The same hour – Though it was late, and they had stopped, as they thought, for the night, yet such was their joy that they hastened to tell it to their companions and friends. This was natural and proper, and it shows how quick and ready they who have found the Saviour are to tell it to others. Compare Joh 1:41-45. Young converts to Christ should hasten to tell their joy, and should not shrink at self-denial to proclaim to others what God hath done for the soul, Psa 66:16.

My lips and cheerful heart, prepare.

To make his mercies known:

Come, ye that fear my God, and hear.

The wonders he hath done.

When on my head huge sorrows fell,

I sought his heavenly aid;

He saved my sinking soul from hell,

And deaths eternal shade.

The eleven – The eleven apostles. Judas was now dead. This shows that the two that went to Emmaus were not apostles.

Fuente: Albert Barnes’ Notes on the Bible

Luk 24:34, compared with 1Co 15:5, makes some great authors think, that Simon was one of the two, and that Cleopus (who was the other) spake this. They make no stay at Emmaus, but come presently to Jerusalem, and acquaint the disciples, that for certain Christ was risen, and that he had appeared to them in the way, and was known of them at their breaking of bread.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And they rose up the same hour,…. Though it was now evening, and the day was spent and gone; and notwithstanding what business they might have to do at Emmaus, about which they came, and even might not have made an end of eating, or sufficiently refreshed themselves; and though they had had a walk of sixty furlongs that afternoon, yet being big with this appearance of Christ to them, and in haste to impart the joyful news to their fellow disciples, they immediately rose up from table:

and returned to Jerusalem; the same night, from whence they had come that day:

and found the eleven gathered together; at a certain house known to these two, and who met together in the night season, for the sake of privacy, and for fear of the Jews, and who were now up, though it was late: these are called “eleven”, because Judas was now gone from them, and dead; and this being their whole number, it is used, though every one might not be present, as particularly Thomas was not; see Joh 20:19

and them that were with them; the seventy disciples, and other believers, both men and women; see Ac 1:15.

Fuente: John Gill’s Exposition of the Entire Bible

That very hour ( ). Locative case and common Lukan idiom, at the hour itself. They could not wait.

Gathered (). Perfect passive participle of , old verb from (copulative and , crowd). Only here in the N.T.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And they rose up the same hour,” (kai anastantes aute te hora) “And they rose up in the same hour,” that is they simply got up and out at once, without delay, to go and share their joy with others who had sad hearts, 2Ki 7:9-10; Psa 107:2.

2) “And returned to Jerusalem,” (hupestrepsan eis lerousalem) “And they went back into Jerusalem,” where they had left other members of their company, the church, Luk 24:22.

3) “And found the eleven gathered together,” (kai heuron ethroismenous tous endeka) “And they found the eleven apostles who had been gotten together,” with the exception of Thomas, Joh 20:19. Assembled at the angelic news report carried first by Mary Magdalene, Mar 16:9-10.

4) “And them that were with them,” (kai tous sun autois) “And those (some others) in colleague with them,” who had come of the chosen and called church company of disciples to follow and witness for Jesus, Joh 15:16; Joh 15:26-27; as also certified Mar 16:14. After the death of Judas the term “the eleven” was often used to refer to the apostles, even when one was not present.

Fuente: Garner-Howes Baptist Commentary

33. And they arose in the same hour. (320) The circumstance of the time, and the distance of the places, show with what ardor those two men turned to convey the intelligence to their fellow-disciples. As they entered a lodging towards evening, it is probable that the Lord had not made himself known to them before night came on. To perform a journey of three hours in the dead of night was exceedingly inconvenient; yet they rise that very instant, and return in haste to Jerusalem. And, indeed, if they had only gone thither next day, their tardiness might have exposed them to suspicion; but as they chose rather to deprive themselves of the repose of the night than to allow the slightest delay in making the apostles partakers of their joy, the very haste gave additional credit to their narrative. Now whenLuke says that they arose in the same hour, (321) it is probable that they came to the disciples about midnight. But, according to the testimony of the same Luke, the disciples were at that time conversing together; and hence we learn their anxiety, and industry, and ardor, in spending almost the whole night without sleep, and unceasingly making inquiries at each other, until the resurrection of Christ was ascertained by a multitude of testimonies.

(320) “ Au mesme instant;” — “that very instant.”

(321) “ Au mesme instant;” — “that very instant.”

Fuente: Calvin’s Complete Commentary

Butlers Comments

SECTION 3

The Eleven Confronted (Luk. 24:33-43)

33And they rose that same hour and returned to Jerusalem; and they found the eleven gathered together and those who were with them, 34who said, The Lord has risen indeed, and has appeared to Simon! 35Then they told what had happened on the road, and how he was known to them in the breaking of the bread.

36 As they were saying this, Jesus himself stood among them. 37But they were startled and frightened, and supposed that they saw a spirit. 38And he said to them, Why are you troubled, and why do questionings rise in your hearts? 39See my hands and my feet, that it is I myself; handle me, and see; for a spirit has not flesh and bones as you see that I have. 41And while they still disbelieved for joy, and wondered, he said to them, Have you anything here to eat? 42They gave him a piece of broiled fish, 43and he took it and ate before them.

Luk. 24:33-40 Disconcerting Demonstration: The two disciples in Emmaus rose from the supper table and returned (rapidly, no doubt) the seven miles back to Jerusalem. It took them about an hour to walk the road back.

e. Sunday evening, late (Joh. 20:19-20; Mar. 16:13-14; Luk. 24:33-43): Fifth appearance: To the apostles and disciples in Jerusalem, Thomas absent. The Emmaus disciples arrived in Jerusalem and found where the apostles were hiding. John tells us the doors were shut where the apostles were for fear of the Jews (Joh. 20:19). They are now called by the title the eleven instead of the twelve since Judas had hanged himself, But there were not eleven of the apostles presentThomas had absented himself for some reason (see Joh. 20:24). This also shows that the two Emmaus disciples were not apostles. There were others present with the apostles and some of them said, The Lord has risen indeed and has appeared to Simon! The Greek word translated appeared is ophthe and is a derivative of the words horao and ophtalmos and carries with it the definite connotation of something seen with the eyes. The Lords appearance to Peter was objective, not subjective. The two disciples from Emmaus then related to the group their experience of seeing the risen Lord and gave the objective evidences which convinced them it was Jesus, The apostles did not believe even then (Mar. 16:13).

As they were talking, Jesus appeared suddenly in the room with them. They were terrified (Gr. ptoethentes, in consternation, in paralyzed fear) and filled with fear (Gr. emphoboi, phobia). Apparently He did not come through a door as normally expected, but materialized right through the closed door. They thought (Gr. edokoun, stronger than supposed) they were seeing a spirit (Gr. pneuma). Jesus chides them for having troubled minds and doubts and suspicions. They have the testimony of the women, the testimony of Peter and the testimony of the two Emmaus discipleswhy do they still doubt? But with the patience and love He had always shown, Jesus offers further evidence. It is very important to note here that Jesus presented proof to three of the sensory preceptors of mansight, hearing, touch. This is scientific evidence; it is what is called experiental and meets the demands of any honest-minded scientist to prove the fact beyond any reasonable doubt. The apostles appeal to this sensate evidence later as the very center of their gospel proclamation (Act. 10:41). The apostles did not seek to persuade men on the basis of their own faith, but on the basis of scientific, eyewitnessed evidence. Jesus invited them to see and touch the hands and feet which had the nail scars in them (as well as His side, Joh. 20:20).

A spirit does not have flesh and bones as you see that I have, said Jesus, and then He showed them His hands and His feet. That last phrase is omitted from our printed text (Luk. 24:40), but many ancient manuscripts include it (Sinaiticus, Vaticanus, Alexandrinus, et al.). We believe it to be textually verified.

Luk. 24:41-43 Dazzled Disciples: They disbelieved for joy. That is not an unusual reaction when surprised by a visit from someone one thinks is dead. Many people have had the same experience with returned prisoners-of-war or with miraculously escaped victims of natural disasters and have said, I see you, but I just cant believe youre aliveis it really yousay something or do something so I will know it is you! The apostles were wondering and Jesus asked for something to eat to prove to them He was Himself (Gr. ego eimi autos, Luk. 24:39). They gave Him a piece of broiled fish (some manuscripts add, and honeycomb) and He ate it. Once again, Luke the physician has traced accurately all things and documented evidence of the bodily resurrection of Jesus experiential enough to satisfy his own scientific mind and any other fair-minded person who will investigate the authenticity and credibility of Lukes record.

f.

One week laterSunday (Joh. 20:26-29): Sixth appearance: Jesus appeared to the apostles again in Jerusalem. This time Thomas was present. Thomas was invited to touch the nail prints in Jesus body. Thomas was convinced. The only way to call this an hallucination is to call John a liar. The gospel account plainly states it as an empirical event.

g.

Sometime laterunknown time (Joh. 21:1-25): Seventh appearance: Jesus appeared to seven of the apostles while they were fishing. They did not recognize Him at first. He worked a miracle and invited them to breakfast. John then recognized Him. Peter jumped out of the boat and hurried to shore ahead of the others. This is the third revelation of Himself to the apostles. After breakfast, Jesus challenges Peters concept of love.

h.

Still laterunknown time (Mat. 28:16-20; Mar. 16:15-18): Eighth appearance: Jesus appeared to the eleven apostles on a mountain in Galilee and gave them the Great Commission. Some make this the same as the appearance to the five hundred brethren at once in 1Co. 15:6. The text seems to imply this appearance was restricted to the eleven apostles.

i.

Still laterunknown time (1Co. 15:6): Ninth appearance: Jesus appeared to over five hundred brethren at once in a place unknown, but testified to by the apostle Paul. Many of those people were still alive when Paul wrote to the Corinthians.

j.

Still laterunknown time, at Jerusalem (1Co. 15:7): Tenth appearance: Jesus appeared to James. We are not certain which James, but probably Jesus half-brotherthe leader of the Jerusalem church (Act. 15:1-41).

Fuente: College Press Bible Study Textbook Series

(33) They rose up the same hour.As it was towards evening when they had arrived at Emmaus, and its distance from Jerusalem was about eight miles, they must have reached the chamber where the Eleven were assembled after nightfall. If we identify this gathering with that of Joh. 20:19, there were but ten Apostles present, Thomas being absent.

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

33. Rose hour Their fatigue is gone, and the darkness with which they deterred and detained their guest detains not them.

Returned to Jerusalem A night walk over a rough uneven road.

The eleven So called as their official number; but as Thomas was absent and Judas dead, there were but ten.

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

‘And they rose up that very hour, and returned to Jerusalem, and found the eleven gathered together, and those who were with them, saying, “The Lord is risen indeed, and has appeared to Simon.”

Recognising the significance of what they had seen for their fellow-disciples, who would no doubt accept their word more than a woman’s, they immediately rose up from the table and returned to Jerusalem. And there they found the eleven gathered together, along with other disciples, who no doubt included the women, and they were told that the Lord had risen indeed and had appeared to Simon. Now that Simon Peter had seen Him it could be accepted that He had risen indeed.

This appearance to Simon Peter has been already prepared for by Luke in Luk 24:11, seemingly in view of the lack of any further material. Note that he did not just make some up. For evidence of such an appearance to Peter compare 1Co 15:5. Peter had seemingly testified to the fact that he had seen the Lord, but we may probably assume from the lack of any details that he had been unwilling to give further details of the meeting in view of what was said there. It had been his first meeting with Jesus since his denial. Compare how his public rehabilitation before the other disciples takes place later in Joh 21:15-18.

(Reading it as the two from Emmaus ‘saying’ it makes little sense. Why would the unnamed companion be named and not Cleopas, in such a way as to suggest that Cleopas had not been involved?)

Fuente: Commentary Series on the Bible by Peter Pett

Luk 24:33. They rose up the same hour, As soon as Jesus departed, the two disciples made all the haste they could to Jerusalem, that they might have the pleasure of acquainting their brethrenwith the agreeable news; but they were in some measure prevented: for immediately on their arrival, the eleven, with the women, accosted them, giving them the news of their Master’s resurrection. The eleven was the current stile for the whole college of apostles; and afterthe call of Matthias to the apostleship, they were again called the twelve. In virtue of this stile, a general meeting of the apostles is called a meeting of the eleven, or the twelve, though one or more may happen to be absent. This is agreeable to both antient and modern usage, in the case of senates, councils, and the like. Hence it is that St. Luke says the eleven were gathered together, though it appears that Judas was dead, and that Thomas was absent, Joh 20:24. St. Paul, 1Co 15:5 calls it a meeting of the twelve, because he was not converted till after the election of Matthias, when that again came to be the usual stile.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1591
CHRISTS RESURRECTION

Luk 24:33-34 : And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed.

AMONG the various proofs of the truth of Christianity, that which arises from the credibility of the witnesses is by no means the least: nor is their credibility established by any thing more than by their backwardness to believe the resurrection of Christ, upon which the whole of Christianity is founded. They had been repeatedly informed by our Lord, that he should die, and rise again on the third day; yet upon his death they were totally confounded and disconsolate. Two of them conversing together in their way to Emmaus, were overtaken by a person whom they knew not, but who was none other than Jesus himself. He inquired into the subject of their conversation: upon which they told him what expectations they had once formed concerning their deceased Master; they once thought that it had been He who should have redeemed Israel; but now their hopes were at an end. They had heard indeed that he was risen that morning from the grave; that certain women who were of their company had seen a vision of angels, who testified that he was alive; that moreover some others had gone to the sepulchre, and found that it was even so as the women had said: but yet they could not credit these reports. After their conference, Jesus discovered himself to them, as he had already done to many others; by this they were convinced; and, notwithstanding the day was far spent, instead of staying, as they had intended, at Emmaus, they returned that same hour to Jerusalem, that they might acquaint the other Disciples with these joyful tidings, and bear their testimony to the truth of the things which had been reported. And when they came to Jerusalem, they found the Eleven gathered together, and others assembled with them, all overcome by the weight of evidence, and full of this wonderful event; and heard them saying one to another, The Lord is risen indeed.

From these words we shall take occasion to consider,

The importance of Christs Resurrection;
The proofs of it; and
The uses we should make of it.

I.

The importance of Christs Resurrection

St. Paul, instructing his beloved Timothy what to do and teach, particularly gives him this advice, Remember that Jesus Christ was raised from the dead. It was necessary that he should remember the resurrection of Christ, on many accounts; partly for his own comfort, because all his hopes of salvation were founded on it; but principally, that by endeavouring to establish this point, he might convince the ignorant, and confirm the enlightened. Whatever else he might omit, it was necessary that he should insist much on this, because it was a doctrine of the utmost importance: For,
First, If Jesus was not risen, he was an impostor. Our Lord, in his discourses, had frequently foretold his resurrection: sometimes he reminded his hearers of the Prophet Jonas, who, as a type of him, was three days and three nights in the belly of a whale: at other times he declared it in still plainer terms; Destroy this Temple (viz. his own body), and in three days I will raise it up again: and to his Disciples he said repeatedly, that he must be crucified, and that on the third day he would rise again. Now, though his Disciples understood none of these things, yet there was evidently, amongst his enemies, some expectation of his resurrection; because they made sure the sepulchre, sealed the stone, and set a guard to prevent it, or at least to prevent his being stolen away; that so, by ascertaining that he was not risen, they might prove him a deceiver. And, had he not risen, they had accomplished their utmost wishes: they had detected him in deluding his followers, and thereby discovered him to be an impostor. But by rising according to his own word, he manifested that he was no impostor; but, as the Apostle says, he declared himself to be the Son of God, with power by his resurrection from the dead.

Again: If Jesus rose not, the Apostles were false witnesses. It was the grand truth which they were to establish: for when another Apostle was to be chosen in the place of Judas, the traitor, they were to take one who had accompanied them all the time that the Lord Jesus went in and out among them, beginning from the baptism of John unto that same day wherein he was taken up from them, that he might be ordained a witness, with them, of His resurrection. Accordingly, they went everywhere, giving witness of the resurrection of the Lord Jesus. When some among the Corinthian Church denied the resurrection of the dead, Paul proved it from the resurrection of Christ; and that again he proved by the most undeniable arguments: and then he very justly added, If Christ be not risen, we are found false-witnesses of God.

Again: If Christ be not risen, the Gospel is an imposition. The very ground-work of all the Gospel is, the resurrection of Christ; that he died for our offences, and was raised again for our justification; for as his death was necessary, because he had undertaken to pay our debt, so his resurrection was also necessary, to shew that he had fully discharged it: if therefore he be not risen, all preaching of the Gospel, all credit given to it, and all hope of deliverance through him is vain; and this is what the Apostle himself has said, If Christ be not risen, then is our preaching vain, and your faith is also vain.

Again: If Christ be not risen, the Old Testament is also falseIt is said, He rose again according to the Scriptures; His resurrection was typified, perhaps in the exaltation of Joseph from the prison to the government of the Egyptian kingdom; probably also in the live bird which was dipped in the blood of one that had been sacrificed and let loose into the air: there can be little doubt but that Isaacs restoration, as it were, from the dead, was intended to prefigure it; and it is absolutely certain, that Jonas was a type of Christ in that particular: that type, therefore, must be fulfilled in Christ, or else it was false. It had also been foretold by David; Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption: by this passage the Apostle Peter, in his first Sermon, convinces three thousand of the Jews that Jesus was to rise: and indeed it intimates the time of his continuance in the grave; for in Judea bodies began to corrupt on the fourth day; so that he must rise before that time, because he was to see no corruption. Thus the Old Testament, as well as the New, must be false, if Christ be not risen.

But further: If Christ be not risen, we, notwithstanding we be believers in Christ, are yet laden with the guilt of all our sins. By believing in Christ, we profess to be delivered from condemnation and to be cleansed from the guilt of all sin: but it has already appeared, that if Christ be not risen, he is a deceiver, his Apostles are false witnesses, the Gospel is an imposition, and the Old Testament itself is false: so that we must of necessity be under the guilt of our sins as much as ever, unless we can be delivered from it by crediting what is not true. And this is what the Apostle has also said, If Christ be not risen, ye are yet in your sins.

I add once more: If Christ be not risen, there neither is nor ever will be so much as one person in heaven. All those eminent saints that we suppose to have been exalted to heaven, died in the faith of Christ; of Christ, who should come; or of Christ, who did come. They themselves disclaimed every other hope but through Christ; and if they were deceived by him, woe be to them; for the Apostle testifies, If Christ be not risen, ye are yet in your sins; then they also that are fallen asleep in Christ are perished; so that not one of them is saved, if Christ be not risen.

We see then of what importance the doctrine of the Resurrection is! for if it be not true, Christ is an impostor. The Apostles are false-witnesses. The Gospel is an imposition, (and consequently the Apostles preaching is vain, and your faith is also vain); moreover, ye are yet in your sins, and all the saints that have ever lived have perished. Surely a doctrine of such importance ought to be well considered, and unquestionably proved. I proceed therefore,

II.

To the proofs of this doctrine

Time will not allow us to enter into a large discussion of this point; nor indeed is it as necessary for us to do so, as it was for the Apostles; for the minds of men in these days are open to conviction, whereas they had to combat with all the prejudices of those who put him to death. A few proofs therefore may suffice. We will prove it then,

First; From the testimony of angels. At the sepulchre of our Lord there appeared, both to the women and to others, a vision of angels, who told them that he was risen, saying, He is not here but is risen; come, see the place where the Lord lay.

Next; From the testimony of friends. He appeared to many, and ate and drank with them at different times after he rose from the dead. He suffered them to handle his body, to put their fingers into the print of the nails, and to thrust their hand into his side. And the very incredulity of all his Disciples, and especially of Thomas, convinces us, that they would not have believed it without the fullest evidence. He moreover appeared to above five hundred brethren at once, and in the presence of them all was taken up into heaven.

Next; From the testimony of enemies. Where did the Apostles begin to preach Christ? At Jerusalem, the very place where he had been crucified; and that too within a few days after his death: and so clearly did they prove, that he who had been crucified was risen from the dead, that in the first sermon three thousand of his enemies were converted and became his followers. Paul declared, that the greater part of the five hundred who had seen his ascension, were then alive: now, if it had not been true, it must have been strange that so many should enter into such a conspiracy, from which they could derive no advantage, and which would most probably expose them to persecutions and death: and it must be a miracle indeed if neither fear nor interest had induced some one or other of them to discover the cheat, particularly since there was one traitor even among the Twelve Apostles. But the very falsehood which the enemies framed on this occasion, was a testimony in favour of what they endeavoured to disprove. They said, His Disciples came by night and stole him away while we slept: now this was the most absurd falsehood that ever was contrived; it confutes itself; for it might be asked, If you were not asleep, Why did you suffer them to take him away? and if you were asleep, How could you tell that they did take him?

The last testimony shall be from God himself. Jesus had said, that after his ascension to his Father, he would send down the Holy Ghost, the Comforter, and that the Father also would send the Spirit in his name. Accordingly on the day of Pentecost, God poured out the Spirit upon the Disciples, and immediately after upon great numbers of his enemies, and thereby bore the strongest testimony both to the resurrection and ascension of Christ.

Here then are the united testimonies of Angels, of Friends, of Enemies, and of God himself: if these be not sufficient, further arguments would be multiplied to no purpose.

We come then,

III.

To set before you the uses which we should make of this doctrine

Doctrines are of no value any further than they have a practical effect: in order therefore to improve that which has been now established, permit me to point out in two or three particulars the uses which we are taught to make of it.
We should, in the first place, consider the Resurrection of Christ as a pledge of our resurrection. In the Old Testament the resurrection of the body was but obscurely intimated; but in the New Testament it is clearly revealed. Whatever difficulties may appear to arise from the innumerable changes which our bodies shall have undergone, He who first created us out of nothing, knows how to reunite our scattered atoms; and with him all things are possible. Moreover he has assured us, that he will do so: He has told us, that this frame of ours, which is sown in the earth a weak, corrupt, dishonoured body, shall be raised in incorruption, power, and glory. Of this the Resurrection of Christ is a pledge; for the Apostle says, Now is Christ risen from the dead, and become the first-fruits of them that slept. The first-fruits were a sheaf taken from the field, and waved before the Lord as the appointed means of obtaining his blessings upon the whole harvest: so we, by virtue of Christs Resurrection, and through the favour which he has procured for us, shall in due time be raised, and our vile body shall be made like unto his glorious body. Let us remember therefore, that this life is only a state of probation for another; and that, though our mortal part sleep for a little season in the dust, the hour is coming, as our Lord expressly tells us, when all that are in the grave shall hear his voice, and shall come forth, they that have done good unto the resurrection of life, and that they have done evil unto the resurrection of damnation.

Another use which we should make of Christs Resurrection is, to consider it as a pattern of our life. In this view the Holy Scriptures frequently represent it: St. Paul tells us that We must be planted in the likeness of Christs Resurrection; that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life: and again he says, Christ being raised from the dead, dieth no more; death hath no more dominion over him; for in that he died, he died unto sin once; but in that he liveth, he liveth unto God: likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Thus plainly is his Resurrection proposed to us as a pattern for our life; and this it should be, in the source, the manner, and the end of it. As to the source of his Resurrection, it was by the glorious power and operation of the Father: It is by the same divine power that we must be quickened from our death in trespasses and sins: that same Spirit which re-animated his body must restore our souls to life. As to the manner of his Resurrection, it was irresistible; the stone, the seal, the guard were all in vain. So must we break through every obstacle that might detain us in the ways of sin. No desire of mans applause, no regard to worldly interests, no delight in sensual indulgence, must keep us from following the steps of our Divine Master. As to the end of his Resurrection, he rose, that he might live unto God: and such must be our life on earth; we must live unto God in a state of holy communion with him, making his word our rule, his glory our aim, and his service the joy and delight of our souls: nor is there any doubt, but that a life, thus begun in this world, will issue, like Christs, in a life of endless happiness and glory.

The last use of his Resurrection which I propose to mention, is, that we should make it the ground of our hope. Our salvation is most generally ascribed to the death of Christ; but sometimes also to his Resurrection: and when St. Paul mentions them as joint grounds of our hope, he seems to lay the greater stress upon his Resurrection; Who is he that condemneth? it is Christ that died, yea, rather that is risen again. Nor is this without reason; for, by means of his Resurrection, he is enabled to execute his priestly office. The High Priest under the law was not only to slay the sacrifice, but to carry its blood within the vail, to sprinkle it before the mercy-seat, and to cover the mercy-seat with a cloud of incense: and this, as the author of the Epistle to the Hebrews informs us, Jesus is now doing: he has offered himself a sacrifice for our sins, and now he is entered into the highest heavens with his own blood, and ever liveth to make intercession for us. By his Resurrection also, we are assured, that God has accepted his sacrifice on our behalf: for if it had not been accepted in this view, Christ must have deceived his followers, and God must have countenanced that deception, by giving the author of it such a signal testimony of his approbation: and as God would not have done this, we may look to him now with confidence as a reconciled Father: and we are fully warranted to do so, because St. Peter has said, that God raised up Jesus from the dead, and gave him glory, that our faith and hope might be in God. We are further assured by the Resurrection of Christ, that he has all power committed to him in heaven and in earth, and is able to save to the uttermost all that come unto God by him: and therefore St. Peter says again, that we are begotten to a lively hope by the Resurrection of Jesus Christ from the dead. But that particular consideration, which above all renders the Resurrection of Christ a ground of hope, is, that he rose, as he died, not in a private capacity, but as the Head and Representative of all his people; on which account we are said to be risen in him, and to be now sitting with him in heavenly places. However therefore the members of his mystical body upon earth may be still contending with the enemies of their salvation, they may rejoice in an assured expectation of victory through Christ their Head: they may already triumph in the thought, that the guilt of their sin is expiated; that God is reconciled; that the hosts of hell are vanquished; that heaven is opened; that grace is promised; and that glory is reserved for them at their departure hence. Who then would not hope in this exalted Saviour, especially when we are so expressly told that he rose again for our justification?

Seeing then that his Resurrection enables him to execute his priestly office; seeing it assures us that his sacrifice is accepted for us; seeing it is the means of his being in vested with almighty power; and seeing that by means of it his whole mystical body is risen and exalted with him, happy shall we be, if He be our hope and our confidence: but if He be not, we must be entirely hopeless and undone for ever; for there neither is nor can be any other ground of hope: we may have the faith of Abraham, the repentance of David, the self-denial of John the Baptist, the knowledge of the Apostles, and the fidelity of Stephen; yet all in vain; if Christ be not risen, all this will profit us nothing; we must inevitably perish notwithstanding all; for thus says the Apostle, in a fore-cited passage, If Christ be not risen, ye are yet in your sins; then they also that are fallen asleep in Christ are perished: so that Abraham, David, John the Baptist, the first martyr, Stephen, yea and all the Apostles, are perished, if Christ be not risen. If then these words of St. Paul be true, we see the pernicious tendency of their doctrines who would persuade us to renounce our dependence upon Christ, and to rely on our own works as the ground of our hope. What! are we better than those saints of old? Or would it avail us any thing if we were? No: we might be possessed of every virtue that ever adorned a human being, and in the highest degree that it ever appeared in a fallen creature, and perish at last, if we made any thing but Christ the ground of our hope. Let us look then to this exalted Saviour: let us regard his Resurrection as the pledge of our resurrection, the pattern of our life, and the ground of our hope; and then we may adopt the triumphant language of the Apostle; Who is he that shall lay any thing to the charge of Gods elect? it is God that justifieth: Who is he that condemneth? It is Christ that died, yea rather that is risen again.

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,

Ver. 33. The same hour ] Late though it were, and they weary, yet they return the same night, not sparing themselves to do good to others.

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

33. ] ‘Jam non timent iter nocturnum, quod antea dissuaserant ignoto comiti.’ Bengel. The whole eleven were not there Thomas was not present, if at least the appearance which follows be the same as that in Joh 20:19 , which there seems no reason to doubt. Some have derived an argument from this incompleteness in their number, for the second of the travellers being also an Apostle: see above on Luk 24:13 .

Who these are, we learn from Act 1:14 .

Fuente: Henry Alford’s Greek Testament

Luk 24:33 . : no time lost, meal perhaps left half finished, no fear of a night journey; the eleven must be told at once what has happened. “They ran the whole way from overjoy” ( ), Euthy. Zig.

Fuente: The Expositors Greek Testament by Robertson

gathered = crowded. Only here.

Fuente: Companion Bible Notes, Appendices and Graphics

33.] Jam non timent iter nocturnum, quod antea dissuaserant ignoto comiti. Bengel. The whole eleven were not there-Thomas was not present, if at least the appearance which follows be the same as that in Joh 20:19, which there seems no reason to doubt. Some have derived an argument from this incompleteness in their number, for the second of the travellers being also an Apostle: see above on Luk 24:13.

Who these are, we learn from Act 1:14.

Fuente: The Greek Testament

Luk 24:33. , the same hour) of the night or the evening. Now no longer have they any fear of the journey by night, which they had previously dissuaded their unknown companion against in Luk 24:29.-[, they returned) actively.-V. g.]-, gathered together) as persons who meet to consult on some sudden emergency.

Fuente: Gnomon of the New Testament

eleven

(See Scofield “Mar 16:14”).

Fuente: Scofield Reference Bible Notes

and found: Joh 20:19-26

Reciprocal: Mar 16:13 – they went Joh 4:28 – General

Fuente: The Treasury of Scripture Knowledge

3

Yes, these happy disciples arose the same hour, and leaving the village of Emmaus, they returned to Jerusalem where they found the eleven (apostles) and others gathered together, engaged in earnest conversation.

Fuente: Combined Bible Commentary

Luk 24:33. That very hour. Probably leaving the meal untouched. If the hour were six P.M., they would reach Jerusalem at no late hour, since their joy would occasion a rapid gait.

The eleven, i.e., the Apostles. Thomas was absent. Gathered together. According to Joh 20:19, the doors were shut for fear of the Jews. We identify that appearance with that mentioned in the next section.

Them that were with them. Johns account does not forbid the presence of others. Act 1:14 tells who these persons were.

Fuente: A Popular Commentary on the New Testament

Observe, 1. That these two disciples at Emmaus, being fully satisfied in the truth of Christ’s resurrection, by his appearing to them in breaking of bread, they arose presently, and went from Emmaus to Jerusalem. It must needs be late at night, being after supper, and seven miles distant; yet considering the sorrows that the disciples were under, these two leave all their private affairs, and hasten to comfort them with the glad tidings of our Lord’s resurrection.

Teaching us, that all secular affairs, all private and particular business, must give place to the glory of God, and the comfort and salvation of souls.

Observe, 2. The great endeavors which our Saviour used, to confirm his disciples’ faith in the doctrine of the resurrection; He comes and stands in the midst of them, and says, Peace be unto you; next he shows them his pierced hands, side, and feet, with the scars and marks, which he yet retained, that they might see it was their crucified Master: after all this, He eats before them a piece of a broiled fish, and honeycomb: not that he needed it, his body being now become immortal; but to assure them that it was his own person; and that he had still the same body. Yet so slack and backward were they to believe that Christ was risen, that all the predictions of the scripture, all the assurances they had from our Saviour’s mouth, and the several appearings of Christ unto them, were little enough to establish and confirm their faith in the resurrection of our Saviour.

Observe, 3. The highest and fullest evidence which our Saviour offers to evince and prove the certainty of his resurrection, namely, by appealing to their senses; Handle me and see. Christ admits the testimony of our senses, to assure it to be his real body. And if the church of Rome will not allow us to believe our senses, we shall lose the best external evidence we can have to prove the truth of the Christian religion; namely, the miracles of Christ: for how can I know that those miracles were true, but by the judgment of my senses? Now, as our senses tell us, that Christ’s miracles were true, so they assure us, that the doctrine of transubstantiation is false.

Fuente: Expository Notes with Practical Observations on the New Testament

4. The Appearance to the Apostles: Luk 24:33-43.

Vers. 33-43. The two travellers, immediately changing their intended route, return to Jerusalem, where they find the apostles assembled and full of joy. An appearance of Jesus to Peter had overcome all the doubts left by the accounts of the women. This appearance should probably be placed at the time when Peter returned home (Luk 24:12), after his visit to the tomb. Paul places it (1 Corinthians 15) first of all. He omits Luke’s first (the two going to Emmaus) and John’s first (Mary Magdalene). For where apostolic testimony is in question, as in that chapter, unofficial witnesses, not chosen (Act 1:2), are left out of account. Peter was not at that time restored as an apostle (comp. John 21), but he received his pardon as a believer. If tradition had invented, would it not, above all, have imagined an appearance to John?

This account refers to the same appearance as Joh 20:19-23. The two Gospels place it on the evening of the resurrection day. The sudden appearance of Jesus, Luk 24:36, indicated by the words: He stood in the midst of them, is evidently supernatural, like His disappearance (Luk 24:31). Its miraculous character is expressed still more precisely by John, The doors were shut. The salutation would be the same in both accounts: Peace be unto you, were we not obliged to give the preference here to the text of the Cantab. and of some copies of the Itala, which rejects these words. The T. R. has probably been interpolated from John.

The term (Luk 24:37) denotes the spirit of the dead returning without a body from Hades, and appearing in a visible form as umbra, (Mat 14:26). This impression naturally arose from the sudden and miraculous appearance of Jesus. The , inward disputings, are contrasted with the simple acknowledgment of Him who stands before them.

At Luk 24:39, Jesus asserts His identity: That it is I myself, and then His corporeity: Handle me, and see. The sight of His hands and feet proves those two propositions by the wounds, the marks of which they still bear. Luk 24:40 is wanting in D. Italiq. It might be suspected that it is taken from Joh 20:20, if in this latter passage, instead of His feet, there was not His side.

In Luk 24:41-43, Jesus gives them a new proof of His corporeity by eating meats which they had to offer Him. Their very joy prevented them from believing in so great a happiness, and formed an obstacle to their faith.

Strauss finds a contradiction between the act of eating and the notion of a glorified body. But the body of Jesus was in a transition state. Our Lord Himself says to Mary Magdalene: I am not yet ascended…, but I ascend (Joh 20:17). On the one hand, then, He still had His terrestrial body. On the other, this body was already raised to a higher condition. We have no experience to help us in forming a clear idea of this transition, any more than of its goal, the glorified body.

The omission of the words: and of an honey-comb, in the Alex., is probably due to the confusion of the which precedes with that which follows.

This appearance of Jesus in the midst of the apostles, related by John and Luke, is also mentioned by Mark (Mar 16:14) and by Paul (1Co 15:5). But John alone distinguishes it from that which took place eight days after in similar circumstances, and at which the doubts of Thomas were overcome. And would it be too daring to suppose that, as the first of those appearances was meant to gather together the apostles whom Jesus wished to bring to Galilee, the second was intended to complete this reunion, which was hindered by the obstinate resistance of Thomas; consequently, that it was the unbelief of this disciple which prevented the immediate return of the apostles to Galilee, and forced them to remain at Jerusalem during the whole paschal week? Jesus did not lead back the flock until He had the number completed: Of those whom Thou gavest me none is lost.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Cleopas and his friend’s eagerness to return to tell the other disciples that Jesus had appeared to them confirms the reality of His resurrection. They could not keep the good news to themselves. There were others back in Jerusalem that did not know it and needed to hear it. When they returned, they discovered that "the Lord" had also appeared to Peter. No New Testament writer described this appearance in detail (cf. 1Co 15:5).

Thus Luke included a second testimony to the Resurrection. The women and Peter had witnessed the empty tomb, and now these two disciples and Peter bore witness to the Resurrection. "Simon" was Peter’s normal Jewish name.

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