Lucas 24
Leon Morris · Citado em PreceptAustin
Lucas 24
Morris has an interesting comment - None of the four Gospels describes the resurrection, which in any case no-one saw. But all emphasize its critical importance, though in widely differing ways. Some things are common to all the accounts, such as the empty tomb, the reluctance of the disciples to believe that Jesus had risen, the fact that the first appearances were to women, and the limited number of appearances. Even when they are describing the same appearance each Evangelist tells it in his own individual way (e.g. Luke 24:36ff.; John 20:19ff.). This kind of thing makes it difficult to arrange the appearances in a coherent sequence and some critics hold that discrepancies in the accounts make this impossible. That this is incorrect is demonstrated by the fact that Arndt and John Wenham, for example, have worked out possible harmonies (as have others). We may or may not feel able to accept the solution proposed by either, but it cannot be denied that each has worked out a sequence that includes all the appearances mentioned in the accounts. Luke’s treasure is the wonderful story of the walk to Emmaus. His other resurrection stories also bear his own stamp and they differ from what we read elsewhere. It is noteworthy that he concentrates on Jerusalem and says nothing about appearances of the risen Lord in Galilee. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) MORNINGS The Bible has a lot to say about mornings. Just a few observations make that statement very clear. Our Savior prayed early in the morning. Joshua is pictured as a man who rose up early in the morning. Think of that morning in Gen. 22 when Abraham rose up early and took Isaac to Mt. Moriah to sacrifice him. What a morning it was for Jacob when he awoke from sleep and set up a pillar of stones in honor of God at Bethel. It must have been a glorious morning for Daniel when the first rays of sunshine lit up the city of Babylon after that night in the lions den. Imagine how beautiful was the morning for the disciples after they spent that terrible night on the Sea of Galilee in that storm. (Alan Carr) Was It A Morning Like This? Sung by Sandi Patty Was it a morning like this When the Son still hid from Jerusalem? And Mary rose from her bed To tend the Lord she thought was dead Was it a morning like this When Mary walked down from Jerusalem? And two angels stood at the tomb Bearers of news she would hear soon Did the grass sing? Did the earth rejoice to feel You again? Over and over like a trumpet underground Did the earth seem to pound "He is risen!" Over and over in a never-ending round "He is risen! Alleluia! Alleluia!" Was it a morning like this When Peter and John ran from Jerusalem? And as they raced toward the tomb Beneath their feet was there a tune? Did the grass sing? Did the earth rejoice to feel You again? Over and over like a trumpet underground Did the earth seem to pound "He is risen!" Over and over in a never-ending round "He is risen! Alleluia! Alleluia!" Over and over like a trumpet underground Did the earth seem to pound "He is risen!" Over and over in a never-ending round "He is risen! Alleluia! Alleluia!" When my Lord looked out on Jerusalem? He is risen! Alleluia! Alleluia! Alleluia! Harmony of the Gospel Accounts A T
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Morris - Matthew 28:2 says the women encountered an "angel;" Luke 24:4 says there were "two men;" and John 20:12 says Mary Magdalene saw "two angels." Since angels often appear as men, there is no contradiction. The word "angel" in Greek is the same as "messenger," and God had sent two messengers (whether angels or men) to roll the stone from the tomb and greet the women. Matthew implies the women entered the tomb on divine invitation, the angel speaking to the women declaring “He is not here, for He has risen, just as He said. Come, see the place where He was lying. (Matthew 28:6) Christ's resurrection assures what Calvary secures. They did not find the body of the Lord Jesus - He had risen. Luke 24:22-23+ But also some women among us amazed us. When they were at the tomb early in the morning, and did not find His body, they came, saying that they had also seen a vision of angels who said that He was alive. Find (2147)(heurisko) means to learn the location of something, either by intentional searching or by unexpected discovery Lord Jesus - This is the first and only time in Luke's Gospel that Jesus is referred to as the Lord Jesus. The only other mention of this title in the Gospels is in Mk 16:19. Luke uses Lord Jesus 18x in Acts (out of 101x in the NT) - Acts 1:21; 4:33; 7:59; 8:16; 9:17; 11:17, 20; 15:11, 26; 16:31; 19:5, 13, 17; 20:21, 24, 35; 21:13; 28:31 In fact in the book of Acts, Luke refers to Jesus only two times as Savior but some 92 times as Lord. Ryle on Luke's title "the Lord Jesus" - The Lord, Christ, Jesus, are names He frequently has had. Here, after His resurrection as a conqueror, St. Luke calls Him “the Lord Jesus.” (Luke 24) Lord (master, owner)(2962)(kurios) conveys the sense of the supreme one, one who is sovereign and possesses absolute authority, absolute ownership and uncontested power. Tony
Lucas 24
Morris - The apostles were not men poised on the brink of belief and needing only the shadow of an excuse before launching forth into a proclamation of resurrection. They were utterly sceptical. Even when women they knew well told them of their experiences, they refused to believe. Clearly irrefutable evidence was needed to convince these sceptics. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Nonsense (Wikipedia) is a communication, via speech, writing, or any other symbolic system, that lacks any coherent meaning. Sometimes in ordinary usage, nonsense is synonymous with absurdity or the ridiculous. NET Note - The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection. Would not believe - They think the women are hysterical and besides themselves with grief. Disbelieved is in the Imperfect meaning they kept on distrusting the story of the women, refusing to place confidence in it. This is quite amazing in view of (1) there were more than 2 witnesses (women yes but still witnesses) and (2) Jesus had told them He would rise from the dead and on what day this would take place. Did not believe (569)(apisteo from a = without + pistós = believing, faithful) means literally without believing. They refused to believe and thus are unfaithful. To disbelieve is to doubt or not to acknowledge. Unbelief is a failure to respond to God with trust (pistis). Darrell Bock makes an interesting observation - The fact that the account is based initially on women's reports shows that this event is not fabricated. No one in the ancient world would make up such an important account by appealing to the testimony of women. (Bible Knowledge Key Word Study) John
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Morris says "We should not understand this as the selection of a number of proof-texts, but rather as showing that throughout the Old Testament a consistent divine purpose is worked out, a purpose that in the end meant and must mean the cross.” (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Prophets (4396) See prophetes - discussion at Lk 24:27+ where Jesus begins "with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures." Note the two uses of "ALL" - Prophecies concerning Messiah are in every OT prophetic book and and in fact in all of the Scriptures which means all without exception. In other words, whether we can see it or comprehend it, Jesus Christ is in some way portrayed in EVERY OT Scripture. One day in eternity future we will be allowed to see this clearly "For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known." (1 Cor 13:12)
Lucas 24
Morris - It is not surprising that the disciples were startled. After all, to have the risen Lord suddenly appear in their midst must have been something of a shock. That they were frightened is not quite so explicable. They had just been telling the two from Emmaus that ‘The Lord has risen indeed’. But it is one thing to accept such a statement on the word of someone else about an absent Person and quite another to accept it for oneself when the Person is suddenly present despite locked doors. Small wonder that they supposed that they saw a spirit, i.e. a ghost! Their fear was the natural reaction to the supernatural. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Luke 24:38 And He said to them, "Why are you troubled, and why do doubts arise in your hearts? Amplified And He said to them, Why are you disturbed and troubled, and why do such doubts and questionings arise in your hearts? ESV And he said to them, "Why are you troubled, and why do doubts arise in your hearts? KJV And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? NET Then he said to them, "Why are you frightened, and why do doubts arise in your hearts? NIV He said to them, "Why are you troubled, and why do doubts rise in your minds? NLT "Why are you frightened?" he asked. "Why are your hearts filled with doubt? YLT And he said to them, 'Why are ye troubled? and wherefore do reasonings come up in your hearts? and why (KJV): Jer 4:14 Da 4:5,19 Mt 16:8 Heb 4:13 Luke 24 Resources - Multiple Resources (including those below) Luke 24:33-43 The Living Christ Dispels All Doubt - John MacArthur Luke 24:36-43 Too Good to be True, But True! - Steven Cole Luke 24:36-44 First Appearance of the Risen Lord to the Eleven - C H Spurgeon Luke 24:36-44 The First Appearance of the Risen Lord to the Eleven Luke 24:38 Christ the Cure for Troubled Hearts - C H Spurgeon Luke 24 Resources - Multiple Sermons and Commentaries TROUBLED DISCIPLES' DOUBTS Morris comments that "Jesus proceeded to calm and reassure his followers. First he asked the reason for their being troubled and for their questionings. He takes their doubts out into the open and deals with them."
Lucas 24
Morris - It seems the Lord answers modern theologians who interpret the resurrection as spiritual, rather than physical. His spirit never died so could not be resurrected. He also refutes those who argue that the "appearances" to His disciples were "spiritual appearances," or even hallucinations. Even they at first thought He was a spirit, but He then showed them the scars of the spikes that had pierced His hands and feet and even ate part of a fish and a honeycomb before them (Luke 24:37,40,42). They could no longer doubt the reality of His bodily resurrection, nor did they ever doubt it thereafter.
Lucas 24
Morris adds that "This threefold division actually embraces the entire Old Testament canon. Another way of expressing this would be the historical writings, the poetical writings, and the prophetical writings. All are divinely inspired and inerrant in their very words. (Borrow The Defender's Study Bible) The Law of Moses - The Pentateuch, the first five books, Genesis-Deuteronomy. J C
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Morris - On this occasion Jesus went beyond showing how prophecy was fulfilled in his passion and resurrection. It was also fulfilled in the preaching of repentance and forgiveness of sins. It is often said that Luke does not see the cross as atoning, so these words connecting forgiveness with the passion are important. Luke may not stress the atonement in the way some other New Testament writers do, but it is part of his teaching. In his name connects this repentance and forgiveness with what Jesus is and has done. People are not called to a repentance based on general principles and to a forgiveness always available. Luke is speaking about what Christ has done for people and what is available through him. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Steven
Lucas 24
Morris - The disciples are not to attempt the task of evangelism with their own meagre resources, but are to await the coming of the Spirit. The equipment he would provide is picturesquely described in terms of the disciples being clothed with power from on high. The note of power is significant, and on high reminded them (and reminds us) of the source of all real power for evangelism. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Power (Miracles) (1411)(dunamis from dunamai = to be able, to have power) power especially achieving power or Inherent power residing in a thing by virtue of its nature. Dunamis describes power in the sense of that which overcomes resistance. In Matthew dunamis refers to the miracles or miraculous powers of Jesus. The Gospel is the dynamis of God for salvation. If we grasp this basic truth, it takes the pressure off of us in evangelizing. In other words our job is to accurately present the Gospel, not to try to convince them of its veracity for the Gospel has it's own intrinsic power or dynamis. In a word the Gospel is "dynamic." Words deriving from the stem duna- or dyna- all have the basic meaning of “being able,” of “capacity” in virtue of an ability; A B Bruce writes “Power from on high (Lk 24:49) the expression has a mystical sound, and its sense seems difficult to define; yet the general meaning is surely plain enough. The thing signified is not altogether or chiefly a power to work miracles, but just what Jesus had spoken of at such length in His farewell address before His death. “Power from on high” means: All that the apostles were to gain from the mission of the Comforter—enlightenment of mind, enlargement of heart, sanctification of their faculties, and transformation of their characters, so as to make them whetted swords and polished shafts for subduing the world unto the truth; these, or the effect of these combined, constituted the power for which Jesus directed the eleven to wait. The power, therefore, was a spiritual power, not a magical; an inspiration, not a possession; a power which was not to act as a blind fanatical force, but to manifest itself as a spirit of love and of a sound mind." (Excerpt from Chapter 30 of the Training of the Twelve - see full chapter below). Steven
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Morris - The ascension differs radically from Jesus’ vanishing from the sight of the disciples at Emmaus (Lk 24:31) and similar happenings. There is an air of finality about it. It is the decisive close of one chapter and the beginning of another. It is the consummation of Christ’s earthly work, the indication to his followers that his mission is accomplished, his work among them come to a decisive end. They can expect to see him in the old way no more. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Warren
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Morris - Theologians also see in the ascension the taking into heaven of the humanity of Jesus. The incarnation is not something casual and fleeting but a divine action with permanent consequences. And Moule argues that if the ascension means the taking of Christ’s humanity into heaven, ‘it means that with it will be taken the humanity which He has redeemed—those who are Christ’s, at His coming. It is a powerful expression of the redemption of this world, in contrast to mere escape from it. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Charles Erdman - Jesus then withdrew from the sphere of the seen and physical to the sphere of the unseen and spiritual. He did not pass up or down through vast spaces of the skies. We are not to think of him as far away. He is an unseen, divine Presence, superior to the limitations of time and space, and capable of being manifest in any period or place. The ascension should make us feel that Jesus is near rather than far away. Jesus then assumed universal power; not at the time of his resurrection, but at the time of his ascension, he was seated “ on the right hand of the Majesty on high.” This indicates divine omnipotence. It is the continual representation of the New Testament that Jesus Christ has all authority in heaven and on earth. The ascension should therefore remind us of the limitless power of Christ. It was therefore at the time of the ascension that Jesus entered “ "into his glory.” Then it was that his body was transformed, made deathless, “spiritual,” celestial, immortal; and then he again began to share the divine glory which he had with the Father “ before the world was.” The ascension, therefore, is a pledge and type of the glory which yet awaits his followers. It is an assurance that he yet will fulfill his promises and will again appear; emerging from the sphere of the unseen he will be manifested to all mankind as both the ideal Man and as the Saviour of the world. (Luke Commentary)
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Morris - Worship is their response to his ascension (it is the first time Luke speaks of anyone worshiping Jesus). It is interesting that their feeling at this final parting was not one of grief but of great joy (cf. John 14:28). They were understanding more than they had previously. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Worshiping (bow down) (4352)(proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshiped by angels. (Lu 2:13-17). How fitting that Jesus Christ's advent and ascension should be marked by worship! Notice also although Jesus was now physically absent, their worship was no less directed to Him. What a great pattern for the church today, for He is not physically present but we can truly worship the risen and ascended Lord Jesus Christ in a very real sense, just as did His first disciples. Did you see what was linked to genuine worship? Great joy! That principle persists and should make us passionate to praise His Holy Name. Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Some believe that the root word kuneo may be related to kuon which is the Greek word for dog and which then could be picturing a dog licking his master's hand. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo . Steven