O fools – The word fool sometimes is a term of reproach denoting wickedness. In this sense we are forbidden to employ it in addressing another, Mat 5:22. That, however, is a different word in the Greek from the one which occurs here. The one there used implies contempt, but the one employed in this place denotes weakness or dulness. He reproached them for not seeing what he had himself so clearly predicted, and what had been foretold by the prophets. The word used in the original does not imply as much reproach as the word fool does among us. It was not an expression of contempt; it was an expression denoting merely that they were thoughtless, and that they did not properly attend to the evidence that he must die and rise again.

Slow of heart to believe – Not quick to perceive. Dull of learning. They had suffered their previous opinions and prejudices to prevent their seeing the evidence that he must die and rise from the dead.

All that the prophets have spoken – Respecting the character and sufferings of the Messiah. See the notes at Luk 24:27.

Fuente: Albert Barnes’ Notes on the Bible

Verse 25. O fools and slow of heart to believe] Inconsiderate men, justly termed such, because they had not properly attended to the description given of the Messiah by the prophets, nor to his teaching and miracles, as proofs that HE alone was the person they described.

Slow of heart – Backward, not easy to be persuaded of the truth, always giving way to doubtfulness and distrust. This very imperfection in them is a strong evidence of the truth of the doctrine which they afterwards believed, and proclaimed to the world. Had they not had the fullest assurance of these things, they never would have credited them; and it is no small honour to the new-covenant Scriptures that such persons were chosen, first, to believe them; secondly, to proclaim them in the world; and, thirdly, to die on the evidence of those truths, the blessed influence of which they felt in their own hearts, and fully exemplified in their lives.

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

By our Saviours form of reprehending his disciples, we may both learn:

1. That it is not every saying, Thou fool, but a saying of it from a root of hatred, malice, and anger, which our Saviour makes to be a breach of the sixth commandment, Mat 5:21,22. Our Saviours reprehension of them was out of a principle of love, and a root of good will to them.

2. That the best of us are very slow of heart to believe what cometh to us upon the mere credit of a Divine revelation. It is also observable from what we have, Luk 24:27, that Moses and the prophets are not to be rejected by Christians; they also have much concerning Christ; out of them Christ instructs these two disciples in the things concerning himself.

Fuente: English Annotations on the Holy Bible by Matthew Poole

25-27. foolssenseless,without understanding.

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

Then he said unto them,…. That is, Jesus said unto them, as the Syriac and Persic versions read:

O fools; not in a natural sense, as if they were destitute of the common understanding of men; nor in a moral sense, as wicked men, and as they themselves had been in their unregenerate estate; nor in a way of anger and contempt, and with a design to provoke; wherefore Christ did not act contrary to his own rule, in Mt 5:22 but because they were so void of understanding in the Scriptures, and were so very ignorant of them, and were so blind as to the knowledge of them; particularly those which concerned the sufferings and resurrection of the Messiah, being influenced by the popular prejudices of education: he therefore expresses himself with much warmth, concern, and surprise, that he should have been so long with them, and they so long under his doctrine and ministry; besides the advantages of having the Scriptures, and being conversant with them from their youth; and which they daily read, and had heard expounded, and yet were so very senseless and stupid:

and slow of heart to believe all that the prophets have spoken; that is, upon these points, concerning the sufferings of Christ, and his resurrection from the dead; and indeed, they were very slow of heart to believe, not only what the women reported from the angels, but even those of their brethren, who had seen him after he was risen; for which Christ upbraids them, Mr 16:14. Yea, one of them declared after all, that he would not believe, unless he saw the print of the nails in his hands and feet, and put his hand into it, and thrust it into his side; wherefore Christ had good reason to treat them in this sharp manner, and charge them with folly and incredulity; the Jews ought not to object to the word “fools”, as unbecoming Christ, since they frequently represent God as making use of it; as for instance, it is said, x

“the holy blessed God said to them, , “O ye fools” that are in the world, whatsoever ye do, ye do for your own necessities. —And a little after, “O ye fools” that are in the world, he that labours on the evening of the sabbath, shall eat on the sabbath day.”

x T. Bab. Avoda Zara, fol. 2. 2. & 3. 1.

Fuente: John Gill’s Exposition of the Entire Bible

Foolish men (). Literally without sense (), not understanding. Common word.

Slow of heart ( ). Slow in heart (locative case). Old word for one dull, slow to comprehend or to act.

All that ( ). Relative attracted from the accusative to the case of the antecedent (dative). They could only understand part of the prophecies, not all.

Fuente: Robertson’s Word Pictures in the New Testament

Fools and slow of heart [ ] . This is an unfortunate translation, in the light of the ordinary, popular use of the word fool. Jesus would never have called those sorrowful disciples fools in that sense. The word is compounded of aj, not, and noew, which implies, besides seeing, perception of the mind as consequent upon sight. It is therefore equivalent to dull of perception. They had read what the prophets had spoken, but had failed to perceive its application to Christ. While this rebuke relates to the understanding, the following one, slow of heart, goes deeper, and contemplates the region of feeling and moral susceptibility. Your heart is dull and slow to respond to these testimonies of your own prophets. Compare hardness of heart, Mr 16:14.

All (ejpi pasin). Rev., rightly, in all; relying upon [] all the utterances of the prophets.

Fuente: Vincent’s Word Studies in the New Testament

1) “Then he said unto them,” (kai autos eipen pros autos) “And he (Jesus) said directly to them,” after indulging them for an extended time, after they had unburdened their hearts to Him.

2) “O fools, and slow of heart,” (ho anoetoi kai bradeis te kardia tou) “O foolish ones and slow in heart,” Heb 5:11-12, lacking both understanding of and faith in me and what I, the Law, the prophets, and the Psalms have prophesied of me, Luk 24:27; Luk 24:4; Luk 24:45; Joh 3:14; Exo 4:15; Rev 18:10; Rev 22:19.

3) “To believe all that the prophets have spoken.” (pisteuein epi pasin hois elalesan hoi prophetai) “To believe on or in all things which the prophets spoke,” Act 3:24; Act 10:43.

Fuente: Garner-Howes Baptist Commentary

25. And he said to them. This reproof appears to be too harsh and severe for a weak man such as this was; but whoever attends to all the circumstances will have no difficulty in perceiving that our Lord had good reason for rebuking so sharply those on whom he had long bestowed labor to little purpose, and almost without any fruit. For it ought to be observed, that; what is here said was not confined to these two persons, but, as a reproof of a common fault, was intended to be conveyed by their lips to the rest of their companions. So frequently had Christ forewarned them of his death — so frequently had he even discoursed about a new and spiritual life, and confirmed his doctrine by the inspired statements of the prophets — that he would seem to have spoken to the deaf, or rather to blocks and stones; for they are struck with such horror at his death, that they know not to what hand to turn. This hesitation, therefore, he justly attributes to folly, and assigns as the reason of it their carelessness in not having been more ready to believe. Nor does he only reprove them because, while they had the best Teacher, they were dull and slow to learn, but because they had not attended to the instructions of the Prophets; as if he had said, that their insensibility admitted of no excuse, because it was owing to themselves alone, since the doctrine of the Prophets was abundantly clear, and had been fully expounded to them. In like manner, the greater part of men, at the present day, remain in ignorance through their own fault, because they are obstinate, and refuse to be instructed. But let us observe that Christ, perceiving that his disciples are excessively sluggish; commences with reproof, in order to arouse them; for this is the way in which we must subdue those whom we have found to be hardened or indolent.

Fuente: Calvin’s Complete Commentary

(25) O fools, and slow of heart to believe.The word for fools (more literally, silly, senseless) is not that which is used in Mat. 5:22; Mat. 23:17, but one belonging to a somewhat higher style of language. It is used by St. Paul of the foolish Galatians (Gal. 3:1), and elsewhere, and by no other New Testament writer. The word of reproof sounds strong, but we must remember that our Lord had already given hints as to the true interpretation of Messianic prophecies (Luk. 9:22; Luk. 9:44; Mar. 14:21), which might have led thoughtful men to see that they pointed to suffering and death, as well as to sovereignty and triumph.

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

25. O fools The Greek word means destitute of discernment in the higher or spiritual faculty; unwise, unintuitive.

Slow of heart Not hard of heart but slow. Not springing and grasping divine truth. The head is confused because the heart is sluggish.

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

‘And he said to them, “O foolish ones, and slow of heart to believe in all that the prophets have spoken!”

The Stranger’s reply came back to them as a rebuke. Not because it was harshly uttered, but because He apparently had more confidence in God’s promises than they had. It opened with a gentle remonstrance. ‘O foolish ones.’ We can sense the tenderness and slight exasperation that lies behind it. ‘Fools’ would be too strong a translation. He was not expressing any contempt. It was their lack of understanding that He was hinting at, the lack that had put them in this mournful state, not their mental abilities. A ‘fool’ in the Old Testament is regularly someone who is unaware of spiritual realities.

And then He explains why He calls them foolish. It is because He considers them ‘slow of heart’ in that they have refused to believe the many things of which the prophets had spoke concerning the matter. What they had said concerning the women in fact summed them up accurately. They had received good news, but their hearts were slow to take it up. Had they believed the prophets they would have had no such doubts.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus, the kind Instructor:

v. 25. Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken!

v. 26. Ought not Christ to have suffered these things, and to enter into His glory?

v. 27. And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself.

v. 28. And they drew nigh unto the village whither they went; and He made as though He would have gone further.

v. 29. But they constrained Him, saying, Abide with us; for it is toward evening, and the day is far spent. And He went in to tarry with them.

v. 30. And it came to pass, as He sat at meat with them, He took bread, and blessed it, and brake, and gave to them.

v. 31. And their eyes were opened, and they knew Him; and He vanished out of their sight.

The two, Emmaus pilgrims had opened their hearts to the Lord, for out of the fullness of the heart the mouth speaketh. It was such a full and free confession as they would not have thought of making in ninety-nine cases out of a hundred. But the kind sympathy of this stranger invited, almost compelled, confidences, and so they had opened to Him their whole heart. The first words of the Lord in commenting upon the information He had received were a firm reproof, not unmixed with gentleness. Foolish men He calls them and slow of heart to trust and believe in all things that the prophets had spoken. They had not properly attended to the description of the Messiah as given by the prophets, and they had not looked upon His own teaching and miracles with enlightened eyes. It was a necessity for Christ, for the Master in whose company they had been all these long months; it was an obligation resting upon Him which He could not evade. First the Passion, then the glory; through cross to crown. At all times there is much sin, foolishness, lack of faith mixed with the weakness and grief of the believers. And this must be pointed out without hesitation. For that will open the way to a better understanding, in this case. The Lord deliberately began with the books of Moses and then continued through the books of the prophets; He interpreted to these two disciples the passages concerning His person and work, He compared prophecy and fulfillment; He pointed out the meaning of passages which to them had been hidden treasure-chests; He took His time to explain every word thoroughly, in order that their eyes might finally be opened. It was a long discourse, and from the mouth of the greatest Teacher of all times. Would that we had its exact contents today! But probably it has purposely not been preserved, in order that we may search the Scriptures of the Old Testament all the more diligently. Meanwhile, the two or two and one-half hours needed for a slow journey to Emmaus had brought them to the village, and Jesus purposely assumed the air of one that intended to go farther. He wanted to see whether His explanation of the Scripture and its application had made such an impression upon them that they would want to remain in His company. Happy they that have Christ with them thus! His plan succeeded beautifully, for both of the disciples urged Him with earnest pleading: Abide, remain with us, for it is toward evening, and the day is drawing to a close. Their real reason was, of course, that their hearts had been so touched and overwhelmed with the beauty and power of His explanation that they wanted to hear more of this charming and edifying conversation. Note: This is ever the effect of the doctrine of the Gospel: wherever it is felt, its Author, the ever-blessed Jesus, is earnestly entreated to dwell in the heart. And so Jesus went in to tarry, to remain, with them for the evening meal, at least. But when He reclined at the table with them, He thought the time fitting to reveal Himself to them. Accordingly, He took the bread, gave thanks over it, broke it, and gave it to them. At this act their eyes were opened, and they recognized Him. This stranger was no one else than their Friend and Master, the same who had so often, in His capacity as the Head of the little band, performed this customary work. But in the same moment when their faces lighted up in joyful recognition, Jesus became invisible before them, He vanished out of their sight; He departed from them in that invisible manner. Though He was still their Master and Friend, they could no longer enjoy His intimate company as in the days before His suffering. They should no longer be bound by His visible presence, but learn to place their trust in the word of His Gospel which He has left for all men.

The Obligation Of The Work Of Atonement

There is no fact in Gospel history more consoling or more conducive to the strengthening of the Christian’s faith than that of the readiness and willingness of Jesus in carrying out God’s plan of salvation. If the Redeemer had faltered at any time, if the weakness of His human nature had at any time caused an unwillingness to carry out the work of atonement, the Gospel history would be worthless, and the comfort of a Christian in relying upon the satisfaction of Christ’s vicarious suffering would be vain.

It had been prophesied concerning the Messiah: “Then said I, Lo, I come: in the volume of the Book it is written of Me, I delight to do Thy will, O My God,” Psa 40:7-8. This delight in doing the will of God, in carrying out the plan and counsel of God for the salvation of man, is a prominent and necessary feature of Christ’s Ministry. He had a clear and full conception of the extent and of the obligation of the work which He had come to perform, Heb 10:5-10. He knew exactly wherein the will of His heavenly Father consisted. “This is the Father’s will which hath sent Me, that of all which He hath given Me I should lose nothing. And this is the will of Him that sent Me, that everyone which seeth the Son and believeth on Him may have everlasting life. ” Joh 6:39-40.

In accordance with this situation and the full understanding of its nature and scope, Jesus at all times kept the work of redemption foremost in His mind, to seek and save that which was lost, Luk 19:10. Even at the age of twelve years He was fully conscious of the obligation resting upon Him, when He told His mother: “Wist ye not that I must be about My Father’s business?” Luk 2:49. To His disciples, who asked about the man that had been born blind, He briefly and succinctly stated His conception of His ministry: “I must work the works of Him that sent Me while it is day; the night cometh when no man can work,” Joh 9:4. To the eager Zacchaeus He calls out: “Today I must abide at thy house,” Luk 19:5. That was a part of His work, of the ministry of saving souls, which He therefore could not neglect.

When the time came that He should enter into the glory of His Father through the way of suffering and death, He did not falter or waver, but set His face steadfastly to go to Jerusalem, Luk 9:51; Mar 10:32-33. He told His disciples: “The Son of Man must suffer many things,” Luk 9:22; Mat 16:22. He was perfectly aware of the fate that was awaiting Him at Jerusalem, and yet He announces: “I must walk today and tomorrow and the day following; for it cannot be that a prophet perish out of Jerusalem. ” Luk 13:33.

This being the case, namely, that the chief aim and purpose of Jesus in coming into the world was to work the redemption of mankind by the shedding of His blood as an atonement for the guilt of all, He emphasized this one point to the exclusion of everything else. He tells His disciples on the evening before His death: “This that is written must yet be accomplished in Me, And he was reckoned among the transgressors; for the things concerning Me have an end,” Luk 22:37. And in the garden He rebukes the impulsive Peter: “How, then, shall the Scriptures be fulfilled that thus it must be?” Mat 26:54. The same truth is emphasized so strongly in His discourses on the afternoon and evening of the resurrection day, as well as by the angels in their first announcement of the Easter miracle. “Ought not Christ to have suffered these things, and to enter into His glory? All things must be fulfilled which were written in the law of Moses and in the Prophets and in the Psalms concerning Me. Thus it is written, and thus it behooved Christ to suffer,” Luk 24:7. and these words were echoed by peter in the interval between Christ’s ascension and the Day of Pentecost: “Men and brethren, this scripture must needs have been fulfilled,” Act 1:16.

Upon the basis of these authoritative utterances we condemn all attempts to make the work of Christ seem of a nature concerning this world only. In the face of the blasphemous efforts of the millennial dreamers we hold firmly to the teaching, preaching, and confessing of Christ’s work: “Who has redeemed me, a lost and condemned sinner, purchased and won me from all sins, from death, and from the power of the devil… with His holy, precious blood and with His innocent suffering and death.”

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 24:25. Then he said,O fools, &c. Again he said,O thoughtless men; . The word expresses a want of due attention and consideration. The slowness of Christ’s friends to believe his resurrection, is so far from being an argument that the proofs of it were defective; that, on the contrary, their believing afterwards carries the greater weight: for it removes all suspicion of a collusion between Christ and them in his life-time; and also implies an impartial examination of the fact, and the strength of those proofs which vanquished this incredulity. It appears from the reproof which our Saviour gave them, that Cleopas and his companions were of the number of those who gave little credit to the tidings which the women had brought of their Master’s resurrection; wherefore, to shew them their error, Jesus reprovedthemsharplyfornotunderstandingandbelievingtheprophesies;which,said he, declare it to be the will of heaven, that before the Messiah should enter into his glory, that is to say, before he should receive his kingdom, he should suffer such things as you say your Master has suffered.

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 24:25-26 . ] He on His part , after the disciples had thus helplessly expressed themselves.

(Rom 1:14 ; Gal 3:2 f.), without intelligence , refers to the understanding , and to the whole internal living activity , in respect of which (dative) its dulness, i.e. its deficiency in the proper susceptibility and fixedness of purpose, is reproved. , Mar 16:14 , is stronger. On as tardus in the spiritual sense, comp. Il . x. 226; Plat. Defin . p. 415 E: . Theophr. Mor. not . 14 . The opposite: , Plat. Phaedr . p. 239 A; Diog. Laert. vii. 93; also , Plat. Rep . vii. p. 526 B.

] a genitive of nearer definition dependent on (see Winer, p. 290 [E. T. 407]); slow to believing confidence in .

On with a dative, comp. Mat 27:42 ; Rom 9:33 ; Rom 10:11 ; 1Ti 1:16 ; 1Pe 2:6

] not merely referring to a single thing. There was wanting to them the faith without exception , otherwise they would have recognised even the suffering and death of the Messiah as prophesied, and have rightly discerned them; , Theophylact.

Luk 24:26 . Must not the Messiah , etc., namely, according to the prophetically announced divine decree. Comp. Luk 24:44 ff.

] with emphasis: this , which He, to wit, had in fact suffered, and which causes you to be so cast down.

. . ] not as though He had already by the resurrection in itself, and before the ascension, attained to His (for His heavenly condition is not until His glory after death, see Luk 9:26 , Luk 21:27 ; Php 2:9 f.; 1Pe 1:21 ; 1Ti 3:16 ; Joh 20:17 ; Joh 17:5 , and elsewhere), but out of the foregoing , is here to be supplied: and must He not attain unto His glory? Wherefore, on the one hand, those sufferings needed first to precede; and, on the other, He must be again alive. The definite . . . is not to be evaporated into the general “ attain His destination ” (Schleiermacher). As to supplying the verb in another tense, see Bornemann on Luk 24:27 , ad Xen. Apol . 26; and, generally, Krger, 62. 4. 1; also Nagelsbach, Anm. z. Ilias , Exo 3 , p. 76.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:

Ver. 25. O fools, .& c. ] Those in a lethargy must have double the quantity of medicine that others have. Some slow bellies must be sharply rebuked, that they may be sound in the faithTit 1:12-13Tit 1:12-13 .

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

25. ] , without understanding; . . . sluggish in disposition to believe: these were both shewn in their not having apprehended, from the fulfilment of the sufferings and death of Christ, the sequel of that death, the resurrection.

Fuente: Henry Alford’s Greek Testament

Luk 24:25 f. Jesus speaks . , “fools” (A.V [205] ) is too strong, “foolish men” (R.V [206] ) is better. Jesus speaks not so much to reproach as by way of encouragement. As used by Paul in Gal 3:1 the word is harder. “Stupid” might be a good colloquial equivalent for it here. .: with dative of person after is common, with dative of the thing only here.

[205] Authorised Version.

[206] Revised Version.

Fuente: The Expositors Greek Testament by Robertson

Then = And.

O fools = O dullards. Greek. anoetos = without reflection (not aphron = without mind; or asophos = withoutwisdom); i.e. dull is your heart, and slow in believing.

believe. See App-150.

all = on all. Not some. The Jews believed the prophecies of’ the “glory”, but not those of the “sufferings”, and cast the Lord out, because they thought He was not good enough for the world. Many today do the reverse, and think the world is not yet good enough for Him.

Fuente: Companion Bible Notes, Appendices and Graphics

25.] , without understanding;-. . . sluggish-in disposition-to believe: these were both shewn in their not having apprehended, from the fulfilment of the sufferings and death of Christ, the sequel of that death, the resurrection.

Fuente: The Greek Testament

Luk 24:25. , fools) [void of mind]. In proportion as faith is the slower or the speedier in being entertained, the worse or the better is the (from which comes ) or mind, Gal 3:1 [O foolish Galatians]; Joh 1:49 [Nathanaels quick confession, Thou art the Son of God, Thou art the King of Israel]. [A salutary reproof.-V. g.]-[, slow) We ought to be quick in believing, where we have sufficient warrant of any word of GOD.-V. g.]-, on the authority of [respecting]) The words of the prophets are open to you, and yet ye do not believe. Almost in the same way is used in Joh 4:41-42 [Many more believed because of His own word ( );-not because of () thy saving].

Fuente: Gnomon of the New Testament

O fools: Rather, inconsiderate men, [Strong’s G453], justly termed such, because they had not attended to the description of the Messiah by the prophets, nor to His teaching and miracles, as proofs that He alone was the person described. Mar 7:18, Mar 8:17, Mar 8:18, Mar 9:19, Mar 16:14, Heb 5:11, Heb 5:12

Reciprocal: Job 33:14 – perceiveth Isa 40:28 – thou not known Dan 9:24 – seal up Dan 12:10 – but the wise Mat 16:9 – ye not Mat 17:17 – O faithless Mat 26:24 – Son of man goeth Mat 26:54 – General Mar 4:13 – Know Mar 6:52 – they Mar 9:10 – what Mar 14:49 – but Luk 11:40 – fools Luk 17:25 – must Luk 18:34 – General Luk 22:22 – truly Luk 24:11 – idle Luk 24:27 – and all Joh 12:16 – understood Joh 14:5 – we know not Joh 16:18 – we Joh 20:25 – Except Act 10:43 – him Act 13:27 – nor Act 28:26 – Hearing 1Co 15:36 – fool 2Co 3:14 – which veil Gal 3:1 – Foolish Eph 5:15 – not 1Pe 1:10 – which 1Pe 1:11 – the sufferings Rev 19:10 – for the

Fuente: The Treasury of Scripture Knowledge

6

Jesus then chided them for being so unmindful of what had been foretold, and for speaking as if the whole event was unheard-of.

Fuente: Combined Bible Commentary

Luk 24:25. And he said to them. Something in Him led them to speak so freely of their perplexity; with a word He might now have turned their sorrow into joy, but He would give them thorough instruction. He answers, not in a tone of pity, but of rebuke, as one competent to teach them.

O foolish men, without understanding, unreceptive intellectually, and slow of heart, sluggish in the entire disposition.

To believe all, etc. They could not have been disciples without believing a part of prophecy, but they would have understood His death and confidently expected His resurrection, if they had believed all. Our Lord intimates that the slowness to believe was the ground of the want of understanding. Those slow to believe the Old Testament prophecies as a whole have been least apt to discover their Messianic meaning.

Fuente: A Popular Commentary on the New Testament

Observe, 1. Our Saviour reproves, and then instructs them. He reproves them for being ignorant of the sense of scripture. They thought the death of the Messiah a sufficient ground to question the truth of his office, when it was an argument to confirm and establish it: O fools, ought not Christ to suffer? As if he had said, “Do you not find that the person described by the prophets in the Old Testament to be the Messiah, was to wade to his glory through a sea of blood? Why then do you think yourselves deceived in the person who suffered three days ago, when his death does agree so well with the predictions of the prophets, who foretold, that the Messiah should be cut off, but not for himself, and be smitten for the iniquities of his people?

Here we may observe, the great wisdom and grace of God, who makes sometimes the diffidence of his people an occasion of farther clearing up the choicest truths unto them: never did these disciples hear so excellent an exposition of Moses and the Prophets concerning the Messiah as now, when their sinful distrust had so far prevailed over them.

Observe, 2. The doctrines which Christ instructs his disciples in, namely, in the necessity of his death and passion, and of his glory and exaltation; Ought not Christ to suffer, and to enter into his glory?

Learn,

1. That with respect to God’s decree, and with relation to man’s guilt, the death of Christ was necessary and indispensable.

2. That his resurrection and exaltation was an necessary as his passion.

3. That there was a meritorious connexion between Christ’s sufferings and his glory; his exaltation was merited by his passion; He was to drink of the brook in the way, and then he was to lift up his head.

4. Christ did not only put light into these his apostles’ heads, but heat also into their hearts, which burned all the while he communed with them; Did not our hearts burn within us, while he opened to us the scriptures? Oh what an efficacious power is there in the word of Christ, when set home upon the hearts of men by the Spirit of Christ!

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 24:25-27. Then he said, O fools , O foolish, or thoughtless persons. The word is not , properly rendered, O fools, and is a term of great indignation, and sometimes of contempt; but that employed here is only a term of expostulation and reproof; and slow of heart to believe, &c. From this reproof it would appear, that Cleopas and his companion were of the number of those who gave little credit to the tidings which the women had brought of their Masters resurrection; his crucifixion and death, as they themselves acknowledge, having almost convinced them that he was not the Messiah. What he reproved them for was their not understanding and believing the prophets, which, he said, declared that, before the Messiah should enter into his glory, he must suffer such things as they said their Master had suffered. And beginning at Moses, &c. And in order that his reproof might appear to be 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, he explained the whole types and prophecies of the Old Testament, which relate to the Messiahs sufferings, such as the Mosaical sacrifices, the lifting up of the brazen serpent, the twenty-second Psalm, the fifty-third of Isaiah, &c. Thus did Jesus demonstrate to these desponding disciples, from the Scriptures, that their despair was without cause, and the suspicion without foundation, which they had taken up, of their being deceived in thinking him to be the Messiah, because the priests had put him to death.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

A fool in the Old Testament is a person who does not allow the Scriptures to influence his or her thinking or behavior. These disciples had failed to do that. They were also slow to believe what they did know that the former prophets had revealed. They had overlooked the prophecies about the Messiah having to suffer, preferring rather to focus only on those that predicted His glorification. Their error constitutes a warning for all subsequent disciples. All Scripture is profitable. We should not slight any part of it but should strive for a comprehensive understanding of its teaching. If these disciples had understood and believed what the Old Testament revealed, they would not have felt depressed but would have been full of joy.

"Acceptance of what the prophets said should have led the disciples to believe the reports of the women at the tomb; one may believe in the resurrection on the evidence of others, although this does not mean that the Lord withholds personal evidence from those who need it." [Note: Marshall, The Gospel . . ., p. 896.]

Luke highlighted Jesus’ identification as the risen Christ by placing the word translated "He" in the emphatic position in the Greek text in Luk 24:24-25. Jesus stressed again the divine necessity (Gr. dei) of Messiah’s sufferings.

"This scene suggests that a meal with Jesus is an especially appropriate place for the revelation and recognition of Jesus as the (risen) Messiah, and that the feeding of the five thousand is understood by the narrator as a first experience of this revelation at a meal, resulting in Peter’s recognition of Jesus as the Messiah." [Note: Tannehill, The Narrative . . ., 1:219. Cf. Acts 1:4; 10:40-41.]

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