Luke 24

H. Leo Boles Commentary On Luke 24 , , OF JESUSLuk_24:1-53THE EMPTY TOMBLuk_24:1-12 Luk 24:1 — But on the first day of the week,—The Jewish Sabbath had passed, which corresponds to our Saturday; “ the first day of the week,” or our Sunday had now arrived. Jesus arose early on the first day of the week; he was buried shortly be¬fore sunset on Friday, and at sunset the Sabbath began. His body lay in the tomb a small part of Friday, all day Saturday, and about ten or eleven hours on Sunday. This corresponds with the seven times’ repeated statement that he would or did rise “ on the third day,” which could not possibly mean after seventy-two hours. The phrase, “ after three days,” naturally denoted for Jews, Greeks, and Romans a whole day and any part of a first and third, thus agreeing with the phrase, “ on the third day.” The “ three days and three nights” (Matthew 12:40) need not, according to Jewish usage, mean more than what is here designated. All these expressions can be recon¬ciled with the phrase “ on the third day,” and with all the facts as recorded, but the phrase “ on the third day” cannot mean after seventy-two hours.

Luke states definitely that Jesus was buried just before the Sabbath “ drew on” (our Friday evening) ; that the women rested during the Sabbath (our Saturday), and that Jesus was already risen early Sunday morning when the women came to the tomb. Mark names the women as “ Mary Magdalene, and Mary the mother of James, and Salome.” (Mark 16:1.) Matthew mentions “ Mary Mag¬dalene and the other Mary” (Matthew 28:1) as coming to the tomb that morning.

Some versions insert the clause “ certain others with them,” but this is omitted in the Revised Version. Luke mentions “ Mary Magdalene, and Joanna, and Mary the But on the first day of the week,— The Jewish Sabbath had passed, which corresponds to our Saturday; “ the first day of the week,” or our Sunday had now arrived. Jesus arose early on the first day of the week; he was buried shortly be¬fore sunset on Friday, and at sunset the Sabbath began. His body lay in the tomb a small part of Friday, all day Saturday, and about ten or eleven hours on Sunday. This corresponds with the seven times’ repeated statement that he would or did rise “ on the third day,” which could not possibly mean after seventy-two hours. The phrase, “ after three days,” naturally denoted for Jews, Greeks, and Romans a whole day and any part of a first and third, thus agreeing with the phrase, “ on the third day.” The “ three days and three nights” (Matthew 12:40) need not, according to Jewish usage, mean more than what is here designated.

All these expressions can be recon¬ciled with the phrase “ on the third day,” and with all the facts as recorded, but the phrase “ on the third day” cannot mean after seventy-two hours. Luke states definitely that Jesus was buried just before the Sabbath “ drew on” (our Friday evening) ; that the women rested during the Sabbath (our Saturday), and that Jesus was already risen early Sunday morning when the women came to the tomb.

Mark names the women as “ Mary Magdalene, and Mary the mother of James, and Salome.” (Mark 16:1.) Matthew mentions “ Mary Magdalene and the other Mary” (Matthew 28:1) as coming to the tomb that morning. Some versions insert the clause “ certain others with them,” but this is omitted in the Revised Version. Luke mentions “ Mary Magdalene, and Joanna, and Mary the mother of James; and the other women with them” (24: 10); they were the women who had followed him from Galilee. Luke 24:2-3 —And they found the stone rolled away—The stone served as a door to the tomb (Matthew 27:60; Mark 15:46), or the stone was rolled against the door of the tomb. Matthew is the only writer that records the circumstances of the remo¬val of the stone; he states that there was a great earthquake and that “ an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it.” (Matthew 28:2.) The women were deeply concerned about the stone and discussed it as they went along the way. (Mark 16:3.) It seems the stone was heavy, as it had been described as “ a great stone.” (Matthew 27:60.) It was too heavy for the women to remove, and yet they wanted to enter the tomb, but when they arrived there early that morning, the stone had been rolled away and they entered the tomb, but “ found not the body of the Lord Jesus.” Luke 24:4-5 —And it came to pass, while they were—The vacant tomb was not expected; those who visited it were at a loss to ac¬count for what had occurred; they were “ perplexed.” The women saw the empty tomb and “ two men stood by them in dazzling apparel.” They were “ men,” not “ women” ; Mark 16:5 speaks of a young man while Matthew 28:5 has “ the angel.” There is no contradiction here, but perfect harmony. The angel looked like a man and some of them remembered seeing two. In verse 23 “ angels” are mentioned. Matthew and Mark mention one angel. Angelic beings often appeared to have the power to become visible and invisible at will. Matthew and Mark represent the angel as sitting, while Luke represents them standing; no contradiction here as they could at one moment be sitting and at another be standing, or they could have been sitting when the women approached and standing while talking to them. Frightened by the sudden appearance of the forms in shining garments, they fell upon their faces in fear and awe; the angels spoke tenderly unto them and asked: “ Why seek ye the living among the dead?” This was another way of saying that Jesus had risen from the dead; Jesus’ body had been placed in the grave; he had been among the dead, but was now, and forevermore, among the living; those who seek him today must seek him among the living. Luke 24:6-7 —He is not here, but is risen:—In addition to the testi¬mony of the angels, the physical surroundings bore evidence of his resurrection. The empty tomb, the earthquake, the sol¬diers on guard falling at the sight, the stone rolled away, the orderly folded napkin which was placed in proper order, all were added evidence of the resurrection. The evidence given by the Holy Spirit through the different writers of the New Testament emphasizes the resurrection of Jesus. (Acts 1:22 Acts 2:31 Acts 4:2 Acts 17:18; Romans 6:5; 1 Corinthians 15:1-42; 1 Peter 1:3.) “ Alive for evermore.” (Revelation 1:18.) The message to them was that they should “ remember how he spake unto you when he was yet in Galilee.” (See Matthew 17:23; Luke 18:33; John 11:25.) Jesus had predicted his death and also his resurrec¬tion. In order that they should not forget his prediction Luke here repeats it. Luke 24:8-9 —And they remembered his words,—For the first time it seems that they now understood in a vague way the signifi-cance of his language repeatedly made predicting his death and resurrection. This company returned from the tomb to the city, which was only a short walk requiring fifteen or twenty minutes; they reported all that had been seen and heard at the tomb to the eleven disciples and other disciples in Jerusalem. It seems that Mary Magdalene went from the tomb before this company and told Peter of the rolling away of the stone and of the angel. (Matthew 22:8; John 20:2.) The company lingered, went into the tomb, and so had other facts to report besides those observed and reported by Mary Mag-dalene. Luke seems to omit what is related by Matthew and Mark; no discrepancy is seen, as one writer records one point and another writer records some other; putting all the records together we have the full account. Luke 24:10-11 —Now they were Mary Magdalene, and Joanna,—This shows that Mary Magdalene was one of the company, but when she saw the stone rolled away, she ran to tell Peter, while the others remained to look into the empty tomb. It should be remembered that Mary Magdalene was at one time terribly afflicted with demons and that Jesus had cured her. (Mark 16:9.) It seems that she was in good circumstances, and that as a disciple of Jesus, she ministered to Jesus and the disciples the temporal things for their conduct. There is no evidence that she was at one time an unchaste woman. Joanna was the wife of Chuzas who was Herod’ s steward; we do not know any more of her; Susanna is associated with Mary Magdalene and Joanna. The loving ministry of these women is recorded by Luke. (Luke 8:2-3.) This extraordi¬nary report of the resurrection of Jesus demanded that the names of some who reported it should be given; three are mentioned, which was a sufficient number to establish legally the truth of the report. (Deuteronomy 19:15.) Luke 24:12 —But Peter arose, and ran unto the tomb:—The conduct of Peter is described in graphic language; he “ arose,” “ ran” to the tomb, stooping and looking in, he saw the “ linen cloths by themselves,” and then “ departed to his home,” and “ wonder-ing” at what he had seen. The graphic mention of his successive acts are brought out in an impressive way. He ran in his eagerness to see the basis for the report that the women had brought; when he stooped down and saw everything in order in the empty tomb, he knew that the body had not been stolen and that there were deliberation and care in the leaving; he was full of surprise; his mind was confused with doubt, yet the evidence was so clear that he could not reject it; he was in this frame of mind when he returned to his home. Peter was impulsive; he and John both ran together to the tomb, and John outran Peter and arrived first, but did not go into the sepulchre, but just stooped down and looked in and saw the cloths placed in order in the empty tomb; but when Peter arrived, true to his impulsive nature, he went into the tomb and saw the things which are here described. (John 20:3-10.) There was no necessity for them to remain at the tomb, for it was empty. THE WALK TO EMMAUSLuk_24:13-35 Luke 24:13 —And behold, two of them were going—Mark (Mark 16:12-13) records a very brief account of these two disciples and their walk; the other writers do not mention this event. It seems that Jesus had made five appearances on the day of his resurrection. These appearances were (1) to Mary Magdalene (John and Mark); (2) to other women (Matthew); (3) to the two going to Emmaus; (4) to Simon Peter (Luke 24:24); (5) to ten apostles and others. Emmaus was a village “ threescore furlongs from Jerusalem,” or about seven miles from Jerusalem. There have been many suppositions as to which of the two disciples are mentioned here; it has been supposed that these two were on the way to Galilee. The evidence seems to be clear that these two were not of the apostles, for it is said that these two disciples “ returned to Jerusalem, and found the eleven gathered together.” (Verse 33.) Judas had committed suicide, hence the “ eleven.” This was the same day, the first day of the week, or Sunday, that Jesus arose from the dead. Emmaus is not located; its site is unknown. Luke 24:14 —And they communed with each other—One of these two disciples is named Cleopas. (Verse 18.) Some have sup¬posed the other one to have been Luke, but there is no evidence of this. They were discussing the strange incident that had taken place that day. They “ communed” or talked together in an animated conversation; one suggested one fact and another suggested another; they compared their views and conjectures as to the meaning of all that had taken place that day. Luke 24:15-16 —And it came to pass, while they communed—While they walked along they argued the question of the resurrection of Jesus; they could not account for the facts of the empty tomb, and they did not as yet understand the predictions that Jesus had made about his resurrection. It was such a new and astounding thing that they were confused about it. While they were thus discussing the matter. “ Jesus himself drew near, and went with them.” They did not know Jesus; he had joined the two as they journeyed along, but they had not recognized him. Mary Magdalene did not recognize him, neither did the disciples on the Sea of Galilee at first. The reason the two disciples here did not recognize him was partly because he appeared in another form from that which they were accustomed to. (Mark 16:12.) Another reason they did not recognize Jesus was that “ their eyes were holden that they should not know him.”Luke 24:17 —And he said unto them, What communications—As yet they did not know that they were in company with the risen Lord; he asked them, by way of getting into the conversation, “ What communications are these that ye have one with another, as ye walk?” Literally, the word here for “ communications” means “ to exchange with” or “ throw back and forth to each other,” as one may throw back and forth like a ball, from one to another; it was a game of words; his question seemed to astound them, for he betrayed, they thought, ignorance of the great events that had just transpired. So they stopped suddenly in the road and looked with sadness upon him for being so ignorant of the events that had just transpired.

They looked sad. Their melancholy looks and argumentative discussion were what one coming up might naturally notice first. Jesus knew what was taking place, but he asked the question to get them interested in what he was going to say to them. Luke 24:18 —And one of them, named Cleopas,—This is not the same name as “ Cleophas,” in the Greek, Clopas. (John 19:25.) The question is one of surprise that even a foreigner could lodge in Jerusalem and not know what things had taken place; it does not mean, “ Have you just come to Jerusalem,” or “ Art thou only a lodger,” but is more explicit—“ Dost thou alone sojourn,” and knowest not these things? That is, are you the only one who sojourns as a stranger in Jerusalem and who does not know the great events that have so recently occurred ? Luke 24:19-20 —And he said unto them, What things?—Jesus at once puts the main question as to facts, not as a confession of ignorance, nor as a necessary implication that he did not know, but to induce the heavy heart to express its grief. The ques¬tion was designed to evoke more specific statement of the events referred to, and Jesus neither admits that he is a stranger in Jerusalem nor denies any knowledge of the events which had taken place. They at once replied that they were discussing the “ things concerning Jesus the Nazarene.” “ Nazarene” here simply means that Jesus was from the city of Nazareth; this is where Joseph and Mary made their home, and where Jesus grew up. (Luke 1:26 Luke 2:39 Luke 18:37.) These two disciples think that they are informing Jesus of the prophet who was “ mighty in deed and word before God and all the people.” It should be noted that Jesus was “ mighty” in the eyes of these two disciples, both in “ deed” or miracles and “ word” or teaching. He had the power of God in his deeds and in his words. (John 12:17.) He performed powerful miracles and delivered powerful discourses. (Acts 2:22 Acts 7:22.) Jesus was “ mighty” not only “ before God,” but be¬fore “ all the people.”Luke 24:21 —But we hoped that it was he—These disciples still thought of Jesus as a temporal deliverer; they had the right idea about Jesus as a deliverer, but they made the wrong ap¬plication of it. Jesus was the deliverer of Israel from their sins, but was not the deliverer of them from the Roman government. They speak this in despair.

They added that “ it is now the third day since these things came to pass.” They speak as if something remarkable had been predicted, but had not been understood; it looked to them that if Jesus was to be raised from the dead, he should be doing something toward the establishment of his kingdom, for it was now “ the third day” since he had been crucified. They were not expecting his resurrection on that day, but that so long a time had passed without any relief to their anxieties. Luke 24:22-23 —Moreover certain women of our company—These two disciples now reported to the risen Lord just what they had heard through “ certain women,” who had visited the empty tomb and had seen that it was empty and that they had “ seen a vision of angels,” who reported that Jesus was alive. These two disciples reported some of the minor points of the testimony of the women, but did not report to him the main point of the testimony of the women— namely, that Jesus had been raised from the dead. Luke 24:24 —And certain of them that were with us—Luke had already recorded (verse 12) that Peter had gone to the tomb, but here he records that “ certain of them” had also gone to the tomb and found that the report of the women was true, but “ him they saw not.” They did not see Jesus as others had reported seeing him. This explains why they were so confused ; it seemed to them that their hopes were to be blasted, for he is dead. However, they had rumors that the body had disappeared; this they believed to be true; but what should they believe? Some said that Jesus was alive; others that the tomb was empty, but they had not seen him; so these two disciples did not know what to believe. Luke 24:25 —And he said unto them, O foolish men,—Jesus calls these two disciples “ foolish men” ; he did not call them “ fools” in the sense that we speak of people as being fools; the original means “ dull of perception.” They had read what the prophets had spoken, but had failed to make the application to Jesus; he further represented them as “ slow of heart” in believing all that the prophets had said concerning the Messiah. They did not see that the sufferings of Jesus, his crucifixion, and his res¬urrection all were predicted by the prophets. Here the risen Lord declares that the Jesus of Nazareth was the Messiah of prophecy; he linked the two together. Luke 24:26 —Behooved it not the Christ—So far they had utterly failed to understand the prophets or what Jesus had predicted of himself; are not these the “ things” which by the necessity of the case Christ must suffer, and then enter into his glory? In view of what the prophets had foretold, the Messiah should suffer all the things which Jesus of Nazareth had suffered. Luke 24:28 —And they drew nigh unto the village,—The risen Lord suddenly appeared on the scene in company with two disciples to Emmaus; he joined in the conversation which was about himself; the two disciples did not recognize him even after he had rebuked them for their slowness to believe what the prophets had taught of the Messiah. When they came to the vil¬lage of Emmaus, Jesus made as though he would not stop, but would go on. Luke 24:29 —And they constrained him, saying, Abide with us;—Jesus had not said that he would go on, but was simply passing on, as any traveler would do; yet he was willing to abide with them, if they invited him. Jesus never forces himself upon anyone; people must desire him and invite him. “ Behold, I stand at the door and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me.” (Revelation 3:20.) They “ constrained” or compelled with courteous words, him to sojourn with them. By their gentle pressure of hospitality, they urged him to abide there, giving the reason that the day was far spent and that evening was very near. They were grateful to him for teaching them of the Messiah, and had learned from a stranger, as they thought, much about the prophets; they were ready to show hospitality to him as a token of their gratitude toward him. Luke 24:30-31 —And it came to pass, when he had sat down—They had taken a long walk together; when the simple meal was prepared, Jesus was invited to eat with them. We are not told whether they asked him to “ give thanks,” but when he “ took the bread” and “ blessed” or gave thanks for it, he gave to them to eat. They reclined on couches and did not sit at the table as is our custom. While he was in the act of distributing to them, in an instant, their eyes “ were opened” and they immediately recognized their Lord. “ Their eyes were opened” is put in contrast with “ their eyes were holden that they should not know him.” (Verse 16.) If their eyes were “ holden” through some miraculous power, “ their eyes were opened” by the same power; whatever had kept them from recognizing him all along had now been removed and they “ knew him.” It seems that so soon as they recognized him “ he vanished out of their sight.”Luke 24:32 —And they said one to another,—Jesus had not simply suddenly departed from them, but he had passed away from them invisibly; so after his disappearance they recalled that their hearts burned within them while he was talking to them; this strange experience could not be explained or ac¬counted for at the time; there was a strangeness to them that they did not know its cause, but now they knew the cause of the strange feeling that they experienced in the presence of the risen Lord. They recognize now that “ he opened” to them “ the scriptures.” They saw the deeper and true spiri¬tual meaning of the scriptures; they had read the words of the prophets, but had not understood the meaning and applica¬tion. (See 2 Corinthians 3:14-18.) Some have thought that Jesus had spent three or four hours with them on the journey from Jerusalem to Emmaus; however, we do not know just where on the way he joined them, and hence cannot estimate the time that he was with them. Luke 24:33-34 —And they rose up that very hour,—These two disciples had left Jerusalem, about seven and a half miles or “ threescore furlongs” (verse 13) from Emmaus, and had walked leisurely along conversing together about the strange things that had recently occurred in Jerusalem; the risen Lord had joined them without their recognizing him, and he had expounded to them the prophecies concerning the Messiah ; their eyes had been opened and they now recognized their Lord. He had suddenly vanished from their presence and sight; they lost no time in returning to Jerusalem, the scene of the strange incidents which had so stirred them. These disciples were now full of amazement and joy; “ they rose up that very hour, and returned to Jerusalem”; they had intended lodging in Emmaus, but they now returned to Jerusalem with haste. It must have been nine o’ clock that evening with they arrived in Jerusalem, for they did not get to Emmaus until the day was far spent. We are not told how they got through the gates at this late hour into the city, but the gates were not closed until late during the week of the Passover. They “ found the eleven gathered together” and others who were with “ the eleven.” They at once reported: “ The Lord is risen indeed, and hath appeared to Simon.” John records that “ the doors were shut” for fear of the Jews. (John 20:19.) Paul mentions his appearance to Simon. (1 Corinthians 15:5.) His appearance now seems to have more deeply impressed the eleven than the other appearances on the morning of that day, as these two disciples added their testimony of the other evidences that had been manifested. Luke 24:35 —And they rehearsed the things that happened in the way, —These two disciples add their enthusiastic testimony to the resurrection; they related how he had appeared to them and had revealed himself. The evidence of these two disciples was confirmatory, not revolutionary; the testimony of the women was true and should be believed after all; they did not recognize Jesus in his exegesis, but they did in his “ breaking of the bread.” Some have applied this “ breaking of the bread” to the Lord’ s Supper; however, there is no justification for this application. The light gradually dawned on the disciples and they finally believed in the risen Lord. The minds of “ the eleven” and other disciples were now ready to receive fuller light and more abundant truth— the Christ had been raised from the dead. OF JESUS IN Luk_24:36-43 Luk 24:36 —And as they spake these things,—Parallel records of this event are found in Mark 16:14 and John 20:19-25. John gives a fuller record than Mark, so we have three records of this appearance. Mark says that they were reclining at a meal; John adds that they had the doors shut for fear of the Jews, and that Thomas was not with “ the eleven.” (John 20:19 John 20:24.) His appearance was mysterious, for the narratives imply that no one knew how he entered. Without any intimation of his coming, he suddenly stood among them; they heard his voice, recognized his greeting. Luke gives the ap¬pearance with accuracy and clearness. The disciples were as¬tonished, terrified, and affrighted at the sudden appearance of the risen Lord. Luke 24:37 —But they were terrified—The manner of the appearance of the risen Lord filled the disciples with awe, and caused them to withdraw, for the moment, from his presence. While they were discussing his resurrection and what they had just heard from the two disciples from Emmaus, he suddenly appeared in their midst; they had just heard of his appearance some miles away, but now he appears in their midst. Luke 24:38 —And he said unto them, Why are ye troubled?— They were perplexed and hesitated to believe that he had risen, and yet they were unable to deny the testimony of others and the evidence of their own senses; they were slow to accept the truth of his resurrection, and could not deny it. Hence, the Lord rebukes them for the doubts and hesitations which arose in their hearts. They were doubting or hesitating about a matter which their spiritual perception ought to have recog¬nized at once. Jesus helps them to make up their mind on the question; when once convinced, they can then preach with the highest degree of certainty his resurrection. Luke 24:39 —See my hands and my feet,—The risen Lord made them look at his pierced hands and feet, and handle his flesh, using the senses both of sight and feeling; they could hear his voice and recognize him from his speech; hence three of their physical senses were called into action to convince them. Surely a look at his hands and feet would be sufficient to convince them; but to clear the matter he tells them that he is not just a spirit, for “ a spirit hath not flesh and bones, as ye behold me having.” There was reality present that they could not deny, neither was it possessed by a ghost or a spirit. Luke 24:40 —And when he had said this,—Jesus not only demanded that they look at his hands and feet, but he showed them his hands and his feet pierced with the cruel nails. They used the sense of sight and then they were called upon to “ handle” him and thus use the sense of touch; they had used the sense of hearing; they knew his voice. The risen Lord thus offered his scarred and mangled hands and feet for particular examining to convince them that he was alive. Luke 24:41 —And while they still disbelieved for joy,—His disciples were slowly convinced; they were overjoyed and were slow to accept the facts as real. After imposing unmistakable evidence upon their sight, touch, and hearing, the risen Lord now gives another evidence of his resurrection and reality. He asked: “ Have ye here anything to eat?” He called for food and ate before their eyes. They were eating when he appeared in their midst at this time. (Verse 35.) Luke 24:42-43 —And they gave him a piece of a broiled fish.—This was possibly a remnant of the meal that they had just eaten. Many ancient authorities add “ and a honeycomb.” Honey in the comb was a common article of food with the ancients. (Psalms 19:10; Proverbs 24:13 Proverbs 27:7; Song of Songs 51:1.) Jesus took the food and ate in their presence. His eating food was additional evidence that he had been raised from the dead. They are now to believe in his resurrection; it was no dream, no conjuring of a worried brain, no fancy of a grieved mind, no hallucination; they must believe, although so diffi¬cult to be convinced. Having thus minutely described this bodily appearance of Jesus after his resurrection, Luke passes over the other appearances, and gives his farewell words and final appearance at his ascension. A tabulated list of the appearances of our Lord after his res surrection is here given, together with the time, place, and record. THE AFTER HIS OrderTimeTo WhomPlaceRecord1Early Sunday morningMary MagdaleneNear the tomb at JerusalemMark 16: 9 John 20: 11-182Sunday morningWomen returning from the tombNear JerusalemMatt. 28:9, 103SundaySimon Peter aloneNear JerusalemLuke 24: 344Sunday afternoonTwo disciples going to EmmausBetween Jerusalem and Emmaus, and at EmmausLuke 24: 13-315Sunday eveningApostles, except ThomasJerusalemJohn 20: 19-256Sunday evening of next weekApostles. Thomas being presentJerusalemJohn 20: 26-297UnknownSeven disciples fishingSea of GalileeJohn 21:1-138 UnknownEleven disciples on mountainGalileeMatt. 28:16-209 UnknownAbout 500 brethren at onceGalilee1 Cor. 15:610 UnknownJames onlyProbably Jerusalem1 Cor. 15: 711UnknownAll the apostles at ascensionMount of Olives near BethanyLuke 24: 50,51 Act 1: 6-12 Three times we are told that the disciples of Jesus touched him after he.arose. (Matthew 28:9; Luke 24:39; John 20:27.) Twice we are told that he ate with them after his resurrection. (Luke 24:42; John 21:12-13.) THE Luke 24:44-49 Luke 24:44 —And he said unto them, These are my words— Luke omits other appearances of Jesus during the forty days after his resurrection; he gives here a summary of what Jesus taught the disciples between his resurrection and ascension. The “and” here does not necessarily denote close connection, hut only a general continuation of the account and a brief statement of what Jesus said; this might be at different times before his ascension; here is given the substance of his last conversation with his disciples; it includes the commission. “All things must needs be fulfilled,” which had been prophesied of Jesus, or what had been “written in the law of Moses, and the prophets, and the psalms.” This includes all of the Old Testament, for here is mentioned the three divisions into which the Hebrews divided the Old Testament. “The law of Moses” included the first five books, or Pentateuch; “the prophets” included the books of Joshua, Judges, First and Second Samuel, First and Second Kings, three of the major prophets (Isaiah, Jeremiah, and Ezekiel), and the twelve minor prophets; “the psalms” included the poetical and all the other Old Testament books sometimes called “the scriptures.” (John 5:39.) This group contained, Psalms, Job, Proverbs, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and First and Second Chronicles. When Jesus declared that all things must be fulfilled which were written of him, he included the entire Old Testament. Luke 24:45 —Then opened he their mind,— Jesus taught his disciples that all that was written of him in the Old Testament was fulfilled; he took the different passages that referred to him and showed how they were fulfilled in him; in this way he “opened” “their mind,” so that they could understand. Some think that he gave them unusual power to perceive the truth of the “scriptures”; however, it is not necessary to infer that they needed any divine aid to understand his language. They could easily recall the bitter experience through which they had gone in the arrest, trials, crucifixion, and burial of Jesus; his resurrection was so fresh in their minds that they could now see the meaning of the Old Testament passages. They had been slow and dull in understanding these truths, but now their minds were clear on these things. The Holy Spirit afterward brought these teachings to their remembrance. The doctrine of the Old Testament scriptures with regard to the suffering, dying, rising of the Messiah, they now understood. Luke 24:46-47 —and he said unto them, Thus it is written,— It was according to the divine plan that Christ should die and rise again; God in his wisdom had seen it necessary for his own highest glory, and had so arranged the sacred plan from the beginning. There seems to be no direct quotation given here; but the divine plan was carried out. (See Isaiah 53; Hosea 6:2.) “Thus it is written” is a general expression meaning that it was written in the scripture that the things which had taken place concerning him had been predicted; it was “written” that it should be so, and it was necessary therefore that it should he. If Christ had not suffered and risen again, the scriptures would not have been fulfilled. “Repentance and remission of sins should be preached in his name unto all the nation.” These words are a brief summary of the doctrine of the gospel; they constitute the commission that Jesus gave to his disciples. The necessity of repentance and the promise of remission of sins are included in the gospel. The gospel was to be preached by the authority of Christ “unto all the nations, beginning from Jerusalem.” The risen Lord here not only pointed out that the Old Testament predicted his suffering, his death, and his resurrection, but he also found in the Old Testament the preaching of repentance and forgiveness of sins to all nations. Two things were taught here; first, the apostles and first proclaimers of the gospel should not shrink from offering salvation to the greatest sinner; they were not to regard even the city where Jesus was crucified as hopelessly wicked, and too bad to be benefited by the gospel; the Jewish leaders who crucified Jesus were to have opportunity of hearing the gospel and being saved. The second lesson learned here is that the first offer of the terms of the gospel should be made to the Jews. Luke 24:48-49 —Ye are witnesses of these things.— The apostles had been with him from the beginning, “all the time that the Lord Jesus went in and went out among us.” (Acts 1:21.) They were to go forth and testify to all men the things which they had seen and been taught they were to commit the same to faithful men, record it in the gospels, epistles, and pass them on to others. One duty of these disciples was to be witnesses for Christ; he did not send forth orators or enthusiasts, but simply teachers who would bear faithful witness to all that they had seen. They are promised the Holy Spirit which should come to them. They are instructed to “tarry ye in the city, until ye be clothed with power from on high.” God had promised in the Old Testament prophecies to send the Holy Spirit which came on the day of Pentecost. (Isaiah 44:3; Jeremiah 31:33-34; Ezekiel 36:27; Joe 2:28.) This shows the certainty of the coming of the Holy Spirit; it should be noted that Jesus said: “I send forth,” which can refer only to a person. It should further be noted that the risen Lord here unites himself with God the Father in sending the Holy Spirit. They were to wait in Jerusalem until the Holy Spirit came; they were to “be clothed” with power from God. “Clothed” literally means to be “invested with” something which one did not naturally possess. (Romans 13:14; 1 Corinthians 15:53; Galatians 3:27; Colossians 3:9-10.) The command for them to tarry in Jerusalem was repeated just before his ascension. (Acts 1:4.) Luke 24:50 —And he led them out until— The risen Lord “led his disciples out until they came to a point on the Mount of Olives which was over against or opposite Bethany Bethany was in sight. He “led” them by going before them and their following him; he had frequently visited this place with them; he was now on the eastern slope of the Mount of Olives. He had recalled Lazarus to life near this place it was here that the prophet of old had seen him coming. (Zechariah 14:4.) Mark 16:19-20 gives a parallel record of this event Luke relates more fully here and in Acts 1:9-12 what Mark briefly states. Here Luke takes no account of the forty days through which the risen Lord met frequently his disciples and spoke to them many things concerning the kingdom of God. Luke passes over the appearances of Jesus to the eleven, when Thomas was present (John 20:24-29); also his appearance in Galilee to seven of his disciples (John 21:1-24), and again to above five hundred (Matthew 28:16-20; 1 Corinthians 15:6), the appearance to James (1 Corinthians 15:7), and then to all the apostles (Acts 1:3-8). As he lifted up his hands he “blessed” his disciples; and as he was in the act of blessing them, he disappeared out of their sight. The last vision that they get of him is as he is in the act of blessing them; he came to earth to save man, and he leaves the earth as he blesses his followers. Luke 24:51 —And it came to pass, while he blessed them,— While the risen Lord was blessing his little faithful group of disciples, he parted from them, and was carried up into heaven. The simplicity and dignity with which Luke describes this great event are impressive; there is no speculation about how the body of Jesus could go up; he simply says that “he parted from them.” “He parted from them” and was seen rising till a cloud received him from the view of their strained eyes; they can think of him henceforth only as having gone into the heavens. “Lift up your heads, O ye gates; And be ye lifted up, ye everlasting doors And the King of glory will come in. Who is the King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O ye gates; Yea, lift them up, ye everlasting doors And the King of glory will come in. Who is the King of glory? Jehovah of hosts, He is the King of glory.”(Psalms 24:7-10.)Luke 24:52-53 —And they worshipped him, and returned to Jerusalem — The risen Lord remained on earth “by the space of forty days” (Acts 1:3), after his resurrection, before he ascended. His repeated appearances during the forty days had comforted his disciples, cleared this spiritual vision, reestablished and confirmed their faith, corrected their former views of his kingdom, and gave them an understanding of the scriptures pertaining to his mission to earth. Later Peter wrote: “Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead.” (1 Peter 1:3.) This apostles now saw in the crucified but risen and ascended Lord, the Christ, the long-expected Messiah; hence they worhiped him and returned to Jerusalem in obedience to his command ,and waited for further developments. This is the first formal act of adoration which we ever read of the disciples’ paying to our Lord; their knowledge of his Messiahship and divinity was now clear and distinct; hence, the “great joy” which they had as they returned to Jerusalem. The darkness was past and the true light was now shining upon them. (1 John 2:8.) Their worship continued; they went to the temple as was the custom and there blessed God. The temple was a place for all pious Jews in Jerusalem; in its spacious courts all sorts of worshipers met daily without interruption, or interference with one another.

Even later, when the church was established, “every day, in the temple and at home, they ceased not to teach and to preach Jesus as the Christ.” (Acts 5:42.) It seems to have been such an established custom for all pious Jews to assemble in the temple that the apostles could even preach the gospel there. Luke began his account of the earthly life of Jesus by describing a scene in the temple when Zacharias had his vision and now he leaves us in his narrative in the temple with the disciples worshiping God— so he ends his narrative as he begins it by a scene in the temple at Jerusalem.

Verse 1 This final chapter of Luke briefly summarizes the astonishment and perplexity of finding the empty tomb, giving the experience of the Galilean women (Luke 24:1-12), then giving a full and vivid account of an appearance of Christ to the disciples on the road to Emmaus (Luke 24:13-35). Luke then recounted the appearance of Jesus to the Eleven and them that were with them, including the disciples returned from Emmaus (Luke 24:36-43), concluding with a summary statement of Jesus’ last words and a brief account of the ascension (Luke 24:44-53). And on the sabbath day they rested according to the commandment. But on the first day of the week, at early dawn, they came unto the tomb, bringing the spices which they had prepared. And they found the stone rolled away from the tomb. And they entered in, and found not the body of the Lord Jesus. (Luke 24:1-3) See the article at end of chapter on “The Four Witnesses Agree.” Sabbath day … This was Saturday, the second of the back-to-back sabbaths intervening between the crucifixion and the first day of the week. See under Mark 15:42 in my Commentary on Mark. They came unto the tomb … The antecedent of the pronoun “they” is “the women who had followed him from Galilee” (Luke 23:55); and, from a comparison with Luke 24:10, these seem to have been ANOTHER group of women, not necessarily the same as those mentioned elsewhere in the Gospels, though many of both groups were from Galilee. The stone rolled away … The seal on the grave, placed there by the Roman government, had obviously been broken, which would have required a deputation from the governor’s office to investigate it. Furthermore, the military authorities would have thoroughly investigated the fantastic lie of the guard concerning what happened “while they were asleep”; and with the activities of the Lord’s followers beginning at the crack of dawn the same day, and increasing as the day progressed - all of these things, and may others of which we know nothing, made the day of Jesus’ resurrection one of the busiest in history. The Sanhedrin, would they have not investigated? They bribed the soldiers to lie about what had happened, for they had witnessed some of the phenomena attending the resurrection; but it may be counted certain that they made their own investigation, decided that they had no case against the soldiers, and attempted to cover up the truth with lies. Something of the nature of the rock-hewn sepulchre is evident in the stone that closed it, the same having been a large wheel-like rock fitted into a groove parallel to the entrance. It was so large that even a whole group of women would not have been able to move it. And found not the body … The empty grave of Jesus, along with the undisturbed grave clothes within, proved the resurrection of Jesus to be a fact; but to minds so long schooled against any possibility of a resurrection from the dead, it was a fact which they, at the time, could not fully believe.

Verse 4 And it came to pass, while they were perplexed thereabout, behold, two men stood by them in dazzling apparel: and as they were affrighted and bowed their faces to the earth, they said unto them, Why seek ye the living among the dead?Two men stood by them … These were angels, as indicated by the dazzling raiment; and it is interesting that commentators generally set themselves in motion immediately to show that this does not contradict the other two synoptics’ mention of but “one” angel. Thus, Lamar: Matthew and Mark mention but one of these, for the reason, perhaps, that only one of them spoke. But in doing so he both, and therefore it was virtually, as in our text the speech of both.[1]If indeed this episode is the same as that mentioned in Matthew and Mark, Lamar’s words are surely applicable; but the conviction maintained here is that this was a totally different episode, like the appearance to the disciples on the way to Emmaus. As noted under Luke 24:3, the women here were those who “followed him” from Galilee; but of those women mentioned in Matthew and Mark (and also by Luke in Luke 24:10), it is evident that they Jesus in the same manner as the Twelve. See Luke 8:1-3, where this is plainly stated of Mary Magdalene, Joanna the wife of Herod’s steward, and Susanna, these being women of wealth who funded the travels of Jesus and the Twelve. It is reasonable to suppose that this particular group of affluent women remained with the Twelve during the first day of the resurrection. Certainly, there were OTHERS besides the Eleven present in that upper room when the disciples returned from Emmaus; for Luke says they “returned to Jerusalem, and found the eleven gathered together and “them that were with them” (Luke 24:33)!

An element of conjecture is in such an interpretation, but certainly far less than in supposing that these women reported two angels, if in fact there had been only one. During those two years of Paul’s imprisonment in Caesarea, Luke had ample opportunity to visit some of the women who were in that company; and it must be concluded that these were among the eyewitnesses mentioned in his introduction. It is also significant that Mary Magdalene, blinded by grief and inattentive to anything else, was not impressed by the angel at all, but here the women were frightened and fell upon their faces. If all of the intensive activities of that day were known, such problems would disappear; but it was part of the Father’s wisdom to give men just the amount of revelation which would leave them free to make their own moral decision. Why seek ye the living with the dead …? These words particularly impressed Barclay who said: There are many who still look for Jesus among the dead. There are those who regard Jesus as the greatest man and the noblest hero who ever lived, who lived the loveliest life ever lived on earth and who then died. That will not do! Jesus is not dead; he is alive! He is not a hero of the past, but a living presence today![2][1] J. S. Lamar, The New Testament Commentary, (Cincinnati, Ohio: Chase and Hall, 1877), p. 276. [2] William Barclay, The Gospel of Luke (Philadelphia: The Westminster Press, 1956), p. 305.

Verse 6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, 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.Angels of heaven announced the resurrection of Jesus, because no human eye beheld the wonder. The fact certified by the heavenly messengers here is the most important of all human history. Hobbs said: Luke’s medical training would have prejudiced him against a bodily resurrection. Yet, having traced all things accurately, he was so convinced of its reality that he recorded one of the most beautiful and complete accounts of it. … This man of science, this historian of the first rank stands as a bulwark against those who would deny this Miracle of Miracles in which Jesus was declared to be the Son of God with power by his resurrection from the dead.[3]The resurrection is the central fact of the gospel. “Without it the words of Paul would stand as the epitaph of a dead Christianity, `Your faith is futile, and you are still in your sins’ (1 Corinthians 15:17)."[4][3] Herschel H. Hobbs, An Exposition of the Gospel of Luke (Grand Rapids, Michigan: Baker Book House, 1966), p. 346. [4] Donald G. Miller, The Layman’s Bible Commentary (Richmond, Virginia: The John Knox Press, 1959).

Verse 8 And they remembered his words, and returned from the tomb, and told all these things to the eleven, and to all the rest.To the eleven and all the rest … is a reference to the apostles and to the other persons with them, the strong likelihood being that the women whose names are given in the next verse were included in “the rest.”

Verse 10 (Now they were Mary Magdalene, and Joanna, and Mary the mother of James). And the other women (with them) told these things to the apostles.The above verse has been re-punctuated to show what is believed to be its meaning. All punctuation is of men; and it is well known that the punctuation of this verse is by no means agreed upon by scholars. The rest … Luke at once injected the parenthesis to show who “the rest” were, being the women mentioned but including others whose names were not given. And the other women … By understanding this as another parenthesis, the antecedent of “them” is Mary Magdalene, etc., the affirmation then being that the testimony of both groups concurred; thus, in that understanding of it, the testimony of the Galilean women agreed “with them” who reported separately.

Verse 11 And these words appeared in their sight as idle talk; and they disbelieved them.The disbelieving apostles are in view here. Far from having concerted a series of lies to claim a resurrection that never occurred, the Eleven refused at first to believe it, and were not convinced until that night of the resurrection day when Jesus appeared to them (and a certain number of others) in that upper room. Inherent in the unbelieving stance of the Eleven was their “hardness of heart” (Mark 16:14), a fact given only in the second Gospel and probably reflecting the testimony of the apostle Peter. From this, it is natural to suppose that one of the impediments to the belief of the Eleven was the fact of our Lord’s appearing first to Mary Magdalene, and to at least one other company of women, and very probably to two other companies of women (if those in Luke 24:1-9 are different), and again to two ordinary disciples on the way to Emmaus “before he appeared to the Eleven.” The apostles who had been so bothered about who would be the head man in the kingdom, it would appear were personally slighted by those first appearances for the sake of teaching them a lesson of humility; and, when the Lord finally appeared to the Eleven, the disciples from Emmaus were present, and probably Mary Magdalene and certain other women also. Most assuredly, this verse teaches that the Eleven were of a mind to reject the testimony thus far received; and it is equally sure that they were wrong in so doing; for Jesus upbraided them for it (Mark 16:14),

Verse 12 But Peter arose, and ran unto the tomb; and stooping and looking in, he seeth the linen cloths by themselves; and he departed to his home, wondering at that which was come to pass.Here Luke abbreviated the whole incident so fully presented in John 20:1-9, omitting not only John’s participation in it, but also, the fact of Peter’s having actually entered the tomb. This abbreviation cannot be viewed as a contradiction of the longer account, being rather an abridgment of it, focusing upon the extremely important key fact of the episode, namely, the position of the linen cloths, of which Harrison, said, “They kept the same position they had when the body was in them."[5] See more on this in my Commentary on John, under John 19:40-41; John 20:5; and in my Commentary on Matthew, Matthew 27:52. The linen cloths … In Luke 23:53, Luke mentioned Joseph’s wrapping Jesus’ body in a “linen cloth” (singular)”; but here it is quite evident that before the wrapping was done, the cloth was reduced to strips. B. F. Westcott said: The exact word for CLOTHS is the diminutive form which is used in Greek medical writings for bandages. This distinguished these swathes in which the body was bound from the linen cloth.[6]JESUS’ TO THE ON EMMAUS ROADInstead of giving a list of appearances, Luke here described one particular appearance fully; because, as Geldenhuys said: In it there is so strikingly depicted what was going on in the hearts of the Saviour’s followers on that day, and how Jesus, by word and act, as he appeared to them, removed all their pangs of despair.[7]Summers described this as “the most beautiful of all the post resurrection accounts”;[8] and Barclay denominated it “another of the immortal short stories of the world."[9][5] Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 273. [6] B. F. Westcott, Commentary on the Gospel of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1971), p. 281. [7] Norval Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1951), p. 632. [8] Ray Summers, Commentary on Luke (Waco, Texas: Word Books, Publisher, 1974), p. 322. [9] William Barclay, op. cit., p. 308.

Verse 13 And behold, two of them were going that very day to a village named Emmaus, which was threescore furlongs from Jerusalem.Emmaus … Childers noted that: This village is now called Kolonieh, so called from the emperor Titus having made of it a colony for some of his veterans. It is located, as Luke says, about sixty furlongs or stadia from Jerusalem. One [@stadion] Isaiah 606.75 feet. Thus, the village was about six and three-fourths miles from Jerusalem.[10]Two of them were going … One of these was Cleopas, there being no other mention of him in the New Testament; and the other is not known. Some have sought to identify the other as Luke himself; but Luke 24:20 forbids that.

Luke, a Gentile, would not have referred to “our rulers,” in speaking of the authorities. The fact of these two disciples having been obscure, ordinary disciples without any particular distinction in the fellowship of the Lord’s followers, as Dummelow noted, “is a pledge of authenticity of the narrative."[11][10] Charles L. Childers, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1964), p. 611. [11] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 769.

Verse 14 And they communed with each other of all these things which had happened. And it came to pass, while they communed and questioned together, that Jesus himself drew near, and went with them.The conversation of these two indicates their deep interest and concern in the knowledge of things pertaining to Jesus; and the fact of their not recognizing Christ indicates that Jesus did not intend them to recognize him. One of the mysterious qualities in the resurrection body of our Lord was this quality of remaining unrecognized until it was fully intended by the Lord.

Verse 16 But their eyes were holden that they should not know him. And he said unto them, What communications are these that ye have one with another as ye walk? And they stood still, looking sad.It was so incredible, in the view of these two, that any person whosoever in the environs of Jerusalem should have been unaware of the stupendous events unfolded there so recently, or that such a person would not have known anything about them, that they stopped walking, astounded at what appeared to them incredible. Of course, Jesus did know all about those events, far more than they knew; nor was Jesus’ question here for the purpose (a) either of procuring information for himself, or (b) of professing any need of enlightenment from them. It was a means of inviting himself into the conversation which had evidently continued for some little while after Jesus fell in step with them. God asked Adam, “Where art thou?” not to procure information but to induce a confession.

Verse 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?Such wonderment was natural. Here is spontaneous testimony to the fact that all men were conscious of the dramatic events related to the Passion of Jesus Christ. “This thing was not done in a corner” (Acts 26:26). The highest officials of government, both religious and secular, the total population of Jerusalem, with more than a million others there to observe the passover, from all over the Roman Empire - all were interested, as either observers or participants, in the world-shattering drama of the crucifixion of Jesus our Lord.

Verse 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; and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.Thus the two disciples responded, as Jesus had intended, by focusing attention upon the solemn events connected with his great sacrifice for sins.

Verse 21 But we hoped that it was he who should redeem Israel Yea, and besides all this, it is now the third day since these things came to pass.We hoped … Tragic is the use of the past tense; for by it these two confessed that hope had vanished. How could a dead prophet redeem Israel? The third day since … If Jesus was buried about sunset on Friday, there is no way that these men would, on Sunday, have said, “This is now the third day since.” Sunday was not the third day since Friday; but it was the third day since Thursday. See the chart under Luke 22:2. Their mention of this would seem to imply their remembering Jesus’ promise about “rising again the third day,” but rather vaguely and without conviction that it would indeed occur.

Verse 22 Moreover, certain women of our company amazed us, having been early at the tomb; 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. And certain of them that were with us went to the tomb, and found it even so as the women had said; but him they saw not.At the time these two disciples had left the circle of believers, the Lord had not appeared to any of them. Of course, the Lord had appeared early that day to Mary Magdalene; but it appears this was discounted by all of the disciples, as it certainly had been by the Eleven.

Verse 25 And he said unto them, O foolish men, and slow of heart to believe in all that the prophets have spoken.O foolish men … “This is not the same word as the one used in Matthew 5:22, where we are forbidden to say `Thou fool’ to our brother."[12] This was Jesus’ dramatic way of emphasizing their failure to accept the plain teachings of the Old Testament prophecies. It seems incredible that after all that was written in the Old Testament concerning the suffering Servant of God, his being despised and rejected, a man of sorrows and acquainted with grief, and even the exact scenes of the crucifixion having been spelled out in Psalms 22, the Jewish people remained almost totally blind to that phase of Messiah’s character. “Artificial and even ridiculous explanations were applied to Old Testament prophecies of Messiah’s sufferings and death."[13] And as Geldenhuys further said: At all costs they reasoned away all the prophecies of the expiatory death of the Messiah and defended their own earthly view of a triumphant Jewish Messiah.[14]This is precisely the fault of all generations of men who have rejected what they did not like in God’s word, accepting only those portions of it which pleased them. Such persons say, “I believe in heaven, but I do not believe in hell and the devil!” Inherent in the Lord’s statement here is the fact that, in order to know God’s teaching in any sector, it is mandatory to take account of “all that the prophets have spoken” on any given subject. Thus, in the understanding of the sacred Gospels, it is absolutely necessary to believe “all” that is written in all four of them. The scissors-and-paste method which is so much in vogue among critical scholars is utterly incapable of revealing the true teaching of God. [12] Charles L. Childers, op. cit., p. 613. [13] Norval Geldenhuys, op. cit., p. 637. [14] Ibid.

Verse 26 Behooved it not the Christ to suffer these things, and to enter into his glory?Thus, the Gospel of Luke confirms the view often expressed in John that Jesus was glorified in his crucifixion. Upon the departure of Judas to betray Jesus, the Lord said, “Now is the Son of man glorified, and God is glorified in him” (John 13:31). It was only by his sufferings that Christ could be made perfect ( Hebrews 5:8-9); and only “by his stripes” could men be healed (Isaiah 53:5).

Verse 27 And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.There are one-third of one thousand prophecies in the Old Testament regarding Jesus Christ, and this leads to the conclusion that a measure of hyperbole is in Luke’s statement here; but a long walk of some six or seven miles would have afforded time enough for mentioning a very large number of the glorious prophecies fulfilled in Jesus our Lord. Spence has suggested the following as having probably been included in the interpretations given by the Lord: The promise to Eve (Genesis 3:15) The promise to Abraham (Genesis 22:18) The Paschal lamb (Exodus 12) The scapegoat (Leviticus 16:1-34) The greater Prophet (Deuteronomy 18:15) The star and scepter (Numbers 24:17) Immanuel (Isaiah 7:14) “Unto us a child is born” (Isaiah 9:6) The Good Shepherd (Isaiah 40:10-11) The meek Sufferer (Isaiah 50:6) He who bore our griefs (Isaiah 53:4-5) The Heir of David (Ezekiel 34:23) The Ruler born in Bethlehem (Micah 5:2) The Branch (Zechariah 6:12) The lowly King (Zechariah 9:9) The pierced Victim (Zechariah 12:10) The smitten Shepherd (Zechariah 13:7) The Messenger of the Covenant (Malachi 3:1) The Sun of Righteousness (Malachi 4:2)[15]Of course, there were many other things also that could have been included in the Lord’s instructions to these two disciples. ENDNOTE: [15] H. D. M. Spence, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), Vol. 16, Luke, p. 271.

Verse 28 And they drew nigh unto the village, whither they were going: and he made as though he would go further. And they constrained him, saying, Abide with us; for it is toward evening, and the day is far spent. And he went in to abide with them.As though he would go further … There was no deceit in this, because Christ would have gone further had they not invited him to be their guest. See comments in my Commentary on Mark, under Mark 6:48, where the Lord would have passed by even the Twelve themselves if they had not invited him to come aboard. The Lord’s blessings are always to be asked for and sought after by the men who would receive them.

Verse 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. And their eyes were opened, and they knew him; and he vanished out of their sight.Speculations are plentiful with regard to just how “their eyes were opened,” some supposing that the familiar pattern of Jesus’ breaking bread and offering thanks as he had so frequently done in the presence of all his disciples was what did it; but it is safer to conclude that the Lord willed their recognition of him at that particular moment, and accordingly it occurred. There can hardly fail to be a deep spiritual overtone in this to the effect that the Lord is still known to his disciples in the breaking of the bread of the Lord’s Supper, which continues to be in all ages the great separator between the saved and the unsaved.

Verse 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 unto us the scriptures?The study and meditation upon the word of God is ever the cause that produces the glowing heart in mortal men; and if ministers of the Lord’s gospel would have audiences of burning hearts, the means of achieving such a thing is here. The exposition of the Holy Scriptures exceeds in importance all other tasks of the ministers of Christ.

Verse 33 And they rose up that very hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them.The marvelous event related here and in the next two verses was mentioned significantly by Mark (Mark 16:14-18) and more fully by John (John 20:19-23). From John, it might be inferred that only the Eleven were present (actually ten, with Thomas absent); and yet John did not state any such limitation. From this verse it is clear that a considerable number were present, including (presumably) certain women mentioned in Luke 24:10, and now further augmented by the arrival of these two disciples who had just seen the Lord.

Verse 34 Saying, The Lord is risen indeed, and hath appeared to Simon.Them that were with them … (Luke 24:33) also included these who were testifying to the appearance of the Lord to Simon Peter. There is no New Testament record describing the appearance of Jesus to Peter; and modesty should restrain human comment about it. Of the fact, there is no question. Paul declared that the Lord “appeared to Cephas, then to the twelve” (1 Corinthians 15:5); and Luke’s record of it here is unimpeachable.

Verse 35 And they rehearsed the things that happened in the way, and how he was known of them in the breaking of bread.From Mark 16:14-18, it would appear that even after all of this evidence had been received, a number of the apostles were still reluctant to believe. Peter, having seen the Lord already, could not have been among that number who were yet unbelieving; but due to his shameful conduct in denying Jesus, it seems that Peter took no vigorous part in the discussions on the first day following the resurrection. At least, no word or deed of Peter’s in connection with that meeting is recorded by any of the Gospels.

Verse 36 And as they spake these things, he himself stood in the midst of them, and saith unto them, Peace be unto you.JESUS’ TO THE AND OTHERS (THOMAS BEING ABSENT) See in my Commentary on John, under John 20:19-23, for comment on the parallel passage in the Gospel of John. Peace be unto you … These were the last words Jesus had spoken before going forth to suffer crucifixion and death; but in the meanwhile, the conduct of the apostles had been such as to leave them weighted down with feelings of guilt and inadequacy. Under the circumstances, this was a shout of victory and a divine assurance that all would be well with them. There were two reactions on the part of those present. First, they were simply terrified, as any mortal would have been under the circumstances; but very soon this gave way to joy, which was also mentioned by Luke in Luke 24:41.

Verse 37 But they were terrified and affrighted, and supposed that they beheld a spirit.See under preceding verse. It was incumbent upon Jesus to win over the apostles to a complete and unfailing faith in his resurrection; and so, in these verses, one beholds the Son of God actually laying the keel, in a figure, of that ship of the church which would sail the seas of all subsequent generations. After the interview reported in this paragraph and the Johannine parallel, there was never any wavering at all on the part of the apostles forever afterward. They passed up and down the provinces of the great empire shouting, “He is risen from the dead,” sealing their testimony with blood, and preaching the gospel that turned the world upside down. Did it all actually happen? There is no explanation of the results of that night appearance unless indeed it did all actually take place. No skepticism can explain it otherwise. In order to counteract their terror at being in the presence of what they supposed was a spirit, Jesus did such things as would enable them ever afterward to remember that his body was real, one that they observed, handled, and recognized, with the added detail that he even ate with them, not that he needed to do any such thing, but because they needed to see that he could!

Verse 38 And he said unto them, Why are ye troubled? and wherefore do questionings arise in your heart? See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye behold me having. And when he had said this, he showed them his hands and feet. And while they still disbelieved for joy, and wondered, he said unto them, Have ye here anything to eat? And they gave him a piece of broiled fish. And he took it and ate before them.This was the overwhelming, absolutely convincing, undeniable, objective proof that Jesus rose from the dead. No wonder they believed it. Christ here established the fact of his resurrection in the intelligent faith of his apostles, the same being the foundation which no man could lay, “which is Christ the Lord” (1 Corinthians 3:11). See my hands and my feet … This is as near as the New Testament comes to saying that the feet of Jesus were nailed to the cross; but in conjunction with the prophecy in Psalms 22:16, the evidence is conclusive to the effect that they were indeed nailed to the cross. Wherefore do questionings arise … The omniscience of Jesus, as so frequently during his ministry, was conspicuous in this reply, not to the words of his apostles but to their inward questionings. He took and ate … We shall not discuss the post-resurrection body of Jesus, because we know nothing of it; and it is quite evident from the writings of men who have delved into the matter that this ignorance is by no means unique. The wisdom of God has concealed many things, and among them is the exact nature and qualities of the post-resurrection body, either of Jesus or of ourselves in the hereafter. Perfectly evident in the account here is the ability to appear and disappear at will, the ability to pass through doors without their opening, and the ability to be recognized or unrecognized at will. The reality of the resurrection is absolutely proved by Luke’s record here. See article at end of chapter on “The Four Witnesses Agree.”

Verse 44 And he said unto them, These are my words which I spake unto you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me.In this and verses following, Luke telescopes a number of events which took place during a period of some forty days. See Luke’s own words in Acts 1:3. Summers very properly called this verse (and to the end of the chapter) “a summary of Jesus’ teachings between his resurrection and his ascension."[16]Jesus accepted the Old Testament in its entirety as the word of God; and here, as Childers said, “Jesus is referring to the full gamut of Messianic prophecy, from the first promise in Genesis 3:15 to the book of Malachi."[17]The threefold division of the Old Testament is also indicated here by Jesus, these being the Torah, the Nebhi’im, and the Kethubhim,Hebrews 9:2. The divisions of the Old Testament are: the Law, the Psalms, and the Prophets, as here; and in the New Testament, four divisions, the Gospels (which are central to the whole Bible), the Acts, the Epistles and the Revelation, thus making seven divisions in the entire Bible. [16] Ray Summers, op. cit., p. 333. [17] Charles L. Childers, op. cit., p. 617. Verse 45 Then opened he their minds, that they might understand the scriptures.This appears to be a reference to the gift of inspiration to the holy apostles, the conveyance of that Holy Spirit which would guide them into all truth and bring to their remembrance whatsoever Jesus had said unto them. In a lesser sense, all Christians have their minds opened to understand the Scriptures through prayerful and consistent study of them.

Verse 46 And he said unto them, Thus it is written that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem.This is a summary of the great commission which was probably given repeatedly during the forty days prior to the ascension. This announcement of it stressed the importance of the sufferings of the Saviour, and the great corollary of it, his resurrection from the tomb on the third day. Unto all nations … is in the same vein of thought as “every creature” in Mark, and “all the nations,” as in Matthew. Boles caught the significance of “beginning at Jerusalem” in these words: They were not to regard even the city where Jesus was crucified as hopelessly wicked and too bad to be benefited by the gospel. The Jewish leaders who crucified Jesus were to hear the gospel and have the opportunity of being saved.[19]Beginning at Jerusalem …Here the reign of Jesus Christ began. Here the dispensation of the Holy Spirit began. Here the reign of Christ upon the throne of David began. Here the reign of the apostles on twelve thrones began. Here the great commission began to be preached. Here the “times of the Gentiles” began. Here the gospel of forgiveness began to be preached. Here the church of Jesus Christ began. Here the evangelization of the world began. ENDNOTE: [19] H. Leo Boles, The Gospel according to Luke (Nashville: Gospel Advocate Company, 1972), p. 477.

Verse 48 Ye are witnesses of these things.This brief verse has the effect of identifying the apostles as the ones addressed with regard to opening their minds to understand the Scriptures. The apostles were “witnesses” in the unique sense of having associated with Jesus from the baptism of John until he was taken up into heaven, a point to which Luke would return in the book of Acts (Acts 1:22).

Verse 49 And behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high.This verse also, as indicated by Luke 24:48, was addressed to the apostles. They were here instructed not to begin the task of worldwide evangelism until they had been clothed with power from on high. Jesus also told them that “Ye shall receive power, when the Holy Spirit is come upon you” (Acts 1:8). The power was to come after the Holy Spirit came upon them; and, since this event occurred upon the first Pentecost after the resurrection, it is quite correct to identify that Pentecost as the beginning of the gospel age, the birthday of the church, the beginning of Christ’s reign upon the throne of David, etc. All of this is clearly evident in Acts 2.

Verse 50 And he led them out until they were over against Bethany: and he lifted up his hands, and blessed them. And it came to pass while he blessed them, he parted from them, and was carried up into heaven.THE The above verses relate the ascension of Christ into heaven, an event which was ten days before the first Pentecost after the resurrection, and thus some forty days after the events related in the first part of this chapter. The indication in Acts 1:9-12 is that the ascension occurred on Mount Olivet; but it is wrong to make a contradiction out of the fact that “they were over against Bethany,” as here. This does not at all say that he ascended “from” Bethany, but from a point (on the Mount of Olives) which was over against Bethany, that village being located, of course, on the eastern slope of the Mount of Olives. The “two locations” are one. Besides that, the words “and was carried up into heaven” may have the same meaning as the passage in Acts 1:9, that is, that Jesus was taken up beyond their vision. Dummelow pointed out that “It is just possible that Luke 24:51 does not describe the ascension."[20]Cranfield observed that: Human eyes were not permitted to see the event of the resurrection itself … The angels as the constant witnesses of God’s action saw it … By their testimony the resurrection was made known to men.[21]In Acts 1:9 f, a cloud obscured the actual “going up” of Jesus; and, as the holy angels announced the ascension in connection with that disappearance, their word identifies that event as the ascension; and, if we identify this occasion with that, as being one and the same, which is the view most reasonable to this writer, then it may be assumed that the sacred author in this passage merely left off mentioning the cloud. “Carried up into heaven” would then be understood as an event certified by angelic testimony but not actually witnessed by men. [20] J. R. Dummelow, op. cit. [21] C. E. B. Cranfield, The Gospel according to St. Mark (Cambridge: University Press, 1966), p. 465.

Verse 52 And they worshipped him, and returned to Jerusalem with great joy: and were continually in the temple, blessing God.All of the temple forms and ceremonies were made null and void by the sacrifice of Jesus Christ; but for a season the Christians would still continue to meet, out of habit long maintained, in such places as Solomon’s porch and other areas within the temple. Before a generation ended, God would utterly destroy the temple, one evident purpose being that of separating all Christian activities from it. However, it was too early at this point for the Christians fully to understand this. Of course, Luke did not mean that they “were in the temple throughout, but that they made use of every opportunity (as during the seasons of prayer) to go and worship in the temple."[22]THE FOUR AGREEThe four witnesses are Matthew, John, Mark, and Luke, to use the order followed in this series of studies; and the mountain peaks of their quadruple testimony stand supremely above the mists of nineteen centuries. What do they say? What do they ALL say? What is their witness? They said, and they all say, that Jesus of Nazareth is, was, and ever is a supernatural Person. They say, and they all say, that he performed the greatest wonders ever seen on earth. They say, and they all say, that he raised the dead to life again. They say, and they all say, that he gave himself up to die in order to redeem people from sin. They say, and they all say, that he was crucified and buried in the tomb of Joseph of Arimathea. They say, and they all say, that he rose from the dead on the third day.

They say, and they all say, that he repeatedly appeared to his own group in his resurrection body. They say, and they all say, that he commanded the gospel of salvation to be proclaimed to all people. They say, and they all say, that he ascended to God and that all power in heaven and upon earth belongs to him. They say, and they all say, that he is one with Almighty God. They say, and they all say, that he alone can redeem human beings from the curse of sin. They say, and they all say, that he shall judge all people on the last day.

They say, and they all say, that he is now enthroned with God in heaven. They say, and they all say, that he loves and cares for his spiritual body, the church. They say, and they all say, that he is the Christ promised in the Old Testament. They say, and they all say, that his alone is the name through which people ought to pray. They say, and they all say, that he is Lord and Saviour. They say, and they all say, that he should be worshipped as the Father in heaven is worshipped.

They say, and they all say, that the fate of every soul ever born on earth hinges on that soul’s relationship with Jesus Christ. Not a line of this testimony is missing from any one of the quadruple Gospels, nor is the slightest word in it diminished by anything that any of them wrote. Let men quibble if they will about variations in these four witnesses; there are no variations where these vital facts are concerned. They call all people to turn their dying eyes to the Cross for salvation in the name of Jesus Christ our Lord. Amen. ENDNOTE: [22] Norvel Geldenhuys, op. cit., p. 647.

Questions by E.M. Zerr For Luke 241. Who are “ they” of first verse? 2. For what reason did they come to the sepulchre 3. What did they find had occurred ? 4. Entering, what was discovered? 5. Who explained their perplexity? 6. State the question asked. 7. Explain “ living among the dead.” 8. What information was given them? 9. Was this altogether news to them? 10. How were they reminded of all this? 11. Why just eleven in the ninth verse? 12. How did their words seem? 13. What did Peter do? 14. Tell what he saw when he arrived. 15. How was he impressed? 16. Who journeyed toward Emmaus? 17. On what day was it? 18. Of what did they talk? 19. Who joined them in the way? 20. Did they recognize him? 21. What did he ask them? 22. Tell what surprised them. 23. Then what event did they relate ? 24. What disappointment did they mention? 25. How many days since the crucifixion? 26. What astonishing news reached them? 27. Did they give a truthful account to Jesus? 28. Of what did he then accuse them? 29. What ought to have taken place ? 30. From what source did Jesus instruct them? 31. Concerning whom did he instruct them ? 32. Did they recognize him? 33. Why did they insist on hospitality to him ? 34. When did they recognize him? 35. What did he do then? 36. Relate their conversation after this. 37. Where did they go? 38. What did they find there ? 39. On what subject were they talking? 40. While they were talking what happened? 41. Tell what he said. 42. How were they affected? 43. What did they suppose? 44. How did he convince them otherwise? 45. For what did he call? 46. While eating what did he say must be done? 47. To what three divisions of writing did he refer ? 48. What assistance did he then give them? 49. What was necessary, because it was written ? 50. Tell what was to be preached. 51. In what name? 52. Where preached? 53. State the place of beginning. 54. What were these hearers to dc in this matter? 55. Tell what he promised to send. 56. Why must they tarry in Jerusalem? 57. To what place did he lead them? 58. When there what did he do for them? 59. While doing this what happened to him ? 60. How did they pass the time afterward?

Luke 24:1

1 They came means the women mentioned in the, last verse of the preceding chapter. For additional comments on this verse, see those at Matthew 28:1.

Luke 24:2

2 They found the stone rolled away because the angel had descended from Heaven and removed it, to open the way into the sepulchre (Matthew 28:2).

Luke 24:3

3 They entered in. The description of ancient sepulchres may be seen in the notes on Matthew 23:27-28. They entered the main cavity and looked for the spot where the body had been laid. They had seen when Joseph placed the body there (Matthew 27:61; Mark 15:47), and were disappointed at not seeing it as they entered.

Luke 24:4

4 These men were angels in human form (Matthew 28:2).

Luke 24:5

5. Living among the dead. This was the angel’s way of saying the One who was dead was then living, to assure the women they need not be afraid any longer.

Luke 24:6-7

7 The conversation referred to is in Matthew 17:22-23.

Luke 24:8

8 They remembered. This is more significant than might be at first realized. One form of evidence relied upon in the Bible, is the accomplishment of predictions that were made some considerable time previously. (See Exodus 3:12 with 24:12, 13; Matthew 3:11 with Acts 11:15-16.)

Luke 24:9

9 The eleven leaves out Judas who had killed himself.

Luke 24:10

0 Mary the mother of James was also the mother of Jesus.

Luke 24:11

1 They believed them not. See the comments at Mark 16:17-18.

Luke 24:12

2 This event will be commented upon at John twentieth chapter.

Luke 24:13

3 The most important item in this verse is the words that same day. Verse 1 shows it was the first day of the week, the day of the resurrection of Christ

Luke 24:14

4 These things refers to the report about the disappearance of Jesus from the tomb, that had been reported by the women returning from it.

Luke 24:15-16

6 Holden is from KRATEO, which Thayer defines at this place, “To hold in check, restrain.” In Mark’s account of this circumstance (chapter 16:12), he says Jesus appeared in another “form.” That word is defined in the lexicon, “The form by which a person or thing strikes the vision; the external appearance.” The two passages considered together makes the matter clear. The person of Jesus was not literally changed, but since the eyes of the disciples were restrained, it caused Him to look like some other human being with whom they were not acquainted.

Luke 24:17

7 The changed “form” of Jesus did not make him appear as any unusual creature, for there is no indication that his speaking to them confused them.

Luke 24:18

8 A stranger is one from the outside, or one lately arrived at any place. Cleopas thought a regular resident would have known about these things.

Luke 24:19

9 Jesus never had to ask men for information, for He knew all about what was in man (John 2:24-25). By asking this question He induced the disciples to express their belief in the One from Nazareth.

Luke 24:20

0 The disciples correctly placed the blame for the death of Jesus on the chief priests and rulers. They had caused Him to be brought into the Sanhedrin, and there the rulers pronounced a sentence of death upon Him.

Luke 24:21

1 The disciples still had a temporal kingdom in mind regarding the plans of Jesus. Third day since these things were done; meaning the condemnation and crucifixion of Jesus (verse 20). Since (or after), gives us an important key to the day on which Jesus was crucified. The disciples said today (the day of the resurrection, verse 1), was the third day since the crucifixion. Then Saturady would be the second day since the crucifixion; Friday would be the first day since the crucifixion, and hence, Thursday would be the day of the crucifixion. This disproves the Romanist doctrine of Good Friday as being the day of the crucifixion.

Luke 24:22

2 Certain women are the ones mentioned in verse 10.

Luke 24:23

3 These disciples were gradually unfolding their story as it was told by the women. They seemed impressed with the idea that it was a report that could not be questioned, yet was a puzzling circumstance.

Luke 24:24

4 The story of the women had been confirmed by certain ones who went to the sepulchre afterwards, namely, Peter (verse 12), and John (John 20:2; John 21:20; John 21:24).

Luke 24:25-26

6 Jesus then chided them for being so unmindful of what had been foretold, and for speaking as if the whole event was unheard-of.

Luke 24:27

7 Expounded unto them in all the scriptures, means He cited them to the Scriptures which predicted those things concerning Himself. The pronoun is the word of Luke, for the disciples did not yet recognize Him.

Luke 24:28

8 Jesus did this to test their spirit of hospitality.

Luke 24:29

9 Their kindness was from a pure motive of hospitality, and not just because of the importance of the person, for they still did not know Him.

Luke 24:30

0 One part of Thayer’s definition of bless, is “to ask God’s blessing on a thing, pray Him to bless it to one’s use.” This act of Jesus was the same as any one of His disciples can do for the good things of life. The main point in this verse is the fact that Jesus changed from being a guest, and took the position of host. The purpose of it will be seen in the next verse.

Luke 24:31

1 Eyes were opened. This reversed the condition that had been over their eyes which “restrained” them. No physical miracle was performed by the act of Jesus as host. But it was such an unusual procedure for a guest, especially one who had seemed reluctant to visit with them (verses 28, 29), that it aroused their attention and stirred up their memory. they doubtless had been with Him before his death, on various occasions, and had beheld just such a performance. This, together with His conversation on the way, in which the prophecies were cited, brought them “to themselves” and they recognized Him. Having accomplished the purpose of the visit, Jesus disappeared.

Luke 24:32

2 Robinson defines the original for burn at this place, “to be greatly moved,” and Thayer gives virtually the same explanation. These disciples turned to each other after Jesus disappeared, and recalled how they had been impressed by the re marks which he made to them by the way; and that was before they realized the identity of the speaker. The whole subject flowed over their minds and filled them with a restlessness that was born of genuine interest. Under such a condition they could not be still, but must go and contact others with the interesting news.

Luke 24:33

3 Yes, these happy disciples arose the same hour, and leaving the village of Emmaus, they returned to Jerusalem where they found the eleven (apostles) and others gathered together, engaged in earnest conversation.

Luke 24:34

4 The two disciples arriving from Emmaus found this group talking about the great subject of the hour, namely, the resurrection of Jesus. They related to the two new arrivals the same news they had themselves heard from the report of the women.

Luke 24:35

5 Then they (the two) joined in with their story of how Jesus had appeared to them in the way. There could be no mistake about it, for He had sat down with them to a meal, at which He was made known to them.

Luke 24:36

6 It required only a miracle for Jesus to appear in this way among them, even as a similar feat was performed when he disappeared unobserved (chapter 4:29, 30).

Luke 24:37

7 The human mind does some strange things. This group had just been rejoicing over the report that Jesus was alive and had been seen of a number of disciples. Now when He actually appeared in their midst they were frightened. In John 20:19 is this same event recorded, and it states the doors were closed for fear of the Jews. They evidently had the doors fastened for safety, hence when Jesus appeared in spite of the secured shutters, they considered it was a spirit that entered.

Luke 24:38

8 Jesus knew their minds and that they thought He was a spirit.

Luke 24:39-40

0 The body of Jesus came out of the grave in the same condition it had when it entered therein. That was necessary to furnish evidence that He was the same person who was crucified. An instance of this truth is what is recorded in this paragraph. And He retained that form as long as he was on earth because the disciples were in the flesh and could profit by association with Him only in that form. But we know it was changed before He reached heaven, for Paul says (1 Corinthians 15:50) that flesh and blood cannot inherit the kingdom of God. (See notes in the following paragraph about his having no blood.) Also, 1 John 3:2 says, “It doth not yet appear what we shall be,” and later in the verse he says that when He appears we shall be like Him. John knew what His appearance was like while on the earth, which shows that Jesus was changed between the time of the ascension from Mount Olivet and that of His arrival at the gates of heaven. From the above considerations, we know the popular theory about knowing Him “by the prints of the nails in his hand,” is an erroneous notion, which should be classed with the materialistic heresies of the Sadducees.

Luke 24:41-43

3 Believed not for joy is an accommodative expression, used in the same sense as a familiar phrase, “too good to be true.” He called for food and partook thereof, as a further proof that He was in the same form that went into the grave. This raises the question as to how He could live and make use of food when verse 39 indicates He had “flesh and bones” only, but not blood. It is true the Bible teaches that “the blood is the life,” and we know also that animal creatures cannot normally live without air. But Jonah lived three days and nights in the body of the whale without normal air conditions; likewise the Father saw to it that the Son could live forty days and forty nights without blood. “Is anything too hard for the Lord?”

Luke 24:44

4 Some commentators think this verse goes over the interval of forty days, to the time of the ascen-sion. That idea seems reasonable to me as it applies to most of the remaining verses. However, Acts 1:3 tells us He was with his apostles throughout the forty days, during which time He spoke to them about these great subjects. Doubtless Jesus concluded His 40-day period of teaching with the verses from this through the end of the chapter, and I shall comment upon the verses in their order, with our minds centered on the last hours of the Saviour with the apostles. The law and prophets and the Psalms is one classification of the parts of the Old Testament, all of which contained prophecies of Christ. (See Deuteronomy 18:18-20 for the law; Isaiah 53 for the prophets, and the Psalms 16:8-10 for the Psalms.)

Luke 24:45

5 Opened he their understanding. This statement does not re quire any miracle upon the minds of the disciples. The scriptures referred to were the Old Testament, with which they were familiar as to its wording. The means Jesus used to get the disciples to understand them consisted in quoting them in connection with facts which they knew had been and were happening. Such an effort was accomplished in John 2:22; Paul used this method in Acts 17:2-3, and Apollos used it in Acts 18:28. The specific passage that Jesus used for this purpose will be considered in connection with the following verse.

Luke 24:46

6 Thus it is written. We know this refers to Psalms 16:8-10, for Peter quotes it in Acts 2:25-32, and applies it in the same way that Jesus does in our verse. Since this is the only place in the Old Testament where the prophecy of the third day is said to be written, the question would be raised about how that phrase is connected with it, when the words are not found in that text. The answer is found in the statement that Jesus was not to remain in the grave long enough for his body to begin decaying, or see corruption. In John 11:39 we learn that a body would begin to decay after four days, hence Jesus must rise before that many days to prevent his body from decaying. And the other requirement of scripture was that He be in the grave three days and three nights.

All of this brings the conclusion that Jesus was to rise from the dead the third day, according to the present verse. Behoved is from a word that means, “it was necessary and proper.” In order to fulfill what was written, it was necessary for Christ to accomplish these things.

Luke 24:47

7 Repentance and remission of sins could not have been preached in the name of Christ, had He not met all the requirements of this important prophecy. Among all nations signifies that Jesus died for the whole world, not the Jews only. Beginning at Jerusalem. That city was the capital of the Jewish kingdom, both religiously and politically, and it was to be the model and beginning place (but not the capital) of the kingdom of Christ.

Luke 24:48

8 This work of being witnesses for Jesus is stated more fully in Acts 1:8. The territory of their operation was to include Jerusalem as the beginning place, then reach unto “the uttermost part of the earth.” According to Romans 10:18 and Colossians 1:23, that commission was finally carried out.

Luke 24:49

9 The promise of the Father pertained to the outpouring of the Spirit, and it had been made in Joe 2:28-32. The exact date of that event was not stated to them, hence it was necessary to tarry in Jerusalem until it came. Be endued is from enduno, and means “to be clothed with.” Power is from DUNAMIS, and means might or strength. This qualification was to be upon the apostles so they would be able to “preach the Gospel to every creature,” as Mark 16:15 words it. This is why it must be said that none but the apostles were able to carry out the “Great Commission.”

Luke 24:50

0 Mathew says nothing about the ascension; Mark merely mentions it, and our passage precedes it with the name of the location, which was Bethany, the home town of Lazarus and his sisters (John 11:1).

Luke 24:51

1 Before starting his journey toward heaven, Jesus lifted up his hands to bless the apostles, thereby adding dignity and solemnity to it. He was carried up. Jesus could have soared through space independent of any visible vehicle, but this phrase indicates He did not do so. Acts 1:9 states “a cloud received Him out of their sight.”

Luke 24:52

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

Luke 24:53

3 The temple was the headquarters of the Jewish system, and the place where the national worship was conducted. It was natural for them to be spending the time at that place, waiting for the coming of the power promised by Jesus. Their activities consisted in praising and blessing God, because they believed He was the One “From whom all blessings flow.”