Luke Study Guide 23 56b-24 53 The Resurrection Narrative

A Study Of The Gospel According To Luke
(using the Concordia Commentary-Luke by Arthur A. Just Jr.)
The Resurrection Narrative (23:56b-24:53)
An Overview of the Resurrection Narrative

The structure and significance of Luke 24
Luke 24 looks back at the ministry of Jesus and it looks forward to the Acts of the Apostles. In Luke 24
Lukes portrait of Jesus is finally complete. Also in this last chapter, Lukes theological and literary genius
becomes evident. His final chapter is the climax of his gospel.
The author of the CC believes that the climax of the gospel of Luke is the Emmaus meal. The structural
center of Luke 24 is the revelation of Christ to the two disciples at Emmaus in the breaking of bread.
When one sees this then one can see that Jesus table fellowship has from the very beginning been a
manifestation of the eschatological kingdom that will be fully established at the end.
One purpose of Luke 24 may have been to counter the embarrassment that the suffering and death of
Jesus caused the church. Luke consistently portrayed Jesus as an innocent man, not a criminal, and that
those who sought his death, acted out of ignorance. Throughout his gospel, Luke has shown that Jesus
death and resurrection were part of Gods plan of salvation, which was foretold in the OT scriptures.
Luke 24 contains three explanations of the passion. In each it is emphasized that Jesus death and
resurrection were announced beforehand and if the disciples would have believed the prophecies, then
they would have been prepared for those events. There are three resurrection scenes in Luke 24 (24:112, 13-35, 36-49) and each one has an important statement that interprets the passion and resurrection
as a fulfillment of divine revelation and points to the necessity of the cross. Each of the three statements
seems to build upon the previous one and the third is the richest of the three. It not only explains the
necessity Jesus death and resurrection, but it connects it with the mission and ministry of the church,
which is the focus of Acts.
The Time Framework in the Resurrection Narrative

The time framework of Lukes final chapter is part of its structure and gives theological meaning to the
profound shift that takes place during the three days of Jesus passion, death, and resurrection. Because
Luke stresses the third day, 23:56b should be included in the resurrection narrative. The Sabbath, the
day before the Sabbath (the Day of Preparation), and the first day after the Sabbath (the first day of the
new week) are the three days that brought forth a new creation, a new act of redemption. Jesus prior
healings on the Sabbath were preludes to the greatest Sabbath miracle of all, the resurrection.
The second use of Sabbath in Luke is in 24:1. Instead of on the first day of the week, it could be
translated on the first day after the Sabbath. Again, observing the Sabbath was an OT commandment.
So this phrase (used in all the gospels) signals a shift. The OT Sabbath has been observed, but now
comes the first day after the OT. As in the first creation, there was evening and there was morning the
first day, so now the darkness of evening (Jesus suffering and death) is gone and the light of this new
day is shining. This is the first day of Gods new creation. As light was created and separated from
darkness on the first day of the first creation, so now the Light arises from the grave dispelling all
darkness. This day will never end; darkness will never overcome the Light.
In Lukes three day sequence, of death, rest, and resurrection, the third day is the climactic day, the day
that Jesus rises from the dead. In Luke 24, Luke repeats passion statements three times (24:6-7, 25-27,
44-47), each time noting the third day. By using on the third day in Luke 24, Luke connects back to
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Jesus passion and resurrection predictions at 9:22 and 18:33. Those predictions were fulfilled on the first
day after the Sabbath. Luke also uses the third day in 24:21 to show the disciples lack of understanding
of the passion and resurrection. Lastly, Jesus uses the third day in 24:46 in connection with his
instructions for the disciples ministry. The third day has now been fulfilled as the OT foretold and is the
spring board for the mission of the church.
The Parallels between Luke 9 and Luke 24

Both Luke 9 and 24 introduce and develop themes that are central to Lukes theology. If the structure of
the two is compared, there is a surprising correspondence. But the corresponding parts are in reverse
order, so if the parts are heard or read in canonical order, a chiasm results.
Luke 9:1-36
9:1-6: Jesus sends forth the Twelve with power
and authority.
Luke 24:1-49
24:44-49: Jesus sends forth the Eleven to be
witnesses to all nations. They are about to be
clothed with power from on high.
9:7-9: Herod seeks to see Jesus, questioning

rumors that Jesus was the risen John the
Baptist, Elijah, or a prophet from old.
24:36-43: Jesus stands in the midst of the

disciples. Some think he is a spirit. Doubts about
his identity arise in their hearts.
9:10-17: Jesus breaks five loaves and two fish to

feed five thousand.
24:28-35: Jesus sits at table with two disciples

and breaks bread.
9:18-22: Peter confesses that Jesus is the

Christ of God. Jesus makes his first passion
prediction and commands the disciples to tell no
one.
24:25-27: Jesus makes the passion statement

that the Christ should suffer before entering
glory. He opens up the Scriptures to the
Emmaus disciples.
9:23-27: Jesus speaks of discipleship, taking up

the cross to follow him, and suffering before
glory.
24:13-24: The Emmaus disciples show their

complete lack of understanding of the cross and
discipleship. They wanted a prophet mighty in
deed and word, not a crucified Messiah, and
glory without suffering.
9:28-36: Jesus transfiguration. Emphasis on the

necessary sequence of suffering before glory.
Passion reference in 9:31. Contains an
imperative: Listen to him!
24:1-12: The empty tomb. Emphasis on the

resurrection in the face of death: Why are you
seeking the living one among the dead?
Passion reference at 24:7. Contains an
imperative: Remember how he spoke to you
while he was still in Galilee
9:1: Begins in Galilee.
24:7: Points back to Galilee.
9:51: Points to Jerusalem.
24:47: Points out from Jerusalem.
In Lk 9 there is a gradual silence and concealment of the passion and resurrection. In Lk 24 there is a
gradual movement from puzzlement and disbelief to openness and understanding. The movement in Lk
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24 toward faith in the passion and resurrection reverses the movement in Lk 9 toward disbelief. In Lk 9,
silence and concealment result when the disciples are unable to understand Jesus predictions of his
passion, death, and resurrection. In Lk 24 Jesus words and actions result in the opening of the disciples
eyes and minds as Jesus shows that the resurrection counters the embarrassment of the cross and that
from the very start the passion and resurrection were essential parts of the divine plan in fulfillment of the
OT Scriptures. In both chapters, the Messiahs death on the cross is the critical issue.
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Lesson 106 The Sabbath Rest in the Tomb and the Sunday
Announcement to the Women (Lk 23:56b-24:12)
Context
Luke structures his Easter account in three sections. In this first section (23:56b-24:12), the angels
announce to the women that Jesus has risen from the dead. At the center of this passage is the first
reminder of Jesus passion and resurrection prediction. See also the Overview of Lk 24 for more
information about the context of this passage.
Structure
See detailed structure. Luke divides this passage into three parts: the announcement to the women
(23:56b-24:8), the womens report to the apostles (24:9-11), and Peters marveling at the empty tomb
(24:12). Jesus passion and resurrection prediction stands at the center.
Learning/Meaning
1. When the women go to the tomb, do they go to it from an OT or NT perspective (23:56b; 24:1)?
Do you think the women believed in the resurrection? (Jn 11:24 does not involve the women, but it
may help)
2. As the women arrive at the tomb, what do they find and what do they not find (24:2-3)? And why was
what they did not find important?
Even though the women see that the tomb is empty, they need it explained to them. The CC
translates 24:4 as follows: And it came to pass, while they were at a loss concerning this, and
behold, two men stood before them in dazzling clothes. By using the phrases, And it came to pass
and behold, Luke alerts his hearers that a great moment of revelation is about to take place.
There is a striking parallel between the resurrection narrative and the transfiguration account in the
phrase and behold, two men. Who are the two men in each case (9:30; 24:4)?
At both events, what did the two men talk about (9:31; 24:6-7)?
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Jesus suffering, death and resurrection were foretold by the OT exodus event (Moses), the OT
prophets (Elijah) and by Jesus own prophecy. What had been prophesied had now been fulfilled.
3. The question the angels ask the women, Why do you look for the living among the dead? (24:5),
invites the women to see thing from a NT perspective. Then they interpret for the women what they
see. What does this empty tomb mean? He is not here, but he has risen (24:6).
What then do the angels urge the women to do (24:6b-7)?
This is the first of two hermeneutical instructions in Luke to read back from the perspective of Luke
24 and observe how this great moment the revelation of Jesus resurrection from the dead was
intimated in the evangelists record of Jesus teaching and miracles (cf. 24:44). Which words of the
angels are words which connect us to Jesus passion (24:7)?
Having connected the other passion statements into the story of the empty tomb, Luke affirms that the
sufferings and resurrection of Jesus were part of the divine plan as foretold in by the ancient
Scriptures and by Jesus himself.
4. How do the women respond to the urgings of the angels (24:8)?
How does their reaction contrast with the responses to Jesus second and third passion predictions in
9:45 and 18:34?
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Once they have remembered Jesus words, what did they do (24:9)?
The words Luke uses to describe what the women did indicate that their telling was ongoing and
repeated. This backs up the idea put forward above that they now believe that Jesus has risen. They
now believe and they repeatedly tell Jesus other followers the resurrection facts in an effort to get
them to believe too.
Luke mentions some of the womens names (24:10). Where have we heard two of these names
before? (see 8:2-3 and 23:49)
Now these women are the first eye witnesses of Jesus resurrection. The women are also the first
evangelists to tell the Good News of Jesus resurrection, as they tell the apostles.
The women began the first day of the week from an old covenant perspective. But when they
remembered the Lords words, they were incorporated into the new covenant. The words of Jesus
were necessary for the interpretation and understanding of the events that happened. Only when the
historical facts are interpreted by the divinely revealed Word do enlightenment and faith follow. The
women are first humans to hear the explanation of the death and resurrection of Jesus and to
understand it by an appeal to Jesus own words by the angels.
5. The women remembered and believed Jesus words. But what happened when the women
announced the Good News to the apostles (24:11)?
Again, the words that Luke uses to describe the apostles reaction indicate that their unbelief was
ongoing. The women kept telling them what had happened and they kept on not believing them. All
along Luke has emphasized the lack of understanding by the apostles and never is it more apparent
than in Lukes resurrection narrative.
6. After the womens report was dismissed by the apostles, what did Peter do (24:12)?
What did Peter find?
Knowing Lukes fondness for making frames for his gospel, can you think back to a passage at the
beginning of his gospel that along with 24:12 could form a frame? (Hint: strips of linen)
How did Peter react to what he saw (24:12b)
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Look at the following verses, which are reactions throughout Jesus ministry to his miracles and
teachings. How did people react to Jesus teachings and miracles in 4:22; 8:25; 9:43; 11:14; and
20:26?
Peters response is much like the earlier responses of the people, the disciples, and Jesus enemies.
It was a mixed or ambiguous response. All of their responses acknowledged that something
extraordinary, even supernatural, had happened. It was not a response of outright rejection and it was
not a response of understanding, acceptance, and faith. Peters response, as well as all the rest, was
a response of one who was trying to comprehend words and facts that he could not explain. Peters
response then seems to be one of transition. He is moving from unbelief toward belief. In a short
while Peter will believe, as the Lord makes a resurrection appearance to him (24:34). It seems then
that Peter was restored to the position of the first among the apostles. For after his encounter with the
risen Lord and after he came to believe that Jesus was alive, then the rest of the apostles believed
too.
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Lesson 107 The Emmaus Journey and the Recognition of Jesus (Lk
24:13-35)
Part 1 The Four Outer Circles around the Meal at Emmaus (24:13-16,
31-33)
Context
The Emmaus meal is the climax of Luke 24, which is itself the conclusion of the gospel. The table
fellowship of Jesus has played a prominent role throughout the gospel. It was a manifestation of Gods
eschatological kingdom present among his people. The Emmaus meal is important because it is the first
post-resurrection meal described in Luke-Acts, and it helps define the significance of all Jesus fellowship
meals, both before and after the resurrection.
In Luke 24, the threads of many of Lukes themes are woven together into Lukes table fellowship matrix.
These themes include Lukes geographical perspective, the theme of divine revelation, proclamation from
prophecy and pattern, and the eucharistic motif.
Structure
See detailed structure. The structure of the Emmaus account helps to communicate Lukes theology. Five
concentric circles (typical of Luke) carry the hearer from the outer circle to the center and back, journeying
from Jerusalem and returning to Jerusalem. The circles or rings can be better perceived if one reads the
corresponding verses together and looks for similar vocabulary in both.
Learning/Meaning
1. Luke has carefully set the stage for this pericope by his use of time and by his use of darkness and
light. Luke has set forth a three day sequence in which Jesus suffered, died, and rose. This sequence
began with the Day of Preparation, when Jesus passion began and the power of darkness arrived.
Jesus hung in darkness on the cross for three hours. Darkness dominated this day. And while Jesus
rested in the tomb on the Sabbath, darkness clouded the disciples understanding of Jesus. But early
in morning on the first day of the week, the first Light of the Easter Dawn began to dispel the
darkness. In the light of Jesus words, the women remembered and believed. In the light of the OT
Scriptures and in the light of Jesus presence, the Emmaus disciples eyes were opened and they
recognized Jesus as the crucified and risen Christ. They finally see that Gods plan to save humanity
culminated in the death and resurrection of the Christ. The movement from darkness to light over the
three day sequence highlights the third day, the day Jesus fulfilled the OT.
2. Notice that Luke frames the three day sequence with meals. The three days began with Jesus
Passover on the Day of Preparation (for the Sabbath) and ended with the Emmaus meal on the first
day after the Sabbath. Concerning the Passover, what did God command of Israel and what was the
purpose of this festival (Deut 16:2, 5-6, 16)?
Jesus made his pilgrimage to Jerusalem (9:51-19:28) as God required, had two of his disciples
prepare the Passover meal, and ate the Passover meal on the required night just before his own
exodus (9:31).
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But the meal at the close of the third day, on the first day of the week, his first after the resurrection,
was not in Jerusalem. Throughout his ministry, Jesus has traveled from town to town and had table
fellowship with sinners. This fellowship meal outside of Jerusalem anticipates the expansion of the
church in which the new Meal will be celebrated. Acts records how Christian communities will gather
on the first day of the week to break bread (Acts 20:7) wherever they are. In that respect the new
fellowship meal resembles the very first Passover where the Israelites ate the meal in their homes in
Egypt.
3. The two disciples going to Emmaus were not part of the Eleven (24:33). Since the Lord would appear
to Peter (24:34), one might expect that Luke would have recorded that encounter instead of Jesus
encounter with two lesser disciples. In fact, Luke does frame the Emmaus account with Peters visit
to the empty tomb (24:12) and the Lords appearance to Peter (24:34). Why do you think that Luke
recorded Jesus appearance to these disciples instead of Peters encounter?
4. Lets take a look at the four outer rings of Lukes structure. In the fifth circle (24:13 and 24:33), the two
disciples journey from where and to where?
What happened to the disciples along the way?
The round-trip journey recapitulates the journey of the entire gospel, which began with Zechariah in
the Jerusalem temple, moved up to Galilee where Jesus taught and had table fellowship, and then
returned to Jerusalem for Jesus suffering, death, and resurrection, and ends with joyful worshippers
in the Jerusalem temple.
5. In the fourth circle (24:14 and 24:32) the subject is the conversation of the two disciples. What is it
that they are talking about?
So the main issue here is the proper understanding of these facts. Again, what happened along the
way concerning their understanding? And what caused this to happen?
By the time the fourth circle is completed, there has been a dramatic change in the disciples. But
notice that even though the mystery has been revealed, the disciples still did not have open eyes
(CC); they still did not recognize the presence of the risen Lord. The catechesis alone was not
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enough to recognize Jesus. The catechesis was a precondition, but it had to be combined with the
breaking of bread in the way (24:35). Nor would the meal have been enough. The meal must be
received with the knowledge of prior catechesis, which furnishes the proper understanding of the
passion and resurrection facts according to the Scriptures.
6. Jesus enters the narrative (24:15) and then departs from it (24:31b) in the third circle. Luke introduces
Jesus in this pericope with After drawing near (24:15, CC) and connects it to the main verb was
journeying (24:15, CC). Up to this point in Luke, what did to draw near (or approached or going
up to NIV) refer to? (see Lk 10:9, 11; 19:11; 22:47; 21:30-31)
But now in the death and resurrection of Jesus the kingdom of God has come. The kingdom is
present in Jesus, but it is not yet seen by them. Jesus has drawn near to reveal the kingdom by
opening up the Scriptures and breaking bread.
If Jesus appearance was dramatic, his disappearance was miraculous. As soon as they recognized
him, he himself (24:31b, parallel wording to Jesus himself in 24:15) became invisible. This ring
revolves around Jesus presence, which is necessary for the opening of the Scriptures and the
opening of the disciples eyes.
7. The second circle (24:16; 24:31a) is linked together by its shared vocabulary and by its antonyms.
The CC translates 24:16 as: But their eyes were held back so as not to recognize him, and 24:31a
as: And their eyes were opened and they recognized him. The purpose of this second circle is to
describe the spiritual condition of the disciples before and after the opening of the Scriptures and their
recognition of Jesus in the breaking of bread. Throughout his gospel, Luke has pictured the disciples
as having closed eyes, as not understanding the necessity of Jesus suffering, death, and
resurrection.
The eyes motif that Luke uses goes back beyond his writings to the very beginning of salvation
history in Ge 3. Look at Ge 3 and find a reference to eyes.
How is its use in Ge 3 ironic when compared to Lk 24:31a?
This motif provides a clear transition from the old creation to the new, establishing the Emmaus meal
as an eschatological event. The meal at Emmaus reverses the first meal, the fruit of tree of the
knowledge of good and evil. In this meal, the promised Seed of the woman (Ge 3:15) is seen. Just as
Adam and Eves eating of the forbidden fruit was the first recorded meal of the old era of creation
which fell into sin, so this meal at Emmaus is the first meal in the new era begun with Christs
resurrection. So this meal takes place on the first day of the week, the start of Gods new work of new
creation in Christ (cf. 2 Cor 5:17).
The words that describe the condition of the eyes are theological passives. Their eyes were closed by
God and their eyes were opened by God. That God would cause their eyes to closed goes along well
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with Lukes messianic passion secret, where the divine plan is hidden from all people so that they do
not understand until after the resurrection then their eyes are opened and they do understand.
The word recognize is used in both parts of the frame. This is the same word used in the prologue.
In the prologue it was translated know with certainty. When the disciples eyes are opened and they
see Jesus, they recognize or know with certainty that Jesus is the crucified and risen Messiah.
This pericope is framed by the movement from closed eyes to recognition and Lukes entire gospel if
framed by recognition (1:4; 24:31). In the breaking of bread, not just the Emmaus disciples, but also
Theophilus and the entire church come to recognize, know, and believe the profound truth concerning
the things with which they have been catechized.
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24:13-35)
Part 2 The Center Circle: The Catechesis on the Road and the
Breaking of the Bread (24:17-30)
Context
See the context from the previous lesson and the summary of the resurrection narrative.
Structure
See detailed structure. See the structure of the previous lesson. The center circle of the Emmaus
narrative may be divided into four sections, beginning with an introduction that stets the state for Jesus
catechesis on the road to the two disciples (24:17-18), followed by the presentation of the incomplete
Christology of the Emmaus disciples (24:19-24). Then in the catechesis of Jesus, he presents his
Christology (24:25-27). The center circle closes with the meal at Emmaus (24:28-30). This circle therefore
comprises the revelation of the true knowledge of Jesus through the catechesis on the road and the
breaking of the bread.
Learning/Meaning
1. First we look at the setting for the catechesis on the road (24:17-18). The content of the coming
catechesis is anticipated for the hearer in these verses. What were the Emmaus disciples discussing
as they walked along (24:18b)?
Jesus question that leads to Cleopas answer is deliberate and provides a way for him to join in the
conversation. Also, note how this verse ties back to the prologue. The things that are discussed
here are the things that have been fulfilled among us (1:1) in the prologue and the things that Luke
writes about and explains in his gospel so that they can he absolutely certain of them. Those things
that they have been catechized in (1:4) are true. The gospel progresses from facts to faith through the
proper understanding of those facts.
Jesus question and the disciples answer tell us that after Jesus joins the conversation, the topic will
continue to be about these things. Jesus will take the opportunity to explain these things and why
they did happen and had to happen. It was the OT that said that these things had to happen.
Jesus table fellowship included teaching and eating. And so now, after his resurrection, that pattern
continues, as he teaches them on the road and eats with them at Emmaus. This is the pattern then
that the church follows in its worship. First the Word is read and preached and then the Sacrament
meal is served.
2. In Cleopas answer to Jesus question, which was itself a question, Cleopas asked Jesus if he was a
visitor (NIV) or sojourner (CC). A sojourner is one who is there temporarily, who is passing through.
Luke may be making a theological allusion here. In what way was Jesus whole life a life of a
sojourner?
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How are Christians sojourners?
According to Eph 2:19, how are Christians no longer sojourners?
What is at stake for the world is this: Will they accept or reject this journeying stranger who is made
known in the Scripture and the breaking of bread? While on earth, Jesus ate with sinners and tax
collectors and the disenfranchised. The question is: Will sinners receive him with the same open
hospitality that he receives sinners or will they reject him?
Jesus hospitality was extended to sinners at the table. At the table, at the Lords Supper, the divine
Son meets humankind and humankind meets the divine Host. At this meal God extends his
forgiveness to sinners in the true, real presence of Jesus in the bread and wine. We have the
opportunity to reciprocate hospitality when we receive the Meal of divine mystery of redemption in
Jesus Christ. This Meal is also eschatological in that it looks forward to the eternal heavenly banquet,
where Gods hospitality reaches its final fulfillment.
God uses these two disciples to cause the focus to be put on table fellowship. By not recognizing
Jesus, the stage is set for them to show hospitality to Jesus later in the evening. Therefore the
themes of journey, hospitality, table fellowship, and recognizing Jesus all come together and point to
the eschaton, where the Christians journey of faith will be completed; where he will no longer be a
sojourner, but a permanent resident in the New Jerusalem; where he will be seated at the eternal
wedding feast; and when he will recognize Jesus and see him face to face.
3. By the amount of material and dialog that takes place, the catechesis on the road (24:19-24)
dominates the pericope. The catechesis on the road presents three different Christologies
(understandings of Jesus). At stake is the correct perception of who Jesus is. First, the disciples give
their own incomplete Christology. Next they report the false Christology of the religious leaders in
Jerusalem. Finally Jesus presents his Christology, which is based on the OT Scriptures. These three
Christologies encapsulate the previous twenty-three chapters of Luke. Each major group that has
interacted with Jesus is represented here and the definitive word concerning the proper Christology is
given by the Lord himself by means of an exegetical lesson in OT messianic interpretation.
The goal of the teaching on the road is more than just a historical summation of the events of Jesus
life, death, and resurrection. Luke moves the hearer from historical facts to faith faith engendered
by Jesus interpretation of these events against the backdrop of the OT. Lukes goal is faith faith that
believes all that the prophets have spoken concerning the suffering, dying, and rising Christ.
The catechesis on the road also sets the pattern for Christian worship. Catechesis about Christ is the
preparation for the Meal. A Christological interpretation of the Scriptures teaches us about Jesus (the
Service of the Word) whom we are about meet in the Supper (the Service of the Sacrament).
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Jesus question begins the catechesis and his interpretation ends it. By having Jesus begin, guide
and end the catechesis, Luke implies that Jesus Christology is the norm for his gospel and the norm
for the church.
Also in Lukes account, Jesus begins as the questioner but ends up as the teacher. Similarly, Jesus
begins the Emmaus meal as the guest but ends it as the host. Jesus dominates the whole pericope
by his words and deeds.
4. Looking at the disciples Christology, what is the first phase of their Christology (24:19b, 21)?
What was the second phase of the disciples Christology (24:20, 22-24)?
The two phases correspond to Lukes two-phase prophet Christology, but they see things differently.
The first phase of their Christology is their hope, but the second phase is their lament. Only after they
understand that the passion and resurrection had to take place according to Gods plan will they see
the second phase as a source of comfort and hope.
What fact do the disciples give in 24:20? Are they stating it as part of their confession of faith?
5. The disciples call Jesus, Jesus of Nazareth. What does Nazareth cause the hearer to remember in
Lukes gospel?
6. The Emmaus disciples view Jesus as a prophet mighty in word deed. In Acts 7:22, who does Luke
describe in a similar way?
But how else was he like Jesus (Acts 7:35)?
This is another part of the pattern set forth that Jesus would follow, yet up to this point no one has
seen this as part of pattern that the Messiah must follow. Jesus is the fulfillment of a long tradition of
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prophets who were rejected. Their forefathers killed those who predicted the coming of the Righteous
One (Acts 7:52). And now they have betrayed and murdered the Righteous One (Acts 7:52).
The motif of the rejected prophet continues throughout the book of Acts, first with the apostles, then
with the deacons Stephen and Philip, and finally with Paul. Paul followed in Jesus footsteps as he
performed miracles and wonders, was rejected by the Jews and journeyed from Jerusalem to Rome,
where he found it necessary to witness to the Gospel as a martyr.
7. The Emmaus disciples declared that Jesus was a prophet, powerful in word and deed before God
and all the people. The statement that Jesus was powerful before God is unique to Luke. Luke has
portrayed Jesus as the One who had come to accomplish Gods plan of redemption. Jesus is mighty
prophet in word and deed before God because Jesus has followed the pattern of the OT prophets,
performing miracles and being rejected, and he has accomplished what he came to do.
The Christology expressed by the disciples in 24:19 is not so much in error as it is incomplete. It is
deficient because it has no place for a scandalously executed Messiah. To the Emmaus disciples at
this point, the cross was a scandal that shattered their hopes, not the fulfillment of Gods ordained
plan. Only after Jesus opens their eyes and minds will they be able to embrace the cross.
8. In the Emmaus story, there is no explicit mention of the resurrection until 24:34. But within the
disciples explanation of what they had been talking about, the resurrection is strongly hinted at (even
though they have no inkling of it). How is it hinted at in 24:19-24?
The Christian hearer knows the end of the story, but the Emmaus disciples do not. For them these
puzzling circumstances and data require interpretation.
9. What had Jesus disciples hoped (24:21a)?
What did this mean to them?
This makes perfectly good sense from an OT point of view. They may have thought of Jesus as a
second Moses (which he was) and expected that Jesus would make Israel a separate, free nation like
Moses did when he led Israel out of Egypt. But they did not think about the other part of the OT
prophetic pattern, the resistance and rejection of Gods prophets.
What is ironic about their hope?
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The redemption theme was introduced in the gospel in the infancy narrative. Both Zechariah (1:68)
and Anna (2:38) proclaim that Jesus was the one in whom Israels redemption would come. Now at
the end of his gospel, Luke has shown that Jesus has brought the redemption for Israel that
Zechariah and Anna spoke of and he did it in an unlikely way, through his death and resurrection.
10. The catechesis on the road in 24:25-27 is the first climax of the Emmaus story and the gospel itself. It
accomplishes two aims: (1) In 24:26, the core of the gospel message is forged in one simple
statement: Did not the Christ have to suffer these things and then enter his glory? (2) In 24:27, a
Scriptural foundation is provided for this core teaching: And beginning with Moses and all the
Prophets, he explained to them what was said in all the Scriptures concerning himself. These two
features provide for the hearer of the gospel a precise lens that brings into sharp focus who Jesus is
and what he has done in accomplishing Gods plan of salvation.
11. Before Jesus opened the Scriptures to the disciples, what did he do to them and what did this mean
for their Christology (24:25)?
The roles of the two parties are now reversed. Jesus shifts from inquiring guest to teacher and host,
and the disciples who chided and lectured Jesus are admonished and set straight. The narrative turns
from the Christology of the Emmaus disciples to the true Christology of Jesus himself.
There are some parallels between the Emmaus disciples and the women who went to the tomb early
in the morning. What parallels do you see?
12. The catechesis on the road serves as preparation for the meal at Emmaus. Jesus had rebuked them
for their lack of faith and now his explanation of the true Christology of the OT Scriptures creates faith.
Faith must be present for the comprehension of the passion and resurrection facts. Faith must be
present before Jesus can be recognized for who he really is.
Jesus built the faith of the disciples on the foundation of the prophets. The prophetic theme dominates
the three core teachings (24:6-8, 25-27; 44-47), which are the climatic statements of Luke 24. This
theme grows progressively broader through the three statements. It starts with the angels appeal to
remember the words of Jesus, the last Prophet. Then Jesus references the prophecies of Moses and
all the prophets. Finally, Jesus expands to Moses, the Prophets, and the Psalms. According to
Jesus then, his passion and resurrection as the sign of fulfillment is the major thrust of the whole OT.
13. The question Jesus asks the Emmaus disciples in Lk 24:26 reminds the hearer of themes Luke has
developed throughout his gospel. First, the question begins with, Was it not necessary. Certainly it
was necessary because this was Gods plan, which had to be carried out to reverse the effects of sin.
In his three passion predictions Jesus said it is necessary that he suffer and die. Now what was
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necessary has been carried out. Second, the crucifixion and death of Jesus are summarized in the
phrase for the Christ to suffer these things. Luke has drawn on Is 52-53 in painting his picture of the
suffering Messiah. Now the suffering has been endured by the Christ. Third comes the phrase to
enter into his glory. Since all things have been fulfilled, as Jesus walks with the disciples, he is
already in his glory. The resurrection is a sign of fulfillment of the OT and of Jesus journey to
Jerusalem. Finally, the core teaching concerning salvation made in the question in 24:26 is supported
by Jesus as explains how the entire OT is Christological. Every thread and theme of the OT leads to
and centers in the crucified and risen Christ.
14. As we have seen early in Lukes gospel, the teaching of Jesus and the meal of Jesus must be
considered together. It is the teaching that prepares for the recognition in the breaking of bread. There
are two climaxes to the Emmaus narrative. The first is the teaching on the way. But it has left the
hearer with a couple of questions. When will the disciples recognize Jesus? And when will the
disciples believe that Jesus has risen from the dead? This leads to the second climax, the Emmaus
meal, which will answer these questions. The Emmaus meal is the summit not only of the Emmaus
narrative, but also of the whole gospel. The Emmaus meal will be the first time that a disciple
recognizes Jesus by faith as the Christ who suffered, died, and rose from the grave as prophesied in
the OT. By revealing himself in the meal, Jesus set the pattern for the NT Divine Service. The
churchs liturgical worship, following this pattern, will consist of the Service of the Word (teaching) and
the Service of the Sacrament (meal).
15. In the Emmaus meal, the participants are the same as earlier in the teaching on the way. But there is
a difference in the place (now at the village of Emmaus) and the time (now at the close of the day). In
24:18 Jesus was described as a sojourner. When Jesus acted as if he were going farther, the two
disciples strongly urged him to stay with them. Jesus graciously accepted their invitation and joined
them in the meal. Why would Jesus pick a location outside of Jerusalem to eat his first meal since his
resurrection? Since geography and journey have been so important to Luke, the place of this meal is
significant. The meals of the new covenant are founded on the death and resurrection of Christ for
the benefit of the whole world, so they will be celebrated outside Jerusalem as well as within.
The day is drawing to a close. The time of this meal is like that of other meals in Luke, especially the
feeding of the five thousand (9:12-17) and the Last Supper (22:14-38). The connection with those
other climactic meals heightens the significance of the meal at Emmaus. Jesus rose in glory, and now
in the darkening shadows of the evening, Jesus glory will shine in the hearts and minds of these two
disciples.
16. In 24:29, the word for stay, abide is used twice. The same verb is used in 19:5, where Jesus abided
at Zacchaeus house. What was the result of Jesus presence with Zacchaeus (19:9)?
Since Jesus joined the disciples and initiated the conversation, it seems like Jesus had in mind that
he must stay with them from the beginning, as he did with Zacchaeus. And the result was the same.
Yet, Jesus presence with the Emmaus disciples had one added quality. He was now the risen Lord.
Who Jesus stays with and eats with is stressed throughout the gospel (Lk 5:29; 7:36; 15:2, 29-31;
22:15, 21; 24:29-30). Who does Jesus stay and eat with?
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When Jesus is with you, his saving presence is available. The question is, will he be accepted or
rejected.
So Jesus went in or entered in to stay with them. The word for went in is used in Lk 7:36; 19:7
and Rev 3:20 to describe Jesus entering the homes of sinners to bring salvation in the forgiveness of
sins.
Why did Jesus enter in to stay with them? (see 24:29a)
All of this reinforces the importance of the real presence of Christ, on the way and at the meal. The
invitation has been given and accepted. All is ready for the meal.
17. Now comes the climactic moment when the disciples eyes are opened (24:30-31). Almost every word
in these two verses also occurs in other significant meal contexts in Lukes gospel. (Note, the
following is from the CC translation.)
7:36:
9:15-16:
14:1:
14:8:
22:19
24:30
having entered in, he reclined at the table.

recline, having taken, loaves of bread, he blessed, broke, and was giving.
And it came to pass, he entered into, and bread.
recline at table.
having taken bread, broke, and gave.
And it came to pass, reclining at table, having taken, bread, he blessed, having
broken, and he was giving.
And much of the vocabulary is also used in Acts. These words first describe the physical aspect of the
meal (24:30) and then the theological revelation to the disciples that Jesus, the Messiah who
suffered, had risen from the dead (24:31).
During his ministry Jesus ate many meals with his disciples. Just prior to his death, Jesus ate his Last
Supper with them. And now after his death and resurrection, Jesus once again eats with his disciples.
This meal tells us that Jesus intends to continue eating with his disciples in the age of the church;
Jesus will continue to present at the table with his disciples. Like the Emmaus meal, Jesus will
continue to reveal himself to those he eats with as the One who suffered, died, and rose again.
Some commentators classify the Emmaus meal as an ordinary meal like many others recorded in
Luke or they classify it as the churchs first Eucharist. The CC classifies it as a special meal that does
not fit into either category. The Last Supper was unique because before he died and rose again Jesus
declared the bread and wine to be his body and blood given as an atoning sacrifice on behalf of its
participants. And the Last Supper is the only meal that Christ instructed his disciples to repeat in his
remembrance. The Emmaus meal was unique because it was eaten after Jesus death and
resurrection and it was the first time that Jesus was recognized as the crucified and risen Messiah.
Even though the Last Supper and the Emmaus meals are unique, they do have much in common with
the other meals of Jesus. All of the meals of Jesus are acts of table fellowship where Christ is present
to teach and eat with his people. Therefore every meal of Jesus is revelatory, the Emmaus meal
being the first post-Easter revelation. All of Jesus meals are, in one way or another, connected to the
cross and the resurrection. At all of his meals Jesus proclaimed the kingdom of God. Jesus table
fellowship was an expression of the new era of salvation. Each meal involved the sacred mystery of
the presence of the Son of God who had become flesh in order to suffer, die, and rise again on the
third day, and then enter his glory.
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24:13-35)
Part 3 The Recognition and the Faithful Response (The Second
Circle and Conclusion; 24:31 and 24:35)
Context
See the context from the previous two lessons and the summary of the resurrection narrative.
Structure
See detailed structure. See the structure of the previous two lessons.
Learning/Meaning
1. Luke put the recognition of Jesus (24:31) in the form of a chiasm.
A Of them (Their)
B
were opened the eyes and they recognized
C
him;
C
and he himself
B
invisible became
A from them.
2. The subject of the outer ring (A/A) is the Emmaus disciples. Their eyes were opened and Jesus
disappears from them. The disciples frame this event. Everything in the Emmaus account was for the
disciples. The teaching about the passion and resurrection of Jesus on the road was for them. The
opening of the Scriptures was for them. Now the revelation in the breaking of bread is for them.
These events were not only for these two catechumens. They occurred for the benefit of all
catechumens of the eschatological community of saints, from the OT to the NT. It is for all who put
their faith in God and his promises. To them, God opens their eyes to their salvation.
3. Jesus is at the center of the chiasm (C/C). This is the first time in Lukes gospel that anyone
recognizes the risen Christ! The recognition is an eschatological moment that reveals to all of Jesus
disciples that Gods OT plan of salvation has been fulfilled by Jesus.
4. The transitional ring (B/B) shifts the focus from the disciples to Jesus (B) and then back to the
disciples (B).
The theme of opened and closed eyes is familiar to the hearer of Luke. The opening of their eyes in
24:31 reverses the closing of their eyes in 24:16. Besides the Emmaus disciples eyes, what else was
opened in Lk 24 (24:32 and 24:45-48)?
The word translated as recognized in 24:31 is the same used in the prologue (1:4): to recognize,
with the certainty of faith, the reliability of Christian catechesis. Luke uses recognize as a synonym
for faith. The Emmaus disciples knew the facts, but they did not understand the meaning of those
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facts (24:25). Faiths certainty comes only when Christ interprets the passion and resurrection facts
and reveals himself in the breaking of the bread.
Lukes gospel the true catechesis that the hearer needs to know. Lukes gospel is a record of Gods
accomplishments of his saving plan in Jesus; the gospel is Gods catechesis through the evangelist
St. Luke. At the close of the Emmaus account the two disciples are certain of what they have been
catechized in. And at the end of Lukes gospel, the hearer is certain of what Luke has catechized him
in. The gospel has revealed that the time of fulfillment came and the events of salvation history were
accomplished through the ministry of Jesus, culminating in Jesus death and resurrection. The
journey of the Emmaus disciples and those who hear the gospel has brought them to a certain
knowledge of the true catechesis about Jesus.
5. When the two disciples return to Jerusalem, what two things do they summarize and emphasize
(24:35)?
Teaching and eating, Word and Sacrament, form the foundation of Christian worship, in which
catechesis prepares for and leads to Eucharistic fellowship.
6. The prologue and the Emmaus story frame Lukes gospel. Faith is now certain of what God has
taught through Lukes gospel. The full catechesis of the church includes the things the facts
about Jesus passion and resurrection, as well as the knowledge of the presence of the
crucified and risen one in the breaking of the bread.
7. The second half of the transitional circle (B), when Jesus disappears, maybe the most surprising
feature of the Emmaus narrative. Why did Jesus disappear? The answer lies in that this meal was a
transitional meal. With the crucifixion and resurrection, Jesus table fellowship has been transformed.
Emmaus is a transition between Jesus meals with his disciples during his earthly ministry where he
was physically and visibly present and his meals with the church in the Lords Supper where he is
present in flesh and blood, but is not seen. The church, like the Emmaus disciples, is to
recognize, with opened eyes of faith, that Jesus is truly present in the breaking of the bread.
In the Lords Supper, Jesus is the unseen host who feeds his church with his body and blood for the
forgiveness of sins. The old covenant meals have passed away. The eschatological meal the Lords
Supper will be the feast of the church until Jesus again eats with his disciples at the marriage feast
of the Lamb in his kingdom, which has no end.
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Excursus: The OT Witness to Christ

According to the Scriptures
When Jesus appeared to his disciples after his suffering, death, and resurrection he said, This is what I
told you while I was still with you: Everything must be fulfilled that is written about me in the Law of
Moses, the Prophets, and the Psalms (Lk 24:44). This is also what we confess in the Nicene Creed when
we say, He suffered and was buried. On the third day he rose again according to the scriptures. What
Jesus was saying, and what are we saying when we confess the creed, is that Jesus fulfilled what the OT
scriptures foretold, namely, that the Messiah must suffer, die and be raised back to life on the third day.
Notice its not just one part of the OT that predicted Jesus suffering, death, and resurrection. Jesus said
that the entire OT, the Law of Moses, the Prophets, and the Psalms, were written about him. Where and
how did the OT say that this had to happen?
Jesus followers knew the facts. They knew that Jesus suffered. They knew that Jesus died. They knew
that the tomb was empty. But even though they knew the facts, they werent believers. They had to
understand that this was part of Gods plan. They had to understand the necessity of Jesus suffering,
death, and resurrection. They had to understand that this is what the OT scriptures prophesied would
happen. In each of the three resurrection scenes in Luke 24 (1-12, 13-35, 36-49) the followers of Jesus
were encouraged to remember the prophecy of Jesus (the last and greatest prophet) and the prophecy of
the OT (all the writers of the OT were prophets since they recorded Gods Word), Lk 24: 6-7, 25-27, 4447. Again the question is, how did the OT reveal these things that were going to happen to Jesus?
Notice also, that the two statements by Jesus to his disciples in Lk 24:25-27 and Lk 25:44-47, concerning
the OT, give us valuable insight on how to interpret the scriptures. Jesus said the scriptures were written
about him. When Jesus talked about the scriptures, he talked about the OT, because the NT didnt exist
yet. When Jesus read and interpreted the OT scripture, he saw it as telling all about the Christ. If he saw it
this way shouldnt we also? And yet, how do we do this?
Matthew referenced the OT in a different way than Luke. Matthew used proof texts from the OT and then
offered an explanation. Luke however portrayed Jesus as the final consummation of the pattern set by
Moses, the Prophets, and the Psalmists. Jesus followed the OT pattern in his life, death, and resurrection.
Or said from a NT perspective, Moses, the Prophets and the Psalmists had to conform to the pattern that
Christ would set in order to inform and teach us about the coming Christ. In the coming months we will be
taking a closer look at the three major sections of the OT to see how each of them teaches us that the
coming Christ had to suffer, die, and rise from the dead. Then we will better understand what we confess
when we say, according to the scriptures.
According to the Scriptures- Moses

Now we will look at the OT books that Moses wrote, Genesis through Deuteronomy, to see how they set
the pattern of suffering, death and resurrection that Jesus would fulfill.
What kind of patterns did Moses set in the Pentateuch that Jesus would later fulfill? First of all Moses was
a great OT prophet. In Deut 18:15, Moses said that God would raise up a prophet like him, and when he
did they were to listen to him. On the mount of transfiguration as Jesus spoke to Moses and Elijah about
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his coming exodus (9:30), the Father repeated these words, listen to him. Why should they listen to
Him? They should listen because he was the promised Prophet like Moses. Jesus not only spoke the
truth, as did all of Gods prophets (also think about how many times Jesus said, I tell you the truth), he
was the Truth.
As a prophet, Moses life set a pattern, which Jesus would follow. On the way to the promised land,
Moses taught the Israelites (he taught them the contents of Genesis-Deuteronomy) and performed
miracles. In the same way in Luke and the other gospels, as Jesus made his way to the cross (esp. Lk
9:51-19:27), he taught the people and performed miracles. Also on the way to the promised land,
Moses experienced the grumbling and rejection of the people. At one point Moses was afraid the people
would stone him. Jesus too heard the grumbling, especially from the religious establishment, and was
eventually rejected by all people, including his disciples. In fact, he was rejected to the point of death.
As the Christ, Jesus had to be rejected. Moses fell short of entering the promised land, but Jesus, the
Prophet greater than Moses, went before his people entering the eternal promised land through his
suffering, death, resurrection, and ascension. Even now he prepares an eternal resting place for his
people.
In the books of Moses, sacrifices play a prominent role, from the near sacrifice of Isaac (Gen), to the
Passover lamb (Ex), to the sacrifices of atonement at the tabernacle (Lev). These sacrifices pointed
forward to Jesus sacrificial death for us. Like Isaac, Jesus was the only begotten Son, who was to be
sacrificed. Unlike Isaac, Jesus actually was sacrificed. He was like the ram, who was sacrificed in the
place of Isaac. In 1 Cor 5:10, Jesus is described as our Passover Lamb and in 1 Pe 1:19, Jesus is
described as the lamb without a blemish who shed his blood. Of course, it was during the Passover that
Jesus made a new covenant and on that day he shed his blood in the place of sinful humankind. As The
Passover Lamb, Jesus, the Christ, had to die. (For more about how Jesus fulfilled the patterns of
Moses, the High Priest, and sacrifices, see the book of Hebrews.)
In Lk 10:25, an expert in the law asked Jesus what one must do to inherit eternal life. Jesus answered by
quoting Moses in Deut 6:5. The answer was to love God and your neighbor. OT Israel could never do this.
In the books of Exodus and Numbers, we see how Israel was tempted and disobeyed and that that
generation died in the desert, never entering the promised land. In the NT Jesus is the new Israel of God.
He is able to love as God requires. He was tempted, but He did not sin. And yet, his love and his
obedience led to his death, for he loved us so much that he became obedient unto death, even death
on the cross. This is part of the great reversal. We deserve death, but instead receive life. He deserved
life, but instead died in our place.
Another theme in Luke that comes from the books of Moses is the Sabbath. Luke uses the Sabbath to
define the three days of Jesus death (on the Day of Preparation for the Sabbath), his rest in the tomb (on
the Sabbath), and his resurrection (on the first day after the Sabbath, the first day of the week). The
Sabbath originally commemorated Gods work of creation (Ex 20:8-11) and Gods work of redemption
(Deut 5:12-15). It also looked forward to a new creation and a new act of redemption, which Jesus fulfilled
through his death and resurrection. So even the Sabbath looked forward to Jesus death and
resurrection.
We have touched on only a few themes, but I hope that you can see that the books of Moses set the
pattern and Jesus then fulfilled it.November 2002 Newsletter Article
According to the Scriptures- the Prophets

Next we see how Jesus suffering, death, and resurrection were predicted in the words and lives of the
prophets. Jesus public ministry began with his sermon in Nazareth (Lk 4:16-30). Within his sermon,
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Jesus used a general reference to the rejection of the prophets Elijah and Elisha (Lk 4:24-27) as an
example of his coming suffering and rejection. Also in each of the gospels, the rejection and violent death
of John the Baptist, the last of the OT prophets, set the stage for Jesus own rejection and violent death
on the cross. All OT prophets of God suffered and were rejected, and therefore, inform us of the
suffering and rejection that The Prophet would face when he came.
In several places in Luke, Jesus quotes or alludes to Is 53:12 (Lk 22:37; 11:22; [also 23:41 alludes to Is
53:9]). The fourth Suffering Servant Song of Isaiah (Is 52:13-53:12) is a prominent part of the OT
background for Jesus passion and resurrection. It portrays Jesus afflictions, vicarious atonement, death,
and exaltation. There are many other allusions to other Servant Songs of Isaiah in Luke (Lk 2:32 [Is 42:6;
49:6, 9]; 4:18-19 [Is 61:1-2]; 3:22 [Is 42:1]; 9:35 [Is 42:1]; 23:35 [Is 42:1]) and in Acts (Acts 1:8 [Is 42:6;
49:6]; 3:13 [Is 52:13; 53:11]; 10:43 [Is 53:5-6]; 8:30, 32-33 [Is 53:7-8]; 13:47 [Is 49:6]; 26:23 [Is 42:6;
49:6]). The Servant theme therefore runs throughout Jesus whole ministry. Note also that the Servant
theme is applied to the apostles in Acts. Therefore Jesus fulfills the OT and becomes the model that
Jesus disciples are to follow. Jesus is the righteous, suffering Servant. His only wrong was to be
obedient to the Father. His obedience brought him suffering and death, but it had to be if he
followed the pattern of the suffering Servant. However, in the end, he was exalted when the Father
raised him from the dead and placed him at his right hand where he reigns forever and ever.
In Lk 11:29-32 Luke develops the sign of Jonah in terms of Jonahs preaching, which led to repentance.
No specific mention is made of Jonahs three days in the fish, although he mentions the sign of Jonah.
But one can hardly think of Jonah and not think of Jonahs ordeal in the fish. The pattern of Jonahs
descent into the fish for three days and his resurrection onto dry land was a prophesy of Jesus
death and resurrection on the third day. So a simple reference to Jonah brings with it the entire story
of the prophet and once again teaches us about the death and resurrection of the promised Christ.
Luke 3:4-6 is a quote of Is 40:3-5. Is 40:3-5 pertains to the second exodus theme, which is prevalent
throughout Isaiah (e.g., Is 11:10-16; 35; 42:11-17; 43; etc.). The first exodus began with Israels baptism
in the Red Sea and ended with Israels baptism in the waters of the Jordan River as they entered the
promised land. This first exodus became the pattern for the second exodus that Jesus would
undergo. The second exodus began with Jesus baptism in the Jordan and ended with his baptism on
the cross (Lk 12:50). One simple quote of the prophet Isaiah ends up tying into one of the prophets main
themes, which teaches us about the exodus Jesus would undergo for the salvation of humankind. As his
followers, we follow him in the second exodus out of our slavery to sin, thorough death, and into life in the
eternal promised land (Ro 6).
This is a very cursory look at how, through a few quotes and allusions to the prophets, Luke ties into the
pattern of the prophets. The words and lives of the prophets shed light on Jesus, The Prophet, who would
be rejected, suffer, and die as all true prophets of God must do.
According to the Scriptures- the Psalms

The psalms represent the third major part of the OT, the Writings. The Writings include all the books of the
OT that are not in Moses and the Prophets. These books are sometimes called the Wisdom literature.
The quotes and allusions to the Psalms in Luke cluster around Jesus passion. And so, like the rest of the
OT, they too inform and teach us about the death and resurrection that Jesus must undergo.
Luke alludes to several of the psalms, so we will use those psalms as examples as to how the Writings
can teach us about Jesus. First, we look at Ps 2. In Ps 2:2, The kings of the earth take their stand
against the Lord and his Anointed One [Christ].Herod and Pilate fulfill this verse. Ps 2:7, 12 speak of
Jesus divine Sonship. The titles of Christ and Son of God were used by the Sanhedrin in their
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accusations against Jesus (Lk 22:67, 70), which led to his death. But Ps 2 ends with the Son being
exalted and ruling over those who oppose him (Ps 2:9-12), which portends Jesus resurrection.
Pss 22, 31, and 69 are quoted by Luke at Jesus crucifixion. These psalms are classified as individual
laments and therefore provide a pattern for Jesus to fulfill. In this type of psalm, an individual laments
about suffering, unjust persecution, and abandonment by God. The lament makes up most of the psalm,
but toward the end comes an abrupt shift to praise Gods salvation. The psalmist is sure of deliverance
even though his afflictions boarder on death (see Jesus quote of Ps 31:5 at Lk 23:46). This confidence
of future deliverance points toward hope in the resurrection from the dead.
Also evident in the individual lament psalms is the Gospel theme of Great Reversal, where unjust
suffering is turned into victory. David is the author of Pss 22, 31, and 69. His life provides many examples
of reversal: the eighth son becomes king; the shepherd boy becomes shepherd of Israel; the young lad
slays the fearsome giant; etc. Jesus of course is the greatest example of reversal: the innocent One
condemned to death; the sinless One bears the sins of the world; the One who dies rises in glory; etc.
Both OT and NT saints experience suffering before glory and cling to the hope of the Great Reversal. We
too follow this pattern. We die to sin and rise to newness of life in our Baptismal life.
In Lk 20:42-43, Jesus quotes Ps 110:1 to establish his Lordship as the Messiah (in that verse, the
Messiahs enemies are made into a footstool). In this psalm, the Lord raises up the Messiah from the
midst of his enemies to rule forever. When Jesus quoted this psalm, he did so as he taught in the
temple, the place of sacrifice, just prior to his crucifixion, where he, as Priest, would sacrifice himself for
the world. Even though he is about to be sacrificed, yet he will be exalted in the resurrection and
rule over his enemies forever.
These are just a couple of examples of how Luke uses the psalms. These examples show how the
Writings laid out the pattern that Jesus would follow and fulfill. The Psalms, like the rest of the OT, teach
us about the way the Messiah had to go. He who was innocent, first had to suffer and die, but then be
exalted in glory.
When we read the OT, that is, Moses, the Prophets and the Writings, we look for connections to
Christ. Its as if the OT and NT Scriptures provide a portrait of Jesus and that that portrait has been cut
into puzzle pieces. Every Bible story is one piece of the portrait. And when the pieces are put together we
have a clear picture of who Jesus is and what he has done for us. Martin Luther said the Scriptures are
like the manger that holds the Christ child. Both the OT and the NT hold Christ. Both tell us about his
suffering, death and resurrection. That is the main purpose of Scripture, to show us Jesus Christ, our Lord
and Savior.
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Lesson 110 The Risen Lord Eats with and Teaches His Disciples,
Then Ascends (Lk 24:36-53)
Part 1 The Meal (24:36-43)
Context
In the final pericope the evangelist offers a unique and theologically rich conclusion that accents the major
themes he has developed throughout his gospel, even as it also prepares for his second volume, Acts.
Lukes conclusion causes the hearer to go back through the gospel and review how the evangelist
developed the theological themes that now culminate in Jesus final words and actions in the gospel.
The first scene is the second post-resurrection appearance of Jesus recorded in Lukes gospel.
Structure
There are three interconnected scenes that bring the gospel to a close: Jesus appearance to his
disciples, when he greets them with peace and eats roasted fish in their presence (24:36-43); his final
teaching to them, in which he promises to send upon them the Holy Spirit from the Father (24:44-49); and
his ascension (24:50-53).
The pattern of teaching and eating was reinforced in the Emmaus narrative. The structure of Lukes final
pericope is parallel to that of the Emmaus narrative, and so it too reinforces the pattern set by Jesus for
the churchs worship, showing the means by which Christ is present among his people for salvation.
Each of the three scenes has its own structure. And yet there is an overall structure that is similar to the
Emmaus account. The Emmaus account consisted of:
The Emmaus Journey
A
Teaching: Jesus teaches the Emmaus disciples that the OT Scriptures are Christological (25-27).
B
Meal in Jesus presence: Jesus reveals himself in the breaking of the bread (28-31a).
C
Disappearance: Jesus disappears from their sight at the table (32-35).
Jesus teaching and presence at the meal are reported by the Emmaus disciples.
The Final Meal and Teaching before Jesus Ascension
B
Meal in Jesus presence: Jesus reveals his humanity by eating fish at their table.
A
Teaching: Jesus teaches that the Gospel they are to preach is the Christological fulfillment of the
OT Scriptures.
C
Disappearance: Jesus disappears from their sight as he is taken up into heaven.
See detailed structure. The structure of the meal (24:36-43) is chiastic. In the center of it, Jesus reveals
that he is God, the great I AM.
Learning/Meaning
1. Before we look at the meal, let us consider the chronology of this final pericope. When does Lk 24:36
give the impression that the resurrection appearance and ascension took place?
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But in his second volume, Acts, when does Luke say the ascension took place (Acts 1:1-11,
especially v 3)?
Luke often takes great care to record the chronology of important events (e.g., Lk 22:1, 7, 14). So
why does he give the impression here that these three scenes took place that same night as the
Emmaus journey and meal?
The Emmaus story has five time notices (24:13, 18, 21, 29, 33), marking the day as Sunday, the first
day of the week and the third day in the sequence of Jesus passion and resurrection. This day is a
theologically important day, the first day of the new creation, the eschatological eighth day. A new day
in salvation history dawned on Easter Sunday, which will never end; the eschaton had been
inaugurated. In Lukes gospel, he no longer measures sacred events in terms of earthly time because
the old aeon has passed away.
Once the risen Lord is recognized, time is measured with respect to his resurrection. Once Jesus is
recognized, the community of faith live in the inaugurated eschaton. Through the Word and Supper
the crucified and risen Christ is present now, even though his disciples do not yet enjoy full and
complete communion. The church now lives in the eternal Sabbath rest, this why the early Christians
had an eschatological perspective on liturgical time. The churchs liturgical calendar grew up around
Easter and helps to foster a Christological view of time. The church year revolves around Easter,
returning to Easter each Sunday and moving from Easter toward the resurrection of all flesh.
2. In the middle of the chiasm, Jesus said, I AM myself (D-24:39b). In these few words, Jesus is
making a profound statement to his disciples that he is God and that he is with them. The original
context for I AM is found in Ex 3:12-15 and 6:1-8. What do we learn about I AM in these verses?
Luke has emphasized in his gospel that Jesus is God in the flesh and that Gods presence has shifted
from the temple to Jesus. God has been physically present among his disciples and in the world.
Jesus has redeemed the world through his (exodus) (9:31) and remains physically present with his
disciples to deliver and empower them. Luke has the delicate task of asserting both the reality of
Jesus presence and its difference from his former presence. The Emmaus story emphasized the
elusiveness of Jesus presence: Jesus could appear as a stranger without being recognized and
disappear instantly. This story emphasizes the other side: he is not a ghost, but a real person: I AM
myself!
3. In the outer frame (A-24:36) Luke uses a chronological link to the Emmaus story: While they were
still talking about this. The Emmaus story ended with the Emmaus disciples returning to Jerusalem,
going to where the Eleven and other disciples were assembled, and telling them what had happened
on the way to and at Emmuas. The setting here is of interest. Jesus appeared in the midst of his
disciples at the house where they had congregated. In the early church, Christians came together for
worship at house-churches. Jesus shows here that he will continue to present with his disciples
wherever they meet together in his name.
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4. Why did Jesus become present in the midst of his disciples? One reason is to proclaim peace to
you. Luke has used the word peace several times in his gospel (1:79; 2:14; 2:29; 7:50; 8:48; 14:32;
19:38; 24:36). In the infancy narrative the angels said, peace of earth and on Palm Sunday the
people shouted, In heaven peace. In Jesus incarnation and atonement, there is peace in heaven
and on earth; God and humanity are united in peace. This is the peace that the crucified and risen
Christ now gives.
A particularly pertinent passage on the subject of peace is the sending out of the seventy. What
instructions did Jesus give the seventy when he sent them out (10:5-7)?
How are Jesus actions here after the resurrection similar or different that his instructions to the
seventy?
The disciples will continue this pattern in the church when they meet at house-churches, proclaim the
peace of the risen Lord and eat the Lords Supper together.
5. Why does Jesus follow his greeting of peace with a display of table fellowship? The rest of the frame
provides the answers. What was the reaction of the disciples when Jesus appeared and proclaimed
Peace (B-24:37-38, B-24:41a))?
So what did Jesus do to convince them he was I AM myself (see C-24:39a, C-24:39c-40)?
Notice that a transformation is taking place within the Eleven and the other disciples. They are
journeying from incomprehension and unbelief (24:11) to joyful worship of the risen Christ (24:52).
The certainty of faith which is the goal announced in the prologue is attained in Jesus
appearances to his disciples after he arose from the dead. Faith comes from recognizing that the
one who stands in their midst and greets them with peace is I AM myself (24:39). The
Emmaus disciples recognized Jesus through catechesis on the road and in the breaking of bread
(24:31, 35). Now the risen Christ offers the same recognition to the rest of the disciples.
6. Throughout this course, we have maintained that Jesus has set a pattern for his church. As he taught
and then ate, so the church, in its liturgy, teaches (Service of the Word) and eats (Service of the
Sacrament). But here it seems as if the order is reversed (see the structure above comparing the
Emmaus story and this story). In this story it seems as if the catechesis (24:44-49) comes after the
meal (24:36-43). But one must look closely at the end of the Emmaus story. The catechesis of the
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Eleven and the other disciples (the church) already occurred before the meal. What verses speak of
their catechesis?
Thus, as in the Emmaus narrative, here too catechesis does precede the meal where Christ is
physically present among them.
7. Jesus has encouraged his disciples to see his hands and feet and to touch them to know that he is
flesh and blood. And now he eats in front of them, again, to show he is alive. It is the same body that
was nailed to the cross for claiming to be I AM. The crucified and risen Lord, the great I AM, is
present with them at this very moment.
This is the same Lord who taught at their houses and ate at their tables. The only difference is that he
now has been crucified and raised up to life. He came to this house where the church had gathered,
was physically present with them, proclaimed peace to them, and ate with them. In the future, Jesus
will continue to present with his church in house-churches or wherever two or three are gathered in
his name. He will be present in the teaching of the Christological Word and in the breaking of the
bread of the Sacrament.
8. What is the response of the disciples to their catechesis and to Jesus presence (24:41a)?
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Part 2 The Final Teaching (24:44-49)
Context
See the context from the previous lesson. The crucified and risen Lord stood in the midst of his disciples
at the house in Jerusalem where they had gathered. Just prior to this, they had heard from the Emmaus
disciples how Jesus opened up the Scriptures to them by explaining them Christologically and how Jesus
had opened up their eyes to recognize him in the breaking of bread. When Jesus appeared, they were
frightened, but Jesus calms their fears by proclaiming peace and by showing them his hands and feet so
that they would know that he was not a ghost. Not only that, he also ate in front of them so that they
would know that he was the same person who had, throughout his ministry, gone to peoples houses and
taught and ate with them. The disciples were joyful, but did not yet believe.
Structure
See the structure from the previous lesson. See detailed structure. Lukes structure is dependent on
divine necessity for Jesus to fulfill the OT, to suffer, to rise, and for forgiveness and repentance to be
preached. Jesus said that while he was with them (which causes one to look back to the three passion
and resurrection predictions Jesus made); Jesus told them these things must happen.
Learning/Meaning
1. Earlier in Lk 24 the angels told the women to think back and remember what Jesus said while he
was still in Galilee. Now Jesus statement: This is what I told you while I was still with you. also
causes the hearer to go back over Jesus words throughout his ministry to see what he said about his
coming death and resurrection. Especially we remember Jesus passion and resurrection predictions
(9:22, 44; 17:25; 18:31-34). But in order to comprehend Jesus catechesis, sinful human beings need
their blind eyes opened to his presence and their deaf ears opened to his words (cf. 4:18-19).. Only
when God gives faith can what is seen and heard be understood. Both salvation and its
apprehension are Gods work. Jesus illuminates the darkened minds of the disciples through
his own radical Christological interpretation of the OT Scriptures. Only by faith can one know
with certainty that this Jesus who stands before you is the crucified and risen Christ, and that his
journey from heaven to earth, to the grave, to life, and back to heaven was for this very purpose, and
that all of this happened according to the OT Scriptures.
2. The core teaching in Lk 24 so far has been that Jesus suffered, died, and rose again in fulfillment of
the OT Scriptures. Now Jesus reiterates that teaching and builds upon it. Besides his suffering and
resurrection being necessary, what else is also now necessary (24:47)?
So not only was Christs work necessary, but the work of the church is also necessary in bringing the
Good News to the nations. In reality these are not separate works because the work of the church is
an extension of Jesus work; it is Jesus working through the church.
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Throughout Lukes gospel Jesus had preached repentance and granted forgiveness. What is new
here is that the disciples will be the ministers and their proclamation will be based on the
accomplished work of Christ. They will do this in his name; they will follow in Jesus footsteps. They
must proclaim repentance and forgiveness as he did and they must suffer for the sake of his name
(Acts 9:15-16).
3. Jesus final teaching concludes (24:48-49) with a chiasm. What (or who) does the center of the
chiasm reference (24:49a)?
The mission is a Trinitarian mission. In their mission, what are they to be and do (24:48)?
What the Father promised was the Holy Spirit. In the future, Jesus will be present with his disciples
through the Holy Spirit. And it will be through the Spirit that all the gifts made possible by Jesus
incarnation, suffering, death, and resurrection will be bestowed. The mission Jesus is commissioning
them for will depend on the promise.
4. The frame of the chiasm (a-24:48, a-24:49b) is made up of the disciples. They are the ones who will
be sent out by Jesus and will represent Jesus. In fact they have already been sent out by Jesus (the
sending out of the Twelve and seventy) and bear Jesus with them. The Christological principle that
Jesus announced to the seventy was: The one who hears you hears me, and the one who rejects
you rejects me; and the one who rejects me rejects the one who sent me. They will now be sent out
as witnesses that the crucified and risen Jesus is really real presence in word (Gods Word) and deed
(Sacraments).
5. The goal of Jesus journey was Jerusalem, the city where the prophets are killed. The disciples, who
are witnesses to Jesus death and resurrection, are told by Jesus to stay in Jerusalem, until you have
been clothed with power from on high. The goal of Jesus journey becomes the starting point for the
churchs journey. The church will begin in Jerusalem, but then spread out in ever widening circles as
the beginning of Acts says: But you will receive power when the Holy Spirit comes on you; and you
will be by witnesses to Jerusalem, and in all Judea and Samaria, and to the ends of the earth (Acts
1:8).
The churchs journey recapitulates Jesus journey to Jerusalem. On that journey Jesus was present to
teach and eat with sinners. Because he welcomed sinners, Jesus was rejected. The church will do
the same. It will preach Jesus words and eat Jesus Meal. The disciples/church will be clothed for the
journey with the power of the Spirit, who will bear witness to the true presence of Jesus in their midst
in his Word and Sacraments. And because the churchs journey includes the Word and Meal of
Jesus, the disciples/church will suffer rejection also. The history of the church will be one of suffering
and rejection and death for the sake of the crucified and risen Christ. Only through death and
resurrection will the church complete her Christological journey.
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Part 3 The Ascension (24:50-53)
Context
See the context from the previous two lessons. Luke concludes his gospel with Jesus ascension. By
beginning his second volume (Acts) with the same event, Luke ties his two books together and shows that
Acts is a continuation of Luke. Although the climax of his gospel has already occurred (in the opening of
the Emmaus disciples eyes to the Scriptures and Jesus), Luke provides one more climactic moment in
this final scene.
Structure
See the structure from the previous two lessons. See detailed structure. One last time Luke uses a
chiasm to make his point, with the center of it being Jesus ascension.
Learning/Meaning
1. How and where does Lukes gospel end (24:52b-53)?
In the beginning of Lukes gospel what was Zechariah doing and where was he doing it (1:5-25)?
Lukes gospel is framed by worship. It begins and ends with worship of God, only the worship has
changed from an OT worship, which looked forward to Jesus sacrifice, to a NT worship of Jesus
whose one-time sacrifice won forgiveness for all people. The whole gospel has been a catechetical
journey toward this moment. This is the first time that Jesus has been worshipped in full knowledge of
who he is, the crucified and risen Christ, the fulfiller of Moses, the Prophets and the Psalms.
2. The gospel begins and ends in the temple. What themes are associated with the temple?
Themes associated with the temple are:
What changes have occurred concerning these themes from the beginning of Lukes gospel to the
end?
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Jesus has accomplished all that was necessary for salvation, his journey is complete. With all being
done, there is nothing left for his disciples to do except to worship him.
3. Luke provides a geographical frame (A-24:50-51a/A-24:52b-53) for Jesus ascension. Jesus led his
disciples out to Bethany (A-24:50-51a). When was Jesus last in Bethany? (see 19:28-29)
Jesus now goes back to Bethany. What has happened in between appearances at Bethany (19:2824:49)?
With all that was necessary being complete, Jesus is now ready to ascend back to the Father. He
does this at Bethany, which is just outside of Jerusalem. As he led his disciples away from Jerusalem
for his ascension, so he will soon, through the power of the Holy Spirit, lead his disciples away from
Jerusalem as he sends them out to the world to proclaim the Good News of salvation for all. Until
then, they will wait at Jerusalem (A-24:52b-53) joyfully praising and blessing God.
4. In this final scene, the word bless occurs three times (24:50, 51, 53). When Jesus blesses them, he
bestows on them a new status. They are recipients of his grace and eschatological blessings. They
are set apart as a worshipping community, a new people constituted to by his catechesis, his
Baptism, and his Supper. They have been recreated. As in the beginning when God created Adam
and Eve and was with them and talked to them, so God has now recreated them so that he can be
with them and they can have a relationship with him without fear. This is possible because they are a
worshipping community and it is through the means of worship which Jesus has ordained that he
remains with them.
5. The disciples have been fully transformed. Their disbelief has turned into a true and lasting joy
(24:52). The veil has been lifted by Jesus words, meal, and blessing. The great joy the disciples feel
is the same joy as the joy of the Saviors birth (2:10) and the joy expressed at the feast for the
repentant prodigal son (15:32).
6. The gospel ends with the disciples continuously worshipping at the Jerusalem temple. But this is only
temporary as soon the promised Spirit will come upon them when they are gathered in a house (Acts
2:2). The worship of the emerging Christian community will center in house churches. Filled with the
Spirit, the church will no longer be bound to any single location.
7. The foundation of the infant churchs worship will be Jesus teaching, which leads the uninitiated to
Baptism and the initiated to the Lords Supper. Jesus foundational Word and Sacraments will be
mediated to the church through the office of the apostolic ministry. The apostles become ministers of
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the Word (1:2, CC), and the faithful are those who are holding fast to the doctrine of the apostles
(2:42, CC). The church replaces the temple as the new structure for the people of God. Joyfully
disciples of Jesus will continue to gather around his Word and Sacraments until they see the Son of
Man coming in a cloud with power and much glory (21:27, CC). And so as journeying pilgrims, they
continually worship Jesus, the one who has traveled the way on which they must now follow him.
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Luke Study Guide 23 56b-24 53 The Resurrection Narrative

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Luke Study Guide 23 56b-24 53 The Resurrection Narrative

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A Study Of The Gospel According To Luke

(using the Concordia Commentary-Luke by Arthur A. Just Jr.)

The Resurrection Narrative (23:56b-24:53)

An Overview of the Resurrection Narrative

The Time Framework in the Resurrection Narrative

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

The Parallels between Luke 9 and Luke 24

9:7-9: Herod seeks to see Jesus, questioning

24:36-43: Jesus stands in the midst of the

9:10-17: Jesus breaks five loaves and two fish to

24:28-35: Jesus sits at table with two disciples

9:18-22: Peter confesses that Jesus is the

24:25-27: Jesus makes the passion statement

9:23-27: Jesus speaks of discipleship, taking up

24:13-24: The Emmaus disciples show their

9:28-36: Jesus transfiguration. Emphasis on the

24:1-12: The empty tomb. Emphasis on the

9:1: Begins in Galilee.

24:7: Points back to Galilee.

9:51: Points to Jerusalem.

24:47: Points out from Jerusalem.

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

What did Peter find?

How did Peter react to what he saw (24:12b)

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

What happened to the disciples along the way?

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

How is its use in Ge 3 ironic when compared to Lk 24:31a?

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

How are Christians sojourners?

According to Eph 2:19, how are Christians no longer sojourners?

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

But how else was he like Jesus (Acts 7:35)?

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

What did this mean to them?

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)

A Study Of The Gospel According To Luke

The Resurrection Narrative (23:56b-24:53)