Luke Chapter 24
The Resurrected Jesus
A. The Resurrection of Jesus is Discovered
1. (Luke 24:1-3) Women followers of Jesus discover the empty tomb of Jesus
“Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared. But they found the stone rolled away from the tomb. Then they went in and did not find the body of the Lord Jesus.” (Luke 24:1-3, NKJV)
Notes and Commentary
a. “Now on the first day of the week, very early in the morning”:
The resurrection occurred at dawn on Sunday, the first day of the week, just after the Sabbath rest. Jesus was crucified on Friday (some suggest Thursday), hastily buried before sundown, and the tomb remained sealed and guarded until this discovery on Sunday morning.
The tomb itself belonged to Joseph of Arimathea, a wealthy man (Matthew 27:57). John 19:41 notes it was located in a garden near the crucifixion site. Such tombs were carved into solid rock, with small entrances leading to chambers where the body, wrapped in linen strips with spices and ointments, would be laid. After years, once the flesh decayed, bones were placed into ossuaries (stone boxes) and stored with family remains.
The entrance was sealed by a large, circular stone rolled into a groove. It required several strong men to move it. Matthew 27:66 states that Roman guards were posted, making tampering impossible by Jesus’ disciples. Importantly, the resurrection took place at Passover, forever linking the sacrifice of the Lamb of God with the victory of the empty tomb.
This day became the foundation of Christian worship. As Liefeld observes, “The change from the traditional and biblical Sabbath is in itself a strong evidence of the Resurrection, because it shows the strength of the disciples’ conviction about what happened on that day.” The first Christians gathered on Sunday, not Saturday, because that was the day their Lord rose from the dead (Acts 20:7).
b. “They, and certain other women with them”:
Luke emphasizes the women as the first witnesses of the resurrection. They were the same women who had observed His burial (Luke 23:55-56), including Mary Magdalene, Mary the mother of James, and Joanna (Luke 24:10). Others, unnamed, were also present.
This detail is significant. In Jewish and Roman culture, women’s testimony was considered unreliable in court. If the disciples were fabricating the story, they would never have chosen women as the first witnesses. Their presence, therefore, powerfully supports the historicity of the account. As Trapp noted, “These women came first, by a wonderful providence, before the apostles, to confute that impudent lie made by the priests, that the disciples had stolen the body away.”
c. “Came to the tomb bringing the spices which they had prepared”:
Because Jesus was buried in haste before the Sabbath, Joseph of Arimathea and Nicodemus only performed a partial anointing of the body (John 19:38-40). The women returned after the Sabbath to finish this act of devotion. Their actions reveal both love and unbelief: they came expecting to find a dead body, not a risen Lord.
Mark 16:3 records their concern: “And they said among themselves, ‘Who will roll away the stone from the door of the tomb for us?’” Their worry was answered by God Himself through the ministry of angels.
d. “But they found the stone rolled away from the tomb. Then they went in and did not find the body of the Lord Jesus”:
The resurrection itself is never described in the Gospels. Instead, the focus is on the discovery of the empty tomb. This restraint strengthens the credibility of the accounts. As Pate observes: “This lack of spectacular detail itself speaks for the historicity of the New Testament documents. There is no attempt on the part of the writers to embellish the event of the Resurrection.”
Matthew 28:2 explains that an angel rolled the stone away, not to let Jesus out but to let others see in. Jesus’ resurrection body could pass through material barriers (John 20:19). The empty tomb was not evidence of escape but a testimony of triumph.
The stone was rolled away, not for Christ’s sake, but for ours—so that His disciples could look in and know with certainty that “He is not here, but is risen!” (Luke 24:6, NKJV).
Theological Reflections
The First Day of the Week: The shift from Sabbath to Sunday worship is itself testimony to the resurrection. Only the reality of Jesus rising could explain such a monumental change in Jewish believers.
The Witness of Women: God chose women to be the first heralds of the resurrection, demonstrating His grace in overturning human prejudices and confirming the authenticity of the accounts.
The Empty Tomb as Evidence: The absence of Jesus’ body was the first proof of the resurrection. The fact that both enemies and disciples agreed on the tomb’s emptiness (though they explained it differently, Matthew 28:11-15) testifies to its truth.
The Connection of Cross and Tomb: God ordained that Joseph’s tomb be near Calvary (John 19:42), keeping the cross and resurrection permanently linked. The same place of death became the place of victory.
2. (Luke 24:4-8) The angelic announcement of the resurrection
“And it happened, as they were greatly perplexed about this, that behold, two men stood by them in shining garments. Then, as they were afraid and bowed their faces to the earth, they said to them, ‘Why do you seek the living among the dead? He is not here, but is risen! Remember how He spoke to you when He was still in Galilee, saying, “The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.”’ And they remembered His words.” (Luke 24:4-8, NKJV)
Notes and Commentary
a. “As they were greatly perplexed about this”:
The women, upon finding the stone rolled away and the tomb empty, were filled not with immediate joy but with confusion. Their perplexity shows that the resurrection accounts were not the product of wishful thinking or myth-making. They expected to anoint a corpse, not to encounter an empty tomb. This highlights the authenticity of the Gospel testimony: the resurrection was not anticipated, even by Jesus’ closest followers, until it happened.
b. “Two men stood by them in shining garments”:
These were angels in human form, as confirmed by the parallel accounts (Matthew 28:2-3; John 20:12). Just as angels had announced Jesus’ birth to humble shepherds (Luke 2:8-15), so they now announced His resurrection to humble women. God often entrusts His greatest revelations not to the powerful of the world, but to the lowly and seemingly insignificant.
Their “shining garments” signify divine glory, recalling Daniel 10:6’s description of the heavenly messenger. The dazzling brightness reflected the glory of heaven breaking into earth at this decisive moment in history.
c. “Why do you seek the living among the dead?”
This was both a rebuke and an encouragement. The angels expressed surprise that the women looked for the Living One in a tomb. Jesus Himself had repeatedly foretold His resurrection (Luke 9:22; Luke 18:31-33). The angels expected His followers to believe His word.
Morris comments, “Jesus is not to be thought of as dead: therefore he is not to be sought among the dead.” Clarke adds that since burial sites were ceremonially unclean, it was unreasonable to look for the Living among the dead.
This truth applies spiritually as well. Many still seek Christ in “dead” places: human tradition, empty ritual, or man-made religion. But Christ is found only where resurrection life is present—where He is worshiped in Spirit and in truth (John 4:24).
d. “He is not here, but is risen!”
These words stand as the heart of the Christian gospel. Every other tomb in Jerusalem held remains, but this one was empty. His absence is the greatest evidence of His victory. Attempts throughout history to deny or explain away the empty tomb have failed.
The wrong tomb theory fails because the women knew exactly where He was buried (Luke 23:55).
The wishful thinking theory fails because neither the women nor the disciples expected resurrection (Luke 24:4, 11).
The animals-ate-the-body theory is absurd, given the sealed stone (Luke 24:2).
The swoon theory collapses under the weight of Jesus’ scourging, crucifixion, spear wound (John 19:34), and burial.
The grave robbery theory fails because of the Roman guard and seal (Matthew 27:62-66).
The simple testimony remains true: “He is not here, but is risen!”
e. “The Son of Man must be delivered… and the third day rise again”:
The angels reminded the women of Jesus’ own words spoken earlier in Galilee: “Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished. For He will be delivered to the Gentiles and will be mocked and insulted and spit upon. They will scourge Him and kill Him. And the third day He will rise again” (Luke 18:31-33, NKJV).
The critical word is must. The cross and the empty tomb were not accidents of history but divine necessity. They were part of God’s eternal plan, foretold by the prophets and fulfilled by the Messiah (Acts 2:23-24).
f. “And they remembered His words”:
The turning point for the women came when they recalled what Jesus Himself had said. The empty tomb and the presence of angels stirred awe, but it was the Word of Christ that produced faith and hope in their hearts.
As Paul declared in Romans 10:17: “So then faith comes by hearing, and hearing by the word of God” (NKJV). Miracles confirm, but the Word anchors. The women’s despair turned to dawning joy as they remembered that Jesus Himself had promised this outcome.
Theological Reflections
The Resurrection Was Not Expected by His Followers:
The perplexity of the women shows the authenticity of the account and underscores the power of the event. Their unbelief turned to faith not by imagination but by divine revelation.The Angels as Witnesses:
Just as they heralded Christ’s incarnation, so they proclaimed His resurrection. This symmetry ties together His mission from beginning to end.The Empty Tomb as a Symbol of Life:
The angel’s question reminds us never to look for spiritual life in dead religion or human effort. Life is found only in the risen Christ.The Word of Christ Produces Faith:
It was not simply the empty tomb that convinced the women, but their remembrance of Jesus’ words. The Word remains the foundation of faith for all believers.
3. (Luke 24:9-11) The women tell the apostles and are not believed
“Then they returned from the tomb and told all these things to the eleven and to all the rest. It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them, who told these things to the apostles. And their words seemed to them like idle tales, and they did not believe them.” (Luke 24:9-11, NKJV)
Notes and Commentary
a. “Then they returned from the tomb and told all these things to the eleven and to all the rest”:
Having seen the empty tomb, heard the angelic announcement, and remembered Jesus’ words, the women rushed back to tell the disciples. Their message was not cautious or reserved; it was full of joy and urgency. They proclaimed the most astonishing truth in history: that Jesus was not merely alive after surviving crucifixion, but that He had risen, conquering death itself.
This distinction is crucial. Had Jesus simply survived, the women would have marveled at His endurance. But their excitement was rooted in something far greater—victory over death, confirmation of His deity, and validation of all His promises (John 11:25-26: “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die.” NKJV).
b. “It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them”:
Luke names key witnesses:
Mary Magdalene: Delivered from seven demons (Luke 8:2; Mark 16:9), she became one of the most devoted followers of Jesus, present at both His crucifixion (John 19:25) and resurrection. Her transformation from bondage to faithful witness highlights Christ’s redeeming power.
Joanna: The wife of Chuza, Herod’s steward (Luke 8:3), she was a woman of influence and wealth who used her resources to support Jesus’ ministry. Her presence testifies to the wide reach of the gospel, from the oppressed like Mary Magdalene to women of status.
Mary the mother of James: Likely the mother of James the Less, one of the apostles (Mark 15:40). She is only mentioned in connection with the crucifixion and resurrection, underscoring her quiet yet faithful devotion.
The other women: Luke acknowledges additional unnamed witnesses. This detail shows that the resurrection was attested by a group, not a single individual.
The women were given the privilege of being the first heralds of the resurrection. In God’s providence, those regarded as the least reliable witnesses in Jewish culture were entrusted with the greatest news in history.
c. “Their words seemed to them like idle tales, and they did not believe them”:
Despite the women’s passion and testimony, the apostles dismissed their report. The phrase “idle tales” translates a medical term describing delirious talk, the incoherent ramblings of someone fevered or insane. To the disciples, the women sounded irrational.
Two points emerge here:
Cultural prejudice: In the first century, women’s testimony was not admissible in Jewish courts. Pate observes, “In the first century the testimony of women was not deemed authoritative. Luke’s inclusion of the incident serves to emphasize his high regard for women.” By recording the women’s role, Luke elevated their dignity and revealed God’s kingdom reversal of worldly standards.
The apostles’ skepticism: As Morris comments, “The disciples 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 skeptical.” Their disbelief underscores the authenticity of the account. The resurrection faith was not birthed out of naïve enthusiasm but overcame deep, entrenched doubt.
This skepticism also strengthens the historical reliability of the resurrection. The apostles were not easily convinced. They were slow to believe, and only the undeniable reality of the risen Christ transformed them from fearful doubters into bold witnesses willing to die for the truth.
Theological Reflections
The Role of Women as First Witnesses: God entrusted the resurrection’s first proclamation to women, affirming their value in His kingdom and confounding cultural expectations. This is one of the strongest arguments for the authenticity of the Gospel accounts.
The Reality of Human Doubt: The apostles’ disbelief shows that faith in the resurrection was not natural or automatic. It required revelation and confrontation with the risen Lord. Christianity was not built on gullibility but on overwhelming evidence.
The Power of Testimony: Though initially rejected, the women’s witness was essential. Their testimony laid the groundwork for the apostles’ later confirmation. God uses even those whom the world disregards to accomplish His purposes.
The Conqueror of Death: The message of the women was not that Jesus survived but that He triumphed. The resurrection is not merely resuscitation but transformation—the victory of the Living One over death itself.
4. (Luke 24:12) The apostles come to believe
“But Peter arose and ran to the tomb; and stooping down, he saw the linen cloths lying by themselves; and he departed, marveling to himself at what had happened.” (Luke 24:12, NKJV)
Notes and Commentary
a. “But Peter arose and ran to the tomb”:
The testimony of the women seemed like idle tales (Luke 24:11), yet Peter could not dismiss it. Driven by curiosity, hope, and perhaps guilt from his earlier denial of Christ, he ran to see for himself. John 20:3-8 gives further detail: both Peter and John ran to the tomb together, with John arriving first but waiting for Peter to enter.
Inside, they found the grave clothes not strewn about as if removed in haste or theft, but carefully arranged. John 20:6-7 notes that the linen cloths were lying in order, and the face cloth was folded separately. This was no scene of robbery or grave disturbance. It was as if the body had passed through the wrappings, leaving them undisturbed.
John, upon seeing this, believed immediately (John 20:8). Peter, however, remained in awe, marveling but not yet fully grasping the meaning.
b. “Marveling to himself at what had happened”:
Peter stood in amazement. The condition of the grave clothes testified that something supernatural had occurred. Yet, as John 20:9 explains, “For as yet they did not know the Scripture, that He must rise again from the dead” (NKJV).
Peter’s marveling reflects a partial faith—recognition that something extraordinary had happened, but not yet the settled conviction of resurrection. His lack of understanding was not due to lack of evidence but to forgetting the words of Jesus.
c. The necessity of knowing His words:
The resurrection makes sense only when interpreted through Jesus’ teaching. The evidence of the empty tomb is powerful, but without His words, its meaning is obscured.
Without His words, one does not know that the resurrection proves the cross was sufficient, final, and accepted by God. Paul later writes in Romans 4:25: “[Jesus] was delivered up because of our offenses, and was raised because of our justification” (NKJV). The empty tomb is God’s declaration that the payment was complete.
Without His words, one does not realize that the cross was the payment, and the empty tomb is the receipt—heaven’s guarantee that the debt is canceled.
Without His words, one does not understand that death has lost its dominion over those redeemed in Christ (1 Corinthians 15:54-57).
Without His words, one does not see that at Calvary, man’s hatred and God’s love collided, and God’s love triumphed.
Without His words, one cannot know that His resurrection guarantees our resurrection (1 Corinthians 15:20-23).
Faith must be grounded not merely in evidence but in the Word of Christ. As Romans 10:17 declares: “So then faith comes by hearing, and hearing by the word of God” (NKJV).
Theological Reflections
The Progression of Belief:
Peter’s marveling shows the gradual journey from doubt to faith. Evidence stirs the heart, but only remembrance of Christ’s words completes the understanding.The Grave Clothes as Silent Witnesses:
The condition of the linen cloths bore testimony to resurrection. Unlike Lazarus, who emerged bound in grave clothes (John 11:44), Jesus left His wrappings behind, showing His complete victory over death.Faith and the Word of Christ:
Even undeniable signs are insufficient without the Word. Miracles confirm faith but do not create it. True belief arises when God’s Word illuminates the evidence.From Guilt to Grace:
For Peter, running to the tomb was the first step toward restoration. The one who denied Christ would soon be restored by the risen Lord (John 21:15-19). His marveling was the beginning of a faith that would soon be unshakable.
B. On the Road to Emmaus
1. (Luke 24:13-16) Jesus joins two disciples on a road
“Now behold, two of them were traveling that same day to a village called Emmaus, which was seven miles from Jerusalem. And they talked together of all these things which had happened. So it was, while they conversed and reasoned, that Jesus Himself drew near and went with them. But their eyes were restrained, so that they did not know Him.” (Luke 24:13-16, NKJV)
Notes and Commentary
a. “Two of them were traveling that same day to a village called Emmaus”:
This took place on the very day of the resurrection—Sunday. Two disciples, not among the Eleven, were traveling home after the Passover and the events surrounding Jesus’ crucifixion.
Not apostles, but ordinary disciples: They were not prominent leaders but humble followers. Morrison comments, “I take it as characteristic of the Lord that in the glory of His resurrection life He gave Himself with such fullness of disclosure to these unknown and undistinguished men… He still reveals Himself to lowly hearts. Here is the Saviour for the common man. Here is the Lord who does not spurn the humble.”
The village of Emmaus: Luke says it was about “sixty stadia” from Jerusalem—roughly seven miles. Scholars debate the exact location. Josephus describes a town named Emmaus about thirty stadia from Jerusalem, which could suggest Luke’s figure includes a round-trip calculation (Pate). The uncertainty, however, does not diminish the truth of the account.
Eyewitness testimony: Luke likely received this narrative directly from one of the travelers, most probably Cleopas (Luke 24:18). Plummer (cited in Geldenhuys) notes, “The account has all the effect of personal experience.” Its vivid detail suggests firsthand memory.
b. “They talked together of all these things which had happened”:
Their conversation was consumed by recent events: the betrayal, arrest, crucifixion, and burial of Jesus, as well as the perplexing reports of the empty tomb. They sought meaning but could not yet grasp God’s plan.
This shows that discipleship does not insulate believers from discouragement or confusion. They had seen Jesus’ miracles, heard His promises, and yet in their sorrow, they could not reconcile His death with His messianic mission. Their reasoning represents the human struggle to interpret suffering apart from God’s revelation.
c. “Jesus Himself drew near and went with them”:
The risen Christ entered their journey uninvited, drawing near as a companion. This is both a literal event and a powerful picture of Christ’s presence with His people. He often comes alongside the weary and perplexed, even when unrecognized.
Spurgeon insightfully wrote: “When two saints are talking together, Jesus is very likely to come and make the third one in the company. Talk of him, and you will soon talk with him.” The Lord delights to dwell among those who speak of Him (Malachi 3:16).
d. “But their eyes were restrained, so that they did not know Him”:
Though Jesus walked beside them, they were divinely hindered from recognizing Him. This was not natural blindness but a sovereign restraint. Recognition would come later when Jesus broke bread with them (Luke 24:30-31).
This concealment served a purpose: it allowed Jesus to teach them from the Scriptures before they recognized Him physically. Faith was to be grounded not in sight but in the Word. As Paul later wrote: “So then faith comes by hearing, and hearing by the word of God” (Romans 10:17, NKJV).
Theological Reflections
Christ Walks with the Lowly: The Emmaus disciples remind us that the risen Christ is not only for the apostles and great leaders. He delights to walk with ordinary believers in their sorrow and doubt.
The Importance of Fellowship: Jesus drew near as they conversed together. Believers who discuss the things of Christ invite His presence into their conversations (Matthew 18:20).
Faith Before Sight: Their eyes were restrained until they had first heard the Scriptures opened. God teaches His people to trust His Word as the sure foundation of faith, not merely visible proof.
Christ the Companion of the Brokenhearted: These disciples represent every believer who feels discouraged and confused. The risen Lord draws near to such pilgrims, often unrecognized, yet always faithful.
2. (Luke 24:17-24) The disciples explain what they talked about
“And He said to them, ‘What kind of conversation is this that you have with one another as you walk and are sad?’ Then the one whose name was Cleopas answered and said to Him, ‘Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?’ And He said to them, ‘What things?’ So they said to Him, ‘The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him. But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened. Yes, and certain women of our company, who arrived at the tomb early, astonished us. When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive. And certain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see.’” (Luke 24:17-24, NKJV)
Notes and Commentary
a. “What kind of conversation is this that you have with one another as you walk and are sad?”
Jesus opened the dialogue with a probing yet compassionate question. He had already walked with them silently, allowing their conversation to unfold before intervening. His inquiry highlights both their sadness and their misunderstanding.
Their grief was visible in their faces and body language.
Jesus knew their sorrow but also knew it was unnecessary; they mourned a loss that had been overturned by His resurrection.
The same principle applies today: much of our sorrow comes from not understanding God’s promises or failing to remember His words.
b. “Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?”
Cleopas expressed astonishment that anyone could have been in Jerusalem and not heard about Jesus’ crucifixion. The entire city had been stirred by the events of Passover week. Ironically, they asked this question of the very One who knew best what had happened—Jesus Himself. He was not ignorant, but sovereign over every detail.
We can imagine a divine smile here, for Jesus knew not only what had happened but also the glorious outcome His companions had yet to see.
c. “What things?”
Though fully aware of their thoughts, Jesus invited them to speak. He skillfully drew out their perspective so they would verbalize their confusion and sorrow. By doing so, He positioned them to receive correction and revelation.
This illustrates a key principle of discipleship: Jesus often leads His followers with questions, not because He lacks knowledge, but because we need to confess, articulate, and confront the state of our own hearts.
d. “The things concerning Jesus of Nazareth”:
The disciples then recounted what they knew about Jesus:
They knew His name and origin (Jesus of Nazareth).
They knew He was recognized as a Prophet mighty in deed and word before God and all the people.
They knew He had been condemned and crucified by the religious authorities.
They knew He had promised redemption for Israel.
They knew reports had circulated of an empty tomb and angelic appearances declaring Him alive.
Their summary was accurate but incomplete. They understood the facts but not their meaning. They acknowledged Jesus as a prophet but failed to confess Him as Messiah, Son of God, and Redeemer through suffering.
e. “We were hoping that it was He who was going to redeem Israel”:
This statement exposes their disappointment. They had expected a political Messiah who would deliver Israel from Roman oppression and restore national glory. Their hope was not truly misplaced but was too narrow.
In reality, Jesus had accomplished redemption—greater than they imagined. He redeemed not just Israel from Rome, but humanity from sin, death, and Satan’s power (Colossians 1:13-14). Their hope was fulfilled, but in a far more glorious way than they understood.
f. “Just as the women had said… but Him they did not see”:
The disciples admitted that others had testified to the resurrection: the women who saw angels (Luke 24:1-10) and Peter and John who saw the empty tomb (Luke 24:12; John 20:6-8). Yet they dismissed the testimony because they had not personally seen Jesus.
This reveals a common struggle: the demand for sight instead of faith. Jesus later rebuked Thomas with the words: “Blessed are those who have not seen and yet have believed” (John 20:29, NKJV). Faith rests not on seeing but on trusting the reliable eyewitness testimony of others (1 John 1:1-3).
Theological Reflections
The Kindness of Christ in Questions: Jesus draws out His disciples’ hearts by asking questions. He does not overwhelm them with immediate revelation but gently guides them to confront their confusion and admit their lack of faith.
The Danger of Partial Understanding: The Emmaus disciples knew facts about Jesus but failed to grasp their significance. Knowledge without faith produces disappointment and despair.
The Misguided Hope of a Political Messiah: Many in Israel expected national redemption, but Christ came first to redeem from sin. Their disappointed hope teaches us to align our expectations with God’s Word, not with cultural or political desires.
The Reliability of Eyewitness Testimony: Even though the disciples dismissed the women’s witness, Luke emphasizes it repeatedly as trustworthy. God established the resurrection through multiple credible testimonies, laying a firm foundation for faith.
3. (Luke 24:25-27) Jesus teaches them why the Messiah had to suffer
“Then He said to them, ‘O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory?’ And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.” (Luke 24:25-27, NKJV)
Notes and Commentary
a. “Slow of heart to believe”:
Jesus rebuked them not for ignorance, but for unbelief. Their slowness was not primarily intellectual but spiritual—a failure of trust in God’s Word. Faith is not hindered chiefly by lack of evidence but by hardness of heart.
This pattern continues today. Many stumble not because Scripture is unclear, but because they resist submitting to its testimony. The heart must be humbled before the mind can rightly grasp divine truth.
b. “Ought not the Christ to have suffered these things and to enter into His glory?”
Here Jesus summarized the divine necessity (dei) of His mission: suffering precedes glory. The cross was not an accident but an essential step in God’s redemptive plan.
They were common men, discouraged and disillusioned.
They had lost hope and joy, feeling abandoned.
They still had desire—they longed to talk of Jesus—but had not yet grasped the necessity of the cross.
The prophets had clearly foretold the suffering of Messiah:
Isaiah 53:3-5: “He is despised and rejected by men, a Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed.”
Isaiah 50:5-7: “The Lord GOD has opened My ear; and I was not rebellious, nor did I turn away. I gave My back to those who struck Me, and My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting. For the Lord GOD will help Me; therefore I will not be disgraced; therefore I have set My face like a flint, and I know that I will not be ashamed.”
Daniel 9:26: “And after the sixty-two weeks Messiah shall be cut off, but not for Himself.”
Zechariah 12:10: “And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.”
These prophecies reveal that suffering was not a contradiction to Messiah’s mission but the very path to His glory.
c. “And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself”:
Jesus then gave what may be the greatest Bible study ever conducted. He traced the scarlet thread of redemption from Genesis to the Prophets, showing how all Scripture points to Him.
From Moses (the Law):
The Seed of the Woman whose heel was bruised (Genesis 3:15).
The blessing of Abraham to all nations (Genesis 12:3).
The Passover Lamb (Exodus 12:3-14).
The High Priest after the order of Melchizedek (Genesis 14:18; Psalm 110:4).
The Prophet greater than Moses (Deuteronomy 18:15).
From the Historical Books:
The Man who wrestled with Jacob (Genesis 32:24-30).
The Captain of the Lord’s army to Joshua (Joshua 5:13-15).
The ultimate Kinsman-Redeemer (Ruth 3-4).
The Son of David and King greater than David (2 Samuel 7:12-16).
From the Psalms and Wisdom Literature:
The Suffering Savior of Psalm 22.
The Good Shepherd of Psalm 23.
The wisdom of Proverbs and the Lover of the Song of Solomon.
From the Prophets:
The Suffering Servant of Isaiah 53.
The Princely Messiah of Daniel 7:13-14 whose kingdom shall never end.
The Pierced One of Zechariah 12:10.
As Morrison noted, “It is a sign to us that He is still the same, though He has passed into the resurrection glory, that He still goes back to the old familiar Scripture which He had learned beside His mother’s knee.”
Morris adds, “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.”
d. “Expounded to them in all the Scriptures”:
The word expounded (diermeneuo) means to interpret carefully, to unfold the meaning of the text. It is used elsewhere of translation (Acts 9:36). Jesus did not rely on speculation or allegory but explained the plain meaning of the Scriptures.
True Bible teaching, then and now, involves letting Scripture speak for itself. As Morrison said, “He took the book they had studied all their lives. He turned to the pages that they knew so well. He led them down by the old familiar texts.”
Theological Reflections
The Heart of the Gospel: The cross was not a tragic mistake but the divine necessity of redemption. Christ’s suffering was ordained, and His resurrection was the guarantee of glory.
The Unity of Scripture: From Genesis to Malachi, the Old Testament testifies of Christ. The Bible is not a collection of disconnected writings but one story of redemption, fulfilled in Jesus.
The Role of the Word in Faith: These disciples’ hearts began to burn not when they saw Jesus but when they heard the Scriptures explained (Luke 24:32). Faith is rooted in God’s Word, not in sight.
Christ the Master Teacher: Even in resurrection glory, Jesus ministered as Teacher of the Word. His method—expounding Scripture—remains the model for faithful preaching today.
4. (Luke 24:28-32) Jesus is revealed to the disciples on the road to Emmaus
“Then they drew near to the village where they were going, and He indicated that He would have gone farther. But they constrained Him, saying, ‘Abide with us, for it is toward evening, and the day is far spent.’ And He went in to stay with them. Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them. Then their eyes were opened and they knew Him; and He vanished from their sight. And they said to one another, ‘Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?’” (Luke 24:28-32, NKJV)
Notes and Commentary
a. “He indicated that He would have gone farther”:
Jesus did not impose Himself on the disciples but waited for their invitation. He honored their freedom while drawing out their desire for His presence. The phrase “they constrained Him” indicates an intense plea. Spurgeon comments: “It is a very strong word… They not only invited him, but they held him, they grasped his hand, they tugged at his skirts, they said he should not go.” Their persistence shows the blessing of holy insistence in prayer: the Lord delights when His people earnestly plead with Him to abide.
b. “He took bread, blessed and broke it”:
Though not a Passover or sacramental meal, Jesus assumed the role of host. His familiar manner in giving thanks and breaking bread revealed His identity. Morrison observes: “It was in no sense a sacramental meal… Yet it was then—in the breaking of bread, and not in any vision of resurrection splendor—that they knew their companion was the Lord.”
They may have recognized Him by the quiet majesty with which He assumed the role of blessing.
They may have seen the nail-pierced hands as He broke bread.
They may have remembered similar moments of fellowship when He multiplied bread for thousands.
c. “Then their eyes were opened and they knew Him”:
Earlier, their eyes were restrained (Luke 24:16). Now, God sovereignly lifted the veil, and in an instant they recognized the risen Christ. This moment illustrates the work of divine revelation: only God opens blind eyes (2 Corinthians 4:6).
Morrison notes: “Some little action, some dear familiar trait, told them in a flash this was the Christ.” It was not dazzling visions or angelic choirs that convinced them, but the ordinary act of breaking bread, sanctified by Christ’s presence. Likewise, He often makes Himself known in the simple, ordinary means of grace.
d. “He vanished from their sight”:
The moment they recognized Him, Jesus disappeared, affirming that His resurrection body was not limited by physical constraints. His vanishing also shifted their dependence from sight to faith. He would be with them always (Matthew 28:20), but not in the same physical manner as before. His Word and Spirit would now sustain their fellowship.
e. “Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?”
Their testimony reveals that the burning of their hearts began not with recognition of His face but with the explanation of His Word. Their inward fire testifies to the living power of Scripture when illuminated by Christ Himself.
God’s Word has the power to inflame the heart, even when we do not fully recognize His presence.
Their shared confession after His departure fostered mutual encouragement—what Morrison calls “a fellowship of flaming hearts.”
One reason Jesus left was to unite them more deeply to one another, teaching them to minister the Word as brothers in faith.
Theological Reflections
Christ Responds to Holy Constraint: When believers earnestly plead, “Abide with us,” Christ never refuses. He comes where He is invited with hunger and faith.
Revelation in the Ordinary: Jesus revealed Himself in the breaking of bread, teaching that He sanctifies even the simplest meal with His presence. The extraordinary often comes clothed in the ordinary.
Faith Rooted in the Word: Their hearts burned as He opened the Scriptures, showing that Word-centered revelation precedes recognition by sight. Faith rests not on visions but on the living Word.
The Hidden and Revealed Christ: Jesus vanished after opening their eyes, teaching the church to live by His Spirit and Word until the day we see Him face to face.
5. (Luke 24:33-35) They tell the good news
“So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, saying, ‘The Lord is risen indeed, and has appeared to Simon!’ And they told about the things that had happened on the road, and how He was known to them in the breaking of bread.” (Luke 24:33-35, NKJV)
Notes and Commentary
a. “So they rose up that very hour and returned to Jerusalem”:
After walking seven miles to Emmaus, they immediately turned around and hurried back another seven miles. News this glorious could not wait until morning. Their weariness was overcome by joy, just as the women at the tomb had run to tell the disciples (Matthew 28:8).
b. “The Lord is risen indeed, and has appeared to Simon”:
By the time they returned, reports of resurrection appearances were multiplying. Peter (Simon) had seen the risen Lord, confirming what Paul later records in 1 Corinthians 15:5: “And that He was seen by Cephas, then by the twelve.” By Jewish law, the testimony of two or three witnesses established truth (Deuteronomy 19:15). Now multiple witnesses were bearing the same testimony: “The Lord is risen indeed.”
c. “They told about the things that had happened on the road, and how He was known to them in the breaking of bread”:
The Emmaus disciples added their own witness to the growing chorus. Each testimony, though unique in detail, agreed in essence: the same Jesus who was crucified was now alive. Their recognition “in the breaking of bread” reminds us that Christ reveals Himself both in the Word and in fellowship.
Theological Reflections
The Urgency of the Gospel: The disciples’ immediate return to Jerusalem shows that resurrection joy cannot be contained. The good news must be shared.
The Certainty of Resurrection: The phrase “risen indeed” emphasizes reality, not mere possibility. Christian faith rests on this certainty (1 Corinthians 15:17-20).
The Power of Shared Testimony: Different groups—the women, Peter, and the Emmaus disciples—confirmed one another’s witness. God strengthens His people by the harmony of many voices testifying to Christ’s victory.
Christ Revealed in Fellowship: Their testimony underscores that Jesus is recognized not only in private encounters but in shared community experiences, especially in the Word and fellowship of the saints.
C. Jesus teaches His disciples and ascends into heaven
1. (Luke 24:36-43) Jesus appears to the eleven
“Now as they said these things, Jesus Himself stood in the midst of them, and said to them, ‘Peace to you.’ But they were terrified and frightened, and supposed they had seen a spirit. And He said to them, ‘Why are you troubled? And why do doubts arise in your hearts? Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have.’ When He had said this, He showed them His hands and His feet. But while they still did not believe for joy, and marveled, He said to them, ‘Have you any food here?’ So they gave Him a piece of a broiled fish and some honeycomb. And He took it and ate in their presence.” (Luke 24:36-43, NKJV)
Notes and Commentary
a. “Now as they said these things, Jesus Himself stood in the midst of them”:
This gathering corresponds with John 20:19-25, where Jesus appeared to the disciples behind closed doors. The language suggests a sudden, miraculous appearance. No door was opened, no warning given—He was simply there. His presence was both startling and comforting, proving His risen glory transcended natural limitations.
b. “Peace to you”:
The first words of the risen Christ to His gathered disciples were not of rebuke but of blessing. This greeting carried new depth after the cross. Because of His atoning work, genuine peace between God and man was now secured (Romans 5:1: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” NKJV).
Spurgeon notes: “About the Lord there were the air and style of one who had peace himself, and loved to communicate it to others.” His presence brought calm where there had been fear.
c. “Behold My hands and My feet, that it is I Myself”:
Jesus pointed to His wounds, not only as proof of identity but as eternal marks of His redemptive work. His resurrection body was glorified yet retained the scars of crucifixion.
Possible reasons for the permanence of His wounds:
To prove continuity: the risen Christ was the same Jesus who died.
To display trophies of victory over sin, Satan, and death.
To serve as reminders to angels and men of the cost of salvation.
To memorialize humanity’s crime against the Son of God.
To provide visible tokens of His intercession before the Father (Hebrews 7:25).
Spurgeon wisely observed that the apostles’ slow acceptance of this truth, though blameworthy, strengthens their witness. They were not credulous men eager to believe anything; their testimony rests on careful, tested evidence.
d. “Handle Me and see”:
Jesus invited them to physical contact. He was no phantom, no mere spirit or hallucination. His resurrection was bodily, tangible, and real. As Pate notes: “The account is precisely concerned to refute the notion that Jesus only arose in spirit, or as a ghost.” His body was transformed, no longer bound by natural laws, but it was still material and substantial.
Morgan adds: “He distinctly denied that His resurrection was of His Spirit only, for He invited them to touch His hands and His feet. The evidences of a material body are abundant.”
e. “A spirit does not have flesh and bones as you see I have”:
Jesus chose the phrase flesh and bones (not “flesh and blood”). Some suggest this hints at the glorified resurrection body, perhaps sustained by the Spirit rather than by blood. Others suggest He simply emphasized what could be felt—flesh and bone are tangible, blood is not. Regardless, His point was unmistakable: He was risen bodily.
f. “They still did not believe for joy, and marveled”:
At first, their joy actually hindered their faith—it seemed too good to be true. They had once slept for sorrow (Luke 22:45); now they disbelieved for joy. Morrison comments: “Do not forget, then, that joy can hinder faith. It may be as great a foe to faith as sorrow sometimes is.”
Scripture records other examples of disbelief because news was “too good to be true”:
Jacob, when told Joseph was alive (Genesis 45:25-26).
Job, who doubted that God would answer him (Job 9:16).
Israel, when God restored them from captivity (Psalm 126:1).
The church in Acts 12, when Peter was released from prison (Acts 12:13-14).
The disciples’ initial hesitation emphasizes again that the resurrection was not the product of gullibility but of overwhelming, undeniable evidence.
g. “Have you any food here?”
To further confirm His bodily resurrection, Jesus ate before them. A spirit does not eat; a glorified body could. This was a powerful demonstration of continuity with His earthly life, for He had often shared meals with them.
The disciples gave Him broiled fish and honeycomb—ordinary food of the region. He ate it, not because He needed sustenance, but to prove beyond question the reality of His bodily resurrection.
Theological Reflections
The Centrality of Peace in the Resurrection: Jesus’ first word after rising is peace. His victory over sin secures eternal reconciliation between God and man.
The Reality of the Bodily Resurrection: Christianity rests on this truth: Jesus rose in the body. Denial of this truth is denial of the Gospel itself (1 Corinthians 15:17-20).
The Witness of the Wounds: The glorified Christ bears scars that eternally testify to His finished work. Heaven will forever remember the cost of redemption.
Faith Tested by Evidence: The disciples’ hesitation underscores the reliability of their testimony. They were not credulous but were convinced only by undeniable, repeated encounters.
The Continuity of Fellowship: By eating with them, Jesus restored familiar fellowship. His resurrection is not the end of His relationship with His people, but the continuation of it in a glorified way.
2. (Luke 24:44-48) Jesus teaches His disciples
“Then He said to them, ‘These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.’ And He opened their understanding, that they might comprehend the Scriptures. Then He said to them, ‘Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. And you are witnesses of these things.’” (Luke 24:44-48, NKJV)
Notes and Commentary
a. “These are the words which I spoke to you while I was still with you”:
Jesus reminded His disciples that everything had unfolded exactly as He had foretold. His passion, death, and resurrection were not tragic surprises but prophetic fulfillment. To grasp this, “He opened their understanding, that they might comprehend the Scriptures.”
This moment marked a turning point for the disciples, when the pieces of prophecy, promise, and fulfillment finally aligned in their minds.
John 20:22 records Jesus breathing on them and saying, “Receive the Holy Spirit.” It is likely at this moment they were regenerated by the Spirit, moving from mere followers of a Rabbi to Spirit-indwelt witnesses of the risen Lord.
Morrison observes: “In that one hour, in the upper chamber with Christ, Scripture became a new book to the disciples.”
The Lord Himself models the authority of Scripture, showing that the Law, Prophets, and Psalms all pointed to Him. This threefold division (Law, Prophets, Psalms) represents the entirety of the Old Testament canon.
b. “It was necessary for the Christ to suffer and to rise from the dead the third day”:
The necessity (dei) of Christ’s suffering and resurrection was not merely logical but divinely ordained. The cross was not an accident, nor was the resurrection an afterthought. Both were at the heart of God’s eternal redemptive plan.
Isaiah 53 foretold His suffering and substitutionary death.
Psalm 16:10 anticipated His resurrection: “For You will not leave my soul in Sheol, nor will You allow Your Holy One to see corruption.”
Hosea 6:2 foreshadowed the “third day” motif: “After two days He will revive us; on the third day He will raise us up, that we may live in His sight.”
Thus, Christ’s death and resurrection were not merely historical facts but theological necessities—God’s righteous plan to redeem a fallen world.
c. “That repentance and remission of sins should be preached in His name to all nations”:
Here Jesus defined the message of the Gospel and the scope of the mission.
Repentance: a change of mind and heart leading to turning from sin and turning toward God.
Remission of sins: full forgiveness, release, and cancellation of guilt, made possible only through the blood of Christ.
Preaching “in His name” means proclaiming under His authority and with His power. Spurgeon outlined it well:
Preach it under His orders.
Preach it in His authority.
Preach it knowing forgiveness comes only through His name.
Refuse to preach it in one’s own name.
This message was not confined to Israel but extended “to all nations.” Yet it would begin where the events took place—at Jerusalem.
d. “Beginning at Jerusalem”:
The choice of Jerusalem as the starting point is striking. The very city that rejected and crucified the Messiah would be the first to receive the offer of forgiveness.
Reasons this beginning was fitting:
Prophetic necessity: Isaiah 2:3 says, “For out of Zion shall go forth the law, and the word of the LORD from Jerusalem.” Joel 2:32 promises salvation beginning there.
Historical witness: Since the crucifixion and resurrection occurred there, the truth could be tested against eyewitnesses.
Priority to Israel: Paul later affirms this pattern, “For I am not ashamed of the gospel of Christ… to the Jew first and also to the Greek” (Romans 1:16).
Spiritual discipline: It is good to begin where we might least want to—among those most hostile or resistant.
Strategic necessity: Time was short, and the disciples were to begin where the need was most urgent.
e. “And you are witnesses of these things”:
The disciples were not mere hearers but eyewitnesses. They had seen His works, His death, His resurrection, and now received His commission.
They were witnesses of events: the life, death, and resurrection of Jesus.
They were witnesses of Scripture fulfilled: they saw prophecy realized in Christ.
They were witnesses of commission: entrusted with the mission to proclaim repentance and forgiveness to the nations.
The apostolic witness forms the foundation of the Church. As Acts 1:8 declares: “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”
Theological Reflections
Scripture as Christ-Centered: Jesus affirms the Old Testament as one unified testimony pointing to Him. To read Scripture without seeing Christ is to miss its heart.
The Cross as Necessary: The suffering and resurrection of Christ were not unfortunate detours but the very means of salvation, foreordained by God.
The Gospel as Universal: Repentance and forgiveness are not for Israel alone but for every nation, tribe, and tongue. The mission of the Church is global by design.
The Church as Witnesses: Christianity is grounded not in myth or philosophy but in eyewitness testimony, empowered by the Spirit, and rooted in fulfilled prophecy.
3. (Luke 24:49-53) The Ascension of Jesus
“Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high.” And He led them out as far as Bethany, and He lifted up His hands and blessed them. Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven. And they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God. Amen.” (Luke 24:49-53, NKJV)
Notes and Commentary
a. “Behold, I send the Promise of My Father upon you”:
Jesus referred to the coming of the Holy Spirit at Pentecost (Acts 2). The disciples were not to attempt their mission in their own wisdom or strength but to wait until they were “endued with power from on high.” This empowerment would equip them for witness “to the end of the earth” (Acts 1:8).
The Spirit’s coming was not optional; it was essential.
Jesus had promised another Helper (John 14:16-17), and here He affirmed that promise as the Father’s gift.
b. “He lifted up His hands and blessed them… while He blessed them”:
The final earthly act of Jesus was to bless His disciples. Unlike earthly leaders who leave uncertainty, Jesus departed giving blessing and assurance.
As Morgan notes: “Thus He remains until He comes again, His hands uplifted, and His lips pronouncing the blessedness of His own.”
This blessing was not a mere wish but an effectual pronouncement, backed by divine authority. Spurgeon said: “If He has blessed you, you shall be blessed, for there is no power in heaven, or earth, or hell, that can reverse the blessing which He gives.”
The hands once pierced in crucifixion are now raised in priestly benediction.
c. “He was parted from them and carried up into heaven”:
Unlike the sudden vanishings after His resurrection (Luke 24:31), this was a visible, climactic departure. It was the close of His earthly ministry and the inauguration of His heavenly intercession.
Acts 1:3 confirms this took place forty days after the resurrection.
Spurgeon emphasized: “He rises by His own power and majesty… breaking the law of gravitation, and suspending the laws usually governing matter.”
Barclay observed that it was unthinkable for appearances simply to fade away gradually; such would have undermined faith. Instead, the ascension was a decisive close and a glorious beginning of Christ’s heavenly reign.
d. “And they worshiped Him, and returned to Jerusalem with great joy”:
The disciples’ response marks the transformation from fear to faith. They now fully recognized Him as Lord and God, worthy of worship.
Their return to Jerusalem in obedience shows submission to His command.
Their great joy reveals they no longer despaired over His departure, for they knew His living presence by the Spirit would remain.
Their continual praise in the temple shows public devotion, boldly worshiping the risen and ascended Christ.
Morrison insightfully remarked: “A little before, they could not believe for joy. Now they were joyful just because they believed.”
Theological Reflections
The Spirit’s Power is Essential: The mission of the church is not possible without the empowering presence of the Spirit. Human effort cannot substitute for divine enabling.
Christ’s Ongoing Benediction: Jesus’ last earthly act was blessing, and His heavenly ministry continues in blessing and intercession (Hebrews 7:25).
The Finality and Glory of the Ascension: The ascension is not an afterthought but the fitting climax of Jesus’ ministry. It affirms His deity, His authority, and His ongoing reign at the Father’s right hand.
The Joy of Believing: True faith transforms sorrow into joy. The disciples moved from confusion and fear to continual praise because they believed the risen and ascended Lord reigned.
Public Witness: Their continual presence in the temple praising God demonstrates that the Gospel is not private but public. The risen Christ demands open proclamation.
