Luke 24

This chapter is partly parallel to Matt. xxviii.; Mark xvi.; John xx., xxi. See, particularly, note on Matt. xxviii. 1. But Luke alone relates our Lord’s conversations with the two disciples whom He joined on their way to Emmaus (13-35), and with the apostles on His first reappearance among them (37-48); and he alone (50-53) gives a detailed account of our Lord’s ascension, which Mark simply records (xvi. 19).

4 two men. Matthew and Mark mention only one angel. Different witnesses would report each her own impressions.

5. Why seek ye the living (one) among the dead? The form of question is peculiar to Luke.

7. The Son of man, etc. This reference to our Lord’s prediction of His sufferings is peculiar to Luke. The angel appeals to the memory of the women, as though they too, with the rest of the disciples, had heard Christ’s words.

12 them clothes. Rather, “cloths,” or bandages, in which the body of our Lord was wrapped with the spices.

departed, wondering in himself. Rather, “He went away to his own home (ep. John xx. 10), wondering.” John was the companion of Peter in this visit to the tomb (John xx. 3).

13 two of them. Not two of the apostles, but of the “rest” mentioned in ver. 9: see ver. 18, and note, and ver. 33.

Emmaus. Emmaus (which signifies “the hot-baths”) lay about seven miles from Jerusalem (Joseph. Wars, vii. 6, § 6). Its site is not determined.

16 their eyes were holden. See vers. 31, 37; Mark xvi. 12; Matt. xxviii. 17.

17 as ye walk, and are sad? “They stood still, looking sad” (R.V.). This vivid account of the disciples’ demeanour following our Lord’s question, is accepted by most modern scholars.

18. Cleopas. Many writers think that Cleopas (contracted from Cleopatros) is a different word from Clopas or Alphesus, the name of the husband of Mary, mother of James the Less, ver. 10 (mentioning John xix. 25, where see note). Lightfoot, however (Galatians), thinks that Cleopas is the same as Clopas.

Art thou only a stranger, etc.? The meaning is, surely thou art the only person in Jerusalem (even among the strangers here) who dost not know, etc.: ep. R.V.

21 the third day. See note on Matt. xii. 40. The very mention of “the third day” in connexion with what follows ought to have rekindled hope.

25. O fools. Rather, “without understanding,” 26 Christ. Rather, “the Christ.”

27. Moses and all the prophets. Cp. vers. 44, 45; Acts vii. 21-24; 1 Cor. xv. 3, 4.

30. He took (the) bread. He acted as the master of the house; and by this action, as well as by His mode of doing it (ep. ch. ix. 16) revealed Himself to the disciples.

33 the eleven. A phrase for the “apostles”; one of whom, however, was absent: see John xx. 19, 24.

34 appeared to Simon. Cp. 1 Cor. xv. 5, and see note, Mark xvi. 7.

36-49. Cp. Mark xvi. 14-18; John xx. 19-23, and notes.

36. Jesus Himself stood in the midst. “The doors being shut” (John xx. 19). The manner and suddenness of His appearance, after His recent death, excited their alarm (37).

39. Behold my hands and my feet. This would at once convince them of His possession of a material body, and of His identity: see John xx. 20.

43 did eat before them. In condescension to their “slowness of heart” to believe, He multiplies the proofs of His resurrection.

44-49. These verses appear to contain a summary of our Lord’s instructions to His disciples, during the forty days that intervened between His resurrection and His ascension.

44. These are the words which I spake. Some of these words are recorded: see xviii. 31; xxii. 37; Matt. xxvi. 56; but doubtless there were very many others, of which we have no account.

in the Law, etc. This was the threefold division of the Old Testament Scriptures among the Jews. “The Psalms” is a general description of the “Hagiographa” an expression meaning “sacred writings” as distinct from the Law and the Prophets.

46 it behoved Christ to suffer. Rather, as R.V., “that the Christ should suffer.”

47 beginning at Jerusalem. The apostles obeyed this command literally (Acts ii.-viii.); and they afterwards still further carried out the spirit of it by announcing the gospel first to the Jews in every Gentile city to which they went: see Acts xi. 19; xiii. 5, 46; xvii. 1, 2; xviii. 5, 6, etc.

48 the promise of my Father. “The baptism with the Holy Ghost,” which they were to receive “not many days hence” (Acts i. 5).

50 to Bethany. “Until [they were] over against Bethany,” R.V. A further account of our Lord’s ascension is given by Luke in Acts i. 9-12.

52 with great joy. The account in Acts gives the reason of the joy, in the promise uttered by the angels (L. 11).

53 were continually in the Temple. That is, at all the appointed seasons of prayer: see Acts iii. 1. At other times they appear to have met for converse and prayer in the “upper room” (Acts i. 13). Their daily presence in the Temple would show that the crucified Jesus still had devoted followers, and would enable them to satisfy any inquirers who wished for information respecting the extraordinary occurrences which they had witnessed.

points out Jesus as the antitype of these types, the fulfilment of this prophecy.