Then the two report their own encounter with Jesus and how he was made known to them in the breaking of the bread. The phrase “breaking of bread” is shorthand for the four actions occurring at the feeding of the five thousand, the Last Supper, and Emmaus—he took bread, blessed or gave thanks, broke, and gave. In Acts, Luke uses this phrase to refer to the celebration of the Eucharist (Acts 2:42; 20:7, 11).18 Jesus continues to make himself known to his disciples in the Eucharist, where they can recognize him. As St. Augustine says: “Where did the Lord wish to be recognized? In the breaking of bread. . . . It was for our sakes that he didn’t want to be recognized . . . because we weren’t going to see him in the flesh, and yet we were going to eat his flesh. So if you’re a believer . . . you may take comfort in the breaking of bread. The Lord’s absence is not an absence. Have faith, and the one you cannot see is with you.”19
LIVING TRADITION
The Word and the Eucharist
The Emmaus pattern of opening the Scriptures followed by the breaking of the bread is repeated in every Mass, with the Liturgy of the Word leading to the Liturgy of the Eucharist (Catechism 1346–47). Pope Benedict XVI explains:
Luke’s account of the disciples on the way to Emmaus enables us to reflect further on this link between the hearing of the word and the breaking of the bread. . . . The presence of Jesus, first with his words and then with the act of breaking bread, made it possible for the disciples to recognize him. . . . From these accounts it is clear that Scripture itself points us towards an appreciation of its own unbreakable bond with the Eucharist. . . . Word and Eucharist are so deeply bound together that we cannot understand one without the other: the word of God sacramentally takes flesh in the event of the Eucharist. The Eucharist opens us to an understanding of Scripture, just as Scripture for its part illumines and explains the mystery of the Eucharist.a
a. Benedict XVI, Verbum Domini 54–55.
Appearance at Jerusalem (24:36–49)
36While they were still speaking about this, he stood in their midst and said to them, “Peace be with you.” 37But they were startled and terrified and thought that they were seeing a ghost. 38Then he said to them, “Why are you troubled? And why do questions arise in your hearts? 39Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have.” 40And as he said this, he showed them his hands and his feet. 41While they were still incredulous for joy and were amazed, he asked them, “Have you anything here to eat?” 42They gave him a piece of baked fish; 43he took it and ate it in front of them.
44He said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.” 45Then he opened their minds to understand the scriptures. 46And he said to them, “Thus it is written that the Messiah would suffer and rise from the dead on the third day 47and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem. 48You are witnesses of these things. 49And [behold] I am sending the promise of my Father upon you; but stay in the city until you are clothed with power from on high.”
OT: Hosea 6:2
NT: Luke 4:18; 18:31; 22:37; Acts 1:2–8; 2:3–4; 10:39–43; 1 Cor 15:5. // Mark 16:14–15; John 20:19–20
Catechism: Jesus appears to the disciples, 641; Jesus’ risen body, 645, 999; the disciples’ disbelief, 644; Jesus reveals and fulfills Scripture, 108, 112, 572, 601, 652, 702, 2625, 2763; the third day, 627; the Church’s mission, 730, 1120, 1122; forgiveness of sins, 981; witnesses in confirmation by the Spirit’s power, 1304
Lectionary: Luke 24:35–48: Third Sunday Easter (Year B); Thursday Easter Octave; Luke 24:44–48: Institution of Readers
[24:36–38]
Another appearance of the risen Jesus immediately takes place while they were still speaking. Jesus stands in their midst and greets them with peace (John 20:19), as indeed he had instructed his disciples to do when entering a house (Luke 10:5). However, it is not merely a greeting, since Jesus is the one who brings universal peace, on earth and in heaven (2:14; 19:38). In particular, through his death and resurrection, “we have peace with God” (Rom 5:1; see Eph 2:14).
In response, they are terrified, troubled, and filled with questions, recalling the common reaction to an angelic apparition by Zechariah (Luke 1:12), Mary (1:29), the shepherds (2:9), and the women at the tomb (24:5). They think they are seeing a ghost—that is, a “spirit” (RSV) separated from the body.
[24:39–40]
After asking why they doubt, Jesus proceeds in three ways to demonstrate the reality of his bodily resurrection.20 Such a truth was difficult not only for the apostles but also for other early Christians to believe (see 1 Cor 15).
First, Jesus invites the eleven and the others to use their sense of sight: Look at my hands and my feet. He then showed them his hands and his feet, so that by seeing the marks of the nails from his crucifixion (John 20:25, 27), they could affirm that it is Jesus—I myself—standing before them. Significantly, this shows the continuity between Jesus’ crucified body and his risen body.
The second proof involves another one of the senses—Touch me and see—so that they can feel that unlike a ghost he is made of flesh and bones. This event may stand behind a phrase in the first letter of John (which uses the same rare Greek verb translated “touch”): “What we looked upon / and touched with our hands / concerns the Word of life” (1 John 1:1). Moreover, St. Ignatius of Antioch, writing around AD 107, is familiar with this event, which he uses to defend the truth of Jesus’ bodily resurrection: “For I know and believe that he was in the flesh even after the resurrection. And when he came to those with Peter he said to them: ‘Take, handle me and see that I am not a phantom without a body.’”21
[24:41–43]
Their response is one of joy (John 20:20), yet in a sense they are still incredulous (literally, “disbelieving” [NRSV]). It all seems too good to believe! Clearly, belief in Jesus’ risen body was not something contrived and then spread among a group of gullible individuals. However, their doubts help the faith of future generations of Christians, as St. Augustine says: “It was incredible, and they had to be persuaded of the truth of it, not only by their eyes but by their hands too, so that through the bodily senses faith might come down into the heart, and faith coming down into the heart might be preached throughout the world, to people who neither saw nor touched, and yet believed.”22
Jesus thus follows up with a third demonstration of his bodily resurrection. He asked for something to eat, received from them a piece of baked fish, and ate it in their presence. Later, when witnessing to the resurrection, Peter will similarly say that they “ate and drank with him after he rose from the dead” (Acts 10:41; see Acts 1:4 NIV, NJB). Moreover, this meal with fish complements the Emmaus meal with bread (Luke 24:30), the two elements eaten at the feeding of the five thousand (9:13, 16), to which these two meal scenes refer in various ways. Now, however, it is the apostles who act as hosts of the meal, a sign of their role in the early Church, when they will be the ones who celebrate the Eucharist, “in memory of” Jesus (22:19).23
[24:44–46]
In the next part of the scene, Jesus instructs his disciples about the fulfillment of Scripture and then announces their future mission. First, he reiterates how it was necessary that everything written about him in the Old Testament come to pass (18:31; 22:37). The two verbs used—must and fulfilled—have been repeated throughout the Gospel24 and here emphasize one last time that all the events of Jesus’ life have unfolded in accord with God’s plan, especially as revealed in Scripture. As he did with the two disciples on the road to Emmaus (24:32), he thus opened their minds to understand the scriptures. Whereas there he referred to two parts of the Old Testament (“Moses and all the prophets,” 24:27), here he indicates three parts: the law of Moses, the prophets, and the psalms.25 In particular, he highlights that the Scriptures f
oretold that the Messiah (24:26) would both suffer and rise from the dead on the third day (Hosea 6:2).
[24:47–48]
Second, he explains that repentance, for the forgiveness [aphesis] of sins, will be preached [kēryssō] in his name. This is the mission now announced to the apostles and the other disciples. Indeed, in Acts, repentance and forgiveness of sins through the name of Jesus will become the core message of the apostles’ preaching (“kerygma”).26 The beginning of the apostles’ mission in Jerusalem will thus recall the beginning of Jesus’ public ministry in Nazareth, when he read from Isaiah and announced a jubilee, explaining that he was sent to proclaim liberty (Luke 4:18; kēryssō and aphesis). Now this jubilee is being extended in time and space: from Jerusalem the liberty that is forgiveness will be preached to all the nations (Acts 1:8).27 The apostles and disciples will be the witnesses28 of all these things about Jesus: his words and deeds (Acts 1:1)—his life, death, and resurrection.
[24:49]
One last instruction is that they should stay in the city until they are clothed with power from on high to enable them to carry out their mission (Acts 1:4–5, 8). This power, which Jesus also describes as the promise of his Father whom he is sending upon them, is the Holy Spirit whom the disciples will receive at Pentecost (Acts 2:1–13, 33). As Jesus carried out his ministry “in the power of the Spirit” (Luke 4:14; see Acts 10:38), so too will his followers be filled with the power of the Spirit in order to carry out their mission of spreading the gospel (see Rom 15:19; 1 Cor 2:4; 1 Thess 1:5).
Reflection and Application (24:48–49)
You are witnesses. The apostles carried out their mission, “with great power” bearing “witness to the resurrection of the Lord Jesus” (Acts 4:33). However, all Christians are entrusted with the apostolate in one way or another (Catechism 900). In other words, we are called to be witnesses to Jesus in our lives and thus advance his mission. “Clothed with power from on high” (Luke 24:49)—the power of the Holy Spirit received through baptism and confirmation—we can bear witness to Jesus by our deeds and by our words. This is what the early Christians did, and thus the faith spread quickly, despite persecution, to every part of society. This is what Christians today can and ought to do, joyfully sharing their faith with family members, friends, and coworkers.
The Ascension (24:50–53)
50Then he led them [out] as far as Bethany, raised his hands, and blessed them. 51As he blessed them he parted from them and was taken up to heaven. 52They did him homage and then returned to Jerusalem with great joy, 53and they were continually in the temple praising God.
OT: Lev 9:22; 2 Kings 2:11; Sir 50:20
NT: Luke 1:22; 2:34; 4:8; 9:31; 19:29, 38; Acts 1:9–12. // Mark 16:19
Catechism: Ascension, 659
Lectionary: Luke 24:46–53: Ascension (Year C)
[24:50–51]
Luke’s Gospel concludes with an account of Jesus’ ascension into heaven (see Mark 16:19), in which he elegantly presents Jesus the Messiah (Luke 2:11; 24:26, 46) as priest, prophet, and king.29 Moreover, as Lord (2:11), Jesus is to be worshiped. Though the timing of the event is not made explicit here, Luke indicates in Acts—where he also recounts Jesus’ ascension (Acts 1:9–11)—that it took place “forty days” after the resurrection (Acts 1:3).
After giving his final instructions, Jesus led his disciples [out] of Jerusalem. The Greek verb exagō (lead or bring out), which occurs only here in Luke’s Gospel, is the verb typically used in the †Septuagint—and even by Luke himself in Acts—to describe the exodus from Egypt under Moses.30 At his transfiguration, Jesus had discussed with Moses and Elijah his own “exodus” from Jerusalem (Luke 9:31). As a prophet like Moses (see 9:35; Deut 18:15, 18; Acts 3:22–23), Jesus now completes his exodus from Jerusalem to heaven. Moreover, as a prophet like Elijah (Luke 4:25–26; 9:8, 19), Jesus is taken up to heaven, and his followers will then receive his Spirit (Acts 2:4; 2 Kings 2:9, 11, 15).
Jesus takes them as far as Bethany. This village on the Mount of Olives was earlier mentioned only when Jesus was drawing near to Jerusalem (Luke 19:29). It was then and there that he was acclaimed “king” (19:38). His triumphal entry then is now completed by his “triumphal exit”31 as he ascends to heaven, taking his place at the right hand of the Father, as the son but also as the lord of King David (20:41–44; 22:69; Acts 2:33–35; Ps 110:1).
Jesus also raised his hands, and blessed them. These actions are those of a priest, such as Aaron, who “raised his hands over the people and blessed them” (Lev 9:22), or Simeon, son of Jochanan (Onias) (Sir 50:1), who “would raise his hands / over all the congregation of Israel” and “the blessing of the LORD would be upon his lips” (Sir 50:20). Jesus’ priestly blessing of his disciples at the end of the Gospel provides a frame with the Gospel’s beginning, as it recalls the blessing of Mary and Joseph by Simeon (Luke 2:34) and supplies for the missing blessing of the speechless Zechariah (1:22). After giving his blessing, Jesus parted from them and ascended into heaven.
[24:52–53]
Before they returned to the city, his disciples did him homage—that is, they “worshiped him” (NRSV). When earlier the devil had tempted Jesus to worship him (4:7), Jesus had responded by quoting Scripture: “You shall worship the Lord, your God, / and him alone shall you serve” (4:8; see Deut 6:13). Now his disciples worship Jesus, but not in violation of Scripture, since by his resurrection Jesus has been vindicated as “Lord” (Luke 24:3, 34) and “Son of God” (1:35; 22:70; see Rom 1:4).
Jesus’ departure could seem like a sad ending, but it is rather a new beginning marked by great joy. Moreover, as at the beginning of the Gospel (Luke 1:9), so also now the setting for this new beginning is the temple. From there in Jerusalem the Church’s mission will unfold in the Acts of the Apostles and will then continue down throughout history, as the gospel spreads even “to the ends of the earth” (Acts 1:8). The disciples’ mission—then and now—is to be “witnesses” to Jesus (Luke 24:48), spending their time and their eternity praising and blessing God.
1. C. Kavin Rowe, Early Narrative Christology: The Lord in the Gospel of Luke (Berlin: de Gruyter, 2006; Grand Rapids: Baker Academic, 2009), 182–86. Of course, the title “Lord” by itself is applied to Jesus many times in the Gospel (see the sidebar, “Jesus the Lord,” p. 115).
2. The passive voice indicates that God raised Jesus from the dead (Acts 2:24, 32; 3:15, 26; 4:10; 5:30; 10:40; 13:30, 33–34, 37).
3. They are later described as “angels” (Luke 24:23).
4. Matt 27:56, 61; 28:1; Mark 15:40, 47; 16:1; John 19:25 (mentions Mary wife of Clopas); 20:1 (mentions only Mary Magdalene).
5. Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids: Eerdmans, 2006), 48–51, 129–31. See also Bauckham, Gospel Women (Grand Rapids: Eerdmans, 2002), 186–94, who notes how Luke seems to highlight Joanna’s role by putting her at the center of the ring structure of Luke 24:9–11: A the eleven; B other disciples; C a person named Mary; D Joanna; C′ a person named Mary; B′ other women; A′ the apostles.
6. The phrase translated “home” literally means “to himself,” so that the end of the verse may also be translated “he went away, wondering to himself what had happened” (NIV).
7. A stadium is a unit of measure equal to 607 feet.
8. Eusebius, Onomasticon: The Place Names of Divine Scripture, trans. R. Steven Notley and Ze’ev Safrai (Leiden: Brill, 2005), 88. Josephus mentions this Emmaus (e.g., Jewish War 2.71; 3.55) but also another Emmaus located thirty stadiums from Jerusalem (Jewish War 7.217), which some scholars identify as the site, taking Luke’s sixty stadiums as the round-trip distance.
9. Bauckham, Jesus and the Eyewitnesses, 47. Eusebius, Ecclesiastical History 3.11; 4.22.4, explains that the second-century writer Hegesippus identified Cleopas as the brother of St. Joseph and father of Simon, who became bishop of Jerusalem after James.
10. Jesus used the more enigmatic title “Son of Man” when he predicted his suffering
s, but now he speaks more directly about himself as the “Messiah.”
11. See, e.g., Gen 22:18; Deut 18:15; 21:22–23; Pss 2:2, 7; 16:10; 110:1; 118:22; Isa 53:7–8.
12. Also, the Greek verbs translated “recognize” (Luke 24:31) and “know” (Gen 3:7 LXX) are related.
13. Leo the Great, Sermon 73, in Sermons, trans. Jane P. Freeland and Agnes J. Conway, FC 93 (Washington, DC: Catholic University of America Press, 1996), 323 (translation adapted).
14. Arthur A. Just Jr., The Ongoing Feast: Table Fellowship and Eschatology at Emmaus (Collegeville, MN: Liturgical Press, 1993), 67. See also N. T. Wright, The Resurrection of the Son of God (Minneapolis: Fortress, 2003), 652.
15. Catechism 645 (citing Matt 28:9, 16–17; Luke 24:15, 36; John 20:14, 17, 19, 26; 21:4).
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