Luke 24:13-35

By Richard Niell Donovan

Translation by Ángeles Aller

BIBLICAL PASSAGE: Luke 24:13-35

Commentary (Bible Study):

LUKE 24:13-35. A SUMMARY
This Gospel was written towards the end of the first century. At that
time, the majority of the church was made up of Christians who had
not witnessed Christ in the flesh. This story connects them (and us) to
Christ, who is still revealed today through the reading and
interpretation of scripture (v. 27), and the Lord's Supper (vv. 30-31).
Disciples who came later are not at a disadvantage for not having
seen Jesus (Madsen, 66).

This story is similar to the story of the angels' appearance to Abraham

and Sarah at Mamre (Gen 18:1-15). In both stories, the hosts fail to
recognize the significance of their guests, but still offer them their
hospitality. In both stories, hospitality leads to revelation – and
blessing.

“The Gospel of Luke organizes his account of the resurrection into

three parts: the tomb, Emmaus, and the gathered disciples. This
organization pays special attention to the symbolic geography of
Luke. The first story establishes Jerusalem as a place of unbelief and
as the place of death (24:11). The story of Emmaus, then –
separating from Jerusalem in agony (24:17) – establishes a word that,
again, is brought to Jerusalem (24:33, 35)… The long-awaited
redemption of Jerusalem (2:38)… It comes, surprisingly, from outside
Jerusalem, as Jesus himself comes from outside Jerusalem”
(Lathrop).

This story incorporates a high level of liturgical language, including

“taking the bread, he blessed it, and broke it, and gave it to them” (v.
30); “The Lord is truly risen” (v. 3. 4); and “in breaking bread” (v. 35).
The resurrected Christ is revealed in the telling of the story, in the
interpretation of scripture, and in the breaking of bread.

LUKE 24:13-16. TWO OF THEM WERE GOING TO

EMMAUS
13 And behold, two of them were going on the same day to a village
sixty stadia from Jerusalem (Greek: stadious hexekonta – sixty stadia
), called Emmaus. 14 And they were talking among themselves about
all those things that had happened. 15 And it came to pass, as they
were speaking among themselves, and questioning one another, that
Jesus himself came and went with them. 16 But their eyes were
blinded, so that they did not know him.

“The same day” (v. 13). “The same day” refers to “the first day of the
week” in v. 1. This is Easter evening – just hours after Jesus rose
from the dead.

“Two of them were going on the same day to a village sixty

furlongs from Jerusalem, called Emmaus” (v. 13). “Two of them”
refers to “the eleven and all the rest” (v. 9). Cleopas is never
mentioned in any list of apostles, so these two are among “the rest”
rather than among the eleven apostles. Bergant suggests that they
are husband and wife, in part, because they both offer their hospitality
as a husband and wife would (Bergant, 170).

We know little about Emmaus, which was 60 stadia (7 miles or 11

kilometers – a stadia is 607 feet or 184 meters), from Jerusalem. All
of Jesus' resurrection appearances take place near Jerusalem.

History does not tell us why travelers go to Emmaus, although their

hospitality to Jesus – inviting him to stay with them – makes it likely
that Emmaus is their home. Buechner says, “Emaus is where we go,
where these went, to try to forget Jesus and the great failure of his
life” (from The Magnificent Failure, cited in Vawter and Carl, 34).
Home provides that kind of shelter.

“But their eyes were restrained ( ekratounto – kept), so that they

did not know him” (v. 16). The problem is not that Jesus'
appearance has changed or that the Emmaus disciples are
distracted. The verb is passive, indicating that something is acting on
these two disciples. God is preventing them from seeing what would
otherwise be obvious.

LUKE 24:17-24. ARE YOU JUST THE ONE WHO DOESN'T

KNOW?
17 And he said to them: “What talks are these that you talk among
yourselves as you walk, and you are sad?” 18 And the one, whose
name was Cleopas, answered and said to him, “Are you only a
pilgrim in Jerusalem, and have you not known the things that have
happened there in these days?” 19 Then he said to them, “What
things?” And they said to him: “Of Jesus of Nazarene, who was a
man prophet, powerful in deed and in word before God and all the
people; 20 And how the chief priests and our princes handed him
over to death, and crucified him. 21 But we hoped that he was the
one who would redeem Israel: and now above all this, today is the
third day that this has happened. 22 Although some women of our
people also scared us, who went to the tomb before daylight: 23 And
when they did not find his body, they came saying that they had also
seen a vision of angels, who said that he lives. 24 And some of our
men went to the tomb, and found just as the women had said; But
they did not see him. ”

“And the one, whose name was Cleopas, answered and said to
him…” (v. 18). This is the only mention of Cleopas in the New
Testament. This passage is full of irony. Cleopas presumes that
Jesus is “Are you only a pilgrim in Jerusalem, and have you not
known the things that have happened there in these days?” (v. 18)
when, the fact is, Jesus is the only person who truly understands
those facts. Cleopas himself is ignorant.

Cleopas summarizes the Gospel in fine words in these verses saying

that:

• Jesus was “a man prophet, powerful in deed and word before

God and all the people” (v. 19). This is true, but not the whole truth.
Jesus is a prophet, and spoke of himself as such in 4:24 and 13:33 –
but he is also much more. He is a prophet like Moses. Acts 7:22 (also
written by Luke) describes Moses as “powerful in his sayings and
deeds.” Deut. 34:12 says that Moses performed “great signs…in the
eyes of all Israel.” Now Cleopas describes Jesus as “a man prophet,
mighty in deed and word” (v. 19).

• “The chief priests and our princes handed them over to the
condemnation of death, and crucified him” (v. 20). No mention is
made of the Roman authorities or the crowds. Thus, Luke maintains
that the Jewish leaders are responsible for the death of Jesus.

• “But we hoped that he was the one who would redeem Israel”
(v. 21). "We expected." These are sad words – expected in the past
tense – hope turned into despair. For these disciples, “the redemption
of Israel meant the liberation of Israel from its enemies, that is, the
Romans. For Luke, however, Jesus did redeem Israel and bring it the
kingdom of God. But it was through his death that Jesus fulfilled this
redemption and sealed this new covenant (Luke 22:20)” (Stein, 611).

• “Today is the third day that this has happened” (v. 21). The irony
is that, although each passing day has deepened his agony, Luke's
readers know that Jesus predicted his resurrection on the third day
(9:22; 13:32; 18:33; 24:7). The mention of the third day is full of hope
for those who know how the story ends.

• “Some women of our people scared us” by telling them that

“they had seen a vision of angels, who said that he lives” (v. 23).
Tannehill notes, “The women's story produced surprise, but not faith”
(Tannehill, 354).

• “And some of us went to the tomb, and found just as the

women had said; but they did not see him” (v. 24).

We must admire these two disciples of Emmaus. The Jewish leaders

killed Jesus, and the disciples hid, fearing that they might be the next
to be persecuted. The Emmaus disciples might be expected to keep
their mouths shut about their relationship with Jesus – except,
perhaps, in the company of faithful friends. Here, however, they
openly talk about Jesus with a person they believe to be a stranger.

LUKE 24:25-27. STARTING FROM MOSES AND THE

PROPHETS
25 Then he said to them, “O fools, and slow of heart to believe all
that the prophets have said! 26 Was it not necessary that the
Christ should suffer these things, and that he should enter into
his glory?” 27 And beginning with Moses and all the prophets, he
declared to them in all the Scriptures what they said about him.

“O fools, and slow of heart to believe all that the prophets have
said!” (v. 25). Jesus scolds the two disciples for not believing the
prophets (v. 25). The prophets “pointed to both (Jesus') ministry
(4:16-30) and his suffering, death, and resurrection (vv. 26-27, 44-47).
For this reason, Luke considers the Scriptures to be sufficient for the
generation of faith (16:31)” (Craddock, Interpretation, 286).

“Was it not necessary (Greek: dei ) that the Christ should suffer
these things, and that he should enter into his glory?” (v. 26).
This little word, dei , suggests a divine imperative – something
commanded by God. Jesus implies that God commanded the
suffering of the Messiah before he entered into his glory. While this
was not evident to the early disciples, the Emmaus disciples have
identified Jesus as a prophet, reminding us that prophets were
persecuted (6:23-26) and killed (11:47-49; 13:34) – Jesus' own words.
God's ways are not like ours. God chose the madness of the cross,
because “For the madness of God is wiser than men; and the
weakness of God is stronger than men” (1 Cor. 1:25). We should not
be surprised that God – who chose young David and Gideon's little
army and little Israel – also chose a cross.

“And beginning with Moses and all the prophets, he declared to

them in all the Scriptures what they said about him” (v. 27). Luke
does not tell us which scriptures Jesus used to reveal himself. Some
possibilities include Deut. 18:15; Psalm 2:7; 110:1; 118:21-23; and
Daniel 7:13-15.

We are left wondering whether Jesus explicitly connected the

suffering and death of the prophets to his own suffering and death. It
is true that the prophets served as a model for the crucifixion – and
for the humble, sacrificial service that God expects of us.

Scripture is a powerful vehicle to reach the revelation of Christ.

Christians are guided and strengthened by scripture. Non-Christians
are persuaded by reading the Bible. Gideon tells true stories of
people whose lives change after reading the Bible. We give the Bible
an important place in our veneration because it can powerfully testify
of Christ.

LUKE 24:28-32. THEN HIS EYES WERE OPENED

28 And they came to the village whither they were going: and he
pretended to go further. 29 But they restrained him by force, saying,
“Stay with us, for it is getting late, and the day has already passed.”
So he went in to stay with them. 30 And it came to pass, as he sat at
table with them, and took the bread, that he blessed, and broke, and
gave it to them. 31 Then their eyes were opened, and they knew him;
but he disappeared from their eyes. 32 And they said to each other,
“Did not our hearts burn within us, while he spoke to us on the road,
and when he opened the Scriptures to us?”

“And they came to the village whither they were going” (v. 28).
This sounds like the disciples of Emmaus have come home. Jesus
comes forward to leave them. Custom requires that they invite Jesus
to dinner, and custom requires that Jesus refuse unless they insist.
As mentioned above, this story reminds us of Abraham at Mamre,
who entertained angels without knowing it (Gen 18:1-15).

“As he sat at table with them, taking bread, he blessed it, broke
it, and gave it to them” (v. 30). These are almost the same words
Luke used to describe Jesus' actions during the Last Supper (22:19).
Note especially the four verbs: took, blessed, broke, and gave. Jesus
accomplished these same actions by feeding the five thousand (9:12-
17). Typically, the host would perform these actions in a home and
the celebrant would perform them in a veneration service. Jesus, the
guest, becomes both the host and the celebrant at this table.

“Then their eyes were opened, and they knew him” (v. 31).
Before, “their eyes were blinded, so that they did not know him” (v.
16). Now his eyes were opened. The exposition of the scriptures
prepared them to recognize Him in the breaking of bread. It was God
who covered their eyes, and it is God who uncovers them. The union
of the table “is not a mistake; is a major theme of Luke. Many of the
resurrection appearances that Luke describes are associated with the
union of the table (24:41-43; Acts 1:4; 10:41; also Jn 21:9-15)” (Bock,
385). As soon as they recognized him, Jesus disappeared.

Culpepper says this story is a counterpoint to the parable of the rich

man and Lazarus (16:19-31). In that parable, Lazarus was lying
outside the rich man's door, but the rich man neither recognized him
nor shared his bread with him. In death, their situations turn around,
and the rich man begged God to send Lazarus with a drop of water.
The irony is that by not helping Lazarus, the rich man deprived
himself of blessings. “Imagine for a moment. What would the rich man
have discovered if he had shared his bread with Lazarus?
(Culpepper, 482). By comparison, the disciples at Emmaus show
hospitality to Jesus, and are rewarded with a private audience with
the risen Lord. We never know what blessings we may receive by
giving hospitality or what blessings we may lose by not doing so.

“And beginning with Moses and all the prophets, he declared to

them in all the Scriptures what they said about him” (v. 27). Jesus
begins by revealing himself through the scriptures (vv. 25-27). In a
few moments, he will complete his revelation through the Eucharist
(vv. 30-31). Christ still continues to reveal himself through Word and
Sacrament.

“Did not our hearts burn within us, while he spoke to us on the
way, and when he opened the Scriptures to us?” (v. 32). At the
time, these two disciples did not understand what was happening, but
Jesus was preparing them for the revelation that would come with the
breaking of bread.

LUKE 24:33-35. THEY GOT UP AND RETURNED TO

JERUSALEM
33 And rising at the same hour, they returned to Jerusalem, and
found the eleven gathered together, and those who were with them.
34 Who said: “The Lord is truly risen, and has appeared to “Simon.”
35 Then they told the things that had happened to them on the way,
and how it had been known to them at the breaking of the bread.

“And rising at the same hour, they returned to Jerusalem” (v. 33).
The disciples of Emmaus rush to share their story with the disciples in
Jerusalem. “It was a seven mile journey to return to Jerusalem” and it
was late, but “they could not stay without sharing the good news”
(Barclay, 310).

“The Lord is truly risen, and has appeared to Simon” (v. 34).
Once the disciples arrive in Jerusalem, they find the eleven apostles
and their companions discussing Jesus' appearance to Peter. “We
must…ask why Luke pays special attention to Simon. No doubt, it is
to indicate Simon's repentance and rehabilitation after having denied
Jesus (22:55-62) and, thus, legitimize Simon not simply as an
authentic 'witness of the resurrection' (Acts 1:22) but also as a leader
of the community of witnesses (cf. 22:31-34) (Green, 851).

“Then they told of the things that had happened to them on the
way, and how it had been known to them at the breaking of the
bread” (v. 35). The Emmaus disciples share their testimony only with
other disciples. “Only later, after having received 'power from on high'
(v. 49) will express their testimony before non-believers (vv. 47-48; cf.
Acts 1:8)” (Nickle, 261).