Deeper Commentary

24:1 And on the first day of the week, at early dawn, they came to the tomb, bringing the spices which they had prepared- The language hints very much at a new creation beginning. And yet it began in darkness, not only literally, but also in the darkness of the disciples' disappointment, misunderstanding and weak faith. From all this, great light was to arise. 

Mary came seeking the Lord early in the morning… and this inevitably takes our minds to some OT passages which speak of doing just this:

-  “O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;   To see thy power and thy glory” (Ps. 63:1,2). The resurrection of Jesus showed clearly both the power (2 Cor. 13:4) and glory (Rom. 6:4) of the Father. For Mary, life without her Lord was a dry and thirsty land. This was why she went to the grave early that morning. She was simply aching for Him. And she had well learnt the Lord’s teaching, that her brother’s resurrection had been associated with the glory of the Father (Jn. 11:40). She went early to the tomb to seek the Father’s glory- so the allusion to Ps. 63 implies. She was the one person who had actually believed in advance the Lord’s teaching about resurrection. And yet even she was confused- half her brain perceived it all and believed it, and was rewarded by being the first to see the risen Lord; and yet another part of her brain was simply overcome with grief, believing that the gardener had somehow removed the body some place else. And our own highest heights of spiritual perception are likewise shrouded by such humanity too.
- “I love them that love me; and those that seek me early shall find me” (Prov. 8:17) is written in the first instance of wisdom. And yet the Lord Jesus has “wisdom” as one of His titles (Mt. 12:42; 1 Cor. 1:24,30). Mary sat at the Lord’s feet to hear His wisdom; to her, she showed in practice what it means to comprehend Jesus as “the wisdom of God”. She anxiously heard His words. And thus she sought Him early…because she so wanted to hear His wisdom again. Of course, she loved Him. But that love was rooted in respect and almost an addiction to His wisdom. It was this that she loved about Him, and it was this which led her to the grave early. And it was this which led her to the honour of being the first to see the risen Jesus.
- “Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early” (Is. 26:8,9) makes the same connection between seeking the Lord early, and loving His words.  

On Jn. 19:39 I commented that the huge amount of spices arranged by Nicodemus was greater than the weight of spices used to bury the Caesars. Despite that huge donation from Nicodemus, the women still brought the relatively little that they had prepared. Again we note that apart from Mary, they had no clear faith in His resurrection. This was all devotion to a dead man, just from love of Him, with no hope of some future reward for their devotion. We should likewise be motivated; even if I am not to be saved, I will still give all I can for Him, from love for Him and devotion to Him.

24:2 And they found the stone rolled away from the tomb- The Angel descended and did this before the women arrived; for on the way, they had worried about how they would roll the stone away, but when they got there, they found it done already (Mk. 16:2,4). Women unable to roll away a stone recalls the scene when Rachel and her girls were unable to roll the stone away from the well until Jacob did it (Gen. 29:3,10). The idea would therefore be that the Lord's tomb was in fact a well of living water which would flow for God's people after and on account of His resurrection; and this idea is elsewhere stated specifically by the Lord in John's Gospel. 

24:3 And they entered in, and did not find the body of the Lord Jesus- The first reference to "the Lord Jesus"; His resurrection declared Him as Lord and Christ. They had observed where the body was laid, and so their surprise is the more understandable.

24:4 And it came to pass, while they were wondering about this, two men stood by them in dazzling apparel- Their "wondering" was reflective of their lack of faith and understanding, and they are gently rebuked for it in :5. They should have assumed that now on the third day, His body indeed would not be there as He had predicted. We get the impression that this was the first time they had seen the Angels; the Angel sitting on the stone in Mt. 28:2 was therefore invisible to them, and his words to them of Mt. 28:5 were perhaps at this point, rather than at the point of entry into the tomb.

24:5 And as they were frightened and bowed their faces to the ground, the men said to them: Why do you seek the living among the dead?- The women had come to anoint the Lord's dead body, with apparently no expectation that He would indeed rise the third day as He had predicted. And yet the Angel generously counts this to them (Mt. 'I know / perceive / accept / count it') as if they were actively looking for Jesus. Their obvious error- that they assumed Him to still be dead- is not rebuked because the good news is simply so much greater. The resurrection records are full of such imputed righteousness. Lk. 24:5 enquires why they are 'seeking the living amongst the dead'. They were not seeking the living- they had come to anoint a dead body. Yet they are graciously counted as seeking Jesus as if they were seeking for a living person. John's record has the Lord asking Mary whom she is 'seeking', and this is how John's Gospel opens, with the Lord enquiring of His followers whom they were seeking (Jn. 1:38; 20:15). This question as to the Lord's identity echoes down to us, for we too can feel a devotion and identity with the idea of 'Jesus' without perceiving that He really is alive and active. The Lord counted righteousness to them, they are commended by the Angels for ‘seeking the Lord’- even though that seeking was deep in their subconscious. Yet the record notices that even incipient faith and understanding in those women, and counts it to them. Would that we would be so generous in our perception of others. The weeping, helpless standing afar off at the cross are described as still following the Lord Jesus and ministering to Him, as they did in the happier Galilee days (Mk. 15:41). Their essential spirit was understood and credited to them, even though their actions seemed to belie this. Likewise our essential desires are read as our prayers, even if the words we use seem quite different.
Meetings with two separate Angels didn't make the women understand; now two Angels appear together and tell them the same words as the other Angels had said.

"Why do you seek the living among the dead?" was a rhetorical question. Why? Because they didn't believe His words about resurrection. The other records record the Angels reminding them of His promise to resurrect and meet them in Galilee. They ought to have been racing up to Galilee, not hanging around His tomb. His appearance to them at the tomb [rather than as He intended, in Galilee] reflects how He rearranged His intended actions, in order to take into account the weakness of their faith. This was about the first decision He made after His resurrection, and so He has done from then on. Ever seeking to accept His people and work with them in their weakness.

24:6 He is not here, but is risen! Remember in what way he spoke to you when he was still in Galilee- After He rose, the Angels pointed out this sense to His men: “...remember how [the Greek sense is: ‘with what urgency’] he spake unto you when he was yet in Galilee, Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again" (Luke 24:6,7 AV). Like us, they heard and saw the compulsion, that Messianic must, but didn’t really appreciate it. The Lord was no fatalist, simply reflecting that what was to be ‘must’ be. Rather He meant that it ‘must’ be and therefore He strove to fulfil it. There was no fatalistic compulsion about the cross- for He need not have gone through with it. But He ‘must’ do so for the sake of that indescribable compulsion to save us, to glorify Yahweh’s Name, which He felt within Him. He reminded the two on the way to Emmaus: “Ought [s.w. ‘must’] not Christ to have suffered these things, and to enter into his glory?" (Luke 24:26). And consider Heb. 2:17: “Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people". It was in His death that the Lord’s blood acted as a reconciliation for the sins of the people- an evident reference to the ritual of the day of atonement, which the same writer shows spoke so eloquently of the cross. And yet he was “behoved" to do this, it was an obligation He felt intrinsic within His very being. The same word occurs later: “And by reason hereof he ought, as for the people, so also for himself, to offer for sins. And no man takes this honour unto himself, but he that is called of God, as was Aaron. So also Christ..." (Heb. 5:3-5). See on Mk. 14:49.

24:7- see on  Mt. 27:26.

Saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again- The Angels quoted the Lord's words, perhaps because they had been watching and listening to Him throughout His ministry. The reference seems to specifically be to the Lord's words of Mk. 9:31, which the disciples had not understood because of their own obsession with who should be the greatest.

24:8 And they remembered his words- if the reference is to Mk. 9:31-35, they would have recalled how their lack of belief in and understanding of the Lord's words was because of their own obsession with who was to be the greatest amongst them.

24:9 And returned from the tomb and told all these things to the eleven, and to all the others- Mk. 16:7,8 says that initially their fear was so great that they were resolved not to tell anyone anything, i.e. to be disobedient to the commission to tell their brethren the good news. And so according to Matthew the Lord Himself intervenes to urge them to go tell their brethren.

24:10 Now they were Mary Magdalene and Joanna and Mary the mother of James, and the other women with them, who told these things to the apostles- Most of the references to Joanna occur within Luke’s writings, and the central placement given to her in the passage in Lk. 24:9,10. It would seem that Luke had an especial interest in chronicling the women who went with Jesus- his material accounts for two of the four parables that feature women (Lk. 15:8-10; 18:1-14), and he has seven passages / incidents where women are central (Lk. 7:11-17, 36-50; 8:1-3; 10:38-42; 11:27,28; 13:10-17; 23:27-31). And it is Luke alone who gives the impression that the Lord was not followed around Palestine by twelve men alone, but by a further group of ministering women. See on Lk. 8:2.

24:11 And these words appeared in their sight as idle talk, and they disbelieved them- There is a strong theme in the Gospels that the disciples repeatedly disbelieved the news of the resurrection. And yet they were appealing for people to believe the message of the Lord's resurrection and be baptized into it. But they made that appeal on the basis of their own weakness and slowness to believe. "Idle talk" means literally the talk of the crazy. They assumed this was a story of the once demon-possessed Mary Magdalene, an outcome of her previous mental disturbance. When the Lord had so clearly foretold His resurrection. Luke is pointing out their own disbelief, implying it was almost to the point of blasphemy.

Each of the Gospel writers brings out a sense of inadequacy about themselves or the disciples, this self-criticism, in different ways. Luke’s account of the rich man in the parable of Lk. 16 has several consciously-inserted connections with how he later describes the disciples:

Thus the tragedy and foolishness of the rich man in the parable is seen by Luke as applying to the disciples in their disbelief of the resurrection. And yet the purpose of Luke’s Gospel, as all the Gospels, was to proclaim the need for belief in the resurrection.

24:12 But Peter rose and ran to the tomb; and stooping and looking in, he saw the linen cloths by themselves; and he departed to his home, wondering about what had happened- Peter and John went to the tomb after having first of all disbelieved Mary Magdalene (Lk. 24:11). "Myrrh... glues linen to the body not less firmly than lead" (Leon Morris, John p. 736). The fact the cloths were neatly placed as they were was therefore a powerful evidence that the Lord had risen, and not been extricated from the cloths by any human effort.

The various records all use the same word for how Peter, John and Mary all 'stooped down' (Jn. 20:5,11) at this time; as if bowing before the resurrected Lord.

24:13 And two of them were going that very day to a village named Emmaus, which was sixty furlongs from Jerusalem- Seven miles would have taken just over two hours to walk. The conversation would likely not have been very long, as the Lord was not walking with them the whole time. One of them was Cleopas (:18); and it could be assumed from :34 that the other was Peter, although perhaps an unrecorded appearance to Peter is there referred to. However I prefer to think this Cleopas is the same "Clopas" of Jn. 19:25 whose wife Mary stood by the cross. The other unnamed disciple would then refer to Mary his wife.

24:14 And they discussed with each other about all the things which had happened- "Happened" translates a Greek word which means literally 'to walk together', just as they were doing; the idea is that they recognized that there was a meeting together of various threads, and they were struggling to understand what all the coincidences meant. The Lord had plainly stated His death and resurrection, and this alone made sense of the things they were noticing; but they failed to make the obvious connections. It was only when the Lord 'walked with them' that everything became clear.

24:15 And it came to pass, while they talked and questioned together, that Jesus himself drew near and went with them- As noted on :14, there is a play on ideas here. Whilst they perceived how the various recent events 'walked together', the Lord Himself walked together with them. The lively intellectual dialogue suggested by "talked and questioned together" was likely between Cleopas and his wife Mary (see on :13); a great pattern for Christian marriage. But "talked and questioned" could also imply [in the Greek] that they were arguing with each other.

24:16 But their eyes were kept from recognizing him- It seems that the eyes of the women were likewise kept from seeing the Angel seated on the stone in Mt. 27:2. The blinding and opening of eyes is typically in response to whether a person themselves wishes to open or close their eyes. They did not perceive the Lord because they didn't want to; and were confirmed in that attitude. "Kept" is too mild; the Greek is usually used of violent 'taking hold' or arrest of a person, especially of the Lord Jesus and His preachers by the Jews. perhaps we are to assume that it was the Jewish mindset which likewise had taken hold of their mental outlook and was stopping them from seeing the obvious fulfilment of the Lord's words.

24:17 And he said to them: What communications are these you have one with another as you walk? And they stood still, looking sad- Perhaps they stood still because they were embarassed and ashamed, realizing that a stranger had overheard their depressed conversation. Being challenged with this question stopped them in their tracks. And the Lord so often used, and uses, questions- in order to likewise stop us in our tracks, as we come to self-realization. The Lord's questions were rhetorical, because He wanted to elicit self-understanding. "Looking sad" is a word only found elsewhere about the Jewish orthodox in Mt. 6:16. As noted on :16, their eyes, their worldview and outlook, were influenced by them, they looked like them; and so refused to perceive the Lord.

 

24:18 And one of them, named Cleopas, answering said to him: Do you live alone in Jerusalem, and therefore do not know the things which have happened there recently?- The zeal of Mary to be an obedient witness is remarkable. All Jerusalem knew the story of the risen Jesus still on “the third day” after His death- only someone totally cut off from society would have not heard this news, as Cleopas commented (Lk. 24:18 Gk.). If the whole of Jerusalem knew the story about the resurrected Jesus on the third day after His death, and the male disciples were evidently still nervous and doubtful about everything, it must be that this tremendous spread of the news had been achieved by Mary and the women.  

Even after His resurrection, in His moment of glory and triumph, the Lord appeared in very ordinary working clothes, so that He appeared as a gardener. The disciples who met Him on the Emmaus road asked whether He ‘lived alone’ and therefore was ignorant of the news of the city about the death of Jesus (Lk. 24:18 RV). The only people who lived alone, outside of the extended family, were drop outs or weirdos. It was almost a rude thing for them to ask a stranger. The fact was, the Lord appeared so very ordinary, even like a lower class social outcast type. And this was the exalted Son of God. We gasp at His humility, but also at His earnest passion to remind His followers of their common bond with Him, even in His exaltation.

24:19 And he said to them: What things? And they told him the things concerning Jesus the Nazarene, that he was a prophet, mighty in deed and word before God and all the people- So often, if not always, the Lord's questions are to elicit self knowledge from us. "The things concerning Jesus..." is a term Luke's record will later use as a definition of the Gospel (Acts 8:12; 19:8). And the Lord will go on to expound to them "the things concerning" Himself (:27). But they knew these "things concerning" Him. They knew, but did not believe the reality of "the things" they knew. This progression from knowledge to belief is the essence of our conversion and reconversion.

24:20 And how the chief priests and our rulers delivered him up to be condemned to death and crucified him- Even at that early stage it was clear to all that the responsibility for the Lord's death was with the Jews and not the Romans. The very words for "delivered up to be crucified" were several times on the Lord's lips, predicting His fate. But He had always continued with the prediction that then after three days, He would rise again (:7; Mt. 20:15). They were repeating His words but had subonsciously removed the idea of resurrection from them. All was in place for the penny to drop- in realizing that now, after three days, the Lord had indeed risen and appeared.

24:21 But we had hoped that it was he who should redeem Israel. Moreover besides all this, it is now the third day since these things came to pass- When the night seems darkest, dawn often breaks. And so it was again here; the passing of three days meant they assumed that His body had now decomposed. When in fact the passing of those three days meant that now was the time to expect His predicted resurrection.

The two on the way to Emmaus commented that they thought Christ would have “redeemed” Israel (Lk. 24:21). A.D. Norris makes a powerful case for one of those two being Peter (Peter: Fisher Of Men p.109). The only other time the Greek word is used is (again?) by Peter in 1 Pet. 1:18,19, where he reassures his weary sheep that “Ye were redeemed by the precious blood of Christ”- as if to say ‘it’s really all wonderfully true! I too doubted it, as you know. But I know now that it is true; even I was redeemed, from the shame of those denials, and so much else. Believe it with me!’. After all the Lord had taught about salvation, the eloquent and yet simple explanation of salvation in the Kingdom through His death, Peter and the others thought that His cross (“precious blood”) hadn’t brought redemption. How weak their understanding was, how slow they were. And Peter again is gently prodding from his own example and pattern of growth: ‘Can’t you see the reality of it all? Or are you still as inexplicably slow to see it all as I was?’.  

The disciples on the road to Emmaus were like Nicodemus. They made a great commitment to tell a stranger that they had believed in Jesus of Nazareth and His words about resurrection (Lk. 24:19-21). Remember how at that very time, the disciples locked themselves indoors for fear of the Jews. They said what they did and took the ‘chance’ they did, without believing Jesus would rise. They were motivated by the cross to simply stand up and be counted, with no hope of future reward.

The Jewish public looked for Jesus to release them from Roman bondage; but He patiently and repeatedly explained that His Kingdom was not of this world, rather would it come in a political sense at His second coming; and the essence of the Kingdom and liberation He preached was spiritual and internal, rather than physical and external. Yet the disciples didn't get it- they thought Jesus would've redeemed Israel there and then (Lk. 24:21). Their total lack of attention to the Lord's words is brought out by their lament that now was "the third day" after His death- when this ought to have been the very day they were looking for His resurrection!

24:22 Further, certain women of our company amazed us, having been early at the tomb- The disciples were "astonished" (Lk. 24:22) and "marvelled" (Lk. 24:12,41). The same two Greek words recur together in Acts 2:7,12, describing how the crowd to whom the disciples preached soon afterwards were likewise "amazed and marvelled". Perhaps this was how and why the disciples (and Peter especially) could achieve such a rapport with that crowd- because they had experienced those very same feelings when their faith and understanding was so weak. "Further..." suggests that they saw the women's testimony as a further reason to be sad. For they were giving the stranger an answer to His question as to why they were sad. The good news from the women was perceived by them as yet more bad news. This is how narratives develop in human minds; all evidence is seen negatively, no matter how positive it is. We think of how Israel very quickly adopted a positive narrative about Egypt and a negative narrative about Canaan and God's love for them.

24:23 And when they did not find his body, they came, saying that they had also seen a vision of angels, who said that he was alive- The women said they had seen "a vision of Angels" rather than actual Angels (Lk. 24:23). They like the disciples later (Lk. 24:37) wished to spiritualize everything rather than face the fact that the real Christ had risen in concrete and actual reality. The theological tendency to spiritualize the person of the Lord Jesus likewise has its psychological roots in a difficulty in believing the wonderful literal truths of the Lord's resurrection, current personal existence, and His literal return.

24:24 And some of them that were with us went to the tomb, and found it even as the women had said. But him they saw not- Luke stresses that they had failed to believe the chosen witnesses of the Lord's resurrection; they were caught up in the secular spirit of their age, which refused to accept female testimony. And all this paves the way to the commission for them, the one time disbelievers and doubters without excuse, to go out and tell the world to believe in the Lord's resurrection, warning that there was going to be condemnation for those who disbelieved their message (Mk. 16:16). Their appeal to men was therefore on the basis that they themselves had so miserably failed to believe. We note too that the claim that John saw and believed (Jn. 20:8) was perhaps only momentary faith that then dwindled; or maybe the idea was that he only later believed. 

"But Him they saw not" refers to Peter and John not seeing the Lord. But Mary Magdalene and the women had testified that they had seen the Lord. The couple on the road to Emmaus 'sincerely' didn't believe their testimony. In fact they found it almost a cause for further depression; in that 'reliable' witnesses hadn't seen Him, but unreliable ones [as they saw the women] claimed to have seen Him- and, by implication, were only wildly fantasizing.

24:25 And he said to them: O foolish men and slow of heart to believe in all that the prophets have spoken!- On one hand their hearts raced, on the other, their hearts were slow. Faith and unbelief coexist. The Lord by contrast had been of quick understanding in spiritual things (Is. 11:3). Their slowness was inexcusable; it was related to a "hardness" of heart (Mk. 16:14). They ought to have connected the events experienced not simply with the Lord's own predictions, but with the words in "all" the prophetic scriptures about the sufferings and resurrection of Messiah. We might be inclined to think that it is a tall order to discern these things in "all" the prophets. But the Lord expected it of His men. Misunderstanding and blindness to the things of God's word are therefore presented here as worthy of rebuke by the Lord Jesus. Our insistence that 'I just didn't see it' is not of itself an excuse. This should provide us every motivation in our Bible reading. The Father and Son are eager to reveal themselves to us. We are asked to have active minds, ever sensitive to the implications of God's words; just as we would be to the words of the 'other' in any human relationship.

24:26 Was it not necessary that the Christ suffer these things and so enter into his glory?- The idea of a suffering Messiah is somewhat veiled in the Old Testament, we might think. But the Lord expected them to see the obvious necessity of what had happened; that glory could only be entered through suffering. We note that the Lord felt He had 'entered glory' even before His ascension. And yet there is not a word about this in the historical account of His resurrection.

24:27 And beginning from Moses and all the prophets, he interpreted for them from all the scriptures, the things concerning himself- This way of beginning in the prophets and explaining the "things concerning" the Lord Jesus was copied by Philip (Acts 8:35). Luke, who also wrote Acts, is seeking to develop the idea of a continuity of witness between the Lord and all those in Him. "The things concerning" the Lord Jesus were the same things taught by Philip (Acts 8:12). "He interpreted for them" may be seen as an act of His grace; for He has just implied that they were unreasonably slow to have interpreted the prophets; He had expected them to interpret them as pointing to the things of His sufferings and resurrection. And so He does it for them here.

24:28 And they drew near to the village where they were going, and he made as though he would go further- We recall how the Lord appeared as if He would have walked past the suffering disciples in the boat, and how He surely pretended to be asleep in the midst of a storm in another boat. He has this style to this day, not responding immediately to requests, or appearing to be distant- in order to pique our desire for Him. And so it worked here; they responded by desperately urging Him to abide with them, to eat with them in their home- the ultimate sign of spiritual fellowship and acceptance. But this was provoked by His apparent distance from them and appearance of wanting to go away from them.

24:29 And they urged him, saying: Stay with us, for it is toward evening and the day is now far spent. And he went in to stay with them- This is all very much the language of John's gospel about the Lord wanting to abide with people. We also have here presented the ideal image of a house church, with the Lord welcomed in and abiding through His Spirit. The Comforter passages assure us that the Lord's presence is just as much with us through His Spirit as it was in physical terms.

24:30 And it came to pass, when he had sat down with them to eat, he took the bread, and blessing and breaking it, he gave to them- This is framed in the language of the breaking of bread service. It leads us to conclude that the 'breaking of bread' was simply an eating together; for to share food together at the same table was a religious act. Likewise Paul's sharing of food with his fellow passengers during the storm of Acts 27 is presented as a breaking of bread. Clearly the table was open to all, and was devoid of the fences placed around it by later Christian development. The story line has the guest becoming the host- speaking of how the Lord Jesus, once invited in, takes over our table and family life. This is an intended and classic fulfilment of the Lord's promise that where two or three gather in His Name, He is present in their midst.

24:31 And their eyes were opened, and they knew him; and he vanished out of their sight- The opening of their eyes is not to be taken as meaning that it was not their fault that they failed to perceive Him. For they are upbraided for being so slow of perception; but that hardness of heart (Mk. 16:14) was confirmed, as Pharoah's was, by the Lord hardening their hearts. And that was only removed by grace.

He was recognized by the Emmaus disciples in the way that He broke bread. The way He handled the loaf, His mannerisms, His way of speaking and choice of language, were evidently the same after His resurrection as before (Lk. 24:30,31). The Lord is the same today as yesterday. 

In classical Greek, the idea of opening the eyes is associated with a new born first opening their eyes. This could be Luke's version of the teaching recorded in John about the new birth. They were born again, they received the Spirit, the Comforter; which meant that although He vanished from their physical sight, they "knew him", they had His abiding presence now with them.

24:32 And they said to each other: Was not our heart burning within us, while he spoke to us on the road, while he opened up the scriptures to us?- The Codex Bezae reads "Was not our heart veiled..." which makes sense. Or we can read that the word of God burnt in their hearts, Jer. 20:9 LXX is alluded to here. They knew the word of resurrection on one level but they needed to be opened to it on another. Their hearts were burning, on fire, with the unexpressed sense that this just might be the Lord. The opening of their eyes is paralleled here with the opening of the Old Testament scriptures. But academic understanding, the gift of hearing correct interpretation, left their eyes still closed, although their hearts / minds were on fire. It was still by grace that their eyes were opened to the real implications of all that wonderful Biblical exposition; that of itself did not open their eyes. There still had to be that higher hand, that other element.

24:33 And they rose up that very hour and returned to Jerusalem and found the eleven gathered together, and those that were with them- Note that the great commission to preach which follows was first given to “the eleven and those with him”, i.e. the women. Acts 1:13,14 speaks of “the eleven and the women”- the same two groups. The great commission was not therefore solely given to the eleven. Their finding the "eleven" there rather precludes the otherwise attractive suggestion of Lightfoot and A.D. Norris that one of the two on the road to Emmaus was Peter. Likewise the two were told that the Lord had appeared to Peter (:34).

24:34 Saying: The Lord has indeed risen, and has appeared to Simon!- See on Mt. 17:1. The graciously unrecorded appearing of the risen Lord to Peter (1 Cor. 15:5; Lk. 24:34) may have involved the Lord simply appearing to Him, without words. It was simply the assurance that was there in the look on the face of the Lord. It was not until the meeting by the lake in Galilee in John 21 that the Lord raised Peter's denials with him. And this sets us an example in when and how to deal with issues. There is a time and place, and not always at first meeting.

This is not necessarily to be taken as a triumphant statement that they believed that the Lord had risen. Jn. 20:19,20 is clear that He appeared to them all, minus Thomas, the very day He rose: "When it was evening, on that day, the first day of the week, and for fear of the Jews, the doors were locked where the disciples were; and Jesus came and stood in their midst, and said to them: Peace to you. And when he had said this, he showed to them his hands and his side". But still they doubted. Even when He appeared to them in Galilee, "some doubted". The accounts present men struggling to accept an obvious reality. He had cut short the intended plan of meeting in Galilee by appearing to them anyway, the day He rose. They refused to believe in the face of obvious evidence.

24:35 And they told the things that had happened on the road, and how he was known to them by the breaking of the bread- The Lord held the memorial meeting as a keeping of a Passover, and yet He changed some elements of it. In like manner He was made known to the disciples “in the breaking of bread", perhaps because it was usual for the host to say the blessing before the meal, and yet Jesus the stranger, the guest, presumed to lead the prayer. We have established here the idea of the Lord's special manifestation at the breaking of bread meeting. He was and still is known to us in the breaking of bread. 

We must remember that Mark's record says that the testimony of the Emmaus disciples was not accepted by the others: "And after these things he was manifested in another guise to two of them as they walked on their way into the countryside. And they went away, and told it to the rest, who did not believe them either" (Mk. 16:12,13).

24:36 And as they spoke these things, he stood in the midst of them, and said to them: Peace to you!- The Lord was aware of their sense of guilt over deserting Him, and in not perceiving the obvious necessity of His resurrection. His first word to them was therefore an assurance of "peace", a term usually used in the Bible in the context of peace with God through forgiveness.

24:37 But they were terrified and afraid, and supposed that they saw a ghost- Yet again they are presented as lacking in faith and discernment; even the two who had just met the Lord in their own home. They preferred to think of Him as some disembodied spirit rather than face up to the amazing truth that He was before them in real, bodily, personal form. The theological tendencies towards belief in disembodied existence and the spiritualizing of the Lord's resurrection are likewise reflections of a basic lack of faith in the most challenging of realities; that the body of Jesus of Nazareth rose from the dead, and He exist now in a personal form, and shall likewise return.

24:38 And he said to them: Why are you disturbed? And why do questions arise in your heart?- "Questions" is literally 'reasonings'. 'It could be this, might be that... who knows for sure' is therefore exposed as at times an excuse for lack of faith in chellenging realities. Noting this is not to say that all things Biblical are clear and capable of simplistic explanation. Rather is it a caveat against dodging the requirement of simple faith by complex reasoning. We think of the Lord's criticism of "the depths of satan as they speak" noted on Rev. 2:24. The disciples likely had considered all manner of conspiracy theories and wild possibilities, rather than face up to the simple requirements of faith. They had likewise been "disturbed" when they saw the Lord walking on the water and had again concluded it was a ghost (s.w. Mt. 14:26). They were intended to have learned from that failure, just as we too are taught by our failures and are expected to build upon them for greater tests yet to come. The Lord had urged them not to be "troubled" (s.w. "disturbed") in Jn. 14:1,27. He is now enquiring why those words of His had been ignored by them.

24:39 See my hands and my feet, that it is I myself. Handle me and see! For a ghost has not flesh and bones, as you see me having- See on 1 Cor. 5:5. He is concerned at their excusing their lack of faith in Him by their various wrong ideas about disembodied existence. Here we see how theological error, such as belief in ghosts or an immortal soul, leads us away from simple faith.

Note that whilst flesh and blood cannot inherit the Kingdom, the risen, immortal  Lord Jesus described Himself as flesh and bones. In fact, we find that "flesh and bones"   are often paralleled (Gen. 2:23; Job 10:11; 33:21; Ps. 38:3; Prov. 14:30), and simply mean 'the person', or as the Lord put it on that occasion, "I myself". We ourselves will be in the Kingdom, with similar personalities we have now [that's a very challenging thought of itself]. "Flesh" doesn't necessarily have to refer, in every instance, to something condemned. Who we are now is who we will essentially be in the eternity of God's Kingdom. Let's not allow any idea that somehow our flesh / basic being is so awful that actually, the essential "I myself" will be dissolved beneath the wrath of God at the judgment. The Lord is "the saviour of the body" and will also save our "spirit" at the last day; so that we, albeit with spirit rather than blood energizing us, will live eternally. Understanding things this way enables us to perceive more forcefully the eternal importance of who we develop into as persons, right now. The Buddhist belief that we will ultimately not exist, that such 'Nirvana' is the most wonderful thing to hope for, appears at first hearing a strange 'hope' to be shared by millions of followers. But actually, it's the same essential psychology as that behind the idea that 'I' will not exist in the Kingdom of God, I will be given a new body, person and character. It's actually saying the same- I won't exist. And it's rooted in a terribly low self-image, a dis-ease with ourselves, a lack of acceptance of ourselves as the persons whom God made us and develops us into. Whilst of course our natures will be changed, so that we can be immortal, it is we who will be saved; our body will be resurrected, made new, and our spirit "saved" in that day, reunited with our renewed and immortal bodies. We have eternal life in the sense that who we are now, in spiritual terms, is who we will eternally be. Our spirit, the essential us, is in this sense immortal; it’s remembered with the Lord. In this sense, not even death itself, nor time itself, can separate us from the love of God which is in Christ (Rom. 8:35-39). Just as we still love someone after they have died, remembering as they do who they were and still are to us, so it is with the love of God for the essential us. Hence 1 Pet. 3:4 speaks of how a “gentle and calm disposition” or spirit is in fact “imperishable” (NAB)- because that spirit of character will be eternally remembered. This is why personality and character, rather than physical works, are of such ultimate and paramount importance. How we speak now is in a way, how we will eternally speak- I think that's the idea of Prov. 12:19: "The lip of truth shall be established for ever: but a lying tongue is but for a moment". Our "way" of life and being is how we will eternally be- and for me that solves the enigma of Prov. 12:28: "In the way of righteousness is life; and in the pathway thereof there is no death". In Jeremiah 18, God likens Himself to a potter working with us the clay. We can resist how He wants us to be, and He can make us into something else... we are soft clay until the 'firing'; and the day of firing is surely the day of judgment. The implication is that in this life we are soft clay; but the day of judgment will set us hard as the persons we have become, or have been made into, in this life.

The disciples thought the resurrected Christ was a spirit, a ghost. They returned to their old superstitions. Yet He didn’t respond by lecturing them about the death state or that all existence is only bodily, much as He could have done. Instead He adopted for a moment their position and reasoned from it: “A spirit has not flesh and bones as you see me have”. The essence of His concern was their doubt in Him and His resurrection, rather than their return to wrong superstitions.

24:40 And when he had said this, he showed them his hands and his feet- He wanted them to handle Him; and John opens his letters in 1 Jn. 1:1-4 by saying that this was exactly what they had done. Their reticence to touch Him was perhaps due to their sense that by doing so they would have to jettison all beliefs in ghosts and disembodied existence. We too can refuse to even consider evidence because too much is at stake if it is true.

24:41 And while they still disbelieved for joy and wondered, he said to them: Have you here anything to eat?- The disciples are described as sleeping for sorrow, not believing for joy. Both their unbelief and their sorrow and failure to support the Lord in His time of need are not really excusable by either sorrow nor joy. And yet the Lord generously imputes these excuses to His men, such is His love for them. They are described as being “glad” when they saw the risen Lord (Jn. 20:20). Yet actually they didn’t believe at that time- for Lk. 24:41 generously says that they “believed not for joy”. And they assumed that Jesus was a phantom, not the actual, concrete, bodily Jesus. Placing the records together doesn’t give a very positive image of the disciples at this time. And yet the record is so positive about them. The disciples are said not to have believed "for joy" (Lk. 24:41). But the Lord upbraided them for their arrant foolishness and plain unbelief. They slept, we are told, “for sorrow”- when they should have stayed awake as commanded.

One hallmark of the spiritual way of life is an indomitably positive spirit. Not a simplistic naivety, blindly hoping for the best in an almost fatalistic way. But as the Father and Son are so essentially positive, so will we be, if we absorb something of His Spirit.  Thus the disciples are said not to have believed "for joy". But the Lord upbraided them for their arrant foolishness and plain unbelief.

Joy isn't really a cause for disbelief. It's the grace in the inspired record which makes that excuse for them. They preferred to spiritualize everything, as many do today, rather than face the actual implications of a Lord who is for real. They accepted it was Jesus, and yet they still disbelieved. Note in this context how the women said they had seen "a vision of Angels" rather than actual Angels (Lk. 24:23).
This incident of eating was to yet again reassure them that He was for real. Note how later on, by the sea of Tiberias, Jesus again ate before them- He had to keep repeating Himself to get it home to them, that He was for real. If those men, who had heard the many predictions of resurrection from the lips of the Lord Himself, found it hard to believe He was for real when He stood before them- how understandably hard it is for us to grasp that He is for real.

24:42 And they gave him a piece of a boiled fish- Eating fish was something which they had likely seen Him do in their days together in Galilee. There was a continuity between His mortal life and His immortal life. The same Jesus who walked the streets of Galilee shall come again, and be essentially the same. For immortality does not swallow up basic personality; it is that which is in fact saved.

24:43 And he took it and ate before them- Taking and eating before the disciples is the very language of the last supper (Mt. 26:26; 1 Cor. 11:24). He was replicating both the last supper and the meal He had just had with the two in Emmaus. Eating together was a sign of acceptance and religious fellowship; the Lord was and is demonstrating that He accepts us in that He shares food with us. The form of that food is not important; here He uses fish rather than bread.

24:44 And he said to them: These are my words which I spoke to you while I was yet with you, that all things necessary be fulfilled which are written in the law of Moses and the prophets and the Psalms concerning me- As the resurrected Lord stood before the disciples, he says: “These are my words which I spoke to you”, and goes on to say that His resurrection had been predicted throughout the Old Testament words of God. He had made both His words and the words of God into flesh as He stood there. His words were as it were of the same nature as the words of the Old Testament about Him. He didn’t say ‘Look everyone, I’ve risen!’. He just stood there, reminded them of the words of the prophets, and His own words, and said “These are my words”. He was so powerfully and completely the word made flesh.

24:45 Then opened he their mind so that they might understand the scriptures- He had already opened the Scriptures to the two from Emmaus, and had opened their eyes. Now He does that to the whole group, and therefore does this a second time to the two from Emmaus.

 Prophecy does not have to refer to specific, lexical statements; it can refer to the spirit and implication behind the recorded words. Thus "the Scriptures" prophesied Christ's resurrection after three days (Lk. 24:45; 1 Cor. 15:3,4); but nowhere is this explicitly prophesied. It is implied in the spirit behind the types, e.g. of Jonah and Gen. 22:4. So as 'prophecy' is not just the words but the spirit behind them, so prayer is not just the words, but the spirit in the man's heart who prays, even if the words come out wrong. See on Acts 10:4.

24:46 And he said to them: Thus it is written, that the Christ should suffer, and rise again from the dead the third day- This may be the rubric He used; quoting various Old Testament passages ["Thus it is written"] and then explaining how they meant that the Christ should suffer and rise again. This is how our teaching should also proceed; quoting the actual text of Scripture and then offering interpretation of the words read.

24:47 And that repentance and remission of sins should be preached in his name to all the nations, beginning from Jerusalem- See on Acts 10:35,36. The parallel record to the preaching commissions of Mk. 16 and Mt. 28 is found in Lk. 24:45-47. There we read how the Lord explained to the disciples that their preaching of the Gospel "among all nations, beginning at Jerusalem" was foretold in the Psalms and prophets. So the Bible student asks: Where in the Psalms and prophets? The Lord spoke as if the prophecies about this were copious. There do not seem to be any specific prophecies which speak of the twelve spreading the Gospel from Jerusalem in the first century. Instead we read of the Gospel being spread from Jerusalem in the Kingdom, and often the phrase "all nations" occurs in a Kingdom context, describing how "all nations" will come to worship Christ at Jerusalem (Ps. 22:27; 67:2; 72:11,17; 82:8; 86:9; 117:1; Is. 2:2; 66:18,20; Jer. 3:17; Dan. 7:14; Hag. 2:7; Zech. 8:23). This selection of "Psalms and prophets" is impressive. Yet the Lord Jesus clearly interpreted these future Kingdom passages as having relevance to the world-wide spreading of the Gospel. "All nations" also occurs in many passages exhorting us to praise Yahweh among all the nations of this world. The reason for this is that God's glory is so great it should be declared as far as possible by us. 1 Chron. 16:24,25 is typical of many such verses: "Declare his glory among the heathen; his marvellous works among all nations. For  great is the Lord, and greatly to be praised... for all the gods of the people are idols". World-wide preaching is therefore an aspect of our praise of Yahweh, and as such it is a spiritual work which is timeless. Because the Kingdom is to spread world-wide, we should therefore spread the Good News of this coming Kingdom world-wide. In prospect- and no more than that, let it be noted- the Kingdom has been established in that Christ has all power in Heaven and earth (Mt. 28:18). This is the language of Dan. 7:14 concerning the future Kingdom. The believer must live the Kingdom life now, as far as possible (Rom. 13:12,13). In the Kingdom, we will be spreading the Gospel throughout this planet. In this life too we should live in the spirit of the Kingdom in this regard.

The preaching of the Gospel was prophesied as beginning  at Jerusalem, Jesus said. If this world-wide preaching abruptly finished at the end of the first century, to begin  again at Jerusalem in the Kingdom, surely this would be prophesied in the Old Testament? The impression one gets from the Old Testament passages listed above is that the Gospel would begin to spread from Jerusalem, and would go on  spreading until the full establishment of the Kingdom. This explains why Christ's command to get up and go world-wide with the Gospel stands for all time. The command to preach to "all nations" would ring bells in Jewish minds with the promises to Abraham, concerning the blessing of forgiveness to come upon "all nations" through Messiah (Gen. 18:18; 22:18; 26:4). Therefore God's people are to preach the Gospel of forgiveness in Christ to "all nations”. The offer of sharing in that blessing did not close at the end of the first century. Putting the "all nations" of the Abrahamic promises together with Christ's preaching commission leads to a simple conclusion: The Hope of Israel now applies to all nations; so go and tell this good news to all nations.

Luke uses the same word translated ‘preach’ in both Luke and the Acts [although the other Gospels use it only once]. In Luke we find the word in 1:19; 2:10; 3:18; 4:18,43; 7:22; 8:1; 9:6; 16:16; 20:1; and in Acts, in 5:42; 8:4,12,25,35,40; 10:36; 11:20; 13:32; 14:7,15,21; 15:35; 16:10; 17:18. Luke clearly saw the early ecclesia as preaching the same message as Jesus and the apostles; they continued what was essentially a shared witness. This means that we too are to see in the Lord and the twelve as they walked around Galilee the basis for our witness; we are continuing their work, with just the same message and range of responses to it. Lk. 24:47 concludes the Gospel with the command to go and preach remission of sins, continuing the work of the Lord Himself, who began His ministry with the proclamation of remission (Lk. 4:18 cp. 1:77). Acts stresses that the believers did just this; they preached remission of sins [s.w.] in Jesus’ Name, whose representatives they were: Acts 2:38; 5:31; 10:43; 13:38; 26:18.  See on Acts 1:1.

As the Lord appeals to all nations, so should we. The prophecies which He interpreted as referring to the church spreading the Gospel world-wide are specifically described as prophecies about Him personally (Lk. 24:44,47: "All things which were written in the prophets and in the psalms, concerning me ... that repentance and remission of sins should be preached..."). Thus the preachers of the Gospel would personally manifest Christ; which accounts for the special sense of His presence which they experience as they do this work (Mt. 28:20).

Such is the power of our preaching, the possibility which our words of witness give to our hearers. We have such power invested in us! If we are slack to use it, the Lord’s glory is limited, and the salvation of others disabled. As if to bring this home, the New Testament quotes several passages evidently prophetic of the future Kingdom as having their fulfillment in the preaching of the Gospel today:
- Is. 2:2-4 (the word of Yahweh will go out from Jerusalem) = the ecclesia’s witness to the world today, “beginning at Jerusalem” (Lk. 24:47). This, the Lord said, was in fulfillment of the OT prophets- and He could only be referring to those like Isaiah.
- Am. 9:11,12 had its fulfillment in the work of preaching to the Gentiles (Acts 15:13-18; 26:16-18).
- Likewise Is. 54:12 = Gal. 4:27; we extend the joy of the Kingdom to our hearers.
- Is. 52:7 = Rom. 10:15.
- Is. 11:10 = Rom. 15:12.
The apparent inappropriacy or lack of context of these quotations need not worry us. It is not that they have no future fulfillment They evidently will have, at the Lord’s second coming. But God sees that which shall be as already happening; His perspective is outside of our kind of time. The ecclesia’s preaching of the Gospel of the Kingdom to the world is effectively a spreading of the Kingdom to them; in that those who respond properly will ultimately be in God’s Kingdom. But God sees through that gap between their response and the final establishment of the Kingdom; He invites us to see it as if we have spread the Kingdom to them. As we present the Gospel to men and women of all races, we are enabling the fulfillment of the promises to Abraham. The more we preach, the more glorious is their fulfillment This is the power of our Gospel and the preaching of it. Let’s not treat it as something ordinary or optional or to be fitted in to our spare time.

24:48- see on Lk. 1:45; Acts 5:32.

You are witnesses of these things- He died and rose as the representative of all men; and therefore this good news should be preached to all kinds and all races of people. Men from all nations were in prospect sprinkled by His blood (Is. 52:15); and therefore we must extend the knowledge of this to all men, both in our collective and personal witness. Lk. 24:48 simply comments that the disciples were witnesses to the resurrection and the fact that forgiveness and salvation was therefore potentially available to all men. The parallel records in Mt. and Mk. say that they were told to go out and witness to the resurrection world-wide. Putting them together it is apparent that if we are truly witnesses of the resurrection in our own faith, then part and parcel of this is to take this witness out into our own little worlds.

Matthew and Mark record how the Lord told the disciples to go world-wide with the message of His death and resurrection; He commanded them to do this. Luke’s account is different. He reminds them of His death and resurrection, and simply adds: “And you are witnesses of these things”. Not ‘you will be, I’m telling you to be, witnesses…’. The very fact of having seen and known them was of itself an imperative to bear witness to them. This is the outgoing power of the cross. 

Lk. 24:46-49 records Luke's version of the great preaching commission given in Mk. 16 and Mt. 28. He doesn't record that the Lord actually told the disciples to go out and preach. Instead He says that the OT prophets foretold the world-wide preaching of the Gospel of His death and resurrection, "and you are witnesses of these things". It's as if He's saying, 'If you are a witness to all this, you must be a witness of it to all' (cp. Acts 1:8). If we are witnesses, we will bear witness; we will naturally. We have to; and note how Lev. 5:1 taught that it was a sin not to bear witness / testify when one had been a witness. This may well be consciously alluded to in the language of witness which we have in Lk. 24:48.

24:49 And I will send to you what my Father has promised; but stay in the city until you have been clothed with power from on high- John's record shows that they disobeyed this, returning to Galilee in disillusion, where the Lord met them again. The disciples then returned from Galilee to Jerusalem and were given the great commission again, as recorded in Matthew and Luke. The sending of what the Father promised refers to the Comforter, the abiding presence of the Lord Jesus in the hearts of His people, to such an extent that His physical absence is more than compensated for by this very real sense of His presence. Being clothed with heavenly power refers to the miraculous gifts of the Spirit, given to the disciples to help them take the Gospel to all the world. This is why the implication is that once they had received them, they were not to remain in Jerusalem, but to leave the city and go into all the world. The clothing with miraculous power was the first century manifestation of the gift of the Comforter, but the Comforter was and is a gift for all time.

24:50 And he led them out until they were as far as Bethany, and he lifted up his hands and blessed them- Whilst the disciples went from Bethany to the mount of Olives and there met the Angels, the point of ascension was from Bethany. It has been argued that Bethany counts as part of the mount of Olives, but checking out a map will indicate that this is a forced and desperate claim. He ascended from Bethany; and the next we know we read of them being told by Angels on the mount of Olives that the Lord shall return (Acts 1:12). I suggest they hurried the two miles to the highest point nearby to watch His slow ascent into Heaven. He is therefore pictured in the house church at Bethany, and ascending from there, with hands raised in blessing upon His church, as the High Priest of the new Israel (Lev. 9:22).

24:51 And it came to pass, while he blessed them, he parted from them and was carried up into heaven- The blessing would likely have been that of Numbers 6:23, with uplifted hands (:50). And He ascended with those uplifted hands, still uttering blessing upon them. This is how He was to be imagined in Heaven, blessing us, His wondering but obedient people. He died on the cross with hands likewise uplifted, so we are invited to see Him living out the spirit of His death for us even in His ascension and subsequent heavenly glory.

24:52 And they did homage to him and returned to Jerusalem with great joy- Humanly speaking, they would have felt sad at His departure. But they had great joy. This is in exact fulfilment of the promise of the Comforter; that His physical departure would be more than compensated for by the gift of His spirit in their hearts which would result in His joy being within them. At His physical departure, this blessing was given to them.

24:53 And were continually in the temple, praising God- They continued to hold the wrong idea that the temple was somehow the sacred space where God was to be praised. Their misunderstandings did not however mean that they were not legitimately in fellowship with the Father and Son. We have noted elsewhere that Luke's concluding words are connected with words at the opening of his gospel (see on :47). And here we have a clear connection with Anna, who was continually in the temple praising God (2:37). That woman is presented as representative of the disciples at this point, and thereby of the entire body of Christ, who are to be continually occupied in God's house with His service, based upon our experience of His Son.