Beginning at Moses – At the writings of Moses, or at the beginning of the Old Testament; or rather the word beginning should be separated from what follows, denoting simply that he commenced his discourse, and not that he began at the prophets as well as at Moses; thus, And commencing his discourse, or replying to them, he expounded from Moses and the prophets, etc.

All the prophets – The books of the Old Testament generally.

He expounded – He explained or interpreted it to them. Probably He showed them that their notions of the Messiah were not according to the Scriptures. They expected a temporal prince; they were perplexed because Jesus had not assumed the regal power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his death, therefore, was no argument that he was not the Messiah.

In all the scriptures – In all the writings of the Old Testament. They were called scriptures because they were written, the art of printing being then unknown.

The things concerning himself – Concerning the Messiah. It does not appear that he applied them to himself, but left them, probably, to make the application. He showed what the Scriptures foretold, and they saw that these things applied to Jesus of Nazareth, and began to be satisfied that he was the Messiah. The most striking passages foretelling the character and sufferings of Christ are the following, which we may suppose it possible our Saviour dwelt upon to convince them that, though he was crucified, yet he was the Christ: Gen 3:15; Deu 18:15; Gen 49:10; Num 21:8-9; Isa 53:1-12; Dan 9:25-27; Isa 9:6-7; Psa 110:1-7; Psa 16:1-11; 22; Mal 4:2-6.

Fuente: Albert Barnes’ Notes on the Bible

Verse 27. Beginning at Moses, c.] What a sermon this must have been, where all the prophecies relative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly impelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ and we may naturally suppose that these prophecies and references were those which our Lord at this time explained and applied to himself. See Lu 24:32.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

27. Moses and all the prophets,&c.Here our Lord both teaches us the reverence due to OldTestament Scripture, and the great burden of it”Himself.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And beginning at Moses,…. The writings of Moses, the book of Genesis particularly, Ge 3:15 which is the first prophecy of him, and speaks of the bruising of his heel, or of the sufferings of death by him; and proceeding to open and explain the types concerning his bearing the cross, and the lifting him upon it, in the business of Isaac, and of the brazen serpent; and concerning the shedding of his blood, and the oblation of himself in the sacrifices of the law of Moses:

and all the prophets; as David, Isaiah, Daniel, and others, very likely the passages in Ps 22:1.

he expounded unto them in all the Scriptures in Moses, and the Prophets,

concerning himself; especially concerning these two points, his sufferings, and his glory, which the Spirit of Christ, in the Prophets, testified before hand: besides the above places referred to, concerning the sufferings of Christ, see the following, in reference to his resurrection and glory, Ps 16:10.

Fuente: John Gill’s Exposition of the Entire Bible

Interpreted (). First aorist active (constative aorist) indicative of (Margin has the imperfect ), intensive compound () of , the old verb to interpret from , interpreter, and that from H, the messenger of the gods as the people of Lystra took Paul to be (Ac 14:12). But what wonderful exegesis the two disciples were now hearing!

Concerning himself ( ). Jesus found himself in the Old Testament, a thing that some modern scholars do not seem able to do.

Fuente: Robertson’s Word Pictures in the New Testament

He expounded [] . Or interpreted : throughout [] .

Imperfect, he went on interpreting from passage to passage.

Fuente: Vincent’s Word Studies in the New Testament

1) “And beginning at Moses,” (kai arksamenos apo Mouseos) “And beginning from Moses,” the law of Moses, He deduced, taught by orderly conclusion, in the light of the law the things they presented of Him, Gen 3:16-17; Gen 49:10; Num 24:17.

2) “And all the prophets,” (kai apo panton ton propheton) “And from all the prophets,” Luk 24:44, beginning with Moses who was, like Jesus, both a lawgiver and a prophet, Deu 18:15-18; 2Sa 7:11-17; Isa 7:14; Isa 9:6-7; Isa 53:1-12; Mic 5:1.

3) “He expounded unto them in all the scriptures,” (diermeneusen autois en pasais tais graphais) “He explained to them in all the scriptures,” giving the meaning of the Scriptures concerning Himself, both those that taught directly of Him, and those types, shadows, and object lessons that testified of Him, 1Co 10:6; 1Co 10:11; Col 2:17.

4) “The things concerning himself.” (ta peri heautou) “The prophetic matters concerning himself,” Luk 24:45. For “the testimony of Jesus is (exists as) the spirit of prophecy,” Rev 19:10; Rom 1:3; Act 3:22; Act 10:43; Act 26:22.

Fuente: Garner-Howes Baptist Commentary

27. And beginning at Moses. This passage shows us in what manner Christ is made known to us through the Gospel. It is when light is thrown on the knowledge of him by the Law and the Prophets. For never was there a more able or skillful teacher of the Gospel than our Lord himself; and we see that he borrows from the Law and the Prophets the proof of his doctrine. If it be objected that he began with easy lessons, that the disciples might gradually dismiss the Prophets, and pass on to the perfect Gospel, this conjecture is easily refuted; for we shall afterwards find it stated, that all the apostles had their understanding opened, not to be wise without the assistance of the Law, but to understand the Scriptures. In order that Christ may be made known to us through the Gospel, it is therefore necessary that Moses and the Prophets should go before as guides, to show us the way. It is necessary to remind readers of this, that they may not lend an ear to fanatics, who, by suppressing the Law and the Prophets, wickedly mutilate the Gospel; as if God intended that any testimony which he has ever given respecting his Son should become useless.

In what manner we must apply to Christ those passages respecting him which are to be found in every part of the Law and the Prophets, we have not now leisure to explain. (315) Let it suffice to state briefly, that there are good reasons why Christ is called the end of the law, (Rom 10:4.) For however obscurely and at a distance Moses may exhibit Christ in shadows, rather than in a full portrait, (Heb 10:1,) this, at least, is beyond dispute, that unless there be in the family of Abraham one exalted Head, under whom the people may be united in one body, the covenant which God made with the holy fathers will be nullified and revoked. Besides, since God commanded that the tabernacle and the ceremonies of the law should be adjusted to a heavenly pattern, (Exo 25:40; Heb 8:5,) it follows that the sacrifices and the other parts of the service of the temple, if the reality of them is to be found nowhere else, would be an idle and useless sport. (316) This very argument is copiously illustrated by the apostle, (Heb 9:1😉 for, assuming this principle, that the visible ceremonies of the law are shadows of spiritual things, he shows that in the whole of the legal priesthood, in the sacrifices, and in the form of the sanctuary, we ought to seek Christ.

Bucer, too, somewhere throws out a judicious conjecture, that, amidst this obscurity, the Jews were accustomed to pursue a certain method of interpreting Scripture which had been handed down to them by tradition from the fathers. But that I may not involve my inquiries in any uncertainty, I shall satisfy myself with that natural and simple method which is found universally in all the prophets, who were eminently skilled in the exposition of the Law. From the Law, therefore, we may properly learn Christ, if we consider that the covenant which God made with the fathers was founded on the Mediator; that the sanctuary, by which God manifested the presence of his grace, was consecrated by his blood; that the Law itself, with its promises, was sanctioned by the shedding of blood; that a single priest was chosen out of the whole people, to appear in the presence of God, in the name of all, not as an ordinary mortal, but clothed in sacred garments; and that no hope of reconciliation with God was held out to men but through the offering of sacrifice. Besides, there is a remarkable prediction, that the kingdom would be perpetuated in the tribe of Judah, (Gen 49:10.) The prophets themselves, as we have hinted, drew far more striking portraits of the Mediator, though they had derived their earliest acquaintance with him from Moses; for no other office was assigned to them than to renew the remembrance of the covenant, to point out more clearly the spiritual worship of God, to found on the Mediator the hope of salvation, and to show more clearly the method of reconciliation. Yet since it had pleased God to delay the full revelation till the coming of his Son, the interpretation of them was not superfluous.

(315) “ Cela passeroit la mesure de ce present oeuvre;” — “that would exceed the limits of the present work.”

(316) “ Un jeu d’enfans;” — “a game for children.”

Fuente: Calvin’s Complete Commentary

(27) Beginning at Moses and all the prophets.Better, from Moses. Here, then, if not before, there was a full opening of the Scriptures on all that pertained to the work and office of the Christ, and it is, at least, a legitimate inference to believe that we find the echoes of the great lesson thus given in all, or most, of the interpretations of Messianic prophecies in the written or spoken teaching of the Apostles. From the great first gospel of Gen. 3:15, to the last utterance of the last of the Prophets announcing the coming of Elijah (Mal. 4:5), with special stress, doubtless, on prophecies, such as those of Psalms 16, 22, Isaiah 53, that spoke of sufferings and of death as belonging to the perfect picture of the Servant of the Lord, and the ideal King, the unfolding of the divine purpose was now made clear to those who before had been slow of heart to believe.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

27. Beginning at Moses How sad must be the mental state of that theologian who can profess to believe in Christ and yet assert that Moses is not the author of the Pentateuch! He has here the testimony of Christ risen from the dead to the prophetic authority of Moses.

Expounded Scriptures concerning himself Who would not find his heart burn within him to hear this discourse on the prophecies from this great expounder? But we have its substance in these very Gospels; and in the Epistles, especially to the Romans and to the Hebrews.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.’

And then to their amazement this Stranger began to give them a lesson from the Scriptures. Commencing with Genesis to Deuteronomy, and then going on to the prophets, He interpreted to them in all the Scriptures the things concerning Himself (including those concerning the Messiah, taking the word in its widest sense as signifying the Promised One). The words suggest a considerable amount of material, taken from the whole range of Scripture, for Jesus saw the whole of the Old Testament as pointing forward to Himself (see Joh 5:39; Joh 5:46-47). But some of what He said we can understand from the subsequent preaching of the Apostles. It would almost certainly, for example, have included Gen 12:3 (see Act 3:25-26); Deu 18:15 (see Act 3:22); 2Sa 7:11; 2Sa 7:16 (see Act 3:24); Isa 35:5-6 with Psa 61:1-2 (see Act 4:30); Psa 52:13-53:12 (see Act 3:13; Act 8:30-35); Psalms 2 (see Act 4:25-28; Act 13:33); Luk 16:8-11 (see Act 2:25-28); Psa 110:1 (see Act 2:14); Psa 118:22 (see Luk 20:17; Act 4:10-11), for it is incidents like this that explain how the Apostles became so enlightened about these Scriptures in so short a time (compare also Luk 24:45).

And to those we may probably add some of the following Gen 3:15 (see Rom 16:20); Psa 22:1 (see Mat 27:46); Luk 22:6-18 (see Mat 27:35-43); Isaiah 40 (see Luk 4:4-6): Isa 42:1-6 (see Mat 12:17-21); Isa 49:1-6 (see Act 13:47); Isa 50:4-8 (see Mat 26:67; Mat 27:30); Dan 7:13-14 (see for example Luk 22:69; Mat 16:28; Mat 26:64); Zec 13:7 (see Mat 26:31); Mal 3:1 (see Mat 11:10); as well as a number of other Scriptures. And we can no doubt add to these all the scriptures that spoke of the Old Testament ritual, the offerings, sacrifices and ordinances that pointed forward to what He had come to do, and also recognise that, as Stephen did in Acts 7, He may well have seen Old Testament figures as forerunners of Himself. For He was the last Adam, the second Man (1Co 15:45-50); the greater than Abraham who rejoiced to see His day (Joh 8:56); the new prophet like Moses (Act 3:22-23; Heb 3:1 to Heb 4:13); the High Priest more powerfully effective than Aaron (Heb 4:14 to Heb 5:10; Heb 7:1 to Heb 9:28); the mightier conqueror than Joshua/Jesus (Heb 4:8), and above all great David’s greater Son (Luk 1:32-33). All the mighty men of God by their lives and achievements had pointed forward to Him, and were completed in Him, as indeed are we (Heb 11:40 to Heb 12:3).

Fuente: Commentary Series on the Bible by Peter Pett

Luk 24:27. And beginning at Moses, &c. That his reproof might appear well founded, that their drooping spirits might be supported, and that they might be prepared for the discovery he was about to make of himself, which he explained all the types and prophesies of the Old Testament which relate to the Messiah’s sufferings; such as the Mosaical sacrifices, the lifting up of the brazen serpent, the 22nd Psalm, the 53rd of Isaiah, &c. &c. It is no way necessary to suppose that Christ’s sufferings, resurrection, and exaltation, are each of them distinctly foretold in each of those parts of the sacred writings which are mentioned in this verse. It is enough if Moses gave some intimation concerning him, which succeeding prophets carried on; and if, when all their testimonies are taken together, all these events are expressed by some one or other of them. The design of our Lord’s entering into so particular an exposition of the prophets, or the sacred writers, was to shew, that by making a proper use of their understanding, they might from those very scriptures whose authority they allowed, have been convinced that the Messiah ought to have suffered, as they had seen him suffer, and to rise from the dead on the third day: that is, Christ chose rather to convince them by reason than by sense, or at least so to prepare their minds, that their assenting afterwards to the testimony of their senses, should be with the concurrence of their reason: he had proceeded in the same manner with the other disciples at Jerusalem; from all of whom he had hitherto withholden the evidence of sense, having not appeared to any of them, except Peter, till after the return of these two disciples to Jerusalem. This proceeding, at once so becoming the Lord of righteousness and truth, and the moral liberty of man as a reasonable being, must have been prevented, had Christ discovered himself to them at his first appearing. Wonder and astonishment in that case would have taken the place of reason, and have left them, perhaps, when the strong impression was a little worn away, in doubt or scepticism. The point discussed upon the road was, whether it was agreeable to prophesy that Christ should suffer and rise again from the dead? Christ himself undertook to prove this proposition at large from the scriptures of the Old Testament; and the argument, through his grace, seemed to have its intended effect. Suppose now, that he had made himself known, and then entered upon his argument; what would have been the consequence? Plainly this, the surprise of seeing one from the dead, and the authority of Christ reasoning from the scriptures, must have disturbed their judgment, and made them, perhaps, submit to his interpretation of the prophesies, without considering particularly the justness and propriety thereof. The plain reason, therefore, why the discovery was not made sooner, is, that their understandings might be first convinced upon the strength of argument; while their minds were yet free from any impression by the event itself, and the irresistible force of Christ’s authority.

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 24:27 . . .] is to be conceived of successively: He began from Moses, and when He had finished with him, from all the prophets , taking them one by one in succession, consequently making of each one of them a new commencement of His . Thus the reproach of a careless (Winer), inexact (Buttmann, Bleek), or defective (de Wette) mode of expression (Act 3:24 ) becomes, to say the least, unnecessary. What special passages Jesus referred to, Luke unfortunately does not tell us. Theophylact adduces many, and specially Jacob Capellus, from Gen 3:15 down to 2 Chron. Comp. also Erasmus, Paraphr . [274]

] He interpreted (Act 9:36 ; 1Co 12:30 ; 2Ma 1:36 ; Polyb. iii. 22. 3), to wit, by explanation according to their destination referred to Him, i.e. having their fulfilment in Him.

] scil . , implied in ; otherwise, Luk 22:37 .

[274] In respect of the prophecies bearing upon the sufferings of the Messiah, see, in general, Hengstenberg, Christol . III. 2, p. 8 ff.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

Ver. 27. The things concerning himself ] Christ is author, object, matter, and mark of Old and New Testament: the babe of Bethlehem is bound up (as I may so say) in these swathing bands. Turn we the eyes of our minds to him, as the cherubims did their faces toward the mercy seat. The angels do,1Pe 1:121Pe 1:12 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

27. ] . belongs to both the following clauses, and cannot, as Stier would take it, stand by itself, leaving in both clauses to be construed with . A similar expression is found Act 3:24 . He began with Moses first; He began with each as He came to them.

. ] De Wette remarks, “It were much to be wished that we knew what prophecies of the death and triumph of Jesus are here meant. There are but few that point to the subject.” But I take the to mean something very different from mere prophetical passages . The whole Scriptures are a testimony to Him: the whole history of the chosen people, with its types, and its law, and its prophecies, is a shewing forth of Him: and it was here the whole , ., that He laid out before them. This general leading into the meaning of the whole, as a whole , fulfilled in Him, would be much more opportune to the place, and the time occupied, than a direct exposition of selected passages.

The things concerning Himself (E. V.) is right: not, ‘the parts concerning Himself.’

Observe the testimony which this verse gives to the divine authority, and the Christian interpretation, of the O.T. Scriptures: so that the denial of the references to Christ’s death and glory in the O.T. is henceforth nothing less than a denial of His own teaching .

Fuente: Henry Alford’s Greek Testament

Luk 24:27 . , etc.: there is a grammatical difficulty here also. He might begin from Moses, but how could He begin from Moses and all the prophets? Hahn, after Hofmann, suggests that Moses and the prophets together are set in contrast to the rest of the O.T. But Lk. seems to have in mind not so much where Jesus began as what He began to do, viz. , teach = beginning (to instruct them) from Moses, etc.

Fuente: The Expositors Greek Testament by Robertson

beginning at Moses. Compare Gen 3:15; Gen 22:18. Exodus 12. Lev 16. Num 21:9. Deu 18:15. Num 24:17; Num 20:11.

at = from. Greek. apo. App-104.

Moses. See note on Luk 5:14.

all = from all, &c. Compare Isa 7:14; Isa 9:6, Isa 9:7; Isa 40:10, Isa 40:11; Isa 50:6; Isa 53:4, Isa 53:5. Jer 23:5; Jer 33:14, Jer 33:15. Eze 34:23. Mic 6:2. Zec 6:12; Zec 9:9; Zec 12:10; Zec 13:7. Mal 3:1; Mal 4:2. See also Heb 1:1.

expounded = interpreted.

Fuente: Companion Bible Notes, Appendices and Graphics

27.] . belongs to both the following clauses, and cannot, as Stier would take it, stand by itself, leaving in both clauses to be construed with . A similar expression is found Act 3:24. He began with Moses first;-He began with each as He came to them.

. ] De Wette remarks, It were much to be wished that we knew what prophecies of the death and triumph of Jesus are here meant. There are but few that point to the subject. But I take the to mean something very different from mere prophetical passages. The whole Scriptures are a testimony to Him: the whole history of the chosen people, with its types, and its law, and its prophecies, is a shewing forth of Him: and it was here the whole,- .,-that He laid out before them. This general leading into the meaning of the whole, as a whole, fulfilled in Him, would be much more opportune to the place, and the time occupied, than a direct exposition of selected passages.

The things concerning Himself (E. V.) is right: not, the parts concerning Himself.

Observe the testimony which this verse gives to the divine authority, and the Christian interpretation, of the O.T. Scriptures: so that the denial of the references to Christs death and glory in the O.T. is henceforth nothing less than a denial of His own teaching.

Fuente: The Greek Testament

Luk 24:27. , the things concerning Himself) namely, the things which had been written. There is no doubt but that the passages alluded to were the same as those which the apostles subsequently were wont especially to quote.

Fuente: Gnomon of the New Testament

beginning: Luk 24:44, Gen 3:15, Gen 22:18, Gen 26:4, Gen 49:10, Num 21:6-9, Deu 18:15, Joh 5:39, Joh 5:45-47, Act 3:22, Act 7:37

and all: Luk 24:25, Psa 16:9, Psa 16:10, Psa 132:11, Isa 7:14, Isa 9:6, Isa 9:7, Isa 40:10, Isa 40:11, Isa 50:6, Isa 52:13, Isa 52:14, Isa 53:1-12, Jer 23:5, Jer 23:6, Jer 33:14, Jer 33:15, Eze 34:23, Eze 37:25, Dan 9:24-26, Mic 5:2-4, Mic 7:20, Zec 9:9, Zec 13:7, Mal 3:1-3, Mal 4:2, Joh 1:45, Act 3:24, Act 10:43, Act 13:27-30, Rev 19:10

Reciprocal: Gen 22:6 – laid it Neh 8:8 – and gave the sense Psa 40:7 – in the Pro 4:13 – let Isa 30:18 – will he be Mat 11:13 – General Mat 16:21 – began Mat 17:3 – Moses Mar 4:34 – when Mar 9:4 – appeared Mar 14:21 – goeth Luk 1:70 – which Luk 9:30 – which Luk 24:46 – General Joh 3:14 – even Joh 10:35 – the scripture Act 3:18 – those Act 8:35 – began Act 17:3 – Christ Act 18:26 – expounded Act 18:28 – convinced Act 24:14 – believing Act 26:22 – none Act 28:23 – both Rom 1:2 – Which Rom 1:4 – according 1Co 15:3 – according 2Ti 3:15 – the holy Heb 1:1 – at Heb 3:5 – for 2Pe 3:2 – ye may

Fuente: The Treasury of Scripture Knowledge

7

Expounded unto them in all the scriptures, means He cited them to the Scriptures which predicted those things concerning Himself. The pronoun is the word of Luke, for the disciples did not yet recognize Him.

Fuente: Combined Bible Commentary

Luk 24:27. Beginning from Moses and from all the prophets. Taking each in order, Moses first, and then beginning with each of the others in turn.

In all the Scriptures, going through the whole Old Testament.

The things concerning himself. The reproof of Luk 24:25, and the phrase in all the Scriptures, point to an explanation of the Old Testament as a whole, as typifying and prophesying of Him. Godet: In studying the Scriptures for Himself, He had found Himself in them everywhere (Joh 5:39-40). He had now only to let this light which filled His heart ray forth from Him.

Fuente: A Popular Commentary on the New Testament

Verse 27

He expounded unto them, &c. He explained to them that the kingdom of the Messiah was to be a spiritual one, and that, according to the predictions referring to him, he was to suffer death by the hands of his enemies.–Concerning himself; that is, concerning Christ. He did not make himself personally known to them until afterwards. (Luke 24:31,32.)

Fuente: Abbott’s Illustrated New Testament

Jesus gave these privileged disciples a unique short course in Old Testament Christology. He evidently pointed out the passages that spoke of Messiah’s sufferings particularly, beginning in the Law and the Prophets sections of the Hebrew Bible. What an exposition of the Scriptures this must have been! It is no wonder that they later commented that their hearts burned within them as Jesus explained the Scriptures to them (Luk 24:32).

Jesus’ method of bringing spiritual illumination to these disciples is a paradigm that the apostles followed in their preaching, as is clear from Acts. It centered on explaining the meaning of what God had revealed. This method is still essential for spiritual enlightenment (cf. 2Ti 3:16-17; 2Ti 4:1-2).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)