Reading Cycle Three (See P. Vii)

Following The Original Author’s Intent At The Paragraph Level

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

Contextual Insights

A. The details of the post-resurrection events differ among the four Gospels. This exemplifies the genuineness of the eyewitness accounts and also the evangelistic purposes of each Gospel to a select target group.

B. Remember the Gospel writers were not writing a history in the western, modern sense, but recording selected facts to better present the Christian message. Their purpose is not historical record, but primarily theological truth (cf. John 20:3-31). The Bible’s primary purpose is to bring us to a personal confrontation with a holy God through His crucified Son.

C. Luke’s sources about the post-resurrection period is different from the other Gospels. In Luke the forty day period between Jesus’ appearance in the upper room and His ascension from the Mount of Olives are structured as if they all happened in one day (Easter Sunday)!

D. There are several Greek manuscript variations in this chapter. Luke contains most of the shorter readings found in the western family (MSS D and W) of Greek manuscripts when compared to the Alexandrian family (MSS À and B). Here is a list of the shorter readings (from A. T. Robertson, An Introduction to the Textual Criticism of the New Testament, pp. 226-227).

1. Luke 5:39

2. Luke 10:41-42

3. Luke 12:19,21,39

4. Luke 22:19b,20,62

5. Luke 24:3,6,9,12,36,40,52,53

Notice how many of these shorter (possibly original) readings are in chapter 24!

Word And Phrase Study

Text: Matthew 24:1-12

¹But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared. ²And they found the stone rolled away from the tomb, ³but when they entered, they did not find the body of the Lord Jesus.

⁴While they were perplexed about this, behold, two men suddenly stood near them in dazzling clothing; ⁵and as the women were terrified and bowed their faces to the ground, the men said to them, “Why do you seek the living One among the dead? ⁶He is not here, but He has risen. Remember how He spoke to you while He was still in Galilee, ⁷saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.” ⁸And they remembered His words, ⁹and returned from the tomb and reported all these things to the eleven and to all the rest. ¹⁰Now they were Mary Magdalene and Joanna and Mary the mother of James; also the other women with them were telling these things to the apostles. ¹¹But these words appeared to them as nonsense, and they would not believe them. ¹²But Peter got up and ran to the tomb; stooping and looking in, he saw the linen wrappings only; and he went away to his home, marveling at what had happened.

24:1 “the first day of the week” This first workday ran from Saturday at twilight to Sunday at twilight. This goes back to Gen. 1:5,8,13,19,23,31, where evening is always mentioned first. This was the very day that the first fruits were offered in the Temple. Jesus appears to the disciples several weeks in a row on Sunday night. This sets the precedent for Sunday as a special meeting day for believers to commemorate the Lord’s resurrection (cf. John 20:19,20; Luke 24:36ff; Acts 20:7; I Cor. 16:2).

• “early dawn” This is literally “at deep dawn.” John’s Gospel says it was still dark (cf. John 20:1). It seems the women left the places they were staying while in Jerusalem before dawn, but arrived at the tomb after sunrise.
• “they” These women are named in 24:10 and Mark 16:1. See Special Topic: Women Who Followed Jesus at 8:3.
• “the tomb” We get the English word “memorial” from this Greek word.
• “bringing the spices” These were to anoint the body (cf. Mark 16:1). Apparently they did not know of Joseph and Nicodemas’ activity or their hurried preparations had been incomplete.

Special Topic: Burial Spices A. Myrrh, a fragrant gum from Arabian trees 1. This spice is mentioned twelve times in the OT, mostly in wisdom literature as a perfume 2. It was one of the gifts brought by the Magi to baby Jesus (cf. Matt. 2:11) 3. Its symbolism is striking a. used in “holy anointing oil” (Exod. 30:23-25) b. used as a gift for a king (Matt. 2:11) c. used to anoint Jesus at His burial (cf. John 19:39 and symbolically in John 11:2). This was according to Jewish customs described in the Talmud (i.e. Berakhoth 53a). B. Aloes, a fragrant type of wood 1. fragrant perfume was made from this type of tree (cf. Num. 24:6; Ps. 45:8; Pro. 7:17; Song of Songs 4:14) 2. it was used, mixed with myrrh, by the Egyptians as part of the embalming process 3. Nicodemus brought a large amount of this to Jesus’ burial and anointed Him with it (cf. John 19:39). This was according to Jewish customs described in the Talmud (i.e. Betsah 6a).

24:2 “the stone rolled away” This is a PERFECT PASSIVE PARTICIPLE. The type of tomb in which Jesus had been laid had a grove in front of the rock wall face into which a round stone was placed to seal the tomb. This was a very large and heavy stone (cf. Mark 16:4), which these women could not have moved. Matthew 28:2 states that an earthquake, apparently caused by an angel, knocked the stone away from the door of the tomb. The stone’s removal was not to let Jesus out, but to let us in!

24:3 This verse is an important witness to the humanity of Jesus, which was challenged by an early heretical movement later called Gnosticism (see definition in the glossary appendix). These women fully expected to find Jesus’ physical body.

24:4 “two men suddenly stood near them in dazzling clothing” This refers to angels (cf. v. 23; John 20:12).

Angels are always depicted as males except in Zech. 5:9/ The PARTICIPLE “dazzling” is used by Luke only here and in 17:24, where it refers to the transfiguration event. Luke uses the related term “lightning” several times also (cf. 10:18; 11:36; 17:24). Matthew uses this term to describe the angel (cf. Matt. 28:3).

24:5 “bowed their faces to the ground” This was a sign of respect and awe (cf. Mark 16:8).

• “the living One among the dead” “The living One” is an ARTICLE with a PRESENT ACTIVE PARTICIPLE. Jesus cannot be found in a tomb (among the dead ones) because He has been raised! This phrase is unique to Luke.

24:6 “‘He is not here, but He has risen’” The resurrection is the central pillar of the Christian faith (cf. I Cor. 15). This shows God’s approval of Jesus’ life and sacrifice. This is a recurrent theme of Peter (cf. Acts 2:24-28,32, 3:15,26; 4:10; 5:30; 10:40; I Pet. 1:13, 3:18,21), and Paul (Acts 13:30,33,34,37; 17:31; Rom. 4:24, 8:11; 10:9; II Cor. 4:14). This is confirmation of the Father’s acceptance of the Son’s substitutionary death (cf. I Cor. 15). Theologically all three persons of the Trinity were active in Christ’s resurrection: the Father (Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34; 17:31); the Spirit (Rom. 8:11); and the Son (John 2:19-22; 10:17-18).

This phrase, though disputed by Westcott and Hort, is found in MSS P⁷⁵, א, A, B, C³ (C^* has the same phrase without “but”), L, and 070. It is only omitted in MS D and several old Latin MSS. This same angelic comment is found in Matt. 28:6 and Mark 16:6.

• “‘Remember how He spoke to you while He was still in Galilee’” This refers to Jesus’ predictions about His death (cf. 9:21-22,44; 17:25; 18:31-34). This is a good example of the similarities and differences between the Synoptic Gospels. Matthew has the angel telling them to tell the Apostles to meet Him on a mountain in Galilee (cf. Matt. 26:32; 28:7,10), while Luke has the angel telling them to remember Jesus’ words spoken in Galilee.

1. Did the angel say both things?

2. Did one of the Gospel writers or their sources hear it differently?

3. Did one of the gospel writers or their sources deliberately modify the angel’s message?

These questions are unanswerable. However, believers assert that the Holy Spirit led the Gospel writers, so we must allow these divergent accounts to exist side-by-side and affirm their inspiration! We do not know how, when, or who, humanly speaking, wrote and/or arranged the Gospels!!!

24:7 “the Son of Man” This term was not used in rabbinical Judaism. Its significance comes from Ezek. 2:1 (human person) and Dan. 7:13 (divine person), where it combines deity and humanity (cf. I John 4:1-3). This was Jesus’ self-chosen title.

• “must” This is the Greek term dei, which means “a moral necessity.” It is used three times in this chapter.

1. Son of man must be delivered into the hands of sinful men, v. 7.

2. Necessary for the Christ to suffer, v. 26.

3. All things which are written about Me. . .must be fulfilled, v. 44.

These texts speak of God’s pre-determined redemptive plan (cf. Acts 2:23; 3:18; 4:28; 13:29).

• “the third day” I think Jesus was only in the tomb about 30 to 38 hours. Jewish time reckoning is different from ours. This phrase has a precarious OT background, only possibly Hosea 6:2 or more probably Jonah 1:17 (cf. Matt. 12:39; I Cor. 15:4).

24:8 “they. . .the eleven and all the rest” There were many besides the women and the Apostles who had heard Jesus’ teachings and experienced these post-resurrection events (cf. vv. 33,36; Matt. 28:17; I Cor. 15:5; Acts 1:15).

24:10 This list of women is slightly different from the one in Mark 16:1. This entire verse is omitted by several ancient Greek manuscripts (cf. MSS A, D, W, and the old Latin, and two Syriac versions). The UBS⁴ rates its inclusion as “almost certain.”

• “Mary Magdalene” Jesus appeared to this woman first (cf. Mark 16:9; Luke 8:2).
• “Joanna” The only other NT reference to Joanna is 8:3.
• “Mary the mother of James” She was the mother of James the Less and Joseph (cf. Mark. 15:40; Matt. 27:56).
• “the other women” This includes Salome, James and John’s mother (cf. Mark. 15:40; Matt. 27:56). See Special Topic at 8:3.

24:11
NASB, TEV “nonsense”
NKJV “like idle tales”
NRSV “an idle tale”
NJB “pure nonsense”

The term le„ros is found only once in the Septuagint (IV Macc. 5:11) and only here in the NT. This is a medical term for hysteria or fever-caused hallucinations.

24:11 “they would not believe them” This is an IMPERFECT ACTIVE INDICATIVE. These women told them several times, but the Apostles did not believe. It is so surprising that the Sanhedrin toke Jesus’ predictions about His resurrection seriously (posted a guard), but the Apostles were totally surprised. This negative comment is evidence of an accurate account.

24:12 This is present in all major Greek manuscripts (P⁷⁵, א, A, B, L, W. 070, 079) except D and several old Latin MSS. The UBS⁴ rates it inclusion as “almost certain,” but Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 212-217, agrees with Westcott and Hort that its inclusion is the original text (cf. RSV, NEB, REB). This text is very similar to John 20:3,5,6,10.

Text: Matthew 24:13-27

¹³And behold, two of them were going that very day to a village named Emmaus, which was about seven miles from Jerusalem. ¹⁴And they were talking with each other about all these things which had taken place. ¹⁵While they were talking and discussing, Jesus Himself approached and began traveling with them. ¹⁶But their eyes were prevented from recognizing Him. ¹⁷And He said to them, “What are these words that you are exchanging with one another as you are walking?” And they stood still, looking sad. ¹⁸One of them, named Cleopas, answered and said to Him, “Are You the only one visiting Jerusalem and unaware of the things which have happened here in these days?” ¹⁹And He said to them, “What things?” And they said to Him, “The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, ²⁰and how the chief priests and our rulers delivered Him to the sentence of death, and crucified Him. ²¹But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, it is the third day since these things happened. ²²But also some women among us amazed us. When they were at the tomb early in the morning, ²³and did not find His body, they came, saying that they had also seen a vision of angels who said that He was alive. ²⁴Some of those who were with us went to the tomb and found it just exactly as the women also had said; but Him they did not see.” ²⁵And He said to them, “O foolish men and slow of heart to believe in all that the prophets have spoken! ²⁶Was it not necessary for the Christ to suffer these things and to enter into His glory?” ²⁷Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures.

24:13 “two of them” The Bible does not say exactly who these two were, but possibly it was Cleopas (cf. 24:18) and his wife or two believers leaving the Passover feast.

• “that very day” This must have been Resurrection Sunday (cf. v. 22). This was the first work day after Passover and the day on which the first fruits of the barley harvest were offered at the Temple. Jesus was the first fruits from the dead (cf. I Cor. 15:20,23).
• “Emmaus” The site is uncertain, but there are several possibilities.

1. About twenty miles west of Jerusalem on the Jaffa road. This is where Judas Maccabaeus attacked and burned the Seleucid General Gorgias’ camp in 166 b.c. (I Macc. 3:40,57; 4:1-15).

2. About seven miles northwest of Jerusalem where the Crusaders found an ancient Roman fort called “Castellum Emmaus.”

3. About four miles to the west of Jerusalem where the Roman Emperor Vespasian located 800 soldiers (Josephus, Wars 7.6.6).

4. About nine miles west of Jerusalem where a Crusader church was built over the ruins of a Roman fort.

(Information taken from The Zondervan Pictorial Encyclopedia of the Bible, vol. 2, pp. 291-301).

• “seven miles from Jerusalem” This is really 60 Roman stadia. The city must be close enough to Jerusalem for these two to walk to it and then return to Jerusalem in one day.

There is a Greek variant related to the distance:

1. “60 stadia” is found in P⁷⁵, A, B, D, K², L, W, X, 063, 012.

2. “160 stadia” is found in א, K^*, 079, and some patristic writers.

(Cf. Joseph A. Fitzmyer, The Anchor Bible, vol. 28a, p. 1561).

24:15 “Jesus” Luke uses the name “Jesus” several times without the ARTICLE (cf. 4:1; 8:41; 9:36,50; 18:37,40; 22:48; 23:28). This, therefore, is not a grammatical way of highlighting Jesus’ first resurrection appearance.

24:16 “their eyes were prevented from recognizing Him” This is an IMPERFECT PASSIVE INDICATIVE. The PASSIVE implies the activity of God (see note at v. 31). Jesus’ physical appearance was altered to some extent. Several followers did not immediately recognize Him (cf. John 20:11; Matt. 28:16-17; John 21:1-7).

1. Mary of Magdala, John 20:11

2. several apostles, John 21:1-7

3. 500 brothers, Matt. 28:16-17

24:17 “looking sad” This could mean “puzzled,” “shocked,” or “surprised.” They could not believe that someone had not heard about the events of the last week in Jerusalem. It was the talk of the town (cf. v. 18).

24:18 “visiting” During the three main annual feasts, Jerusalem swelled to three times its normal population due to pilgrims from the Diaspora. They thought Jesus was just another pilgrim.

24:19 “‘What things’” Jesus, by asking them questions, was forcing them to articulate the events of the past few days and testify to Him (cf. vv. 19-24).

• “Jesus the Nazarene” There are two spellings of the term:

1. Nazare„nou, P⁷⁵, À, B, L, 070, 079, 0124, and some old Latin and Vulgate versions.

2. Nazo„raiou, A, D, K, P, W, X, 063, and some old Latin, Coptic, and Armenian versions. This same form is in Luke 18:37.

The UBS⁴ gives #1 a “B” rating (almost certain). See Special Topic at 4:34.

• “a prophet mighty in deed and word” This was honorific (cf. 7:16,39; 9:8,19). Within Judaism for one to be inspired, as a writer of Scripture, one had to be a prophet. The term here refers not to a predictor, but a powerful forth-teller of YHWH’s message. However, this one was not just one prophet in a series. He was the prophet of Deut. 18:15,18. They had not fully grasped the implications of the person and work of Christ.
• “and all the people” This is a typical hyperbole (e.g. 18:43). Eastern literature (and speech) is much more figurative and exaggerated. This is one reason westerners tend to misunderstand the NT.

24:20 “the chief priests and our rulers” This same phrase is in 23:13. The Jewish leadership was responsible for Jesus’ death. The Sanhedrin did not have this power under Roman occupation (cf. Luke 9:22). They had to trump up a charge that the Romans would deem worthy of death! Also, they wanted Him crucified because of the rabbinical curse attached to crucifixion in Deut. 21:23. This is the very charge made by Peter in his first sermon in Acts.

24:21 “were hoping” This is an IMPERFECT ACTIVE INDICATIVE, which implies they were no longer “hoping.”

• “it was He who was going to redeem Israel” They still had a nationalistic, militaristic mind-set (cf. Acts 1:6-7). The Jews only expected one coming of the Messiah and that coming was to benefit and restore Israel to power and preeminence.
• “redeem” This is a term from the slave market which meant “to buy back” (cf. Mark 10:45). See Special Topic at 1:68.
• “third day” The Jews had a tradition that the spirit stayed near the body for three days, but beyond this period no resuscitation was possible (cf. John 11:6 and 39).

24:24 “‘Some of those who were with us’” From John’s Gospel we know this was John and Peter (cf. John 20:3-10 and possibly Peter only from Luke 24:12.

24:25 The early sermons in Acts soften allude to the OT prophecies about the Messiah (Gen. 3:15; Deut. 18:15; II Sam. 7; Ps. 16:10,22,118; Isa. 53). I think it was Jesus Himself who informed these two disciples, who relayed the information to the Apostles in the upper room (cf. v. 27). This post-resurrection appearance becomes a crucial interpretive event for the early church (as does v. 45). It is surprising that this encounter is unique to the Gospel of Luke.

• “O foolish men and slow of heart” This is a rebuke of these disciples’ lack of OT knowledge. What would Jesus say to His church today about their level of Bible knowledge? Doubt, fear, and confusion are the practical result of willful Bible knowledge! We have not because we read not!

24:26 “it was necessary for the Christ to suffer” This is what surprised the Jews (cf. I Cor. 1:23); however, it had been predicted in the OT (cf. Gen. 3:15; Ps. 22; Isa. 53; Matt. 16:2, also see C. H. Dodd, According to the Scriptures, p. 117). First century Judaism did not emphasize this at all.

• “and to enter into His glory” This pattern of suffering preceding glory becomes a principle of spiritual maturity (cf. Rom. 8:17; Heb. 5:8).

24:27 This verse and v. 45 give us insight into the Kerygma of Acts. See Special Topic below.

Special Topic: The Kerygma Of The Early Church A. The promises by God made in the Old Testament have now been fulfilled with the coming of Jesus the Messiah (Acts 2:30; 3:19,24; 10:43; 26:6-7,22; Rom. 1:2-4; I Tim. 3:16; Heb. 1:1-2; I Peter 1:10-12; 2 Peter 1:18-19). B. Jesus was anointed as Messiah by God at His baptism (Acts 10:38). C. Jesus began His ministry in Galilee after His baptism (Acts 10:37). D. His ministry was characterized by doing good and performing mighty works by means of the power of God (Mark 10:45; Acts 2:22; 10:38). E. The Messiah was crucified according to the purpose of God (Mark 10:45; John 3:16; Acts 2:23; 3:13-15,18; 4:11; 10:39; 26:23; Rom. 8:34; I Cor. 1:17-18; 15:3; Gal. 1:4; Heb. 1:3; I Peter 1:2,19; 3:18; I John 4:10). F. He was raised from the dead and appeared to His disciples (Acts 2:24,31-32; 3:15,26; 10:40-41; 17:31; 26:23; Rom. 8:34; 10:9; I Cor. 15:4-7,12ff; I Thess. 1:10; I Tim. 3:16; I Peter 1:2; 3:18,21). G. Jesus was exalted by God and given the name “Lord” (Acts 2:25-29,33-36; 3:13; 10:36; Rom. 8:34; 10:9; I Tim. 3:16; Heb. 1:3; I Peter 3:22). H. He gave the Holy Spirit to form the new community of God (Acts 1:8; 2:14-18,38-39; 10:44-47; I Peter 1:12). I. He will come again for judgment and the restoration of all things (Acts 3:20-21; 10:42; 17:31; I Cor. 15:20-28; I Thess. 1:10). J. All who hear the message should repent and be baptized (Acts 2:21,38; 3:19; 10:43,47-48; 17:30; 26:20; Rom. 1:17; 10:9; I Peter 3:21). This schema served as the essential proclamation of the early church, though different authors of the New Testament may leave out a portion or emphasize other particulars in their preaching. The entire Gospel of Mark closely follows the Petrine aspect of the kerygma. Mark is traditionally seen as structuring Peter’s sermons, preached in Rome, into a written Gospel. Both Matthew and Luke follow Mark’s basic structure.

• “with the eleven” This shows two things: (1) Peter is the spokesman, but still part of

Text: Matthew 24:28-35

²⁸And they approached the village where they were going, and He acted as though He were going farther. ²⁹But they urged Him, saying, “Stay with us, for it is getting toward evening, and the day is now nearly over.” So He went in to stay with them. ³⁰When He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them. ³¹Then their eyes were opened and they recognized Him; and He vanished from their sight. ³²They said to one another, “Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?” ³³And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them, ³⁴saying, “The Lord has really risen and has appeared to Simon.” ³⁵They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread.

24:28-30 This is a very detailed eyewitness account. Luke probably interviewed these two.

24:31 “Then their eyes were opened” This is an AORIST PASSIVE INDICATIVE, which is a reversal of the IMPERFECT PASSIVE INDICATIVE of v. 16. From v. 35 we learn that they recognized Jesus’ characteristic way of blessing the food.

Luke uses this term “opened” (dianoigo„) three times in this context:

1. Their eyes were opened, v. 31

2. Their understanding of OT Scripture increased, v. 32

3. The Apostles’ minds are opened to Scripture, v. 45.

The Bible is divine revelation, not human discovery. Spiritual truth is a gift from God to blinded, sinful humanity.

• “and He vanished from their sight” This may be an allusion to II Kgs. 6:17 (LXX dianoigo„). The exact mechanism of this is as mysterious as Jesus suddenly appearing in the Upper Room in v. 36 or Philip’s experience in the desert (cf. Acts 8:39). The spiritual realm is multi-dimensional, not spacial-temporal.

24:32 “‘Were not our hearts burning within us” This is a PERIPHRASTIC IMPERFECT PASSIVE (A. T. Robertson calls it a MIDDLE VOICE). It was one exciting Bible study (cf. Ps. 19:7-14)! It (kaio„) is used metaphorically in the LXX of Deut. 32:22, but in a judgment sense.

24:33 “and those who were with them” (cf. vv. 33,36; Acts 1:15)

24:34 “saying” This must refer to the eleven speaking to the two new arrivals (cf. NJB).

• “‘has appeared to Simon’” Jesus appeared to the one who had denied Him. We have no biblical account of this meeting.

24:35 “began to relate” This is another of many IMPERFECTS in this context, which can mean the beginning of something or the repeating of something in past time. They rehearse in detail what happened. They now affirmed the women’s testimony of vv. 22-23.

Text: Matthew 24:36-43

³⁶While they were telling these things, He Himself stood in their midst. ³⁷But they were startled and frightened and thought that they were seeing a spirit. ³⁸And He said to them, “Why are you troubled, and why do doubts arise in your hearts? ³⁹See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have.” ⁴⁰And when He had said this, He showed them His hands and His feet. ⁴¹While they still could not believe it because of their joy and amazement, He said to them, “Have you anything here to eat?” ⁴²They gave Him a piece of a broiled fish; ⁴³and He took it and ate it before them.

24:36 Some ancient Greek manuscripts (P⁷⁵, א, A, B, K, L, X, and many later ones) add “Peace to you” (cf. John 20:19,26). The UBS⁴ rates its inclusion as “almost certain.” This is a typical Hebrew greeting (cf. 10:5). In many ways the Gospels of John and Luke share similar accounts of the Passion and its aftermath

24:37 “they were startled and frightened” These disciples had heard Jesus predict His suffering and death several times, but somehow they did not take it seriously. Now they were surprised by His resurrection.

• “and thought they were seeing a spirit” In the Matthew (14:26) and Mark (6:49) parallels the word phantasma, from which we get the English word “phantom,” is used. Luke is using the term pneuma in a specialized sense (cf. I Pet. 3:19). When he records Jesus’ words in 23:46 he uses the term in the more normal sense of a personal aspect, which is not dependant on a physical form (cf. v. 39).

24:38 This is a mild reprimand in the form of two rhetorical questions. Doubts and fears are common to humanity, especially in the presence of the spiritual realm. However, they can become stepping stones to great faith and assurance.

The first question is a PERIPHRASTIC PERFECT PASSIVE, the second a PRESENT ACTIVE INDICATIVE. The verbal forms in this context are difficult to translate because they deal with a past event described in dialogue.

1. the two on the road to Emmaus

2. the two and Jesus

3. the two and those in the upper room.

24:39 “‘See My hands and My feet’” Jesus wanted to assure them of His bodily resurrection. He retained the marks of crucifixion because they are His badge of honor. Psalm 22:16 and here are the only texts which mention His feet being pierced. John 20:27 mentions His hands and side.

• “‘that it is I Myself’” This is a very emphatic statement—ego (I), eimi (I Am), autos (Myself).
• “‘touch Me’” This is an AORIST ACTIVE IMPERATIVE (as is “and see”). The early church used verses 39-42 to refute Gnosticism, which was a depreciation of the physical realm (cf. I John 1:1-3). See Special Topic on Gnosticism at 2:40.

24:44 “‘which are written about Me” This seems to be a summary statement of Jesus’ 40 day post-resurrection appearances (cf. vv. 25-26).

• “Moses. . .Prophets. . .Psalms” These represent the three divisions of the Hebrew Canon: Law, Prophets, and Writings. This context says something of the Christocentric unity of the Old Testament.
• “‘must be fulfilled’” Jesus is found in the OT in symbol, type, and direct prophecy (cf. Matt. 5:17ff).

24:45 “He opened their minds” See note at v. 31. Humanity cannot understand spiritual truths unaided by God. This is the task usually assigned to the Spirit (cf. John 14-16), but sometime attributed to Jesus (cf. Acts 16:14).

24:46 “‘Thus it is written’” This is a PERFECT PASSIVE INDICATIVE, which was an idiom for asserting the inspiration of Scripture (cf. v. 44).

• “‘the Christ would suffer’” “The Christ” = “the Messiah.” This truth was the stumbling block for the Jews (cf. I Cor. 1:23; 2:2), but crucial for sacrificial redemption
• “‘rise again from the dead” See Special Topic at 9:22.
• “the third day’” This was a predicted event (cf. Hosea 6:2; Jonah 1:17; Matt. 12:40; 16:4; I cor. 15:4).

24:47 This is the key purpose of Jesus’ mission. It fully reflects the heart, character, and purpose of God since Gen. 3. To miss this verse is to miss the main thrust of Christianity. Believers must keep the main thing the main thing. All else is secondary to this task of worldwide gospel proclamation. Evangelism is not an option, but a mandate!

• “‘repentance’” In Greek the term speaks of “a change of mind.” In Hebrew it speaks of “a change of action.” Both are involved. This is the negative aspect of salvation, as faith is the positive aspect (cf. Mark 1:15; 6:12; Matt. 4:12; 11:20; Luke 13:3,5; Acts 20:21). See Special Topic at 3:3.
• “‘forgiveness of sins’” This theme is highlighted in Zacharias’ prophecy (cf. 1:67-79). It is the meaning of Jesus’ name (YHWH saves, cf. Matt. 1:21). Notice that “baptism” is not mentioned here (cf. Luke 11:4). This verse has often been called “Luke’s Great Commission” (cf. Matt. 28:19-20).
• “in His name” Jesus’ “name” is a Semitic idiom for

1. His power

2. His person

3. His authority

4. His character.

So it means both content and manner! Not only what we proclaim, but the lives of those who proclaim are crucial!

• “‘to all the nations’” This universal element must have surprised these Jewish believers. This very thing is predicted in Matt. 28:14; 2819; Mark 13:10.

24:48 Here is the Apostolic mandate!

24:49 “I am sending” The Spirit proceeds from both the Father and the Son. This verse shows Jesus’ authority in executing the Father’s will.

• “‘the promise of My Father’” This refers to the Holy Spirit (cf. John 14-16; 20:22; Acts 1:4). Every promise Jesus made to the Apostles in the Upper Room at the Last Supper was fulfilled on Resurrection Sunday!
• “‘stay in the city’” These were mostly Galilean people. They would not have stayed in hostile Jerusalem otherwise (cf. Acts 1:4).
• “‘clothed with power’” This is an AORIST MIDDLE SUBJUNCTIVE. This is a common biblical metaphor for the spiritual life (cf. Job 29:14; Ps. 132:9; Isa. 59:17; 61:10; Rom. 13:14; Gal. 3:27; Eph. 4:24; Col. 3:10,12). The spiritual life is as much a gift and empowering from God as is spiritual salvation, but it must be received and implemented. It is not automatic!

Text: Matthew 24:50-53

⁵⁰And He led them out as far as Bethany, and He lifted up His hands and blessed them. ⁵¹While He was blessing them, He parted from them and was carried up into heaven. ⁵²And they, after worshiping Him, returned to Jerusalem with great joy, ⁵³and were continually in the temple praising God.

24:50 “Bethany” Lazarus’ home was about one and one half miles from Jerusalem on the Mount of Olives which was the extension of the same ridge.

• “lifted up His hands” This was the normal position of Jewish prayer, but here it is probably a priestly gesture (cf. Lev. 9:22).
• “blessed them” The prayer is not recorded (but Jesus’ high priestly prayer in John 17 is).

24:51 “was carried up into heaven” The other Gospels tell us “in a cloud,” which was the transportation of deity (cf. Dan. 7:13).

This phrase is omitted in MSS א^*, D, and some old Latin and Syrian versions. However, the phrase which mentions the ascension is referred to in Acts 1:2. It is present in P⁷⁵, א², A, B, D, K, L, W, and X. The UBS⁴ ranks its inclusion as “almost certain.”

Jesus’ ascension is His return to pre-existent glory (cf. John 17:5). He is honored for His accomplished task. See Millard Erickson, Christian Theology, 2^nd ed., pp. 796-797.

24:52 “after worshiping Him” This is another phrase present in all of the ancient Greek texts except D and some old Latin manuscripts. This chapter has the largest number of these so-called “Western non-interpolations” by Westcott and Hort (vv. 24:3,6,9,12,36,40,52,53). These textual critics believed that the Alexandrian family of Greek manuscripts was closer to the original than the other families of manuscripts except in twenty-seven shorter readings found in the western family.

• “with great joy” Luke’s Gospel emphasizes “joy” (cf. 1:14; 2:10; 8:13; 10:17; 15:7,10; 24:41,52). This is so different from their reaction in vv. 37-38.

24:53 “in the temple” These were still Jewish people. There was no place large enough to accommodate the believing disciples.

Discussion Questions

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did Jesus appear to His followers so often after His resurrection?

2. Were the disciples expecting a resurrection?

3. Why did they not recognize Jesus immediately? Will we recognize one another?

4. Why did Jesus offer so many proofs to them of His physical body’s reality?

5. Why are there differing accounts of the resurrection in an inspired Bible?

6. Why did Jesus appear to them for forty days?

7. Are angels still active in our world today?

Paragraph Divisions Of Modern Translations

UBS4	NKJV	NRSV	TEV	NJB
The Resurrection of Jesus	He Is Risen	The First Easter	The Resurrection	The Empty Tomb. The Angel’s Message
23:56b-24:12
	24:1-12	24:1-12	24:1-7	24:1-8
			24:8-12	The Apostles Refuse to Believe the Women
				24:9-11
				Peter at the Tomb
				24:12
The Walk to Emmaus	The Road to Emmaus	On the Road to Emmaus	The Walk to Emmaus	The Road to Emmaus
24:13-27	24:13-27	24:13-27	24:13-17a	24:13-17
			24:17b-18
				24:18-24
			24:19a
			24:19b-24
	The Disciples Eyes Opened		24:25-27	24:25-27
24:28-35	24:28-35	24:28-35	24:28-32	24:28-32
			24:33-34	24:33-35
			24:35
Appearance to the Disciples	Jesus Appears to His Disciples	Commissioning of the Disciples	Jesus Appears to His Disciples	Jesus Appears to the Apostles
24:36-43	24:36-43	24:36-43	24:36	24:36-43
			24:37-39
	The Scriptures Opened		24:40-43	Last Instructions to the Apostles
24:44-49	24:44-49	24:44-49	24:44	24:44-48
			24:45-49
				24:49
The Ascension of Jesus	The Ascension		Jesus is Taken Up to Heaven	The Ascension
24:50-53	24:50-53	24:50-53	24:50-53	24:50-53