The Gospel of Luke

by Pablo T. Gadenz

  The Resurrection (24:1–12)

  1But at daybreak on the first day of the week they took the spices they had prepared and went to the tomb. 2They found the stone rolled away from the tomb; 3but when they entered, they did not find the body of the Lord Jesus. 4While they were puzzling over this, behold, two men in dazzling garments appeared to them. 5They were terrified and bowed their faces to the ground. They said to them, “Why do you seek the living one among the dead? 6He is not here, but he has been raised. Remember what he said to you while he was still in Galilee, 7that the Son of Man must be handed over to sinners and be crucified, and rise on the third day.” 8And they remembered his words. 9Then they returned from the tomb and announced all these things to the eleven and to all the others. 10The women were Mary Magdalene, Joanna, and Mary the mother of James; the others who accompanied them also told this to the apostles, 11but their story seemed like nonsense and they did not believe them. 12But Peter got up and ran to the tomb, bent down, and saw the burial cloths alone; then he went home amazed at what had happened.

  NT: Luke 8:2–3; 9:22; 18:32–33; 23:49, 55–56. // Matt 28:1–8; Mark 16:1–8, 10–11; John 20:1–10

  Catechism: the Lord’s day, 1166, 2174; empty tomb witnessed by the holy women and Peter, 640–41; the living one, 625–26; Jesus’ prediction, 652; apostles’ disbelief, 643

  Lectionary: Luke 24:1–12: Easter Vigil (Year C)

  [24:1–3]

  Very early on that Easter Sunday morning, the first day of the week, the women from Galilee who were present at the crucifixion (23:49) and burial (23:55) bring the spices they had prepared (23:56) and go to the tomb. However, they discover that the stone covering its entrance has been rolled away. Once inside, they do not find the body that they had observed lying there in the same tomb only two days earlier (23:55). The tomb is empty!

  Though Luke has not yet narrated the explanation for this circumstance, he tips his hand by referring to the body as that of the Lord Jesus rather than simply “the body of Jesus,” as he did just a few verses ago (23:52). In Acts, the combination of the title “Lord” with the name “Jesus” occurs frequently and at times refers explicitly to the risen Jesus (Acts 1:21; 4:33). The use of the combination here (its only occurrence in Luke’s Gospel) suggests that Luke is already pointing to the resurrection: Jesus is Lord of life and death.1

  [24:4–8]

  Indeed, such is the explanation that follows: Jesus has been raised!2 He is the living one and therefore is not to be found in the tomb among the dead. The women needed to hear this message because they were puzzling over the empty tomb, which in itself could admit of other explanations (see Matt 28:13; Catechism 640). Making the proclamation to the women are two witnesses (Deut 19:15) in dazzling garments, a scenario similar to the two witnesses at the transfiguration (Luke 9:30) and later at the ascension (Acts 1:10). In fact, the Greek phrase introducing the witnesses—here rendered behold, two men3—occurs only in these three passages (in Luke-Acts but also in the whole Bible). These similarities suggest that Luke intended to link them together. For example, the risen Jesus now possesses the glory that the three disciples saw in him on the mountain (Luke 9:29, 32). His body has not merely been resuscitated like those of the widow’s son and Jairus’s daughter (7:15; 8:55). Rather, he lives to die no more (Rom 6:9).

  Similar to the reaction of others who received such heavenly messengers (Luke 1:12, 29; 2:9; Acts 10:4), the women were terrified and bowed their faces to the ground. However, so that they can make sense of what they heard, they are further told to remember Jesus’ predictions while he was still in Galilee—namely, that the Son of Man must not only be handed over (Luke 9:44) and be crucified but also rise on the third day (9:22; see 18:32–33). Despite their fear, the women remembered his words. With remembering comes understanding (see 22:61; Acts 11:16; 20:35), which here leads to faith.

  [24:9–10]

  The women who received the Easter proclamation then announced it to the apostles (now reduced to eleven on account of Judas’s departure) and the others. These women were present at all the key events: crucifixion, death, burial, empty tomb, and proclamation of resurrection (Luke 23:49, 55; 24:1–10). They thus have an important role as eyewitnesses testifying to the certainty of these events recorded in the Gospel (1:2–4). For this reason, Luke now specifies the names of three of them: Mary Magdalene (8:2) and Mary the mother of James, both of whom other Gospels attest as being present,4 and also Joanna, whom only Luke mentions. Earlier, he had introduced her as one of the women who accompanied Jesus along with the Twelve (8:3). She is included here—indeed, at the center of these verses—perhaps because she is Luke’s eyewitness source for this information.5

  [24:11]

  The women’s words, however, are dismissed as nonsense. In general, the apostles and other disciples did not believe them. Elsewhere in this chapter, Luke will point out the disciples’ difficulty in believing in the resurrection (24:25, 37–38, 41). Luke’s emphasis on their doubts also answers a possible objection that the resurrection was some scheme invented by the disciples (see Matt 28:13). Rather, the truth is that they did not believe it themselves!

  [24:12]

  However, Peter, who has not been mentioned since his departure following his denial of Jesus (Luke 22:61–62), now appears as one who considers the women’s report worthy of further investigation. He therefore ran to the tomb, bent down to peer into its entrance, and saw the burial cloths alone (John 20:3–10). This last phrase gives a further piece of information about the empty tomb: still present is the linen cloth that Joseph of Arimathea wrapped around Jesus’ body (Luke 23:53), but the body itself is missing. If the body had been stolen (Matt 28:13), would the robbers have gone to the trouble of unwrapping it?

  Peter then returns home amazed,6 a frequent reaction to the marvelous workings of God (Luke 2:18; 8:25; 9:43; 11:14). It is not said that Peter believed yet (see John 20:8), but on account of Jesus’ prayer that Peter’s “faith may not fail” (Luke 22:32), it looks like he is headed in that direction. Peter’s faith will soon be confirmed by Jesus’ appearing to him (24:34).

  Appearance at Emmaus (24:13–35)

  13Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus, 14and they were conversing about all the things that had occurred. 15And it happened that while they were conversing and debating, Jesus himself drew near and walked with them, 16but their eyes were prevented from recognizing him. 17He asked them, “What are you discussing as you walk along?” They stopped, looking downcast. 18One of them, named Cleopas, said to him in reply, “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?” 19And he replied to them, “What sort of things?” They said to him, “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, 20how our chief priests and rulers both handed him over to a sentence of death and crucified him. 21But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place. 22Some women from our group, however, have astounded us: they were at the tomb early in the morning 23and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive. 24Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.” 25And he said to them, “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! 26Was it not necessary that the Messiah should suffer these things and enter into his glory?” 27Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures. 28As they approached the village to which they were going, he gave the impression that he was going on farther. 29But they urged him, “Stay with us, for it is nearly evening and the day is almost over.” So he went in to stay with them. 30And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it
to them. 31With that their eyes were opened and they recognized him, but he vanished from their sight. 32Then they said to each other, “Were not our hearts burning [within us] while he spoke to us on the way and opened the scriptures to us?” 33So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them 34who were saying, “The Lord has truly been raised and has appeared to Simon!” 35Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread.

  NT: Luke 9:16, 22; 17:25; 18:31; 22:19, 37; John 20:3–10; 1 Cor 15:4–5. // Mark 16:12–13

  Catechism: Jesus’ risen body, 659; disciples demoralized by Jesus’ death, 643; Jesus reveals and fulfills Scripture, 112, 555, 572, 601, 652, 1094; from the Scriptures to the Eucharist, 1346–47; Jesus appears to Simon Peter, 641; breaking of the bread, 1329

  Lectionary: Third Sunday Easter (Year A); Wednesday Easter Octave; Institution of Acolytes; Masses for the Dead; Luke 24:13–16, 28–35: All Souls

  [24:13]

  The first resurrection appearance recounted by Luke occurs later that same Easter day, as two disciples are going to a village. They were among the “others” who had heard the news of the empty tomb from the women but had not believed (24:9–11). They see no reason to remain in Jerusalem and are thus headed, probably back home, to Emmaus about seven miles away—literally, 60 stadiums,7 though some manuscripts read 160 stadiums (about eighteen miles). Though the location is disputed, corresponding to the latter distance is the Emmaus mentioned in 1 Maccabees (1 Macc 3:40, 57; 4:3; 9:50), later renamed Nicopolis.8

  [24:14–16]

  As they are conversing and debating about the events in Jerusalem—undoubtedly a lively discussion—the risen Jesus appears and joins them on the journey. However, their eyes were prevented from recognizing him (see Mark 16:12)—that is, by God. The divine purpose is to reveal the risen Jesus to them gradually, through the Scriptures and the breaking of the bread. In this way, their eyes will be opened (Luke 24:31) not only in sight but also in faith, thus overcoming their lack of faith (v. 11).

  [24:17–24]

  When the unrecognized stranger asks them what they are discussing, their sad and downcast faces signal their disillusionment as a result of Jesus’ death. Ironically, they consider themselves to be more knowledgeable than this visitor, who seems ignorant of the things that have taken place. They proceed to tell him their understanding of what happened. Whereas the other traveler is unnamed, one of them is identified as Cleopas, who may be Luke’s source for this event and also the Clopas whose wife, Mary, stands by the cross in John’s Gospel (John 19:25).9

  In their summary about Jesus the Nazarene, they first identify him as a prophet (Luke 4:24; 7:16, 39; 13:33). This is correct, since Jesus is the prophet mighty in deed and word like Moses (Acts 7:22) and foretold by Moses (Deut 18:15; Acts 3:22; 7:37). However, it is not the full truth of Jesus’ identity—for example, as Messiah (Luke 24:26) and Lord (24:3). Second, since Jesus was crucified, their hopes that he would redeem Israel (1:68; 2:38) are lost. They thus lack proper understanding of Jesus’ mission. They fail to recognize that by his death he has accomplished a different kind of redemption, ransoming captives enslaved to sin by bringing them liberty (aphesis, 4:18)—that is, forgiveness (aphesis, 24:47). Third, they remain unconvinced by the report of the women (24:9). Though some of the disciples—like Peter (24:12)—have confirmed the empty tomb, him they did not see. The two disciples thus lack faith that Jesus is alive, risen from the dead.

  [24:25–27]

  Now there is a role reversal regarding who is knowledgeable and who is ignorant, as it is the stranger’s turn to give an explanation. Regarding faith, he upbraids them for being slow of heart to believe Scripture. If they truly believed all that the prophets spoke, then they would have believed what the women spoke. Regarding Jesus’ mission, the crucifixion should not have made them lose hope since, in accord with God’s biblical plan, it was necessary (see comment on 2:49) that Jesus should suffer (9:22; 17:25; Acts 3:18) and die before rising to his glory. Regarding Jesus’ identity, Jesus is not only a prophet but the Messiah.10

  So that the two disciples might understand who Jesus is and what has taken place, the stranger then interpreted to them the things about Jesus in all the scriptures. Looked at the other way, the key that unlocks the meaning of these biblical passages is provided by the events of Jesus’ life, death, and resurrection. Moreover, it is Jesus himself (here still unrecognized) who provides the authoritative interpretation of Scripture, beginning with Moses and all the prophets. Later, he will similarly instruct the apostles in Jerusalem (Luke 24:44–46). The apostles’ preaching in Acts gives an idea of which Scripture passages Jesus may have explained to the disciples.11

  [24:28–31]

  The decisive juncture occurs when they reach their village. Captivated by the insights of the stranger who appears to be going on farther, the two disciples urged him (the verb indicates strong insistence) to stay as their guest. When Jesus had gone to “stay” at Zacchaeus’s house (19:5), he brought with him the blessing of salvation (19:9). Here he will similarly bring blessing because their welcoming invitation (see 10:8) is an opening to faith. So Jesus goes to stay with them, though he will again reverse the roles, becoming the host of the meal.

  By now, the day is almost over, just as in the feeding of the five thousand when “the day was drawing to a close” (9:12). Jesus sits with them at table, just as there the people were made to “sit down” (9:14–15). Jesus took bread, said the blessing, broke it, and gave it to them, just as there, “taking the five loaves . . . he said the blessing over them, broke them, and gave them to the disciples” (9:16). Whereas the feeding of the five thousand looks ahead to the Eucharist at the Last Supper, now the Emmaus account looks back to it, as four similar actions also occur there: “He took bread, and when he had given thanks he broke it and gave it to them” (22:19 RSV). At the Last Supper, Jesus instituted the Eucharist by which he would be recognizably present to his disciples. This was foreshadowed at the feeding of the five thousand, which in Luke’s account is immediately followed by Peter’s recognition of Jesus as Messiah (9:20). Likewise at Emmaus, following the similar actions, they recognized him.

  Whereas previously “their eyes were prevented from recognizing him” (24:16), now their eyes were opened. This exact expression (of three consecutive words in Greek) occurs elsewhere in Scripture only in the account of the fall in Genesis, which similarly occurs during a meal involving taking and giving and results in the recognition of a hidden reality: “The eyes of the two were opened, and they knew . . .” (Gen 3:7 NETS).12 St. Leo the Great comments that “the eyes of these men were opened far more happily when the glorification of their own nature was revealed to them, than the eyes of those first parents of our race on whom the confusion of their own transgression was inflicted.”13 Through this allusion, Jesus is presented once again as the new Adam (see Luke 3:38; 4:1–13; 22:44; 23:43), who here gives the food that brings not death but life. “This meal at Emmaus is the first meal of the new creation.”14

  Figure 23. Supper at Emmaus by Caravaggio.

  Thereupon, Jesus vanished from their sight, disappearing as quickly as he had appeared (24:15). It is an indication that after his resurrection Jesus’ body has not returned to normal, earthly existence but has been transformed into a glorified body, whose properties include the ability “to be present how and when he wills.”15 Moreover, after his ascension, Jesus will indeed vanish from the earthly sight of his disciples. Nonetheless, he will stay with them (Matt 28:20), especially “in the breaking of the bread” (Luke 24:35), the Eucharist. That is where disciples can recognize him.

  [24:32]

  As at the beginning of the passage (v. 13), the two disciples find themselves alone, again conversing with each other (v. 14). However, the encounter has led them to faith, radically changing their perspective. They are no longer downcast (v. 17), and their once “slow” heart
s (v. 25) are now burning because Jesus—the one who baptizes “with the holy Spirit and fire” (3:16; see 12:49; Acts 2:3)—has opened to them the scriptures.

  [24:33–35]

  Having regained their hope (see Luke 24:21), they now have plenty of reason to return to Jerusalem, so they set out at once (literally, “that same hour” [RSV]).16 Their hurried journey recalls the haste and excitement of the shepherds to share what they had experienced (2:16, 20). In the city, the two find the eleven and all the others with them (24:9).

  However, before they can communicate their own news, they receive an update on events that have happened there: The Lord has truly been raised and has appeared to Simon! This apparition of the risen Jesus to Simon Peter is also attested by Paul: “He appeared to Cephas” (1 Cor 15:5). Though it is not explicitly narrated in the Gospels, it can be understood as a confirmation following Peter’s visit to the empty tomb (Luke 24:12). It is mentioned here, before the testimony of the two disciples, so as to indicate that the truth of the resurrection is entrusted above all to Peter and the other apostles, those to whom Jesus has given authority (9:1; 22:28–29) and who will become its chief witnesses (Acts 1:22). Moreover, the name “Simon” (rather than Peter) recalls the first mention of “Simon” early in Jesus’ Galilean ministry (Luke 4:38). Simon Peter is thus the first disciple of Jesus named in the Gospel as well as the last. This framing device, which Luke may have adapted from Mark (Mark 1:16; 16:7), is another indication of the importance of Simon Peter’s authoritative testimony as an eyewitness of the events of the Gospel (Acts 1:21).17 The name “Simon” further recalls Jesus’ words at the Last Supper—“Simon, Simon” (Luke 22:31)—where he announced that Peter, once he turned back after denying Jesus, would be the one to strengthen his brothers. Indeed, that time has come, and Peter will thus take up this role in Acts (Acts 1:15; 2:14; 4:8).