time of the deluge flesh was not known as an article of food. (See Gen 9)

Symbolically, says Bede, "the broiled fish signifies the sufferings of Christ. For He, having condescended to lie in the waters of the human race, was willing to be taken by the hook of our death, and was as it were burnt up by anguish at the time of His passion. But the honeycomb was present to us at the resurrection; the honey in the wax being the divine nature in the human;" and again "He ate part of a broiled fish, signifying that having burnt by the fire of His own divinity our nature swimming in the sea of this life, and dried up the moisture which it had contracted from the waves, He made it divine food of sweet savour in the sight of God, which the honeycomb signifies. Or we may take the broiled fish to mean the active life drying up the moisture by the coals of labour, and the honeycomb is the sweet contemplation of the oracles of God." Theophylact. "By the command of the law the passover was eaten with bitter herbs, but after the resurrection the food is sweetened with a honeycomb." Gregory Nyssen.

Tropologically, says the Gloss: "Those who endure tribulation ( assantur tribulalionibus ) for the sake of God, will hereafter be satisfied with true sweetness."

Another reason why Christ ate the broiled fish is given by an anonymous writer in the Greek Catena : "The word of God as a new and unapproachable fire, by the hypostatic union, dried up the moisture in which human nature as a fish—because of its incontinency—was immersed, and set it free by mixture of His passion, fulfilling so sweetly this dispensation as to make ready sweet food for Himself; for the salvation of men is the food of God."

Hence Christ soon after He had eaten, breathed on the Apostles, and bestowed on them the gift of the Holy Ghost for the remission of sins. S. Joh 20:22.

Ver. 43.— And He look it, and did eat before them. Christ truly ate of the food, and not in appearance only, after the manner of an angel "I did neither eat nor drink, but ye did see a vision." Tobit xii. 19. Yet He was not thereby nourished. So Theophylact says, "He ate by some divine power consuming what He was eating." Similarly, S. Augustine: "The thirsty earth, and the burning rays of the sun absorb water, each in a different way; the one because of its need; the other by its power." So D. Thomas and the Schoolmen.

The Vulgate adds, " sumens reliquias, dedit eis ;" but these words, although in the Arabic, are absent from the Greek and from the Syriac versions.

Ver. 44 . — And He said unto them, These are the words which I spake unto you, while I was yet with you, &c., i.e. that I was to suffer death upon the Cross and rise again the third day. Acknowledge Me then as the true Messiah, inasmuch as My words have been verified to the letter. Or by a metonomy these are the words, i.e. the things which I spake to you, My passion, death, and resurrection, which ye see accomplished. These things therefore ought not to appear to you strange and unexpected, for they were predicted, not only by me, but in time past by Moses, and the prophets, and by David in the Psalms concerning Me.

Some think that S. Luke wrote these words by anticipation, and that Christ spake them not on the day of His resurrection but on that of His ascension. For it was then that He bade the disciples remain in Jerusalem (Acts i. 4), as Luke records, verse 49, going on in the verses following to describe the ascension. But perhaps the words were used on both occasions, the oftener to impress them upon the Apostles for the greater confirmation of their faith.

Ver. 45 . — Then opened He their understanding that they might understand the scriptures. He expounded unto them in all the Scriptures the things concerning Himself, as He had done before at Emmaus. See ver. 27.

Christ did this both to confirm the Apostles in their belief, and to prepare them to teach and to preach the faith. For it was part of the apostolic office to expound the Scriptures. Hence what He here began, Christ perfected at Pentecost, by the gift of the Holy Ghost.

Hence it is clear:

1. That Holy Scripture is not, as heretics say, easy of interpretation to all.

2. That it is not to be interpreted, as they contend, according to the letter, but according to the teaching of that Holy Spirit, which Christ bestowed upon His Apostles, which the Apostles delivered to the Church, and the Church has handed down to us. Hence S. Paul, 1 Cor. xii., tells us that God hath set teachers in the Church, and among the diversities of gifts numbers "the interpretation of tongues." And so in former times the Church had her interpreters, whose special duties are described by Baronius, vol. i. p. 394.

Ver. 46. — And said unto them, Thus it is written (Isa 53:5-10., Psa 22:16-19 et alib.) and thus it behoved Christ to suffer, &c. See how by these articles of faith Christ opened the understanding of the Apostles, to the acknowledging the Scriptures, which foretold these events.

Ver. 47.— And that repentance and remission of sins should be preached in His name, i.e.—1. By His authority. 2. At His command. 3. In His stead. That the Apostles should continue the teaching of Christ, and spread the doctrine of repentance and remission of sins throughout the world. 4. In His name, i.e., in virtue of His meritorious death upon the cross, whereby alone God gives the spirit of repentance and remission of sin.

Beginning at Jerusalem. A command to the Apostles to commence their preaching at Jerusalem, and from thence to go unto all nations. "Beginning" (α̉ζξάμενον, incipientibus, Vulgate). The Apostles were to begin their preaching at Jerusalem: 1. Because there the Synagogue was flourishing, and there the Church had its origin, for the old Jewish dispensation was transformed into the Christian Church by the preaching of Christ, according to the words of the prophet: "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem." Isaiah ii. 3. And again, "Arise, shine; for thy light has come." Ibid. lx. (Vulgate). 2. Because Christ, with all the blessings He came to bestow, was promised to the Jews by the prophets, and Jerusalem was their chief city; and 3. Because David and Solomon had reigned there, and Christ, the son of David, had come to restore their kingdom, but in a higher and a spiritual sense (see Acts i. 4).

Ver. 48.— And ye are witnesses of these things. (See commentary on Acts i.)

Ver. 49.— And behold, I send the promise of My Father upon you, i.e., after a few days, when the Feast of Pentecost is come, I will send you the Holy Spirit, who will teach you clearly many things besides these, and enable you to preach the gospel to all nations.

But tarry ye in the city of Jerusalem until ye be endued with power from on high. δυνάμιν, i.e., with the gifts of the Holy Spirit, for "as a general does not permit his soldiers who are about to meet a large number, to go out until they are armed, so also the Lord did not permit His disciples to go forth to the conflict before the descent of the Spirit."  S. Chrysostom in Catena.

Tropologically. S. Gregory ( Past. iii 26) says, "We abide in a city when we keep ourselves close within the gates of our minds, lest by speaking we wander beyong them; that when we are perfectly endued with divine power we may then as it were go out beyond ourselves to instruct others."

Ver. 50.— And He led them out as far as to Bethany, and from thence to the mount of Olives. Bethany was about fifteen furlongs [stadia] from Jerusalem, and close by the mount of Olives. Christ went to Bethany to say farewell to Lazarus and his sister, and to bring them with Him to mount Olivet, in order that they might witness His ascension, and share in His triumph.

And He lifted up his hands towards heaven, as if seeking a special blessing for his disciples.

And blessed them, signing them with the sign of the Cross, as Dionysius the Carthusian and others think. Indeed, S. Jerome, commenting on the words, "I will set a sign upon them," Isa 65:19, says, Our ascending Lord left us this sign, or rather placed it on our foreheads, so that we may freely say, "The light of Thy countenance is lifted up upon us, O Lord." For the Cross is the sign of Christ, which is the fountain of all benediction and grace. Hence the tradition which has come down from the time of Christ and the Apostles that in giving a blessing the hands should always form the sign of the Cross.

Therefore, says Theophylact, we should learn when about to leave our dependents or friends, to give them our blessing, and, signing them with the sigh of the Cross, commit them to the keeping of God.

Ver. 52.— And they worshipped Him, and returned to Jerusalem with great joy. They rejoiced greatly because they had seen their Master triumphantly ascend into heaven, because they eagerly and without doubting looked for the promised gift of the Comforter, and because they had good hope that Christ would, in like manner, after they had laboured in the gospel cause, receive them to Himself, according to His gracious promise. S. John.

Ver. 53.— And were continually in the temple, praising and blessing God. Amen. "Continually." We may either take this word to refer to the time of the descent of the Holy Spirit, for before His coming they remained at home for fear of the Jews, or we may take it absolutely, for the upper room in which they dwelt was near the temple, so that they could easily go to and fro. Act 1:13.

In midst of prayers and praises, with eager preparation of heart, they waited for the promise of the Spirit, says Bede, who also observes "that S. Luke, who commenced his Gospel with the ministry of Zacharias, the priest in the temple, very fitly concludes it with the devotion of the Apostles in the same holy place. For he has placed them there, about to be the ministers of a new priesthood, not in the blood of sacrifices, but in the praises of God, and in blessing."

Morally, the Apostles and the disciples teach us by their example to make the Christian life a perpetual round of praise to God and Christ. For thus we enter upon the life of the blessed, to whom the ceaseless praise of God is, as I have often shown, for everlasting their labour and their rest. "Blessed are they that dwell in Thy house: they will be alway praising Thee."

END OF VOL. VI.

(proof read from the third edition 1892)

Commentary -- Other

Contradiction: Luk 24:24

86. In (Matthew 16:2; 28:7; Mark 16:5-6; Luke 24:4-5; 23), the women were told what happened to Jesus' body, while in (John 20:2) Mary was not told.

(Category: the texts are compatible with a little thought)

The angels told the women that Jesus had risen from the dead. Matthew, Mark and Luke are all clear on this. The apparent discrepancy regarding the number of angels is cleared up when we realize that there were two groups of women. Mary Magdalene and her group probably set out from the house of John Mark, where the Last Supper had been held. Joanna and some other unnamed women, on the other hand, probably set out from Herod's residence, in a different part of the city. Joanna was the wife of Cuza, the manager of Herod's household (Luke 8:3) and it is therefore highly probable that she and her companions set out from the royal residence.

With this in mind, it is clear that the first angel (who rolled away the stone and told Mary and Salome where Jesus was) had disappeared by the time Joanna and her companions arrived. When they got there (Luke 24:3-8), two angels appeared and told them the good news, after which they hurried off to tell the apostles. In Luke 24:10, all the women are mentioned together, as they all went to the apostles in the end.

We are now in a position to see why Mary Magdalene did not see the angels. John 20:1 tells us that Mary came to the tomb and we know from the other accounts that Salome and another Mary were with her. As soon as she saw the stone rolled away, she ran to tell the apostles, assuming that Jesus had been taken away. The other Mary and Salome, on the other hand, satisfied their curiosity by looking inside the tomb, where they found the angel who told them what had happened. So we see that the angels did inform the women, but that Mary Magdalene ran back before she had chance to meet them.

Contradiction: Luk 24:33

89. Upon Jesus' instructions, did the disciples return to Galilee immediately (Matthew 28:17), or after at least 40 days (Luke 24:33, 49; Acts 1:3-4)? } }

(Category: didn't read the entire text and misquoted the text)

This supposed contradiction asks when the disciples returned to Galilee after the crucifixion. It is argued from Matthew 28:17 that they returned immediately, and from Luke 24:33 and 49, and Acts 1:4 that it was after at least 40 days. However both of these assumptions are wrong.

It would appear that Jesus appeared to them many times; sometimes individually, sometimes in groups, and as the whole group gathered together, and also at least to Paul and Stephen after the Ascension (see 1 Corinthians 15:5-8, and Acts 7:55-56). He appeared in Galilee and Jerusalem and other places. Matthew 28:16-20 is a summary of all the appearances of Christ, and it is for this reason that it is not advisable to overstress chronology in this account, as Shabbir seems to have done.

The second argument in this seeming contradiction is an even weaker argument than the one I have responded to above. This is because Shabbir has not fully quoted Acts 1:4 which says;

'On one occasion, while he was eating with them, he gave them this command: "Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about."'

Now the author of Acts, Luke in this passage does not specify when Jesus said this. However in his gospel he does the same thing as Matthew and groups together all the appearances so again it would be unwise to read too much chronologically into the passage of Luke 24:36-49. However it is apparent from the Gospels of Matthew and John that some of the disciples at least did go to Galilee and encounter Jesus there; presumably after the first encounter in Jerusalem and certainly before the end of the forty day period before Christ's Ascension into Heaven.

98. Did Jesus appear to twelve disciples after his resurrection (1 Corinthians 15:5), or was it to eleven (Matthew 27:3-5; 28:16; Mark 16:14; Luke 24:9,33; Acts 1:9-26)?

(Category: misread the text)

There is no contradiction once you notice how the words are being used. In all the references given for eleven disciples, the point of the narrative account is to be accurate at that particular moment of time being spoken of. After the death of Judas there were only eleven disciples, and this remained so until Matthias was chosen to take Judas' place.

In 1 Corinthians 15:5 the generic term 'the Twelve' is therefore used for the disciples because Matthias is also counted within the Twelve, since he also witnessed the Death and Resurrection of Jesus Christ, as the passage pointed out by Shabbir records in Acts 1:21-22.

Critics Ask: Luk 24:23

LUKE 24:23 —Were Jesus’ resurrection appearances physical or mere visions?

PROBLEM: Jesus spoke of His resurrection body having “flesh and bones” ( Luke 24:39 ). He ate physical food (v. 42 ) and was touched by human hands ( Matt. 28:9 ). But Luke calls it a “vision” in this passage, which implies that it was not a real physical appearance. In addition, some point to the fact that those who were with Paul during his Damascus road experience did not see Christ (see Acts 9:7 ).

SOLUTION: The Resurrection appearances were literal, physical appearances. This is evident for several reasons.

First of all, the passage cited above from Luke ( 24:23 ) does not refer to seeing Christ. It refers only to the women seeing angels at the tomb, not to any appearance of Christ. The Gospels never speak of a resurrection appearance of Christ as a vision, nor does Paul in his list in 1 Corinthians 15 .

Second, the post-resurrection encounters with Christ are described by Paul as literal “appearances” ( 1 Cor. 15:5-8 ), not as visions. The difference between a mere vision and a physical appearance is significant. Visions are of invisible, spiritual realities, such as God and angels. Appearances, on the other hand, are of physical objects that can be seen with the naked eye. Visions have no physical manifestations associated with them, but appearances do.

People sometimes “see” or “hear” things in their visions ( Luke 1:11ff ; Acts 10:9ff ), but not with their naked physical senses. When someone saw angels with the naked eye, or had some physical contact with them ( Gen. 18:8 ; 32:24 ; Dan. 8:18 ), it was not a vision but an actual appearance of an angel in the physical world. During these appearances the angels temporarily assumed a visible form after which they returned to their normal invisible state. However, the Resurrection appearances of Christ were experiences of seeing Christ with the naked eye in His continued visible, physical form. In any event, there is a significant difference between a mere vision and a physical appearance.

VISION APPEARANCE  

Of a Physical Object Of a Spiritual Reality  

No Physical Manifestations Physical Manifestations   

Daniel 2 ; 7 1 Corinthians 15   

2 Corinthians 12 Acts 9

Third, certainly the most common way to describe an encounter with the resurrected Christ is as an “appearance.” These appearances were accompanied by physical manifestations, such as, the audible voice of Jesus, His physical body and crucifixion scars, physical sensations (as touch), and eating on three occasions. These phenomena are not purely subjective or internal—they involve a physical, external reality.

Finally, the contention that Paul’s experience must have been a vision because those with him did not see Christ is unfounded, since they both heard the physical sound and saw the physical light, just as Paul did. Only Paul looked into the light, and so only he saw Jesus.   

Critics Ask: Luk 24:31

LUKE 24:31 a—Did Jesus dematerialize when He suddenly disappeared from the disciples after an appearance?

PROBLEM: Jesus could not only suddenly appear after His resurrection (cf. John 20:19 ), but He could also instantly disappear. Is this evidence, as some critics claim, that Jesus dematerialized on these occasions?

SOLUTION: Jesus rose in the same physical, albeit glorified, body in which He died. Such a body is an important dimension of His continuing humanity both before (cf. John 1:18 ) and after ( Luke 24:39 ; 1 John 4:2 ) His resurrection.

First of all, the fact that He could appear or disappear quickly does not diminish His humanity but enhances it. It reveals that, while the post-resurrection body has more powers than a pre-resurrection body, it was not less than physical. That is, it did not cease to be a material body even though by resurrection it gained powers beyond mere physical bodies.

Second, it is the very nature of a miracle that it is immediate, as opposed to the natural gradual process. When Jesus touched the man’s hand, “immediatelyhis leprosy was cleansed” ( Matt. 8:3 ). Likewise, at Jesus’ command the paralytic “immediately … arose, took up the bed, and went out in the presence of them all” ( Mark 2:10-12 ). When Peter proclaimed that the man born crippled be cured, “immediatelyhis feet and ankle bones received strength … leaping up, [he] stood and walked” ( Acts 3:7-8 ).

Third, Philip was immediately transported from the presence of the Ethiopian eunuch in his physical pre-resurrection body. The text says, after baptizing the eunuch “the Spirit of the Lord caught Philip away, so that the eunuch saw him no more” ( Acts 8:39 ). One moment Philip is with the eunuch; the next he suddenly and miraculously disappeared and later appeared in another city ( Acts 8:40 ). Such a phenomenon does not necessitate an immaterial body. Hence, sudden appearances and disappearances are not proofs of the immaterial, but of the supernatural.   

LUKE 24:31 b—If Jesus had the same physical body after His resurrection, why did His disciples not recognize Him?

PROBLEM: These two disciples walked with Jesus, talked with Him, and ate with Him and still did not recognize Him. Other disciples had the same experience (see verses below). If He rose in the same physical body (cf. Luke 24:39 ; John 20:27 ), then why didn’t they recognize Him.

SOLUTION: Jesus did rise in the numerically same body of flesh and bones in which He died (see comments on 1 Cor. 15:37 ). There were many reasons why He was not immediately recognized by His disciples: 1. Dullness— Luke 24:25-26 2. Disbelief— John 20:24-25 3. Disappointment— John 20:11-15 4. Dread— Luke 24:36-37 5. Dimness— John 20:1 , 14-15 6. Distance— John 21:4 7. Different Clothes— John 19:23-24 ; cf. 20:6-8

Notice, however, two important things: the problem was only temporary, and before the appearance was over they were absolutely convinced that it was the same Jesus in the same physical body of flesh, bones, and scars that He had before the resurrection! And they went out of His presence to turn the world upside down, fearlessly facing death, because they had not the slightest doubt that He had conquered death in the same physical body in which He had experienced it.   

Critics Ask: Luk 24:34

LUKE 24:34 —Was Jesus invisible to mortal eyes before and after He appeared?

PROBLEM: The phrase “He appeared” means “He made Himself visible” to them (cf. 1 Cor. 15:5-8 ). Jesus also disappeared ( Luke 24:31 ). Some take this to mean that Jesus was not essentially material, but simply materialized when He appeared to His disciples and dematerialized when He disappeared. However, other passages declare that Jesus had the same continuously material body of flesh and bones in which He died ( Luke 24:39 ; John 20:27 ).

SOLUTION: That Jesus’ resurrection body was essentially material is clear from the following facts. First of all, Christ’s resurrection body could be seen with the naked eye during His appearances. They are described by the word hora_o (“to see”). Although this word is sometimes used of seeing invisible realities (cf. Lk. 1:22 ; 24:23 ), it often means to see by the naked eye. For example, John uses the same word ( hora_o ) of seeing Jesus in His earthly body before the Resurrection ( 6:36 ; 14:9 ; 19:35 ) and also of seeing Him in His resurrection body ( 20:18 , 25 , 29 ). Since the same word for body ( s_oma ) is used of Jesus before and after the Resurrection (cf. 1 Cor. 15:44 ; Phil. 3:21 ), and since the same word for seeing it ( hora_o ) is used of both, there is no reason for believing the resurrection body is not the same literal, physical body.

Furthermore, even in the phrase “he let Himself be seen” (aorist passive, ophth_e ), it simply means that Jesus took the initiative to show Himself to the disciples, not that He was essentially invisible. The same form (“He [they] appeared”) is used in the Greek OT ( 2 Chron. 25:21 ), in the Apocrypha ( 1 Mac. 4:6 ), and in the NT ( Acts 7:26 ) of purely human beings appearing in normal physical bodies. In this passive form the word means to initiate an appearance for public view, to move from a place where one is not seen to a place where one is seen. It does not necessarily mean that what is by nature invisible becomes visible. Rather, it means more generally “to come into view.” There is no reason to understand it as referring to something invisible by nature becoming visible, as some do. For in this case it would mean that these human beings in normal pre-resurrection bodies were essentially invisible before they were seen by others.

Furthermore, the same event that is described by “He appeared” or “let Himself be seen” (aorist passive), such as the appearance to Paul ( 1 Cor. 15:8 ), is also described in the active voice. Paul wrote of this same experience in the same book, “Have I not seen Jesus Christ our Lord?” ( 1 Cor. 9:1 ). But if the resurrection body can be seen by the naked eye, then it is not invisible until it makes itself visible by some alleged “materialization.”

Jesus also disappeared from the disciples on other occasions (see Luke 24:51 ; Acts 1:9 ). But if Jesus could disappear suddenly, as well as appear, then His ability to appear cannot be taken as evidence that His resurrection body was essentially invisible. For by the same reasoning His ability to disappear suddenly could be used as evidence that it was essentially material and could suddenly become immaterial.

Finally, there are much more reasonable explanations for the stress on Christ’s self-initiated “appearances.” First of all, they were the proof that He had conquered death ( Acts 13:30-31 ; 17:31 ; Rom. 1:4 ). Jesus said, “I am He who lives, and was dead, and behold I am alive forever more. Amen. And I have the keys of Hades and of Death” ( Rev. 1:18 ; cf. John 10:18 ). The translation (“He let Himself be seen,” 1 Cor. 15:5ff ) is a perfectly fitting way to express this self-initiated triumphalism. He was sovereign over death as well as His resurrection appearances.

Furthermore, no human being saw the actual moment of the Resurrection. But the fact that Jesus appeared repeatedly in the same body for some 40 days ( Acts 1:3 ) to over 500 different people ( 1 Cor. 15:6 ) on 12 different occasions is indisputable evidence that He really rose bodily from the dead. In brief, the reason for the stress on the many appearances of Christ is not because the resurrection body was essentially invisible and immaterial, but rather to show that it was actually material and immortal. Without an empty tomb and repeated appearances of the same body that was once buried in it, there would be no proof of the Resurrection. So it is not surprising at all that the Bible strongly stresses the many appearances of Christ. They are the real proof of the physical Resurrection.   

Evidence: Luk 24:25

" About this time there lived Jesus, a wise man, if indeed one ought to call him a man. For he was one who wrought surprising feats and was a teacher of such people as accepted the truth gladly. He won over many Jews and many Greeks. He was the Christ. When Pilate, upon hearing him accused by men of the highest standing among us, had condemned him to be crucified, those who had in the first place come to love him did not give up their affection for him. On the third day he appeared to them restored to life, for the prophets of God had prophesied these and countless other marvelous things about him. And the tribe of Christians, so called after him, has still to this day not disappeared." Josephus, Testimonium Flavianum

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 24 (Chapter Introduction)

Overview

Luk 24:1, Christ’s resurrection is declared by two angels to the women that come to the sepulchre; Luk 24:9, These report it to others; Luk 24:13, Christ himself appears to the two disciples that went to Emmaus; Luk 24:36, afterwards he appears to the apostles, and reproves their unbelief; Luk 24:47, gives them a charge; Luk 24:49, promises the Holy Ghost; Luk 24:50, and so ascends into heaven.

Poole: Luke 24 (Chapter Introduction)

CHAPTER 24

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 24 (Chapter Introduction)

(Luk 24:1-12) The resurrection of Christ.

(Luk 24:13-27) He appears to two disciples on the way to Emmaus.

(Luk 24:28-35) And makes himself known to them.

(Luk 24:36-49) Christ appears to the other disciples.

(Luk 24:50-53) His ascension.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 24 (Chapter Introduction)

Our Lord Jesus went gloriously down to death, in spite of the malice of his enemies, who did all they could to make his death ignominious; but he rose again more gloriously, of which we have an account in this chapter; and the proofs and evidences of Christ's resurrection are more fully related by this evangelist than they were by Matthew and Mark. Here is, I. Assurance given by two angels, to the woman who visited the sepulchre, that the Lord Jesus was risen from the dead, according to his own word, to which the angels refer them (Luk 24:1-7), and the report of this to the apostles (Luk 24:8-11). II. The visit which Peter made to the sepulchre, and his discoveries there (Luk 24:12). III. Christ's conference with the two disciples that were going to Emmaus, and his making himself known to them (v. 13-35). IV. His appearing to the eleven disciples themselves, the same day at evening (Luk 24:36-49). V. The farewell he gave them, his ascension into heaven, and the joy and praise of his disciples whom he left behind (Luk 24:50-53).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 24 (Chapter Introduction)

The Wrong Place To Look (Luk_24:1-12)

The Sunset Road That Turned To Dawn (Luk_24:13-35)

In The Upper Room (Luk_24:36-49)

The Happy Ending (Luk_24:50-53)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Helyer, Larry R. "Luke and the Restoration of Israel." Journal of the Evangelical Theological Society 36:3 (September 1993):317-29.

Hendriksen, William. Exposition of the Gospel According to Luke. Grand Rapids: Baker Book House, 1978.

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_____. "The Blind Men at Jericho." Bibliotheca Sacra 122:488 (October-December 1965):319-30.

_____. "The Centurion's Faith in Matthew and Luke." Bibliotheca Sacra 121:484 (October-December 1964):321-32.

_____. "Stop and Think! (Luke 14:13-14), Rewardable Hospitality." The KERUGMA Message 3:1 (Spring 1993):1, 3.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

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_____. Jerusalem in the Time of Jesus. Rev. ed. Translated by S. H. Hooke. New York: Scribner, 1963.

_____. New Testament Theology. New York: Scribners, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

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_____. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

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_____. "On the Mount - on the Plain (Mt. V. 1 - Lk. VI. 17)." Novum Testamentum 9 (1967):124-31.

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_____. The Gospel of Luke. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1971.

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_____. S.v. "Quirinius," by F. F. Bruce.

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_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

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_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

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Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.