Lucas 24
J.C. Ryle · Citado em PreceptAustin
Lucas 24
Ryle comments "Let it be noted, that this early visit to the sepulchre is a strong proof of the love and affection of these holy women. For women to go to a place of burial, near a crowded city, before the sun was risen, faith and courage were needed." (Luke 24)
Lucas 24
Ryle - We are told by John that Joseph and Nicodemus had already used “a hundred pounds weight” of myrrh and aloes, when they buried our Lord. (John 19:39.) But if is probable that for want of time these spices were used hurriedly and imperfectly. Some commentators say, that the process of embalming and applying spices to dead bodies, was usually repeated for several days together, in order that the aromatic and antiseptic compounds might have their full effect. (Luke 24)
Lucas 24
Ryle comments on Luke 24:1-12 - THE resurrection of Christ is one of the great foundation-stones of the Christian religion. In practical importance it is second only to the crucifixion. The chapter we have now begun directs our mind to the evidence of the resurrection. It contains unanswerable proof that Jesus not only died, but rose again. We see, in the verses before us, the reality of Christ’s resurrection. We read, that upon “the first day of the week” certain women came to the sepulchre in which the body of Jesus had been laid, in order to anoint Him. But when they came to the place, “they found the stone rolled away. And they entered in and found not the body of the Lord Jesus.” This simple fact is the starting-point in the history of the resurrection of Christ. On Friday morning His body was safe in the tomb. On Sabbath morning His body was gone. By whose hands had it been taken away? Who had removed it? Not surely the priests and scribes and other enemies of Christ! If they had had Christ’s body to show in disproof of His resurrection, they would gladly have shown it.—Not the apostles and other disciples of our Lord! They were far too much frightened and dis-spirited to attempt such an action, and the more so when they had nothing to gain by it. One explanation, and one only, can meet the circumstance of the case. That explanation is the one supplied by the angels in the verse before us. Christ “had risen” from the grave. To seek Him in the sepulchre was seeking “the living among the dead.” He had risen again, and was soon seen alive and conversing in the body by many credible witnesses. The fact of our Lord’s resurrection rests on evidence which no infidel can ever explain away. It is confirmed by testimony of every kind, sort, and description. The plain unvarnished story which the Gospel writers tell about it, is one that cannot be overthrown. The more the account they give is examined, the more inexplicable will the event appear, unless we accept it as true. If we choose to deny the truth of their account we may deny everything in the world. It is not so certain that Julius Cæsar once lived, as it is that Christ rose again. Let us cling firmly to the resurrection of Christ, as one of the pillars of the Gospel. It ought to produce in our minds a settled conviction of the truth of Christianity. Our faith does not depend merely on a set of texts and doctrines, It is founded on a mighty fact which the sceptic has never been able to overturn.—It ought to assure us of the certainty of the resurrection of our own bodies after death. If our Master has risen from the grave, we need not doubt that His disciples shall rise again at the last day.—Above all it ought to fill our hearts with a joyful sense of the fulness of Gospel salvation, Who is he that shall condemn us? Our Great Surety has not only died for us but risen again. (Rom. 8:34.) He has gone to prison for us, and come forth triumphantly after atoning for our sins. The payment He made for us has been accepted. The work of satisfaction has been perfectly accomplished. No wonder that St. Peter exclaims, “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy, has begotten us again to a lively hope by the resurrection of Jesus Christ from the dead.” (1 Pet. 1:3.) We see, secondly, in the verses before us, how dull the memory of the disciples was about some of our Lord’s sayings. We are told that the angels who appeared to the women, reminded them of their Master’s words in Galilee, foretelling His own crucifixion and resurrection And then we read, “They remembered his words.” They had heard them, but made no use of them. Now after many days they call them to mind. This dullness of memory is a common spiritual disease among believers. It prevails as widely now as it did in the days of the first disciples. It is one among many proofs of our fallen and corrupt condition. Even after men have been renewed by the Holy Ghost, their readiness to forget the promises and precepts of the Gospel is continually bringing them into trouble. They hear many things which they ought to store up in their hearts, but seem to forget as fast as they hear. And then, perhaps after many days, affliction brings them up before their recollection, and at once it flashes across their minds that they heard them long ago! They find that they had heard, but heard in vain. The true cure for a dull memory in religion, is to get deeper love toward Christ, and affections more thoroughly set on things above. We do not readily forget the things we love, and the objects which we keep continually under our eyes. The names of our parents and children are always remembered. The face of the husband or wife we love is graven on the tablets of our hearts. The more our affections are engaged in Christ’s service, the more easy shall we find it to remember Christ’s words. The words of the apostle ought to be carefully pondered: “We ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.” (Heb. 2:1.) We see, lastly, how slow of belief the first disciples were on the subject of Christ’s resurrection. We read that when the women returned from the sepulchre and told the things they had heard from the angels to the eleven apostles, “their words seemed to them idle tales, and they believed them not.” In spite of the plainest declarations from their Master’s own lips that He would rise again the third day,—in spite of the distinct testimony of five or six credible witnesses that the sepulchre was empty, and that angels had told them He was risen,—in spite of the manifest impossibility of accounting for the empty tomb on any other supposition than that of a miraculous resurrection.—in spite of all this, these eleven faithless ones would not believe! Perhaps we marvel at their unbelief. No doubt it seems at first sight most senseless, most unreasonable, most provoking, most unaccountable. But shall we not do well to look at home? Do we not see around us in the Christian Churches a mass of unbelief far more unreasonable and far more blameworthy than that of the apostles? Do we not see, after eighteen centuries of additional proofs that Christ has risen from the dead, a general want of faith which is truly deplorable? Do we not see myriads of professing Christians who seem not to believe that Jesus died and rose again, and is coming to judge the world? These are painful questions. Strong faith is indeed a rare thing. No wonder that our Lord said, “When the Son of man cometh, shall He find faith on the earth?” (Luke 18:8.) Finally, let us admire the wisdom of God, which can bring great good out of seeming evil. The unbelief of the apostles is one of the strongest indirect evidences that Jesus rose from the dead. If the disciples were at first so backward to believe our Lord’s resurrection, and were at last so thoroughly persuaded of its truth that they preached it everywhere, Christ must have risen indeed. The first preachers were men who were convinced in spite of themselves, and in spite of determined, obstinate unwillingness to believe. If the apostles at last believed, the resurrection must be true. (Luke 24) Jon Courson - Luke 24:1–2 When Joseph of Arimathaea placed the body of Jesus in his tomb, there would not have been time for a complete embalming because Passover would begin at sunset during which no work could be done. Consequently, these women were now coming to complete the task. All of the Gospel writers tell us that they came early—always a good time to come to the Lord. ‘They that seek Me early shall find Me,’ the Lord declares (see Proverbs 8:17). Those who seek the Lord early—early in life, early in a situation, early in each and every day—will uniquely find Him. And these precious women would prove to be no exception. After a grandfather had lost his much treasured watch during a family gathering, he called his grandchildren together and said, ‘I’ll pay twenty-five dollars to the one who finds my watch.’ This sent the kids on a mad scramble—running and screaming and turning over every rock. But the youngest grandson just sat and watched his brothers and sisters and cousins all come back empty-handed. The next morning at breakfast, he handed his grandfather the watch. ‘How did you find it?’ asked the puzzled old man. ‘I just got up real early and listened for the ticking,’ replied his clever grandson. There’s some timely advice in that little story. Oftentimes, there’s so much noise and commotion going on all around us that it’s hard to hear the Lord in the middle of the day. The time to hear Him is when these precious women did, these who were last at the Cross and first at the tomb. The time to hear Him is early in the morning, early in life, early in any and every situation. Is There Hope? Read: Matthew 28:1-10 | “He is not here; for He is risen, as He said.” —Matthew 28:6 I sat quietly at the graveside of my father, waiting for the private family burial of my mother to begin. The funeral director carried the urn that held her ashes. My heart felt numb and my head was in a fog. How can I handle losing them both within just 3 months? In my grief I felt loss and loneliness and a little hopeless facing a future without them. Then the pastor read about another graveside. On the first day of the week, early in the morning, women went to Jesus’ tomb, carrying spices for His body (Matt. 28:1; Luke 24:1). There they were startled to find an open and empty tomb—and an angel. “Do not be afraid,” he said to them (Matt. 28:5). They didn’t need to be afraid of the empty tomb or of the angel, because he had good news for them. Hope stirred when I heard the next words: “He is not here; for He is risen, as He said” (v.6). Because Jesus had come back to life, death had been conquered! Jesus reminded His followers just a few days before His death: “Because I live, you will live also” (John 14:19). Even though we grieve at the loss of our loved ones, we find hope through the resurrection of Jesus and His promise that there is life after death. Thank You, Lord, for comfort and hope. What would we do without You? Your death and resurrection provide all we need for this life and the next. Because He lives, we live. INSIGHT: The “other Mary” (Matt. 28:1) in today’s account is apparently the same woman described as “Mary the wife of Clopas” who was at the cross and burial of Jesus (Mt 27:61; John 19:25). It appears she was the mother of James “the Less” and Joses (Mark 15:40), and despite sharing the same name, she was a sister of Mary, Jesus’ mother (John 19:25). The Most Important Days On the first day of the week . . . they found the stone rolled away from the tomb. —Luke 24:1-2 This is the time of year when I go on “the hunt”—not for after-holiday deals on decorations but for the perfect calendar. I start looking in December, but I don’t get serious about my search until January. My requirements are simple: I want a week-at-a-glance, book-type calendar that will lie open on the counter near the telephone. It must also begin each week with Sunday, not Monday. It’s this last criterion that complicates my search. More and more calendars start the week with Monday, the day God considers second. This trend, like others in our culture, gives the least prominence to what God considers most important. He chose to give special significance to 2 days of the week, the first and the last. He rested on the seventh day after creating the world (Genesis 2:1-3), and on the first day Christ rose from the dead after redeeming the world (Luke 24:1-7). Under the Old Covenant, the last day was reserved for rest. Today, under the New Covenant, believers celebrate the first day of the week in remembrance of Christ’s resurrection. Although the calendar I use is not crucial to my faith, it does help me remember that my life begins and ends not with the work I do for myself but with the work God does for me as I worship and rest. Thinking It Over Do I make time in my schedule for worship and rest? How can worship transform my thinking and living? How can rest help me to see God and life more clearly? Time spent with the Lord is time well spent. HYMNS RELATED Beautiful Morning He Is Not Here, but Is Risen! Hear the Chiming Easter Bells Lord, Who Late Was Dead, The Tomb Is Empty Now, The Luke 24:2 And they found the stone rolled away from the tomb, The found - Mt 27:60–66; Mt 28:2. Mark 15:46, 47; 16:3, 4. John 20:1, 2. the stone. Mt 27:60. Mk 15:46. Jn 11:38. 20:1. rolled away. Ge 29:3, 8, 10. The Stone Rolled Away - C H Spurgeon Luke 24:1-12 Empty Tomb with an Angelic Explanation - John MacArthur Luke 24:1-12 Witnessing Women and Doubting Disciples - John MacArthur Luke 24:1-12 The Foundation for Our Faith - Steven Cole Luke 24 Resources - Multiple Sermons and Commentaries WHO ROLLED THE STONE? They - The women "They were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?" (Mk 16:3) (See representative picture) Recall that it had been sealed (Mt 27:66. The women's "worry" was taken care of by God's angel (see below). Mk 16:2-4+ - size of stone? Very early on the first day of the week, they *came to the tomb when the sun had risen. 3They were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” 3 Looking up, they saw that the stone had been rolled away, although it was extremely large. (Mk 16:4, Mt 27:60 = "a large stone") Mt 28:2 - how the stone was rolled away? And behold, a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it. Jn 20:1 - who was first to see the stone rolled away? Now on the first day of the week Mary Magdalene came early to the tomb, while it was still dark, and saw the stone already taken away from the tomb. The stone rolled away - All four Gospels include this detail - Mt 28:2; Mk 16:3–4; Jn 20:1. Rolled away is in the perfect tense - speaks of it having been rolled away and still standing rolled away) Mt 28:2-7 gives us the details of how who moved the stone - "And behold, a severe earthquake had occurred (2nd one associated with Christ's death - see Mt 27:51), for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it." And his appearance was like lightning, and his clothing as white as snow. The guards shook for fear of him and became like dead men. The angel said to the women, “Do not be afraid; for I know that you are looking for Jesus who has been crucified. “He is not here, for He has risen, just as He said. Come, see the place where He was lying. “Go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you into Galilee, there you will see Him; behold, I have told you.” The stone was rolled away not to let Jesus out, but to let the witnesses in! POSB explains - the stone had not been rolled back for the benefit of Jesus, but for the witnesses to the resurrection. When Jesus arose, He was in His resurrection body, the heavenly body of the spiritual dimension; and the spiritual dimension has no physical bounds. But the witnesses needed to enter the tomb and see the truth
Lucas 24
Ryle - This, according to St. Matthew, (Matt. 28:1,) had been the first great sign attending the resurrection. (Luke 24) NET Note Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved. Mt 27:59-66 And Joseph took the body and wrapped it in a clean linen cloth,and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away. And Mary Magdalene was there, and the other Mary, sitting opposite the grave. 62 Now on the next day, the day after the preparation, the chief priests and the Pharisees gathered together with Pilate, 63 and said, “Sir, we remember that when He was still alive that deceiver said, ‘After three days I am to rise again.’ 64 “Therefore, give orders for the grave to be made secure until the third day, otherwise His disciples may come and steal Him away and say to the people, ‘He has risen from the dead,’ and the last deception will be worse than the first.” 65 Pilate said to them, “You have a guard; go, make it as secure as you know how.” 66 And they went and made the grave secure, and along with the guard they set a seal on the stone. Related Resource: Who Moved the Stone? by Frank Morison More Than a Carpenter - Josh McDowell More Than a Carpenter - Josh McDowell. Another source with index (there are 66 occurrences of resurrection in this small book) The Stone Which Blocked the Way - Ian Paisley "Who shall roll us away the stone from the door of the sepulchre?" Mark 16:3 Christ was dead. Yes, really and truly dead. He was also buried. Really and truly buried. The Stone Set Note, the stone was set there by man to block the entrance. As long as it stood there the door way was blocked. There was no way out of the sepulchre. That stone is a type of our sin. Sin blocks the way out of the sepulchre of spiritual death for us all. The Stone Sealed The priests were anxious to destroy even the memory of Jesus. His words had stung their memories. A Christless religion allied to a Christless state joined in sealing the stone. That sealed stone speaks of our sin, sealed with Christless Christianity and Godless State-Authority endeavouring to stop the rising again of the Son of God. The Stone Seat "And, behold, there was a great earthquake, for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it." Matthew 28:2 The angel made the stone his seat and declared from there the resurrection message, "Christ is not here, He is risen!" So, from the ruin of our once prized fortress of sin, the Gospel goes forth offering full pardon to all who will come and see the place where the Lord lay. Remember, the stone was removed, not to let Christ out, but rather to let you in to see that He was already gone. (See Romans 10:9.) The Prevenient Angel - "Who shall roll us away the stone from the door of the sepulchre?" (Mark 16:3). Jesus had said He would rise on the third day, but here heartbroken women had come seeking the living among the dead. Like thousands of His disciples to this day they crossed the bridge before they reached it. They did not count on divine intervention and expected no angels. The grave had been secured by stone, seal, and soldiers. A heavenly visitor who not only rolled the stone away but sat on it in heavenly triumph may have seemed possible in their remotest thinking but not probable. How often in my pitiful doubts and fears have I met the inevitable in my nervous dread and never counted on the prevenient angel. Then when I reached the spot I had dreaded I was shamed again at the pitiful failure of my faith and could hear Jesus' "O ye of little faith, how long will it be ere ye believe me?" As a boy I used to look at the familiar picture of the guardian angel standing with a little child at the edge of a cliff. Theoretically and theologically I believed in heavenly helpers who minister to the heirs of salvation, but when a crisis arose my hopes of their intervention were slim. But now with the long look back over eight decades I know that I was often attended by prevenient angels though I knew them not. They arrived at my place of danger before I did. Stones and seals and soldiers mean nothing when a mighty angel comes down to roll the stone away. (Vance Havner) GOD WILL MOVE THE STONE Who shall roll away the stone? Mark 16:3 The women who sought to anoint the dead body of Jesus are to be commended for their tender love and regard for the Savior. Yet as they came near the place of burial, the practical difficulty of moving the heavy stone which sealed His tomb brought them unnecessary anxiety of spirit. Actually it had already been moved, and so their fears were groundless. So, too, we are often needlessly concerned over prospective difficulties which He graciously removes or helps us overcome when we have to meet them. Let us therefore be encouraged to exercise greater faith in facing possible obstructions on the pathway of duty. We may be sure of the Lord's providential assistance in such matters when we advance in His name and for His glory! An anonymous author has given additional practical admonitions concerning this text in Mark's gospel in the following poetic words: What poor weeping ones were saying nineteen hundred years ago, we, the same weak faith betraying, say in our sad hours of woe; looking at some trouble lying in the dark and dread unknown, we, too, often ask with sighing, "Who shall roll away the stone?" Many a storm-cloud hov'ring o'er us never pours on us its rain; many a grief we see before us never comes to cause us pain. Ofttimes, on the dread tomorrow sunshine comes, the cloud has flown! Why then ask in foolish sorrow, "Who shall roll away the stone?" Burden not thy soul with sadness, make a wiser, better choice; drink the wine of life with gladness, God doth bid thee, saint, rejoice! In today's bright sunlight basking, leave tomorrow's cares alone; spoil not present joys by asking: "Who shall roll away the stone?" Oft, before we've faced the trial, We have come with joy to own Angels have from Heav'n descended, And have rolled away "the stone"! —Anon. Take courage: if God doesn't choose to remove an obstacle, He will help you plow around it! The Good Story Read: Luke 23:44-24:3 They found the stone rolled away from the tomb. Then they went in and did not find the body of the Lord Jesus. —Luke 24:2-3 People tend to remember negative images more than they do positive ones, according to an experiment conducted at the University of Chicago. While people claim that they want to turn away from the barrage of bad news in the media—reports on tragedies, diseases, economic downturns—this study suggests that their minds are drawn to the stories. Catherine Hankey (1834-1911) was more interested in the “good news.” She had a great desire to see young women come to know Christ. In 1866, she became very ill. As she lay in bed, she thought about all those with whom she had shared the story of Jesus’ redemption, and she wished that someone would visit and comfort her with “the old, old story.” That’s when she wrote the poem that later became a hymn, “Tell Me the Old, Old Story”: Tell me the story slowly, that I may take it in— That wonderful redemption, God’s remedy for sin. Tell me the story often, for I forget so soon; The early dew of morning has passed away at noon. We never tire of hearing the story that because of His great love God sent His one and only Son to this earth (John 3:16). He lived a perfect life, took our sin upon Himself when He was crucified, and 3 days later rose again (Luke 23:44-24:3). When we receive Him as our Savior, we are given eternal life and become His children (John 1:12). Tell someone the old, old story of Jesus and His love. They need some good news. The good news of Christ is the best news in the world. Luke 24:3 but when they entered, they did not find the body of the Lord Jesus. when they entered Luke 24:23. John 20:6, 7. the Lord Jesus. Lk 7:13. Mk 16:19. Luke 24:1-12 Empty Tomb with an Angelic Explanation - John MacArthur Luke 24:1-12 Witnessing Women and Doubting Disciples - John MacArthur Luke 24:1-12 The Foundation for Our Faith - Steven Cole Luke 24 Resources - Multiple Sermons and Commentaries AN EMPTY TOMB (HALLELUJAH!) When they had entered - Mark also describes the women entering the tomb Mark 16:4-5+ Looking up, they (the women) saw that the stone had been rolled away, although it was extremely large. Entering the tomb, they saw a young man sitting at the right (Comment: Luke alone records that there were two angels in the tomb; Matthew and Mark focus on the one who spoke), wearing a white robe; and they were amazed (cp different Greek word "perplexed" in Lk 24:4). Henry
Lucas 24
Ryle - The frequency with which St. Luke mentions angels is a peculiar feature in his Gospel. An angel appears to Zacharias, an angel appears to the virgin Mary, angels appear to the shepherds when our Lord is born, all mentioned only in St. Luke. (Luke 24) Stood near (ephistemi) means to appear often as in this case conveying the idea of suddenness.
Lucas 24
Ryle notes that " THE history contained in these verses is not found in any other Gospel but that of St. Luke. Of all the eleven appearances of Christ after His resurrection, none perhaps is so interesting as the one described in this passage." (Luke 24)
Lucas 24
Ryle - Let us mark, in these verses, what encouragement there is to believers to speak to one another about Christ. We are told of two disciples walking together to Emmaus, and talking of their Master’s crucifixion. And then come the remarkable words, “While they communed together and reasoned, Jesus Himself drew near, and went with them.” Conference on spiritual subjects is a most important means of grace. As iron sharpeneth iron, so does exchange of thoughts with brethren sharpen a believer’s soul. It brings down a special blessing on all who make a practice of it. The striking words of Malachi were meant for the Church in every age;—“Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon His name. And they shall be mine saith the Lord, in that day when I make up my jewels.” (Mal. 3:16, 17.) What do we know ourselves of spritual conversation with other Christians? Perhaps we read our Bibles, and pray in private, and use public means of grace. It is all well, very well. But if we stop short here we neglect a great privilege and have yet much to learn. We ought to “consider one another to provoke to love and good works.” We ought to “exhort” and “edify one another.” (Heb. 10:24; 1 Thess. 5:11.) Have we no time for spiritual conversation? Let us think again. The quantity of time wasted on frivolous, trifling, and unprofitable talk, is fearfully great.—Do we find nothing to say on spiritual subjects? Do we feel tongue-tied and dumb on the things of Christ? Surely if this is the case, there must be something wrong within. A heart right in the sight of God will generally find words. “Out of the abundance of the heart the mouth speaketh.” (Matt. 12:34.) Let us learn a lesson from the two travellers to Emmaus. Let us speak of Jesus, when we are sitting in our houses and when we are walking by the way, whenever we can find a disciple to speak to. (Deut. 6:7.) If we believe we are journeying to a heaven where Christ will be the central object of every mind, let us begin to learn the manners of heaven, while we are yet upon earth. So doing we shall often have One with us whom our eyes will not see, but One who will make our hearts “burn within us” by blessing the conversation. (Luke 24) Luke 24:15 While they were talking and discussing, Jesus Himself approached and began traveling with them Jesus. Luke 24:36. Mt 18:20. John 14:18, 19. Why didn't the disciples always recognize Jesus after His resurrection? Luke 24:13-32 Christ: The Living Expositor, Part 1 - John MacArthur Luke 24:13-32 Christ: The Living Expositor, Part 2 - John MacArthur Luke 24:13-35 Disappointment and Hope - Steven Cole The Appearances of Jesus After His Resurrection J. Vernon McGee Luke 24 Resources - Multiple Sermons and Commentaries JESUS JOINS THE TWO DISCIPLES While - "And it happened that while" The introductory phrase egeneto, "it happened that", common in Luke (69 times) and Acts (54 times), they were talking and discussing, Jesus Himself approached and began traveling with them - As they were deep in their intense discussions, someone drew up beside them and He was apparently walking in the same direction, as implied by the fact that they knew He had been "visiting Jerusalem" (Lk 24:18). Talking (conversing) (present tense) (3656)(homileo from hómilos = a multitude, a crowd or company - English homiletics = art of preaching) means to be in company with, and by implication to converse, commune, talk. Vine homileo "signifies to be in company, to associate with any one; hence, to have intercourse with." Discussing - "This term suggests emotional dialogue and can thus be translated “debated.” (NET Note) Discussing (debating, arguing) (present tense - continually)(4802)(suzeteo from sun = together + zeteo = to seek, inquire) means to carry on a discussion, to inquire together and evolved to a negative meaning - to dispute, debate or argue (Mk 1:27, etc). Plato used it to mean to examine together. Of Pharisees arguing with Jesus (Mk 8:11), of Scribes arguing with Jesus' disciples (Mk 9:14), of Jews arguing with Stephen (Acts 6:9+), of Paul (Saul at the time) arguing with the Hellenistic Jews (Acts 9:29+). Not in the Septuagint. Jesus Himself - The resurrected Jesus although His appearance was not described as dazzling (cf Lk 24:4), or like the transfiguration (Lk 9:29) and so the men were not startled by His appearance because He seemed to be just another traveler. John MacArthur (see Luke 1-24 MacArthur New Testament Commentary) rightly reminds us that "The numerous appearances Jesus made after the resurrection provide the most convincing proof of His resurrection: Scripture records at least ten distinct appearances of Christ between the resurrection and the ascension: to Mary Magdalene (John 20:11-18), to other women who had been at the tomb (Matt. 28:8-10), to two disciples on the road to Emmaus (Luke 24:13-32), to Peter (Luke 24:34), to ten of the eleven remaining apostles, Thomas being absent (Luke 24:36-43; John 20:19-25), to all eleven apostles, with Thomas present (John 20:26-31), to seven of the apostles on the shore of the Sea of Galilee (John 21:1-25), to more than 500 disciples, probably on a mountain in Galilee (1 Cor. 15:7+), to James (1 Cor. 15:7+), and to the apostles when He ascended to heaven (Acts 1:3-11+). In addition, the risen Christ later appeared to Saul of Tarsus on the road to Damascus (Acts 9:1-9+ ED: also 1Cor 15:8+), and several subsequent occasions (Acts 18:9; Acts 22:17-18; Acts 23:11). (John 12-21) (Luke Commentary) Approached (Drew near ) (1448)(eggizo) means to approach, draw closer to, draw near, be near, come near, all these uses referring to moving in space and drawing closer to some point. In short, to draw near in space. (Mt 21:1, Lk 7:12, 15:1, 25, 18:35. 19:29, 37, 41). POSB - Note the exact words as Cleopas and his companion walked along: “While they communed together and reasoned, Jesus Himself drew near, and went with them” (suneporeueto, imperfect tense). The idea is that they were so absorbed in their despair and talk that Jesus was already walking along with them when they noticed Him. But note: they did not know Him. His resurrected body differed enough that He was not recognized as Jesus without close observation (see DEEPER STUDY # 1—Jn. 21:1). In this particular instance, the Lord “held” (restrained, kept) their eyes from recognizing Him as well. Apparently He wanted them to more freely discuss the events with Him. (Borrow Luke Commentary) Gilbrant on drew near - The word eggisas ("drew near") has special connotations in several passages in Luke. For example, in Lk 10:9, 11 it is used of the coming of the kingdom of God; in Lk 19:41 it is used of Jesus' coming near to Jerusalem where He would die; and in Lk 21:28 it is used of His second coming and of redemption drawing nigh. All of these connotations—the kingdom of God, Jesus' death in Jerusalem which produced salvation, and the final redemption—are present in Lk 24:15. (Complete Biblical Library) Traveling with them - "The use of the imperfect tense here is very beautiful Jesus drew near while they were absorbed in their talk, and was already walking with them when they observed him." (Vincent)
Lucas 24
Ryle says "Our Lord, both here and at a latter part of His history draws out from the disciples their opinions, feelings, and wishes. By asking a question He elicits a declaration of the exact state of their minds about Himself." Warren
Lucas 24
Ryle - Let us mark, secondly, in these verses, how weak and imperfect was the knowledge of some of our Lord’s disciples. We are told that the two disciples confessed frankly that their expectations had been disappointed by the crucifixion of Christ. “We trusted,” said they, “that it had been He who should have redeemed Israel.” A temporal redemption of the Jews by a conqueror appears to have been the redemption which they looked for. A spiritual redemption by a sacrificial death was an idea which their minds could not thoroughly take in. Ignorance like this, at first sight, is truly astounding. We cannot be surprised at the sharp rebuke which fell from our Lord’s lips, “O fools, and slow of heart to believe.” Yet ignorance like this is deeply instructive. It shows us how little cause we have to wonder at the spiritual darkness which obscures the minds of careless Christians. Myriads around us are just as ignorant of the meaning of Christ’s sufferings as these travellers to Emmaus. As long as the world stands the cross will seem foolishness to natural man. Let us bless God that there may be true grace hidden under much intellectual ignorance. Clear and accurate knowledge is a most useful thing, but it is not absolutely needful to salvation, and may even be possessed without grace. A deep sense of sin, a humble willingness to be saved in God’s way, a teachable readiness to give up our own prejudices when a more excellent way is shown, these are the principal things. These things the two disciples possessed, and therefore our Lord “went with them” and guided them into all truth. (Luke 24) Luke 24:21 "But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, it is the third day since these things happened.
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Ryle adds that "it is clear that like most Jews, they looked much more for a temporal Redeemer than a spiritual one. They looked for a redemption like that of their forefathers out of Egypt. Hence their excessive perplexity and amazement, when he who they thought would prove the Redeemer was crucified." Norman Crawford points out that the "use of the imperfect tense (were hoping) with a verb of wishing indicates hopelessness because the desire can never be realised. The death of the Lord Jesus had shattered their hopes that the Kinsman Redeemer had come to buy back Israel's lost inheritance. They knew a price must be paid for such a redemption, but they had no understanding that the shame and suffering of the cross was that price. (What the Bible Teaches) Indeed, besides all this, it is the third day since these things happened - These two disciples mentioned the day, but clearly had missed Jesus' repeated teaching that He would rise from the dead on the third day. As Ryle says "He speaks like one who had an indistinct recollection of our Lord’s sayings about rising again, upon the third day, but had never understood their meaning." (Luke 24) MacArthur is kind in suggesting that "Perhaps Cleopas recalled the Lord’s promises of Lk 9:22+; Lk 18:33+. More likely, however, it seems this was his way of expressing surprise that this Stranger did not yet know the news everyone else in Jerusalem had been discussing for the past 3 days." Not only did they miss the truth Jesus had repeatedly stated in the NT, they also missed the allusions to His death and resurrection in the Old Testament - see Where do the Hebrew Scriptures prophesy the death and resurrection of the Messiah? As A W Tozer said "The gospel is light but only the Spirit can give sight." Cleopas and his companion had not yet been granted spiritual light and sight! We were hoping (1679)(elpizo) in this context is used in the sense of counting on something, looking forward to something with confidence it would come to pass. Most of the uses of "hope" in the NT refer to not a "hope so" (as in this present context), but to a "hope sure!" Had these disciples really understood the Old Testament prophecies about Messiah such as Isaiah 53:1-12+, they would have understood that the events of the last few days had in fact accomplished a "hope sure!" Listen to several of the testimonies by modern Jews who now believe in Yeshua and you will notice that there are several that make reference to Isaiah 53 and the impact that it had on their conversion. For example listen to this testimony by a Jewish man who describes Isaiah 53 as if it were something from the New Testament (to his astonishment)! Redeem (3084)(lutroo) releasing of someone held captive, such as a prisoner or a slave, on receipt of a ransom payment. As discussed above their Messianic hope was that the Expected One would bring national redemption in a political sense. They missed the most important aspect of His mission which was to redeem sinners from the penalty and power of sin, for as Paul explained using the verb lutroo Jesus "gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds." (Titus 2:14+). Peter uses the truth of lutroo to motivatie us to conduct ourselves with fear during the short time of our stay on earth (1 Pe 1:17+) "knowing (BEYOND A SHADOW OF A DOUBT) that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. (1 Peter 1:18,19+). Related Resources: Messianic Hope of Israel The Messianic Hope - Emil Schurer (Written from 1885-1890). This summary of Israel's beliefs about the coming Messiah is taken from Schurer's massive work The History of the Jewish People in the Time of Christ. While the material is interesting and often has accurate eschatology, Schurer does make some statements regarding prophecy with which I strongly disagree (some of these differences are noted by Ed Comments). The Messianic Hope of Jeremiah - George H. Cramer The Messianic Hope of Israel (chapters below) by Max Reich The Hope Raised The Hope Revived The Hope Re-Affirmed The Hope Interpreted The Hope Scheduled The Hope Misunderstood The Messiah in the Psalms The Atonement in the Religion of OT The Future Salvation of Israel Oswald Chambers - The discipline of dejection But we trusted … and beside all this, to-day is the third day … Luke 24:21. Every fact that the disciples stated was right; but the inferences they drew from those facts were wrong. Anything that savours of dejection spiritually is always wrong. If depression and oppression visit me, I am to blame; God is not, nor is anyone else. Dejection springs from one of two sources—I have either satisfied a lust or I have not. Lust means—I must have it at once. Spiritual lust makes me demand an answer from God, instead of seeking God Who gives the answer. What have I been trusting God would do? And to-day—the immediate present—is the third day, and He has not done it, therefore I imagine I am justified in being dejected and in blaming God. Whenever the insistence is on the point that God answers prayer, we are off the track. The meaning of prayer is that we get hold of God, not of the answer. It is impossible to be well physically and to be dejected. Dejection is a sign of sickness, and the same thing is true spiritually. Dejection spiritually is wrong, and we are always to blame for it. We look for visions from heaven, for earthquakes and thunders of God’s power (the fact that we are dejected proves that we do), and we never dream that all the time God is in the commonplace things and people around us. If we will do the duty that lies nearest, we shall see Him. One of the most amazing revelations of God comes when we learn that it is in the commonplace things that the Deity of Jesus Christ is realized. Luke 24:22 "But also some women among us amazed us. When they were at the tomb early in the morning, Some women - Lk 24:9-11, Mt 28:7, 8. Mk 16:9, 10. John 20:1, 2, 18. Luke 24:13-32 Christ: The Living Expositor, Part 1 - John MacArthur Luke 24:13-32 Christ: The Living Expositor, Part 2 - John MacArthur Luke 24:13-35 Disappointment and Hope - Steven Cole Luke 24 Resources - Multiple Sermons and Commentaries But - Term of contrast, while they were dazed (in prior passages), they were still amazed by the women. Also some women among us amazed us - Cleopas and companion are referring to the report of the women described in Luke 24:9–11+. They were "driven out of their senses," because although they were not convinced by the women's report, neither could they explain it! Amazed (astonished, astounded, besides one's self) (1839)(existemi from ek = out + hístemi = to stand) literally means to stand out from or to stand outside oneself (and thus to be beside oneself). The NT uses of existemi are all related in some way to the human mind. Richards says that existemi "suggests astonishment mixed with anxiety, stimulated by extraordinary events that cannot be explained." It describes "the feeling of astonishment mingled with fear, caused by events which are miraculous, extraordinary, or difficult to understand." (BDAG) It can describe one who is so astonished almost to the point of failing to comprehend what one has experienced. When they were at the tomb early in the morning - "on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared." (Lk 24:1+). This sentence continues in next verse. Luke 24:23 and did not find His body, they came, saying that they had also seen a vision of angels who said that He was alive. Did not find His body - Lk 24:3 Vision of angels - Lk 24:4, 5, 9 Luke 24:13-32 Christ: The Living Expositor, Part 1 - John MacArthur Luke 24:13-32 Christ: The Living Expositor, Part 2 - John MacArthur Luke 24:13-35 Disappointment and Hope - Steven Cole Luke 24 Resources - Multiple Sermons and Commentaries TESTIMONY: NO BODY - HE IS ALIVE! As someone has well said - Jesus’ earthly life is framed by two impossibilities, a virgin’s womb and an empty tomb. And did not find His body - Luke repeats Lk 24:3+ "they did not find the body of the Lord Jesus." But even with the news of the empty tomb these two disciples still failed to understand this news pointed to the great news that Jesus had been resurrected from the dead! They came, saying that they had also seen a vision of angels who said that He was alive - A description of the "Two men (who) suddenly stood near them in dazzling clothing." (Lk 24:4+) Bruce Barton - These disciples knew that the tomb was empty, but they didn't understand that Jesus had risen, and they were filled with sadness. Despite the women's witness, which was verified by other disciples, and despite the biblical prophecies of this very event, they still didn't believe. Today the Resurrection still catches people by surprise. In spite of two thousand years of evidence and witness, many people refuse to believe. What more will it take? For these disciples it took the living, breathing Jesus in their midst. For many people today, it takes the presence of living, breathing Christians. Are you willing to be that witness to others? (Life Application Bible Commentary – Luke)
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Ryle on foolish - The Greek word so rendered is not the same word which is so translated in the sermon on the mount. (Matt. 5:22.) Here it only means “wanting in thought, understanding, and consideration,” and does not imply any contempt. (Luke 24)
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Ryle on suffer - Here our Lord briefly states the whole truth concerning the expected Messiah. He was one who was to suffer first and afterwards to reign,—to be cut off first and afterwards have a kingdom,—to be led as a lamb to the slaughter first, and afterwards to divide the spoil as a conqueror. (Luke 24) “Praise the Savior Now and Ever” Venantius Honorius Clementianus Fortunatus (c. 530–609). Praise the Savior now and ever; Praise Him, all beneath the skies; Prostrate lying, suff’ring, dying On the cross, a sacrifice. Vict’ry gaining, life obtaining, Now in glory He doth rise. And to enter into His glory - The cross and then the crown. His glory is His own personal, eternal glory, the glory which is intrinsic to His deity. This verse is in essence the answer to Jesus' great prayer just before His crucifixion... Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You, 2 even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. 3“ This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. 4 “I glorified You on the earth, having accomplished the work which You have given Me to do. 5 “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. (John 17:1-5) Messiah's sufferings were indescribable, but as they say you "can't keep a Good (God) Man down!" for God is undefeatable! (Play God Undefeatable!)
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Ryle - Many a commentator has remarked on this verse, that it would have been a blessing to the Church if it had possessed the exposition which our Lord here gave. For wise reasons it has been withheld from us. Several have attempted to supply conjecturally the general substance of this exposition, and specially Gerhard, Bullinger, and Stella. But it is probable that we have, at best, very inadequate ideas of the fullness of our Lord’s exposition. Judging from the use He made of Scripture during His ministry, He saw probably many “things concerning Himself” which modern commentators utterly fail to discover. (Luke 24)
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Ryle - Let us mark, thirdly, in these verses, how full the Old Testament is of Christ. We are told that our Lord began “at Moses and all the prophets, and expounded in all the Scriptures the things concerning himself.” How shall we explain these words? In what way did our Lord show “things concerning himself,” in every part of the Old Testament field? The answer to these questions is short and simple. Christ was the substance of every Old Testament sacrifice, ordained in the law of Moses. Christ was the true Deliverer and King, of whom all the judges and deliverers in Jewish history were types. Christ was the coming Prophet greater than Moses, whose glorious advent filled the pages of prophets. Christ was the true seed of the woman who was to bruise the serpent’s head,—the true seed in whom all nations were to be blessed,—the true Shiloh to whom the people were to be gathered,—the true scape-goat,—the true brazen serpent,—the true Lamb to which every daily offering pointed,—the true High Priest of whom every descendant of Aaron was a figure. These things, or something like them, we need not doubt, were some of the things which our Lord expounded in the way to Emmaus. Let it be a settled principle in our minds, in reading the Bible, that Christ is the central sun of the whole book. So long as we keep Him in view, we shall never greatly err in our search for spiritual knowledge. Once losing sight of Christ, we shall find the whole Bible dark and full of difficulty. The key of Bible knowledge is Jesus Christ. (Luke 24)
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Ryle - Let us mark, finally, in these verses, how much Christ loves to be entreated by His people. We are told, that when the disciples drew nigh to Emmaus, our Lord “made as though he would have gone further.” He desired to see if they were weary of His conversation. But it was not so. “They constrained Him, saying, abide with us: for it is toward evening, and the day is far spent. And He went in to tarry with them.” Cases like this are not uncommon in Scripture. Our Lord sees it good for us to prove our love, by withholding mercies till we ask for them. He does not always force His gifts upon us, unsought and unsolicited. He loves to draw out our desires, and to compel us to exercise our spiritual affections, by waiting for our prayers. He dealt so with Jacob at Peniel. “Let me go,” He said, “for the day breaketh.” And then came the noble declaration from Jacob’s lips, “I will not let thee go except thou bless me.” (Gen. 32:26.) The story of the Canaanitish mother, the story of the healing of two blind men at Jericho, the story of the nobleman at Capernaum, the parables of the unjust judge and friend at midnight, are all meant to teach the same lesson. All show that our Lord loves to be entreated, and likes importunity. Let us act on this principle in all our prayers, if we know anything of praying. Let us ask much, and ask often, and lose nothing for want of asking. Let us not be like the Jewish king who smote three times on the ground, and then stayed his hand. (2 Kings 13:18.) Let us rather remember the words of David’s Psalm, “Open thy mouth wide and I will fill it.” (Psal. 81:10) It is the man who puts a holy constraint on Christ in prayer, who enjoys much of Christ’s manifested presence. (Luke 24) Abide with us! - James Smith, "Food for the Soul" 1867 So said the disciples when Jesus was about to leave them — and so shall we say, if we know the sweetness of His presence. When Jesus comes and manifests Himself, when He draws out our souls into sweet communion with Himself — then . . . we enjoy a Heaven on earth, our hearts glow with gratitude and burn with love, we are filled with joy, and dread nothing so much as His leaving us! Then we cry, "Abide with us!" Precious Lord Jesus . . . come and visit my soul, reveal Your glory, shed abroad Your love in my heart, and draw me into the closest, sweetest communion with Yourself! It was getting toward evening - Vance Havner alluded to the Road to Emmaus in his devotional - Home Before Dark - I have been intrigued by the title of a fine book about the hereafter. It reads, Home Before Dark. When I was a little boy, it was an unwritten law of the Medes and Persians that I should always be home before dark. No exceptions, no argument. Father and I didn't dialogue much in those days! Now I'm at the other end of my life span and I still want to get home before dark in more ways than one. For one thing, I pray it will be before dark comes in the loss of my faculties so that I become a helpless vegetable like the sad sights I see in some homes for the aged—poor hunks of flesh kept going by machines that prolong death instead of life. I have no control over such a possibility, but I'd like to go home before that dark sets in. I want to go home before the dark when I can no longer preach. "I must work the works of him that sent me, while it is day: the night cometh, when no man can work" (John 9:4). Samuel Johnson carried a watch with an inscription inside that read THE NIGHT COMETH. Doctor William Culbertson of Moody Bible Institute cherished a poem by John Oxenham which ran like this: Lord, when Thou seest that my work is done, Let me not linger on, With failing powers, Adown the weary hours,— A workless worker in a world of work. But, with a word, Just bid me home, And I will come Right gladly,— Yea, right gladly Will I come. I want to go home before dark, before some big blunder on the home stretch, some tragic mistake in old age, whether within or beyond my control, which everyone, forgetful of all the good things of the years before, would remember. There is no fool like an old fool. I remember the prayer of one dear saint, "Lord, keep me from becoming a wicked old man!" Christians are saved but never safe so far as witness and example are concerned, never until we reach heaven. The bark can perish in the haven's mouth! I want to go home before darkness settles on this world. The lights are going out everywhere these days. It is the darkness that precedes the dawn. Abide with me, fast falls the eventide; The darkness deepens; Lord, with me abide. HENRY F. LYTE Like the weary disciples on the road to Emmaus, I would say, "Lord, it is toward evening and the day is far spent" (see Luke 24:29), not only the day of my life but the day of this age. Be not only Guest but Host at my table and make Thyself known in the breaking of the bread. O. Henry, the famed short-story writer, uttered as his last words, "I don't want to go home in the dark." Neither do you nor I! I want to make it to that better land of which I read, "... there shall be no night there" (Revelation 21:25). Whatever you do, make sure that you get home before it is dark, while the day of grace is still yours. When that day passes, it will be too late. "Judas went out... and it was night" (John 13:30). The soul that departs from Jesus Christ always walks into the night. Get home before dark. (from Chapter 28 - Hope Thou in God) Vance Havner - The Christ of the Emmaus Road Abide with us, for it is toward evening, and the day is far spent (Luke 24:29) Jesus had been crucified and buried, and now, three days later, two lonely disciples were trudging home to Emmaus, seven miles out of Jerusalem. They should have been singing, but instead they were sad. They had a heartache instead of a hallelujah. What was meant to be the ground of their hope had become the cause of their doubt, and what should have been a reason for delight had become their despair. They said, "Today is the third day," and because it was, they should have been hilarious. Both the written Word and the living Word had said He would rise on that day. But they were half-believing and half-doubting: "... we trusted that it had been he which should have redeemed Israel..."—there was their faith; "... to day is the third day since these things were done" (Luke 24:21)—there lay their doubt. They were right in their facts but wrong in their conclusion. It was the third day, and exactly because it was, they should not have been sad. The woman at Jacob's well was right in her facts: "... thou hast nothing to draw with, and the well is deep...," but wrong in her conclusion: "... whence then hast thou that living water?" (John 4:11). These disciples had their chronology right and their theology right, but they had no doxology! All over America I meet modern disciples of the Emmaus Road. Some admit their condition; they come forward in meetings with wet eyes or write letters full of doubt and despondency. Others are too proud or afraid to admit the truth that they are disappointed, not in the Lord, but in their experience of Him. "They trusted," like the Emmaus disciples, but delight has become despair. They wouldn't have anyone in the world know that their experience is not real, so they keep going through the motions of religious activity in a form without force. They say the words and sing the songs, but they are like fountains in public squares where water gushes out of lips that never taste it. These disciples would be awfully embarrassed, after all these years, to confess that they are Emmaus Christians. Yet, when they are alone with their souls and absolutely honest, they know that they live in the bitterness of Romans 7, not in the blessedness of Romans 8. It is not that they don't believe the doctrines; a fundamentalist can be as dry as a modernist. Some are not burdened any more about it. They are resigned to live at a poor dying rate, their love so faint, so cold to Christ, and His love for them so great. At least the Emmaus disciples were troubled over the situation! Some of the Emmaus disciples are ministers. Some are just out of school, half-believing, half-doubting, having been taught to doubt the Bible instead of believing it. Others are older and have grown disillusioned, disappointed in men they once trusted, cynical over the inconsistencies and hypocrisies of church life. They started out with starry eyes but their golden dreams have lost their glow in the rat-race of religious politics. Too many have tended the vineyards of others to the neglect of their own; they work harder than ever trying to pump water out of a dry well. My heart goes out to them. They do not want to be this way. I do not believe a man would enter the ministry at all unless he had some sort of heavenly vision. But there are more ministers than we realize who secretly hunger for a deeper experience of Jesus Christ, and whose jaded spirits need quickening because they have left their first love and lost the joy of their salvation. Some of them show up in strange meetings and sample queer doctrines and fall in with odd sects, all in desperation, like a drowning man clutching at a straw. I am convinced that our greatest trouble is not false doctrine or worldliness but an inadequate experience of Jesus Christ. A handful of men and women who loved Jesus and were filled with the Spirit shook the world one time. It could be done again, but never by Emmaus disciples like those who were living on the memory of a dead Christ instead of in communion with the living Lord. And yet, within an hour or two, the same disciples became radiant witnesses. It was said of Thomas Chalmers that he had "an original experience of Jesus Christ." It was his own, not somebody else's. Some of us live on a mosaic of other people's experiences, getting our spiritual thrills by proxy. We read of John Wesley's heartwarming and Hudson Taylor's crisis and Dwight L. Moody's enduement, but if we get no further, these men become not our inspiration but our despair. The living Christ walks beside us, ready to change us from weaklings to witnesses, to give us the garment of praise for the spirit of heaviness. He may not meet us in a blinding vision or in thrilling ecstasy, but if we have trusted him, and yet our faith has grown dim and dry and disappointing, we have a right to a brand-new experience of the living Christ which will turn us around on the Emmaus Road, straighten our drooping shoulders, and start us out in another direction to bless others even as we have been blessed. Lord Jesus, make thyself to me A living, bright reality, More pleasant to faith's vision keen Than any outward object seen; More dear, more intimately nigh Than e'en the sweetest earthly tie. When it comes to a deeper experience of Christ, too many only deplore the lack of it; some discuss theories about it, a few describe how to have it, but too few demonstrate it. Actually, however, we should not talk so much about "it." Too many are seeking "it" and when they find "it" they think they have arrived. What we need is not merely "it," an experience, but "Him." Some make much of experiences of the Holy Spirit, but F. B. Meyer said long ago that we should beware of making the Holy Spirit the figurehead of any movement. The Holy Spirit testifies of our Lord, not of Himself. The Spirit was not yet given because Jesus was not yet glorified (John 7:39). That speaks of Pentecost, of course, but it is also true that the Holy Spirit never comes in blessing until Jesus is glorified, whether in individual blessing or in church revival. We would do well to study these two not yets. The Emmaus experience had four characteristics that mark every genuine meeting with the Lord. First, it was true to the Scriptures. The risen Lord reproved those disciples for being slow of heart to believe the prophets, and "beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself" (Luke 24:27). Not only does the Spirit testify of our Lord, but so do the Scriptures. Our Lord opened the Scriptures, opened the disciples' eyes, and opened their understanding—and He began by opening the Scriptures. We err because we know not the Scriptures. Our eyes are holden if we do not search the Scriptures that testify of Him. Better to be slow of head to understand than slow of heart to believe! The Scriptures are like a railroad track; some dear souls are like a locomotive off the track, stuck in the mud, with only the whistle blowing. Let it be noted that our Lord began with Moses. If men will not believe Moses and the prophets, neither will they be persuaded though One rose from the dead. Men who doubt or deny the inspiration of the Old Testament part company with Jesus Christ. A genuine experience of Him begins with an open Bible: "... faith cometh by hearing, and hearing by the word of God" (Romans 10:17). I do not agree with those who think we should not begin with the Bible but should relate our experience when dealing with an unsaved man. Philip began at an Old Testament verse and preached Jesus to the Ethiopian eunuch. Our Lord defeated the devil with three verses from Deuteronomy. Our weapon is the Word of God. The living Word manifests Himself in line with the written Word. Any spiritual experience that is not Bible-based is not of God but of the devil. It may be spiritual, but it is the wrong spirit! In the second place, the experience of the Emmaus disciples stirred their hearts. They said one to another, "Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?" (Luke 24:32). He gave them holy heartburn. A genuine experience of the Lord is based on Scripture, not our feelings, but that does not mean that our feelings are unaffected. We are so afraid of feeling these days that it has become almost the unpardonable sin to say "Amen" at prayer meeting. We are not saved because we feel saved, but being saved ought to make us happy. There never was a real revival that did not produce heartburn and hallelujahs. For some years now we have been having "revivals" specially designed not to arouse anybody, and they are certainly working out as planned. Plenty of church members are shaky about what they believe, while not many are shaken by what they believe. The church militant has become the church complacent. We are so afraid of too much feeling that we are almost past feeling. Afraid of too much, we make out with too little. Dead men do not sing or cry; one has to be alive to have feeling, which is true of churches as well. We have moved from burning hearts to itching ears. John Wesley set England on fire after his heart was strangely warmed. In that drab period between the death of the Puritans and the birth of the Methodists it was an Emmaus heartburn that changed the course of history. Thy soul must overflow if thou Another's soul wouldst reach; It takes the overflow of heart To give the lips full speech. Furthermore, the Emmaus experience showed up at home. "Abide with us," the weary disciples besought their Lord, "for it is toward evening, and the day is far spent" (Luke 24:29). It is toward evening in the lives of many of us; it is toward the end of the age with all of us. It is later than we think. The time is short and we need to pray: Abide with me from morn till eve, For without Thee I cannot live; Abide with me when night is nigh, For without Thee I cannot die. Never was the old hymn more timely: Swift to its close ebbs out life's little day; Earth's joys grown dim, its glories pass away; Change and decay is all around I see; O Thou, who changest not, abide with me." It is not enough to see the Lord in the Scriptures. It is not enough that He stirs our hearts. Feelings will rise and fall, and zeal will flag. We need His abiding presence all the time. Mind you, He did not manifest Himself at Emmaus in a great sermon or a dazzling performance, but in the breaking of bread, the simplest and plainest of things. That was not a miraculous meal like the feeding of the multitude, nor a special meal like the Lord's Supper. It was a common household meal, and yet it was miraculous and special because His presence made it so. If ever our homes needed the Lord, it is now. The domestic life of America is one vast disaster area. Our homes have gone to pieces, and unless Christ gets into more of them we face worse evils here than any abroad. Christians need a fresh revelation of the Lord in their homes. Too often we lay aside our Christian profession with our Sunday clothes, behaving worst before those who love us most. He is a poor saint who smiles at everybody else's table and sits at his own like such a son of Belial that one cannot speak to him. Some have Sunday-morning grace and Bible-conference grace, but no kitchen or living-room grace. If the Saviour cannot manifest Himself at your breakfast table He will not shine through you at any other table. If it takes two cups of coffee to make you fit to live with of a morning, you need the Emmaus experience. Finally, this experience of the lonely disciples sent them out to witness: "... they told what things were done in the way..." (Luke 24:35). They did not sit with folded hands and congratulate each other. It was a day of good tidings and they did not hold their peace. One thinks of the spiritual with the constant refrain, "I couldn't keep it to myself." The disciples hurried back to Jerusalem to tell others, and as they witnessed, the Lord appeared again! He said to them, "... ye are witnesses of these things" (Luke 24:48). We are awfully short on the kind of Christian experience that makes us tell about Him. Some want to be His lawyers, arguing His case, but while He sometimes needs apologists, He needs apostles more. We do not have a secret to be hidden but a story to be heralded. Sometimes it is easier to give a check for the telling of the story in Africa than to tell it around the corner. A fresh experience of the Lord gives witnessing its dynamic. Some have the desire and know the directions, but they don't do it because they lack dynamic. When the Lord takes over He cures us of believing the heresy that only a few special people are missionaries. How does one come into the Emmaus experience? What did those disciples do? For one thing, they were concerned. At least they were discussing it; it was on their minds and lay heavy on their hearts. Too many of us do not care. Then they constrained Him when "he made as though he would have gone further" (Luke 24:28). Our Lord does not force Himself upon us—He will go on if we do not constrain Him—yet He longs to abide with us. Have you not, in the company of someone you loved, moved as though you would be going, yet inwardly you hoped you would be asked to remain? He is the Guest who would go on. The deeper things of God pass on if we do not lay hold upon them. But He is also the Guest who will come in: "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in..." (Revelation 3:20). Moreover, He is the Guest who becomes the Host: "I... will sup with him, and he with me" (Revelation 3:20). He comes in as the Guest; He abides as the Host. It was that way at Cana and Emmaus. It will be so with you. For most of us the top item on the agenda of life is a new experience of the living Christ, one that is true to the Scriptures, stirs our hearts, shows up at home, and sends us forth to witness until, in the glow of that testimony, He appears again! Abide with Me (Lyte) Abide with Me, ’Tis Eventide Abide with Us, Our Savior Abide with Us, the Day Is Waning As Now the Sun’s Declining Rays Come in and Abide Day, O Lord, Is Spent, The Day Is Gently Sinking to a Close, The Hail, Tranquil Hour of Closing Day Jesus, Savior, Hear My Call Pentecostal Power, The Sabbath Evening Since Without You We Do No Good Tarry with Me (Scott) Tarry with Me (Smith) This Is the Happy Christmas Morn ’Tis Gone, That Bright and Orbèd Blaze Luke 24:30 When He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them. he took. Luke 24:35; Luke 9:16; 22:19. Mt 14:19; 15:36; 26:26. Mark 6:41; 8:6; 14:22. John 6:11. Acts 27:35. Luke 24:13-32 Christ: The Living Expositor, Part 1 - John MacArthur Luke 24:13-32 Christ: The Living Expositor, Part 2 - John MacArthur Luke 24:13-35 Disappointment and Hope - Steven Cole Luke 24 Resources - Multiple Sermons and Commentaries Painting above - Supper at Emmaus with candlelight by Matthias Stom Supper at Emmaus by Caravaggio, 1601 Christ at Emmaus by Rembrandt, 1648, Louvre SUPPER WITH JESUS WHO BLESSES AND BREAKS BREAD When He had reclined ()kataklino at the table with them, He took the bread and blessed (eulogeo) it, and breaking (klao) it, He began giving it to them - Notice that the two disciples let Jesus act as the host by blessing and breaking the bread. Luke says He began giving (imperfect tense, again and again) the the bread to the disciples. While this is speculation, what do we know was on His hands or wrists? The imprints (? scars) marking where the nails pierced through to impale Him on the Cross. Did the two disciples see these marks as He handed them the bread? It is an interesting thought, because one who have expected they would have been the ones handing Him the bread, but in that scenario, they would probably not have seen His hands. Just a thought to ponder. We'll ask Cleopas when we get to Heaven!
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Ryle - It may be well to mention here the eleven distinct appearances of our Lord after His resurrection. He appeared, 1. To Mary Magdalene alone. Mark 16; John 20:14. 2. To the women returning from the sepulchre. Mat. 28:9, 10. 3. To Simon Peter alone. Luke 24:34. 4. To the two disciples going to Emmaus, Luke 24:13, &c. 5. To the apostles at Jerusalem, excepting Thomas who was absent. John 20:19. 6. To the apostles at Jerusalem, a second time, when Thomas was present. John 20:26, 29. 7. At the sea of Tiberias, when seven disciples were fishing. John 21:1. 8. To the eleven disciples, on a mountain in Galilee. Matt. 28:16. 9. To above five hundred brethren at once. 1 Cor. 15:6. 10. To James only. 1 Cor. 15:7. 11. To all the apostles on mount Olivet at His ascension. Luke 24:51. Three times we are told that His disciples touched Him after He rose. Matt. 28:9; Luke 24:39; John 20:27. Twice we are told that He ate with them. Luke 24:42; John 21:12, 13. (Luke 24) Knee-Deep In Daffodils The Lord is risen indeed! —Luke 24:34 When the first flowers of spring bloomed in our yard, my 5-year-old son waded into a patch of daffodils. He noticed some debris from plants that had expired months before and remarked, “Mom, when I see something dead, it reminds me of Easter because Jesus died on the cross.” I replied, “When I see something alive—like the daffodils—it reminds me that Jesus came back to life!” One reason we know Jesus rose from the grave is that, according to the gospel of Luke, He approached two travelers headed to Emmaus 3 days after His crucifixion. Jesus walked with them; He ate dinner with them; He even gave them a lesson in Old Testament prophecy (24:15-27). This encounter showed the travelers that Jesus conquered the grave—He had risen from the dead. As a result, the pair returned to Jerusalem and told the disciples, “The Lord is risen indeed!” (v.34). If Jesus had not come back to life, our faith as Christians would be pointless, and we would still be under the penalty of our sin (1 Cor. 15:17). However, the Bible tells us that Jesus “was raised to life for our justification” (Rom. 4:25 niv). Today, we can be right with God because Jesus is alive! The empty cross and the empty tomb provide a full salvation. The Lord Is Risen Indeed! Read: Luke 24:13-27 The Lord is risen indeed, and has appeared to Simon. —Luke 24:34 “Surprise! Jesus is alive!” The two travelers from Emmaus, who had just entertained the risen Savior in their home, were greeted by the disciples with the news that the Lord was no longer in the tomb (Lk. 24:29-34). How strange that the news of Jesus’ resurrection should be a surprise. He had told them repeatedly that He would rise after 3 days (Mt. 26:61; Mk. 8:31; Jn. 2:19). Yet when Jesus was crucified, His disciples were filled with gloom and despair, though they should have been joyously and expectantly waiting for Him to rise. Resurrection day is a day of joy and victory! But on that first resurrection day there was gloom and sadness before the disciples realized Jesus was alive. Mark’s Gospel tells us that they “mourned and wept” (Mk. 16:10), but they should have been rejoicing. It is the resurrection that gives meaning to the cross. The death of Christ alone is bad news, but followed by His rising from the dead it is good news. Why? Jesus took our sins to Calvary. Had He atoned for all but one, He would still be in the tomb. His resurrection is the assurance that the work is finished. God was satisfied, and He demonstrated it by raising Jesus from the grave (Acts 13:32-33). Hallelujah! The Lord is risen indeed! Christ the Lord is risen today, Alleluia! Sons of men and angels say, Alleluia! Raise your joys and triumphs high, Alleluia! Sing, ye heavens, and earth reply, Alleluia! —Wesley F Whitfield - Before the Lord can use us in His service we must have close individual dealings with Him. He always will have to do in secret with that soul that He intends to use in blessing others. Do you want to speak for Jesus to those around you? Then you must go to Jesus Himself for your message. What you say for Jesus must be got from Jesus. Oh, how much breath falls powerless on every side because it has not been inhaled in the sanctuary! We want more secret dealing with the living God. We run without being sent: we speak before God has spoken to us: no wonder we so often fail. Oh, what secret prayer and what heart-searching discipline the heart needs before God can use it! (Moody - Thoughts for the Quiet Hour) Christ’s Resurrection. Luke 24. 34; Ps. 16. 10; Acts 13. 34 1 Christians, dismiss your fear; Let hope and joy succeed; The great good news with gladness hear, The Lord is risen indeed. 2 The shades of death withdrawn, His eyes their beams display; So wakes the sun, when rosy dawn Unbars the gates of day. 3 The promise is fulfilled; Salvation’s work is done; Justice with mercy’s reconciled, And God has raised his Son. 4 He quits the dark abode, From all corruption free; The holy, harmless Child of God Could no corruption see. 5 [Angels, with saints above, The rising Victor sing; And all the blissful seats of love With loud hosannas ring. 6 Ye pilgrims, too, below, Your hearts and voices raise; Let every breast with gladness glow, And every mouth sing praise.] 7 My soul, thy Saviour laud, Who all thy sorrows bore; Who died for sin, but lives to God, And lives to die no more. 8 His death procured thy peace, His resurrection’s thine; Believe; receive the full release; ’Tis signed with blood divine. Across the Eastern Hilltops Beautiful Easter Beautiful Morn Bells of Easter Bird and Blossom Buds and Blossoms of the Spring Chime Out, Ye Bells of Beauty Christ Has Arisen Christ Is Risen (Bird) Christ Is Risen (Root) Chris Is Risen (Russell) Christ Is Risen from the Dead Christ Is Risen Indeed Christ the Lord Is Risen Christians, Dismiss Your Fear Come, Children, One and All Do You Wonder Why We’re Glad? Easter Bells (Camp) Easter Bells Are Pealing Easter Hymn Easter Song Hail, Hail! the Risen Son! If Angels Sang Our Savior’s Birth Jesus Is Living Jesus Is Risen (Pease) Lord Hath Risen, The Lord Is Risen (Davison), The Lord Is Risen (Ray), The Morning Kindles All the Sky, The O Joyous Easter Morning Lord Is Ris’n Indeed, The Rejoice, the King Is Risen Ring the Joy-Bells, Christ Has Risen Risen for Me Risen Lord Today Is King, The Send Out the Tidings Sing Ye Lowly, Sing Ye Great Sweet Easter Bells A-Chime Sweet Easter-Time Sweetly the Birds Are Singing Swing, Snowy Lilies Luke 24:35 They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread. Amplified Then they [themselves] related [in full] what had happened on the road, and how He was known and recognized by them in the breaking of bread. CSB Then they began to describe what had happened on the road and how He was made known to them in the breaking of the bread. NLT Then the two from Emmaus told their story of how Jesus had appeared to them as they were walking along the road, and how they had recognized him as he was breaking the bread. YLT and they were telling the things in the way, and how he was made known to them in the breaking of the bread, Mark 16:12-13. Luke 24:33-43 The Living Christ Dispels All Doubt - John MacArthur Luke 24:13-35 Disappointment and Hope - Steven Cole Luke 24 Resources - Multiple Sermons and Commentaries TWO SETS OF WITNESSES CORROBORATE WOMEN'S REPORTS They began to relate (exegeomai) their experiences on the road - Finally, the two disciples from Emmaus had their opportunity to confirm the Resurrection. They told of how Jesus opened the Scriptures and then opened the eyes of their understanding. One can imagine that the atmosphere in this room was electric! And though the risen Jesus was not yet physically in their midst, His resurrection was now confirmed by two more witnesses! Surely their faith soared! (cf Ro 10:17+). In essence they gave an "exegesis" (from Greek exegeomai), which is an explanation or critical interpretation. Relate is in the imperfect tense indicating that they related this again and again, over and over. You can picture their excitement at giving first hand explanation of the Scriptures to the disciples.
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Ryle - Here, as elsewhere, our Lord shows His knowledge of the inward man. The reasonings and questionings of the apostles were all known to Him. (Luke 24) Troubled (disturbed, stirrred up) (5015)(tarasso literally means to shake back and forth and therefore to agitate and stir up (like the pool in John 5:4,7, Lxx = Ezek 32:2, 13, Isa 51:15). To shake together, stir up, disturb, unsettle, throw into disorder (Lxx = Ps 46; 2Sa 22:8 = of earth shaking). Most of the NT uses of tarasso are figurative and describe the state of one's mind as stirred up, agitated or experiencing inward commotion. The passive voice is always used in the NT with a negative meaning, conveying the sense of emotional disturbance or inner turmoil, so that one is unsettled, thrown into confusion, or disturbed by various emotions, including excitement, perplexity, fear or trepidation. Tarasso refers to an unsettled mind, as when Herod heard of the birth of Jesus (Mt 2:3), Zacharias' fear when he saw the angel (Lk 1:12), the terror of the disciples when they witnessed Jesus walking on the water (Mt 14:26), Jesus' reaction to the lack of faith among the people before He raises Lazarus (Jn 11:33), in Jesus' command to not let their hearts be troubled (Jn 14:1) and of disturbing the faith of someone (Gal 5:10). Tarasso emphasizes the intensity of the Lord's reaction to His impending death (Jn 12:27) and His response to Judas' imminent betrayal. Tarasso also describes the potential effect of false teaching in Galatians 1:7 and Gal 5:10. Tarasso is in the perfect tense - they are in a state of agitation. The disciples became shaken when He appeared and remain in a shaken state. And why do doubts arise in your hearts? - Jesus of course could read their minds and knew what they were thinking. All manner of foolish thoughts were coursing through their minds. NET Note on why do doubts arise - Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection. Doubts (1261)(dialogismos from diá = through or as a preposition to intensify meaning of + logizomai = reckon, take an inventory, conclude; source of our English dialogue) means literally reasoning through and conveys the basic meaning of inner reasoning. In this context Luke describes the inner reasoning that gives rise to uncertainty or doubt
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Ryle has an interesting comment - Let it be noted that our Lord spoke here of “a spirit,” and the qualities of “a spirit,” in such a manner that it is impossible to deny the existence of incorporeal beings. To believe every idle story about ghosts and apparitions is foolish and unreasonable. But we must take care that we do not go into the other extreme, and deny the existence of spirits altogether. Our Lord’s words about them are clear and unmistakeable. (Luke 24) Morris on the phrase flesh and bones - It is significant that Christ did not use the more common phrase, "flesh and blood." His blood had been shed on the cross as the price of our redemption (1 Peter 1:18,19), and now "flesh and blood cannot inherit the kingdom of God" (1 Corinthians 15:50). (Ibid) David Guzik on flesh and bones - Some make much of the fact that Jesus said His body had flesh and bones and not the more normal phrasing of flesh and blood. The idea is that perhaps the resurrection body of Jesus did not have blood, and perhaps neither will ours. It is also possible that Jesus said flesh and bones because blood could not be felt, but bones can be discerned by touch. (Luke 24 Commentary) Robertson on Flesh and bones - At least this proves that he is not just a ghost and that Jesus had a real human body against the Docetic Gnostics who denied it. But clearly we are not to understand that our resurrection bodies will have “flesh and bones.” Jesus was in a transition state and had not yet been glorified. The mystery remains unsolved, but it was proof to the disciples of the identity of the Risen Christ with Jesus of Nazareth. You see (behold, observe) (2334)(theoreo from theaomai = to look at closely or attentively or contemplatively - even with a sense of wonder; cp theoros = a spectator) (Gives us English = theater) usually refers to physical sight but can also refer to perception and understanding.The inherent idea is to behold attentively and thus carefully examine with attention to details. Our English word scrutinize conveys this sense, for it means to examine closely and minutely. Theoreo in some contexts can include the idea of to behold with amazement.
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Ryle adds "There is a depth of meaning in the Old Testament, I suspect, with reference to Christ, which no one has yet fully fathomed." To which I say "Amen" for I was saved in the Minor Prophets! (Luke 24) Bruce Barton notes that "Many days may have elapsed between Lk 24:43 and Lk 24:44 because Jesus and His followers traveled to Galilee and back before he returned to heaven (Matthew 28:16; John 21). Acts, Luke's second book, reveals that Jesus spent forty days with his disciples between his resurrection and ascension. (Life Application Bible Commentary – Luke) David
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Ryle adds that "When our Lord speaks of the things in the “law of Moses” concerning Himself, there can be little doubt that He points to all the types and figures which were emblems of Himself, and specially to the sacrifices." (Luke 24) The prophets - The former prophets (the historical books beginning with Joshua) and the later prophets (the major prophets; Isaiah, Jeremiah, Ezekiel, Daniel, and Lamentations, and the minor prophets; Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi). The prophets have some of the most striking prophecies of the Messiah - His suffering for our justification (Isaiah 53:1-12+), the date of His arrival in Jerusalem to be "cut off" or hung on a Cross (Daniel 9:25, 26+, cf Lk 19:42+), one-third of the nation of Israel will finally recognize Jesus as their Messiah (Zech 12:10-14+, Zech 13:1+, Zech 13:9+, cf Ro 11:26, 27+), etc. The psalms - This would represent the wisdom literature - Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon. (e.g., Ps 2:6-12:, Ps 22:16, etc) Life Application Study Bible on Law...prophets...psalms being fulfilled - His role as prophet was foretold in Deuteronomy 18:15-20; his sufferings were prophesied in Psalm 22 and Isaiah 53; his resurrection was predicted in Psalm 16:9-11 and Isaiah 53:10, 11. NET Note on all things which are written about Me (Everything written about me) - The divine plan, events, and scripture itself are seen here as being one.
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Ryle has an interesting comment - Cornelius à Lapide tries in vain to argue from this verse that the laity cannot understand the Bible without the teaching of the Church, that the Bible is not suited for the laity, and that the apostles had the knowledge of the Scriptures specially intrusted to them.—There is not the slightest proof that the apostles alone had their “understandings opened” on the present occasion. On the contrary, the context distinctly tells us that those who were here assembled were the apostles and “they that were with them.”—Moreover, the fact that our Lord opened the understandings of all, is a plain proof that all, whether apostles or not, require teaching from above, and that Christ is able, ready, and willing to give it to all, whether apostles or not, as long as the world stands. (Luke 24) Scriptures (1124) graphe from grapho = to write) is literally a "representation by means of lines" (Liddell-Scott) and in the NT refers to writing, all uses referring specifically to the inspired Word of God. There are 51 uses in the NT, and 21 are in the plural referring to the Holy Scriptures, while 30 are in the singular referring to portions of the Holy Scripture (Mt 21:42, 22:29, Mk 12:10, 24, 15:28, Jn 5:39, 10:35, Acts 1:16, 8:32, Ro 1:2, 9:17, James 2:23, etc). It is worth noting that the phrase "Holy Scriptures" conveys a meaning we dare not miss -- the Scriptures being holy themselves are the instrument the Holy Spirit uses to produce holiness in the readers, setting them apart from defiling sin and the profane world system and to the Holy God. It follows that no sinner can long read these living and active words without having some change in their life! Either they will be attracted to the supernatural "scent" of the Savior or they will not read the Scriptures for long. Since the Scriptures are the authoritative Word of God, one will either submit to Him or resist His authority (at their eternal peril). Luke uses graphe 11x but 3x in this one chapter - Lk. 4:21; Lk 24:27, 32, 45; Acts 1:16; 8:32, 35; 17:2, 11; 18:24, 28. In the context Jesus undoubtedly opened their minds to understand the prophecies about Him that had been fulfilled and those that were yet to be fulfilled. Remember that when you open the Scriptures, ask God to open your mind and remember what when Scripture speaks, God speaks! John
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Ryle puts it, "Repentance and remission are not mere elementary truths, and milk for babes. The highest standard of sanctity is nothing more than a continual growth in practical knowledge of these two points. The brightest saint is the man who has the most heart-searching sense of his own sinfulness, and the liveliest sense of his own complete acceptance in Christ (Expository Thoughts on the Gospels,Luke 24). How can a person who has a hard heart toward God, a person who is blinded by pride in his own goodness, a person who is dead in transgressions and sins, repent? Is he supposed to turn inward and work it up somehow? That would be impossible! The Bible clearly states that while it is our duty to repent (Ac 17:30), God must grant repentance (Ac 5:31; Ac 11:18). If you lack a repentant heart, ask God to give you one. Keep asking until He grants it. When He does, you will not boast in your repentance, but only in God’s free grace. (Luke 24:44-49) Repentance (3341) (metanoia from meta = after + noéo = to understand) literally means "afterthought" or "to think after" and implies a change of mind. From the NT uses, it is clear that metanoia means much more than merely a change of one's mind but also includes a complete change of heart, attitude, interest, and direction. Metanoia is a conversion in every sense of the word. Jesus' teaching would support this conclusion for our Lord declared "I tell you that in the same way, there will be more joy in heaven over one sinner who repents (metanoeo), than over ninety-nine righteous persons who need no repentance (metanoia). (Luke 15:7) So it is not surprising that Jesus began His minister w this message! Mt4:17 (related verb ) Metanoia - 11/22 uses in the NT are by Dr Luke - Matt. 3:8, 11; Mk. 1:4; Lk. 3:3, 8; 5:32; 15:7; 24:47; Acts 5:31; 11:18; 13:24; 19:4; 20:21; 26:20; Rom. 2:4; 2 Co. 7:9f; 2 Tim. 2:25; Heb. 6:1, 6; 12:17; 2 Pet. 3:9 Bishop Ryle offers this descriptive definition of repentance… Repentance is a thorough change of man's natural heart, upon the subject of sin. We are all born in sin. We naturally love sin. We take to sin, as soon as we can act and think—just as the bird takes to flying, and the fish takes to swimming. There never was a child that required schooling or education in order to learn deceitfulness, selfishness, passion, self-will, gluttony, pride, and foolishness. These things are not picked up from bad companions, or gradually learned by a long course of tedious instruction. They spring up of themselves, even when boys and girls are brought up alone. The seeds of them are evidently the natural product of the heart. The aptitude of all children to these evil things is an unanswerable proof of the corruption and fall of man. Now when this heart of ours is changed by the Holy Spirit, when this natural love of sin is cast out, then takes place that change which the Word of God calls "repentance." The man in whom the change is wrought is said to "repent." (Repentance) One of the best illustrations of genuine repentance is found in Paul's description of the saints at Thessalonica… For they themselves (other believers in Macedonia and Achaia) report about us (Paul, Silvanus and Timothy) what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who delivers us from the wrath to come. (1Thessalonians 1:9; 1:10-See notes 1Th 1:9; 1:10) C H Spurgeon in a sermon entitled The Plumbline (Amos 7:7, 8) wrote that "Side by side with that faith, God puts true repentance. When a man attempts to convert his fellow-man, he gives him a sham repentance, or perhaps he tells him that there is no need of any repentance at all. Certain preachers have been telling us, lately, that it is a very easy matter to obtain salvation, and that there is no need of repentance; or if repentance is needed, it is merely a change of mind. That is not the doctrine that our fathers used to preach, nor the doctrine that we have believed. That faith, which is not accompanied by repentance, will have to be repented of; so, whenever God builds, he builds repentance fair and square with faith. These two things go together; the man just as much regrets and grieves over the past as he sees that past obliterated by the precious blood of Jesus. He just as much hates all his sin as he believes that his sin has been all put away. (Amos 7:7-8 The Plumbline) It should be stated at the outset that there are some in evangelical circles who teach that all repentance involves is a change of mind. The problem with this definition is that has nothing to do with one’s attitude toward sin and does not necessarily result in any change in lifestyle. Keeping this definition in mind now read the first NT use of metanoia by John the Baptist who is addressing the religious leaders who sought to flee from the wrath to come… Therefore bring forth (aorist imperative = do it and do it now! Even conveys a sense of urgency) fruit (karpos - fruit is what people produce that other people see that indicates their true spiritual condition. Fruit does not save but shows that one is saved!) in keeping (axios = the idea is that of having equal weight or worth, and therefore of being appropriate) with repentance. (Matthew 3:8) Then notice how our Lord Jesus began His ministry in Galilee… From that time Jesus began to preach and say, "Repent (present imperative = make this your habitual practice, it is to be your lifestyle!), for the kingdom of heaven is at hand." (Matthew 4:17) And after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, "The time is fulfilled, and the kingdom of God is at hand; repent (present imperative = make this your habitual practice, it is to be your lifestyle!) and believe (present imperative = make this your habitual practice, it is to be your lifestyle!) in the gospel." (Mark 1:14, 15) Were John the Baptist and our Lord calling for simply a change in thinking or is he calling for a change in thinking that was evidenced by a change in behavior? What do the passages teach? John was issuing a call to repentance that was evidenced by an inner change and an outward act that gave proof that the change was genuine (possession and not just profession). As a corollary, note that the New Testament knows nothing of a gospel that lacks a call to repentance. John and Jesus were both calling Israel to have a radical change in thinking about genuine righteousness and how it was worked out in one's everyday life. The Scribes and Pharisees taught the Jews a distorted, perverted, external type of righteousness, a self-righteousness based on an adherence to manmade rules and regulations (613 of them to be exact!), the keeping of which would emphatically not guarantee one's entrance into the Kingdom of Heaven. Jesus presented the Sermon on the Mount to correct this deadly distortion of the Law and the Prophets (the entire Old Testament) by the religious leaders. (See Overview of Matthew 1-7) and commentary on Matthew 5-7 beginning in Matthew 5:1-2). In summary, the Jews needed to have a change (repentance) in regard to righteousness for as Jesus emphatically declared "unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven. (see notes on Matthew 5:20) J. R. Miller wrote that genuine repentance "amounts to nothing whatever if it produces only a few tears, a spasm of regret, a little fright. We must leave the sins we repent of and walk in the new, clean ways of holiness." Vance Havner wrote that "It is a change of mind about sin and self and the Savior." Related Resource: Great quotes on repentance primarily from Puritan writers Disciple's Study Bible - Repentance and forgiveness of sins go together. God forgives only those who repent.
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Ryle - They were to begin “at Jerusalem.” This is a striking fact, and one full of instruction. It teaches us that none are to be reckoned too wicked for salvation to be offered to them, and that no degree of spiritual disease is beyond the reach of the Gospel remedy. Jerusalem was the wickedest city on earth when our Lord left the world. It was a city which had stoned the prophets and killed those whom God sent to call it to repentance. It was a city full of pride, unbelief, self-righteousness, and desperate hardness of heart. It was a city which had just crowned all its transgressions by crucifying the Lord of glory. And yet Jerusalem was the place at which the first proclamation of repentance and pardon was to be made.—The command of Christ was plain;—“Begin at Jerusalem.” We see in these wondrous words, the length, and breadth, and depth, and height of Christ’s compassion toward sinners. We must never despair of any one being saved, however bad and profligate he may have been. We must open the door of repentance to the chief of sinners. We must not be afraid to invite the worst of men to repent, believe, and live. It is the glory of our Great Physician, that He can heal incurable cases. The things that seem impossible to men are possible with Christ. (Luke 24) Benjamin Grosvenor, "The Temper of Jesus Christ towards His Enemies, and His Grace to the Chief of Sinners") "Repentance and forgiveness of sins will be preached in His name to all nations, beginning at Jerusalem." Luke 24:47 It is very affecting that the first offers of grace should be made to those who, of all people in the world — had done Him the most harm! One would rather have expected the apostles would have received another kind of charge, and that Christ would have said, "Let repentance and forgiveness of sins be preached — but do NOT carry it to Jerusalem, that wicked city, that has been the slaughter-house of my prophets, whom I have often sent. Last of all, I myself, the Son, came — and with wicked hands, they have crucified and murdered Me! They may do the same to you! Do not let the gospel enter those wicked gates, through which they led Me, its Author, to crucifixion!" But Christ singles out exactly these murderous people of Jerusalem — to make monuments of His mercy, and commands the first offer of eternal life to be made to them!As if our Lord had said: "Lest the poor house of Israel should think themselves abandoned to eternal despair — as cruel and vile as they have been — go, make the first offer of grace to them! Let those who spilled My blood — be welcome to its healing virtue. Tell them that there is repentance and forgiveness, even for them!" "Nay, if you meet that poor wretch who thrust his spear into My side, tell him that there is another way, a better way of coming to My heart — even My heart's love! Tell him, that if he will repent, and look upon Me whom he has pierced, and will mourn — then I will cherish him in that very bosom which he has wounded! Tell him that he shall find the blood which he has shed — to be an ample atonement for the sin of shedding it! And tell him from Me, that he will put Me to more pain and displeasure by refusing this offer of My blood — than when he first drew it forth!" "For I have not come to call the righteous, but sinners to repentance!" Matthew 9:13 Forward in His Name Jesus, Our Gracious Lord Our Mission Field at Home Luke 24:48 You are witnesses of these things. John 15:27 Ac 1:8,22 2:32 3:15 4:33 5:32 10:39,41 13:31 22:15 Heb 2:3,4 1Jn 1:2,3 Luke 24:44–49 The Great Commission: Proclaiming Forgiveness to the World, Part 1 - John MacArthur Luke 24:44–49 The Great Commission: Proclaiming Forgiveness to the World, Part 2 - John MacArthur Luke 24:44-49 Our Mission and How to Fulfill It - Steven Cole Luke 24 Resources - Multiple Sermons and Commentaries THEY WITNESSED THESE THINGS SO THEY WITNESS TO THESE THINGS! You are witnesses (martus) - Jesus had opened the eyes of their hearts to the Scriptures and now He charges them to open their mouths to proclaim the Gospel, in the next verse reminding them that they do not have to be witnesses in their own natural strength, but in the power of God provided by the promise of God in the giving of His Holy Spirit at Pentecost. Privilege always brings responsibility. The disciples were privileged to be in Jesus' inner circle but are now charge to be His witnesses as He declared shortly before He ascended stating that "you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” (Acts 1:8+) That the disciples received Jesus' message of the power to proclaim the Gospel is clearly evident in Acts as they declared "we cannot stop speaking about what we have seen and heard." (Acts 4:20+) THOUGHT- O, for this to be the case with ALL God's children. So filled with and controlled by the supernatural power of the Spirit that they cannot stop speaking forth the Gospel and the Christ of the Gospel. Amen As Warren