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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 24:13–35. His four-level outline is real structure in the source text, so it is rendered as structure.
This appearance of Christ to the two disciples going to Emmaus was mentioned, and but just mentioned, before (Mark xvi. 12); here it is largely related. It happened the same day that Christ rose, the first day of the new world that rose with him. One of these two disciples was Cleopas or Alpheus, said by the ancients to be the brother of Joseph, Christ's supposed father; who the other was is not certain. Some think it was Peter; it should seem indeed that Christ did appear particularly to Peter that day, which the eleven spoke of among themselves (v. 34), and Paul mentions, 1 Cor. xv. 5. But it could not be Peter that was one of the two, for he was one of the eleven to whom the two returned; and, besides, we know Peter so well as to think that if he had been one of the two he would have been the chief speaker, and not Cleopas. It was one of those that were associated with the eleven, mentioned v. 9. Now in this passage of story we may observe,
I.The walk and talk of these two disciples:
They went to a village called Emmaus, which is reckoned to be about two hours' walk from Jerusalem; it is here said to be about sixty furlongs, seven measured miles, v. 13. Whether they went thither upon business, or to see some friend, does not appear. I suspect that they were going homewards to Galilee, with an intention not to enquire more after this Jesus; that they were meditating a retreat, and stole away from their company without asking leave or taking leave; for the accounts brought them that morning of their Master's resurrection seemed to them as idle tales; and, if so, no wonder that they began to think of making the best of their way home. But as they travelled they talked together of all those things which had happened, v. 14. They had not courage to confer of these things, and consult what was to be done in the present juncture at Jerusalem, for fear of the Jews; but, when they were got out of the hearing of the Jews, they could talk it over with more freedom. They talked over these things, reasoning with themselves concerning the probabilities of Christ's resurrection; for, according as these appeared, they would either go forward or return back to Jerusalem. Note, It well becomes the disciples of Christ, when they are together, to talk of his death and resurrection; thus they may improve one another's knowledge, refresh one another's memory, and stir up one another's devout affections.
II.The good company they met with upon the road, when Jesus himself came, and joined himself to them (v.
15): They communed together, and reasoned, and perhaps were warm at the argument, one hoping that their Master was risen, and would set up his kingdom, the other despairing. Jesus himself drew near, as a stranger who, seeing them travel the same way that he went, told them that he should be glad of their company. We may observe it, for our encouragement to keep up Christian conference and edifying discourse among us, that where but two together are well employed in work of that kind Christ will come to them, and make a third. When they that fear the Lord speak one to another the Lord hearkens and hears, and is with them of a truth; so that two thus twisted in faith and love become a threefold cord, not easily broken, Eccl. iv. 12. They in their communings and reasonings together were searching for Christ, comparing notes concerning him, that they might come to more knowledge of him; and now Christ comes to them. Note, They who seek Christ shall find him: he will manifest himself to those that enquire after him, and give knowledge to those who use the helps for knowledge which they have. When the spouse enquired of the watchman concerning her beloved, it was but a little that she passed from them, but she found him. Cant. iii. 4. But, though they had Christ with them, they were not at first aware of it (v. 16): Their eyes were held, that they should not know him. It should seem, there were both an alteration of the object (for it is said in Mark that now he appeared in another form) and a restraint upon the organ (for here it is said that their eyes were held by a divine power); or, as some think, there was a confusion in the medium; the air was so disposed that they could not discern who it was. No matter how it was, but so it was they did not know him, Christ so ordering it that they might the more freely discourse with him and he with them, and that it might appear that his word, and the influence of it, did not depend upon his bodily presence, which the disciples had too much doted upon, and must be weaned from; but he could teach them, and warm their hearts, by others, who should have his spiritual presence with them, and should have his grace going along with them unseen.
III.The conference that was between Christ and them, when he knew them, and they knew not him.
Now Christ and his disciples, as is usual when friends meet incognito, or in a disguise, are here crossing questions.
1.Christ's first question to them is concerning their present sadness, which plainly appeared in their countenances: What manner of communications are those that you have one with another as you walk, and are sad? v. 17. It is a very kind and friendly enquiry. Observe,
(1.)They were sad; it appeared to a stranger that they were so.
[1.]They had lost their dear Master, and were, in their own apprehensions, quite disappointed in their expectations from him. They had given up the cause, and knew not what course to take to retrieve it. Note, Christ's disciples have reason to be sad when he withdraws from them, to fast when the Bridegroom is taken from them.
[2.]Though he was risen from the dead, yet either they did not know it or did not believe it, and so they were still in sorrow. Note, Christ's disciples are often sad and sorrowful even when they have reason to rejoice, but through the weakness of their faith they cannot take the comfort that is offered to them.
[3.]Being sad, they had communications one with another concerning Christ. Note, First, It becomes Christians to talk of Christ. Were our hearts as full of him, and of what he has done and suffered for us, as they should be, out of the abundance of the heart the mouth would speak, not only of God and his providence, but of Christ and his grace and love. Secondly, Good company and good converse are an excellent antidote against prevailing melancholy. When Christ's disciples were sad they did not each one get by himself, but continued as he sent them out, two and two, for two are better than one, especially in times of sorrow. Giving vent to the grief may perhaps give ease to the grieved; and by talking it over we may talk ourselves or our friends may talk us into a better frame. Joint mourners should be mutual comforters; comforts sometimes come best from such.
(2.)Christ came up to them, and enquired into the matter of their talk, and the cause of their grief: What manner of communications are these? Though Christ had now entered into his state of exaltation, yet he continued tender of his disciples, and concerned for their comfort. He speaks as one troubled to see their melancholy: Wherefore look ye so sadly to-day? Gen. xl. 7. Note, Our Lord Jesus takes notice of the sorrow and sadness of his disciples, and is afflicted in their afflictions. Christ has hereby taught us,
[1.]To be conversable. Christ here fell into discourse with two grave serious persons, though he was a stranger to them and they knew him not, and they readily embraced him. It does not become Christians to be morose and shy, but to take pleasure in good society.
[2.]We are hereby taught to be compassionate. When we see our friends in sorrow and sadness, we should, like Christ here, take cognizance of their grief, and give them the best counsel and comfort we can: Weep with them that weep.
2.In answer to this, they put a question to him concerning his strangeness. Art thou only a stranger in Jerusalem, and hast not known the things that are come to pass there in these days? Observe,
(1.)Cleopas gave him a civil answer. He does not rudely ask him. "As for what we are talking of, what is that to you?" and bid him go about his business. Note, We ought to be civil to those who are civil to us, and to conduct ourselves obligingly to all, both in word and deed. It was a dangerous time now with Christ's disciples; yet he was not jealous of this stranger, that he had any design upon them, to inform against them, or bring them into trouble. Charity is not forward to think evil, no, not of strangers.
(2.)He is full of Christ himself and of his death and sufferings, and wonders that every body else is not so too: "What! art thou such a stranger in Jerusalem as not to know what has been done to our Master there?" Note, Those are strangers indeed in Jerusalem that know not of the death and sufferings of Christ. What! are they daughters of Jerusalem, and yet so little acquainted with Christ as to ask, What is thy beloved more than another beloved?
(3.)He is very willing to inform this stranger concerning Christ, and to draw on further discourse with him upon this subject. He would not have any one that had the face of a man to be ignorant of Christ. Note, Those who have themselves the knowledge of Christ crucified should do what they can to spread that knowledge, and lead others into an acquaintance with him. And it is observable that these disciples, who were so forward to instruct the stranger, were instructed by him; for to him that has, and uses what he has, shall be given.
(4.)It appears, by what Cleopas says, that the death of Christ made a great noise in Jerusalem, so that it could not be imagined that any man should be such a stranger in the city as not to know of it; it was all the talk of the town, and discoursed of in all companies. Thus the matter of fact came to be universally known, which, after the pouring out of the Spirit, was to be explained.
3.Christ, by way of reply, asked concerning their knowledge (v. 19): He said unto them, What things? thus making himself yet more a stranger. Observe,
(1.)Jesus Christ made light of his own sufferings, in comparison with the joy set before him, which was the recompence of it. Now that he was entering upon his glory, see with what unconcernedness he looks back upon his sufferings: What things? He had reason to know what things; for to him they were bitter things, and heavy things, and yet he asks, What things? The sorrow was forgotten, for joy that the man-child of our salvation was born. He took pleasure in infirmities for our sakes, to teach us to do so for his sake.
(2.)Those whom Christ will teach he will first examine how far they have learned; they must tell him what things they know, and then he will tell them what was the meaning of these things. and lead them into the mystery of them.
4.They, hereupon, gave him a particular account concerning Christ, and the present posture of his affairs. Observe the story they tell, v. 19, &c.
(1.)Here is a summary of Christ's life and character. The things they are full of are concerning Jesus of Nazareth (so he was commonly called), who was a prophet, a teacher come from God. He preached a true and excellent doctrine, which had manifestly its rise from heaven, and its tendency towards heaven. He confirmed it by many glorious miracles, miracles of mercy, so that he was mighty in deed and word before God and all the people; that is, he was both a great favourite of heaven and a great blessing to this earth. He was, and appeared to be, greatly beloved of God, and much the darling of his people. He had great acceptance with God, and a great reputation in the country. Many are great before all the people, and are caressed by them, who are not so before God, as the scribes and Pharisees; but Christ was mighty both in his doctrine and in his doings, before God and all the people. Those were strangers in Jerusalem that did not know this.
(2.)Here is a modest narrative of his sufferings and death, v. 20. "Though he was so dear both to God and man, yet the chief priests and our rulers, in contempt of both, delivered him to the Roman power, to be condemned to death, and they have crucified him." It is strange that they did not aggravate the matter more, and lay a greater load upon those that had been guilty of crucifying Christ; but perhaps because they spoke to one that was a stranger they thought it prudent to avoid all reflections upon the chief priests and their rulers, how just soever.
(3.)Here is an intimation of their disappointment in him, as the reason of their sadness: "We trusted that it had been he who should have redeemed Israel, v. 21. We are of those who not only looked upon him to be a prophet, like Moses, but, like him, a redeemer too." He was depended upon, and great things expected from him, by them that looked for redemption, and in it for the consolation of Israel. Now, if hope deferred makes the heart sick, hope disappointed, especially such a hope, kills the heart. But see how they made that the ground of their despair which if they had understood it aright was the surest ground of their hope, and that was the dying of the Lord Jesus: We trusted (say they) that it had been he that should have redeemed Israel. And is it not he that doth redeem Israel? Nay, is he not by his death paying the price of their redemption? Was it not necessary, in order to his saving Israel from their sins, that he should suffer? Sop that now, since that most difficult part of his undertaking was got over, they had more reason than ever to trust that this was he that should deliver Israel; yet now they are ready to give up the cause.
(4.)Here is an account of their present amazement with reference to his resurrection. [1.] "This is the third day since he was crucified and died, and that was the day when it was expected, if ever, that he should rise again, and rise in glory and outward pomp, and show himself as publicly in honour as he had been shown three days before in disgrace; but we see no sign of it; nothing appears, as we expected, to the conviction and confusion of his prosecutors, and the consolation of his disciples, but all is silent." [2.] They own that there was a report among them that he was risen, but they seem to speak of it very slightly, and as what they gave no credit at all to (v. 22, 23): "Certain women also of our company made us astonished (and that was all), who were early at the sepulchre, and found the body gone, and they said that they had seen a vision of angels, who said that he was alive; but we are ready to think it was only their fancy, and no real thing, for angels would have been sent to the apostles, not to the women, and women are easily imposed upon." [3.] They acknowledge that some of the apostles had visited the sepulchre, and found it empty, v. 24. "But him they saw not, and therefore we have reason to fear that he is not risen, for, if he be, surely he would have shown himself to them; so that, upon the whole matter, we have no great reason to think that he is risen, and therefore have no expectations from him now; our hopes were all nailed to his cross, and buried in his grave."
(5.)Our Lord Jesus, though not known by face to them, makes himself known to them by his word.
[1.]He reproves them for their incogitancy, and the weakness of their faith in the scriptures of the Old Testament: O fools, and slow of heart to believe, v. 25. When Christ forbade us to say to our brother, Thou fool, it was intended to restrain us from giving unreasonable reproaches, not from giving just reproofs. Christ called them fools, not as it signifies wicked men, in which sense he forbade it to us, but as it signifies weak men. He might call them fools, for he knows our foolishness, the foolishness that is bound in our hearts. Those are fools that act against their own interest; so they did who would not admit the evidence given them that their Master was risen, but put away the comfort of it. That which is condemned in them as their foolishness is, First, Their slowness to believe. Believers are branded as fools by atheists, and infidels, and free-thinkers, and their most holy faith is censured as a fond credulity; but Christ tells us that those are fools who are slow of heart to believe, and are kept from it by prejudices never impartially examined. Secondly, Their slowness to believe the writings of the prophets. He does not so much blame them for their slowness to believe the testimony of the women and of the angels, but for that which was the cause thereof, their slowness to believe the prophets; for, if they had given the prophets of the Old Testament their due weight and consideration, they would have been as sure of Christ's rising from the dead that morning (being the third day after his death) as they were of the rising of the sun; for the series and succession of events as settled by prophecy are no less certain and inviolable than as settled by providence. Were we but more conversant with the scripture, and the divine counsels as far as they are made known in the scripture, we should not be subject to such perplexities as we often entangle ourselves in.
[2.]He shows them that the sufferings of Christ, which were such a stumbling-block to them, and made them unapt to believe his glory, were really the appointed way to his glory, and he could not go to it any other way (v. 26): "Ought not the Christ (the Messiah) to have suffered these things, and to enter into his glory? Was it not decreed, and was not that decree declared, that the promised Messiah must first suffer and then reign, that he must go by his cross to his crown?" Had they never read the fifty-third of Isaiah and the ninth of Daniel, where the prophets speak so very plainly of the sufferings of Christ and the glory that should follow? 1 Pet. i. 11. The cross of Christ was that to which they could not reconcile themselves; now here he shows them two things which take off the offence of the cross:—First, That the Messiah ought to suffer these things; and therefore his sufferings were not only no objection against his being the Messiah, but really a proof of it, as the afflictions of the saints are an evidence of their sonship; and they were so far from ruining their expectations that really they were the foundation of their hopes. He could not have been a Saviour, if he had not been a sufferer. Christ's undertaking our salvation was voluntary; but, having undertaken it, it was necessary that he should suffer and die. Secondly, That, when he had suffered these things, he should enter into his glory, which he did at his resurrection; that was his first step upward. Observe, It is called his glory, because he was duly entitled to it, and it was the glory he had before the world was; he ought to enter into it, for in that, as well as in his sufferings, the scripture must be fulfilled. He ought to suffer first, and then to enter into his glory; and thus the reproach of the cross is for ever rolled away, and we are directed to expect the crown of thorns and then that of glory.
[3.]He expounded to them the scriptures of the Old Testament, which spoke of the Messiah, and showed them how they were fulfilled in Jesus of Nazareth, and now can tell them more concerning him than they could before tell him (v. 27): Beginning at Moses, the first inspired writer of the Old Testament, he went in order through all the prophets, and expounded to them the things concerning himself, showing that the sufferings he had now gone through were so far from defeating the prophecies of the scripture concerning him that they were the accomplishment of them. He began at Moses, who recorded the first promise, in which it was plainly foretold that the Messiah should have his heel bruised, but that by it the serpent's head should be incurably broken. Note, First, There are things dispersed throughout all the scriptures concerning Christ, which it is of great advantage to have collected and put together. You cannot go far in any part of scripture but you meet with something that has reference to Christ, some prophecy, some promise, some prayer, some type or other; for he is the true treasure his in the field of the Old Testament. A golden thread of gospel grace runs through the whole web of the Old Testament. There is an eye of that white to be discerned in every place. Secondly, The things concerning Christ need to be expounded. The eunuch, though a scholar, would not pretend to understand them, except some man should guide him (Acts viii. 31); for they were delivered darkly, according to that dispensation: but now that the veil is taken away the New Testament expounds the Old. Thirdly, Jesus Christ is himself the best expositor of scripture, particularly the scriptures concerning himself; and even after his resurrection it was in this way that he led people into the knowledge of the mystery concerning himself; not by advancing new notions independent upon the scripture, but by showing how the scripture was fulfilled, and turning them over to the study of it. Even the Apocalypse itself is but a second part of the Old-Testament prophecies, and has continually an eye to them. If men believe not Moses and the prophets, they are incurable. Fourthly, In studying the scriptures, it is good to be methodical, and to take them in order; for the Old-Testament light shone gradually to the perfect day, and it is good to observe how at sundry times, and in divers manners (subsequent predictions improving and giving light to the preceding ones), God spoke to the fathers concerning his Son, by whom he has now spoken to us. Some begin their bible at the wrong end, who study the Revelation first; but Christ has here taught us to begin at Moses. Thus far the conference between them.
IV.Here is the discovery which Christ at length made of himself to them.
One would have given a great deal for a copy of the sermon Christ preached to them by the way, of that exposition of the bible which he gave them; but it is not thought fit that we should have it, we have the substance of it in other scriptures. The disciples are so charmed with it, that they think they are come too soon to their journey's end; but so it is: They drew nigh to the village whither they went (v. 28), where, it should seem, they determined to take up for that night. And now,
1.They courted his stay with them: He made as though he would have gone further; he did not say that he would, but he seemed to them to be going further, and did not readily turn into their friend's house, which it would not be decent for a stranger to do unless he were invited. He would have gone further if they had not courted his stay; so that here was nothing like dissimulation in the case. If a stranger be shy, every one knows the meaning of it; he will not thrust himself rudely upon your house or company; but, if you make it appear that you are freely desirous of him for your guest or companion, he knows not but he may accept your invitation, and this was all that Christ did when he made as though he would have gone further. Note, Those that would have Christ dwell with them must invite him, and be importunate with him; though he is often found of those that seek him not, yet those only that seek can be sure to find; and, if he seem to draw off from us, it is but to draw out our importunity; as here, they constrained him; both of them laid hold on him, with a kind and friendly violence, saying, Abide with us. Note, Those that have experienced the pleasure and profit of communion with Christ cannot but covet more of his company, and beg of him, not only to walk with them all day, but to abide with them at night. When the day is far spent, and it is towards evening, we begin to think of retiring for our repose, and then it is proper to have our eye to Christ, and to beg of him to abide with us, to manifest himself to us and to fill our minds with good thoughts of him and good affections to him. Christ yielded to their importunity: He went in, to tarry with them. Thus ready is Christ to give further instructions and comforts to those who improve what they have received. He has promised that if any man open the door, to bid him welcome, he will come in to him, Rev. iii. 20.
2.He manifested himself to them, v. 30, 31. We may suppose that he continued his discourse with them, which he began upon the road; for thou must talk of the things of God when thou sittest in the house as well as when thou walkest by the way. While supper was getting ready (which perhaps was soon done, the provision was so small and mean), it is probable that he entertained them with such communications as were good and to the use of edifying; and so likewise as they sat at meat his lips fed them. But still they little thought that it was Jesus himself that was all this while talking with them, till at length he was pleased to throw off his disguise, and then to withdraw.
(1.)They began to suspect it was he, when, as they sat down to meat, he undertook the office of the Master of the feast, which he performed so like himself, and like what he used to do among his disciples, that by it they discerned him: He took bread, and blessed it, and brake, and gave to them. This he did with his usual air both of authority and affection, with the same gestures and mien, with the same expressions perhaps in craving a blessing and in giving the bread to them. This was not a miraculous meal like that of the five loaves, nor a sacramental meal like that of the eucharist, but a common meal; yet Christ here did the same as he did in those, to teach us to keep up our communion with God through Christ in common providences as well as in special ordinances, and to crave a blessing and give thanks at every meal, and to see our daily bread provided for us and broken to us by the hand of Jesus Christ, the Master, not only of the great family, but of all our families. Wherever we sit down to eat, let us set Christ at the upper end of the table, take our meat as blessed to us by him, and eat and drink to his glory, and receive contentedly and thankfully what he is pleased to carve out to us, be the fare ever so coarse and mean. We may well receive it cheerfully, if we can by faith see it coming to us from Christ's hand, and with his blessing.
(2.)Presently their eyes were opened, and then they saw who it was, and knew him well enough. Whatever it was which had hitherto concealed him from them, it was now taken out of the way; the mists were scattered, the veil was taken off, and then they made no question but it was their Master. He might, for wise and holy ends, put on the shape of another, but no other could put on his; and therefore it must be he. See how Christ by his Spirit and grace makes himself known to the souls of his people.
[1.]He opens the scriptures to them, for they are they which testify of him to those who search them, and search for him in them.
[2.]He meets them at his table, in the ordinance of the Lord's supper, and commonly there makes further discoveries of himself to them, is known to them in the breaking of bread. But,
[3.]The work is completed by the opening of the eyes of their mind, and causing the scales to fall off from them, as from Paul's in his conversion. If he that gives the revelation do not give the understanding, we are in the dark still.
3.He immediately disappeared: He vanished out of their sight. Aphantos egeneto—He withdrew himself from them, slipped away of a sudden, and went out of sight. Or, he became not visible by them, was made inconspicuous by them. It should seem that though Christ's body, after his resurrection, was the very same body in which he suffered and died, as appeared by the marks in it, yet it was so far changed as to become either visible or not visible as he thought fit to make it, which was a step towards its being made a glorious body. As soon as he had given his disciples one glimpse of him he was gone presently. Such short and transient views have we of Christ in this world; we see him, but in a little while lose the sight of him again. When we come to heaven the vision of him will have no interruptions.
V.Here is the reflection which these disciples made upon this conference, and the report which they made of it to their brethren at Jerusalem.
1.The reflection they each of them made upon the influence which Christ's discourse had upon them (v. 32): They said one to another, Did not our hearts burn within us? "I am sure mine did," saith one; "And so did mine," saith the other, "I never was so affected with any discourse in all my life." Thus do they not so much compare notes as compare hearts, in the review of the sermon Christ had preached to them. They found the preaching powerful, even when they knew not the preacher. It made things very plain and clear to them; and, which was more, brought a divine heat with a divine light into their souls, such as put their hearts into a glow, and kindled a holy fire of pious and devout affections in them. Now this they take notice of, for the confirming of their belief, that it was indeed, as at last they saw, Jesus himself that had been talking with them all along. "What fools were we, that we were not sooner aware who it was! For none but he, no word but his, could make our hearts burn within us as they did; it must be he that has the key of the heart; it could be no other." See here,
(1.)What preaching is likely to do good—such as Christ's was, plain preaching, and that which is familiar and level to our capacity—he talked with us by the way; and scriptural preaching—he opened to us the scriptures, the scriptures relating to himself. Ministers should show people their religion in their bibles, and that they preach no other doctrine to them than what is there; they must show that they make that the fountain of their knowledge and the foundation of their faith. Note, The expounding of those scriptures which speak of Christ has a direct tendency to warm the hearts of his disciples, both to quicken and to comfort them.
(2.)What hearing is likely to do good—that which makes the heart burn; when we are much affected with the things of God, especially with the love of Christ in dying for us, and have our hearts thereby drawn out in love to him, and drawn up in holy desires and devotions, then our hearts burn within us; when our hearts are raised and elevated, and are as the sparks which fly upwards towards God, and when they are kindled and carried out with a holy zeal and indignation against sin, both in others and in ourselves, and we are in some measure refined and purified from it by the spirit of judgment and the spirit of burning, then we may say, "Through grace our hearts are thus inflamed."
2.The report they brought of this to their brethren at Jerusalem (v. 33): They rose up the same hour, so transported with joy at the discovery Christ had made of himself to them that they could not stay to make an end of their supper, but returned with all speed to Jerusalem, though it was towards evening. If they had had any thoughts of quitting their relation to Christ, this soon banished all such thoughts out of their mind, and there needed no more to send them back to his flock. It should seem that they intended at least to take up their quarters to-night at Emmaus; but now that they had seen Christ they could not rest till they had brought the good news to the disciples, both for the confirmation of their trembling faith and for the comfort of their sorrowful spirits, with the same comforts wherewith they were comforted of God. Note, It is the duty of those to whom Christ has manifested himself to let others know what he has done for their souls. When thou art converted, instructed, comforted, strengthen thy brethren. These disciples were full of this matter themselves, and must go to their brethren, to give vent to their joys, as well as to give them satisfaction that their Master was risen. Observe,
(1.)How they found them, just when they came in among them, discoursing on the same subject, and relating another proof of the resurrection of Christ. They found the eleven, and those that were their usual companions, gathered together late in the night, to pray together, it may be, and to consider what was to be done in this juncture; and they found them saying among themselves (legontas it is the saying of the eleven, not of the two, as is plain by the original), and when these two came in, they repeated to them with joy and triumph, The Lord is risen indeed, and hath appeared to Simon, v. 34. That Peter had a sight of him before the rest of the disciples had appears 1 Cor. xv. 5, where it is said, He was seen of Cephas, then of the twelve. The angel having ordered the women to tell Peter of it particularly (Mark xvi. 7), for his comfort, it is highly probable that our Lord Jesus did himself presently the same day appear to Peter, though we have no particular narrative of it, to confirm the word of his messengers. This he had related to his brethren; but, observe, Peter does not here proclaim it, and boast of it, himself (he thought this did not become a penitent), but the other disciples speak of it with exultation, The Lord is risen indeed, ontos—really; it is now past dispute, no room is left to doubt it, for he has appeared not only to the women, but to Simon.
(2.)How they seconded their evidence with an account of what they had seen (v. 35): They told what things were done in the way. The words that were spoken by Christ to them in the way, having a wonderful effect and influence upon them, are here called the things that were done in the way; for the words that Christ speaks are not an empty sound, but they are spirit and they are life, and wondrous things are done by them, done by the way, by the by as it were, where it is not expected. They told also how he was at length known to them in the breaking of bread; then, when he was carving out blessings to them, God opened their eyes to discern who it was. Note, It would be of great use for the discovery and confirmation of truth if the disciples of Christ would compare their observations and experiences, and communicate to each other what they know and have felt in themselves.
Historical interpretation
Eleven Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For as two of them were taking a walk, and when the Lord had joined their company, without its appearing that it was He, and whilst He dissembled His knowledge of what had just taken place, they say: "But we trusted that it had been He which should have redeemed Israel," -meaning their own, that is, the Creator's Christ.
Or to two of the disciples by themselves our Lord showed Himself in the evening, namely, Ammaon and Cleophas.
So then, what kind of consideration does the doubting of Moses demand of us?… Moses doubted when the wood came into contact with the rock. …The disciples doubted when they saw the Lord crucified. He came to them after his resurrection, as they were talking to each other about this matter in a sad conversation. He kept their eyes from recognizing him, not in order to remove himself from believers but to put them off while they were still doubters. He joined in their conversation as a third party and asked them what they were talking about. They were astonished that he should be the only person not to know what had happened—to the very man, in fact, who was asking about it. “Are you,” they said, “the only stranger in Jerusalem?” And they went over all that had happened to Jesus. Straightaway they proceeded to open up all the depth of their despair and, although unwittingly, they showed the doctor their wounds: “We had hoped that he was the one to redeem Israel.” The doubt arose because wood had come into contact with the rock. What Moses figuratively stood for was fulfilled.
Recognition, though, happened only when Jesus opened up the Scriptures for them, because they had given up hope and said, “But we had hoped that he was the one to redeem Israel.” O my dear disciples, you had hoped, now you don’t hope? Come here, robber, give the disciples a lesson. Why have you given up hope, just because you have seen him crucified, because you’ve looked at him hanging there, because you have thought him weak? He was like that for the robber too, hanging on the cross beside him. The robber was sharing in his punishment but he believed straightaway and acknowledged him, while you on the other hand have forgotten he is the author of life. Cry out, robber, from the cross! You, a criminal, win over the saints! What did they say? “We had hoped that he was the one to redeem Israel.” What did this man say? “Jesus, remember me, when you come in your kingdom.” So you had hoped, had you, that it was he who would redeem Israel? O my dear disciples, if he was the one that was going to redeem Israel, it means you have defected. But he has reinstated you; he didn’t abandon you. By becoming your companion on the way, he himself became for you the way.
(23. in Ev.) Rightly also He refrained from manifesting to them a form which they might recognise, doing that outwardly in the eyes of the body, which was done by themselves inwardly in the eyes of the mind. For they in themselves inwardly both loved and doubted. Therefore to them as they talked of Him He exhibited His presence, but as they doubted of Him He concealed the appearance which they knew. He indeed conversed with them, for it follows, And he said to them, What manner of communications, &c.
And now, on top of all this, today is the third day since these things happened. Moreover, some women among us amazed us. They were at the tomb early this morning, and when they did not find His body, they came back saying they had seen a vision of angels who said He was alive. They are said to have rightly terrified those, whose minds, already filled with sorrow over the Lord’s body not being found, could not yet see the joy in the announcement of His resurrection by the angels.
It is the same as Nicopolis, a remarkable town in Palestine, which after the taking of Judæa under the Emperor Marcus Aurelius Antonius, changed together with its condition its name also. But the stadium which, as the Greeks say, was invented by Hercules to measure the distances of roads, is the eighth part of a mile; therefore sixty stades are equal to seven miles and fifty paces. And this was the length of journey which they were walking, who were certain about our Lord's death and burial, but doubtful concerning His resurrection. For the resurrection which took place after the seventh day of the week, no one doubts is implied in the number eight. The disciples therefore as they walk and converse about the Lord had completed the sixth mile of their journey, for they were grieving that He who had lived without blame, had come at length even to death, which He underwent on the sixth day. They had completed also the seventh mile, for they doubted not that He rested in the grave. But of the eighth mile they had only accomplished half; for the glory of His already triumphant resurrection, they did not believe perfectly.
And as they spoke of Him, the Lord comes near and joins them, that He may both influence their minds with faith in His resurrection, and fulfil that which He had promised, Where two or three are gathered together in my name, there am I in the midst of them (Mat. 18:20); as it follows, And it came to pans while they communed together and reasoned, Jesus himself drew near and went with them.
Or he says this, because they thought Him a stranger, whose countenance they did not recognise. But in reality He was a stranger to them, from the infirmity of whose natures, now that He had obtained the glory of the resurrection, He was far removed, and to whose faith, as yet ignorant of His resurrection, He remained foreign. But again the Lord asks; for it follows, And he said unto them, What things? And their answer is given, Concerning Jesus of Nazareth, who was a Prophet. They confess Him to be a Prophet, but say nothing of the Son of God; either not yet perfectly believing, or fearful of falling into the hands of the persecuting Jews; either knowing not who He was, or concealing the truth which they believed. They add in praise of Him, mighty in deed and word.
Reason had they then for sorrow, because in some sort they blamed themselves for having hoped redemption in Him whom now they saw dead, and believed not that He would rise again, and most of all they bewailed Him put to death without a cause, whom they knew to be innocent.
Some say that Luke was one of these two, and for this reason concealed his name.
But the disciples above mentioned talked to one another of the things which had happened, not as believing them, but as bewildered at events so extraordinary.
For having now obtained a spiritual body, distance of place is no obstacle to His being present to whom He wished, nor did He any further govern His body by natural laws, but spiritually and supernaturally. Hence as Mark says, He appeared to them in a different form, in which they were not permitted to know Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal their entirely doubtful conceptions, and uncovering their wound may receive a cure; and that they might know that although the same body which suffered, rose again, yet it was no longer such as to be visible to all, but only to those by whom He willed it to be seen; and that they should not wonder why henceforth He walks not among the people, seeing that His conversation was not fit for mankind, but rather divine; which is also the character of the resurrection to come, in which we shall walk as the Angels and the sons of God.
As if he said, "Art thou a mere stranger, and one dwelling beyond the confines of Jerusalem, and therefore unacquainted with what has happened in the midst of it, that thou knowest not these things?
First comes deed, then word; for no word of teaching is approved unless first he who teaches shows himself to be a doer thereof. For acting goes before sight; for unless by thy works thou hast cleansed the glass of the understanding, the desired brightness does not appear. But still further it is added, Before God and all the people. For first of all we must please God, and then have regard as far as we can to honesty before men, that placing the honour of God first, we may live without offence to mankind.
For they expected that Christ would redeem Israel from the evils that were rising up among them and the Roman slavery. They trusted also that He was an earthly king, whom they thought would be able to escape the sentence of death passed upon Him.
And yet those men seem not to have been altogether without faith, by what follows, And besides all this, to day is the third day since these things were done. Whereby they seem to have a recollection of what the Lord had told them that He would rise again on the third day.
(Anonm. in Cat. Gr.) They were in truth discoursing among themselves, no longer expecting to see Christ alive, but sorrowing as concerning their Saviour slain. Hence it follows, And one of them whose name was Cleophas, answering him said, Art thou only a stranger?
(ut sup.) They next assign the cause of their sadness, the betrayal and passion of Christ; and add in the voice of despair, But we hoped it had been he who should have redeemed Israel. We hoped, (he says,) not we hope; as if the death of the Lord were like to the deaths of other men.
The disciples also mention the report of the resurrection which was brought by the women; adding, Yea, and certain women also of our company made us astonished, &c. They say this indeed as if they did not believe it; wherefore they speak of themselves as frightened or astonished. For they did consider as established what was told them, or that there had been an angelic revelation, but derived from it reason for astonishment and alarm. The testimony of Peter also they did not regard as certain, since he did not say that he had seen our Lord, but conjectured His resurrection from the fact that His body was not lying in the sepulchre. Hence it follows, And certain of them that were with us went, &c.
(non occ.) After the manifestation of Christ's resurrection made by the Angels to the women, the same resurrection is further manifested by an appearance of Christ Himself to His disciples; as it is said, And behold two of them.
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Summary
Luke 24:21 powerfully conveys the profound disappointment and confusion of two disciples on the road to Emmaus, conversing with the resurrected Jesus whom they tragically fail to recognize. Their lament, "But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done," encapsulates their shattered messianic expectations and their misunderstanding of the Messiah's true mission, all while unwittingly highlighting the critical prophetic timeline of Jesus' resurrection.
Context
Literary Context
This verse is situated within the poignant narrative of the Emmaus Road (Luke 24:13-35), occurring shortly after the reports of Jesus' empty tomb and angelic announcements of His resurrection, yet before the disciples in Jerusalem have fully grasped the reality. Cleopas and his companion, deeply distraught, are walking away from Jerusalem, the scene of their hopes' apparent demise. Their dialogue with the unrecognized Jesus reveals their profound sorrow and confusion, setting the stage for Jesus' revelatory teaching from the Scriptures. The verse serves as the emotional peak of their despair, expressing the crushing weight of their perceived failure of the one they believed to be Israel's redeemer. It is immediately followed by Jesus' gentle rebuke of their slowness to believe and His subsequent exposition of the Old Testament prophecies concerning the Messiah's suffering and glory.
Historical & Cultural Context
The disciples' expectation that Jesus "should have redeemed Israel" was deeply rooted in the prevailing Jewish messianic hopes of the first century. Under Roman occupation, many Jews yearned for a political and military deliverer who would overthrow foreign rule, restore the Davidic monarchy, and re-establish Israel's national sovereignty, as prophesied in various Old Testament texts. This nationalistic interpretation of redemption often overshadowed the spiritual dimensions of liberation from sin and death. The journey from Jerusalem to Emmaus, a village about seven miles away, symbolizes their retreat from the center of Jewish life and their dashed hopes. The mention of "the third day" would have been significant in Jewish reckoning, often signifying a decisive or climactic moment, though its specific prophetic fulfillment regarding resurrection was not yet understood by them.
Key Themes
This verse contributes significantly to several key themes within Luke's Gospel and the broader New Testament. It powerfully illustrates the theme of Shattered Expectations, where human understanding of God's plan often falls short of His divine purpose, leading to disappointment when events do not unfold as anticipated. It also highlights the Misunderstanding of the Messiah's True Mission, contrasting the disciples' earthly, political vision of redemption with Jesus' spiritual, atoning work. Furthermore, the unwitting mention of "the third day" underscores the theme of Divine Timing and Prophetic Fulfillment, particularly concerning the resurrection, which is central to the gospel message. This passage serves as a critical bridge, showing the disciples moving from a limited, earthly perspective to a profound, spiritual understanding of Christ's redemptive work, echoing the disciples' later question in Acts 1:6 about the restoration of the kingdom.
Exposition and Analysis
Key Word Analysis
Meaning "to expect or confide." This word reveals the depth of the disciples' prior conviction and hope in Jesus. They had placed their full confidence in Him as the one who would fulfill their highest aspirations for Israel. The use of the imperfect tense implies a past, ongoing trust that has now been abruptly interrupted and seemingly invalidated by the events of the crucifixion. Their trust was not merely intellectual assent but an active, hopeful reliance that has now been tragically disappointed.
Meaning "to ransom (literally or figuratively); to liberate." This term is crucial for understanding the disciples' expectations. While "redeem" can refer to political liberation, its deeper New Testament usage points to spiritual liberation from the bondage of sin and death, achieved through Christ's sacrificial death. The disciples were looking for a King to pay a political ransom for Israel's freedom from Rome, but Jesus had come to pay the ultimate spiritual ransom for humanity's freedom from sin. Their understanding was limited to the temporal and national, missing the eternal and universal scope of His redemptive work.
Referring to "the time space between dawn and dark, or the whole 24 hours." When combined with "third" (G5154, trítos'), the phrase "third day" carries immense theological weight. Unbeknownst to the disciples, this was not merely a chronological marker but the divinely appointed and prophesied time for the Messiah's resurrection. Their casual mention of it as a measure of time since the crucifixion starkly contrasts with its profound significance as the moment of Christ's triumph over death, a central tenet of Christian faith and the fulfillment of Old Testament prophecies.
Verse Breakdown
"But we trusted that it had been he"
This opening clause immediately establishes the disciples' past conviction and current disillusionment. The "but" (G1161, dé) signals a stark contrast between their former hope and their present despair. They had firmly believed that Jesus was the long-awaited Messiah, the one uniquely appointed by God. Their use of the past perfect tense ("it had been he") underscores that this belief was once strong but now appears to be a mistaken assumption.
"which should have redeemed Israel:"
This phrase articulates the core of their messianic expectation. They believed Jesus was the one "about to" (G3195, méllō) redeem Israel. For them, "redemption" was primarily political—liberation from Roman oppression and the restoration of Israel's national glory, perhaps envisioning a new Davidic kingdom. Their understanding was limited to an earthly kingdom, failing to grasp the spiritual and universal nature of the redemption Jesus would accomplish through His death and resurrection.
"and beside all this, to day is the third day"
The conjunction "and" (G235, allá) introduces an additional layer of their distress, implying that even beyond their shattered hopes, the passage of time without any sign of reversal deepens their despair. The phrase "beside all this" (G4862, sýn G3956, pâs G5125, toútois) emphasizes the cumulative weight of their grief. Crucially, their casual mention of "the third day" (G4594, sḗmeron G5154, trítos G2250, hēméra) is laden with dramatic irony, as this is precisely the day Jesus had predicted His resurrection would occur, and indeed, the day He had already risen.
"since these things were done."
This final clause concludes their lament, referring to the crucifixion and burial of Jesus. The phrase "these things were done" (G5023, taûta G1096, gínomai) indicates the finality and devastating impact of the events they had witnessed. For them, Jesus' death was the definitive end of their hopes, solidifying their belief that their trust had been misplaced and that the expected redemption had failed to materialize.
Literary Devices
Luke 24:21 is rich with literary devices that amplify its emotional and theological impact. The most prominent is Dramatic Irony, as the disciples express their despair over Jesus' death to the very person who has already conquered death and risen. Their statement, "to day is the third day," is unknowingly a profound affirmation of the resurrection, which they are too blind to perceive. There is also significant Pathos, evoking deep sympathy for the disciples' genuine grief and shattered hopes. Their lament reflects a universal human experience of disappointment when deeply held beliefs or expectations are seemingly contradicted by reality. Furthermore, the verse employs Contrast between the disciples' limited, earthly understanding of "redemption" and the boundless, spiritual redemption that Jesus has just accomplished. Their vision of a political deliverer stands in stark opposition to the spiritual liberator who conquers sin and death. Finally, the repeated mention of "the third day" functions as Foreshadowing, subtly hinting at the imminent revelation of Jesus' resurrection, which will transform their despair into joy and understanding.
Theological and Thematic Connections
Luke 24:21 serves as a poignant theological pivot, illustrating the chasm between human expectations and divine reality. The disciples' profound disappointment highlights a crucial theological truth: God's plans often transcend and subvert human logic and desires. Their hope for a political redeemer for Israel, while understandable within their historical context, fundamentally misunderstood the nature of the Messiah's kingdom and the scope of His redemptive work. Jesus' death, which seemed to them the ultimate failure, was in fact the divinely ordained means by which true, spiritual redemption from sin and death would be accomplished for all humanity. This passage underscores the sovereignty of God, whose wisdom and ways are infinitely higher than human understanding, even when they appear contradictory or devastating in the moment. It prepares the reader for the revelation of the resurrection, which is the ultimate vindication of God's plan and the foundation of Christian hope.
Reflection and Application
The lament of the Emmaus disciples in Luke 24:21 offers a profound mirror for our own spiritual journeys. Like them, we often come to God with preconceived notions and expectations about how He should act, how He should "redeem" our situations, or how His kingdom should manifest in our lives or in the world. When circumstances unfold contrary to our hopes, especially when they involve loss, suffering, or apparent failure, we can easily fall into despair and question God's faithfulness or power. This verse challenges us to re-examine our understanding of God's purposes, reminding us that His ways are often mysterious and transcend our limited perspectives. It calls us to cultivate a deeper trust in His sovereign wisdom, even when the path is unclear or painful. Furthermore, it encourages us to diligently engage with God's Word, allowing Him to open our understanding, just as Jesus did for the disciples, so that we might grasp the spiritual realities of His kingdom and find hope not in earthly outcomes, but in the enduring truth of Christ's resurrection and His ultimate victory over sin and death. Our disappointments can become opportunities for deeper faith, leading us to discover God's greater, more glorious plan.
Questions for Reflection
FAQ
Why didn't the disciples recognize Jesus on the road to Emmaus?
The text explicitly states in Luke 24:16 that "their eyes were holden that they should not know him." This suggests a divine intervention, a supernatural veiling that prevented their recognition. While their grief and preoccupation with recent events might have contributed to their lack of perception, the primary reason was God's sovereign design. This temporary blindness served a purpose: it allowed Jesus to teach them the true meaning of the Scriptures concerning the Messiah's suffering and glory before they recognized His physical presence. Their understanding was to be based on the Word, not just on sight, preparing them for a faith that would rely on testimony and spiritual discernment rather than physical presence after His ascension. It was only after Jesus broke bread with them in Luke 24:30-31 that their eyes were opened, and He vanished from their sight, confirming that their faith was to be in the resurrected Christ, not merely in a physical companion.
What was the significance of "redeeming Israel" for the disciples, and how did Jesus' mission differ?
For the disciples, "redeeming Israel" primarily meant political liberation from Roman rule and the restoration of Israel's national sovereignty, as they understood many Old Testament prophecies to imply a powerful, earthly king who would re-establish the Davidic kingdom. This expectation is clearly seen in Acts 1:6 where, even after the resurrection, the disciples ask Jesus, "Lord, wilt thou at this time restore again the kingdom to Israel?" Jesus' mission, however, was far more profound and universal. While He is indeed the King of Israel, His primary redemption was spiritual: to liberate humanity from the bondage of sin and death. Through His sacrificial death and resurrection, Jesus provided eternal redemption, offering forgiveness of sins and reconciliation with God, not just for Israel but for all who believe, as highlighted in Ephesians 1:7 and Colossians 1:13-14. He came to establish a spiritual kingdom that transcends earthly boundaries and political structures.
Christ-Centered Fulfillment
Luke 24:21, with its raw expression of shattered hope, paradoxically points directly to the triumphant fulfillment of God's redemptive plan in Christ. The disciples' lament, "But we trusted that it had been he which should have redeemed Israel," reveals their profound misunderstanding of the Messiah's true mission. They sought an earthly, political liberation, a king to overthrow Rome and restore national glory. Yet, in their very presence stood the one who had indeed "redeemed Israel," but in a far more glorious and eternal sense. Jesus' death, which they mourned as the end of their hopes, was in fact the very means by which He accomplished the ultimate redemption, paying the ransom for sin and securing eternal life for all who believe. His resurrection on "the third day," which they unwittingly mentioned, confirmed His victory over death and inaugurated the new creation. This passage beautifully illustrates that Christ did not fail to redeem Israel; rather, He redeemed humanity in a way infinitely superior to their expectations. He is the true Lamb of God who takes away the sin of the world, as proclaimed in John 1:29. His redemption is not merely political but spiritual, liberating us from the dominion of darkness and transferring us into the kingdom of His beloved Son (Colossians 1:13-14). Through His shed blood, He secured an eternal redemption (Hebrews 9:12), not just for a nation, but for people "from every tribe and language and people and nation" (Revelation 5:9). The Emmaus road encounter, culminating in Jesus' exposition of the Scriptures, reveals that all of Scripture, from Moses and the Prophets, points to the suffering and glory of the Christ, who would redeem His people not by earthly power, but by His sacrificial love and resurrection life (Luke 24:25-27). Thus, even in their despair, the disciples were speaking of the very fulfillment that stood before them, a testament to Christ's comprehensive and glorious redemptive work.