Luke 24:13-27 The One Promised.
Each of the gospel writers has given us their own unique accounts of the resurrection, even as they do with other parts of their gospel records. For instance, Matthew chose to highlight the presence of the guards at the tomb, having been placed there by Pilate in response to the demand from the Jewish leadership (27:62-66). So in Matthew we also see these same guards fearful “like dead men” (28:4), and the account of the Jewish leaders bribing them to say that the disciples had taken Jesus’ body away (28:11-15). This is the only thing we find in Matthew between the record of the encounter of the women with the risen Christ and his meeting with the disciples (28:9-10, 16-17), followed by his account of the great commission (vv. 18-20). Mark, on the other hand, has between these two records, an encounter with two disciples (Mk. 16:9-14).
As was noted earlier, unlike Luke, both Mark and John also record the encounter of Jesus with the women before they arrived at the disciples (Mk. 16:9-10; Jn. 20:14-18). So this record of the encounter of these two disciples on the road to Emmaus is unique, though it may be the same encounter briefly recorded by Mark (16:12-13).* Again, Luke being the historian that he was, roots this encounter in “that same day” (v. 13a), namely “the first day of the week” (v. 1). Luke not only places this encounter at a specific point in time, but also at a specific place-“seven miles from Jerusalem” (v. 13b). It was while on their journey to Emmaus that these two disciples were conversing and reasoning about the events which had just occurred concerning Jesus trial and crucifixion (v. 14). “So it was, while they conversed and reasoned, that Jesus Himself drew near and went with them” (v. 15).
However, Luke records that these disciples did not immediately know who Jesus was (v. 16). When Jesus asks them what they were talking about (v. 17), they are surprised that He would not know what had just transpired in the city of Jerusalem, or so they assumed (v. 18). In their answer they confess that they believed Jesus was indeed a prophet, in word and deed, but that the chief priests and their rulers had Him put to death by crucifying Him (vv. 19-20). They were looking to Jesus for the redemption of Israel, but they were disillusioned because it was the third day and for them nothing had changed (v. 21). However, they did also confess that they had heard the testimony of the women that Jesus was not in the tomb (v. 22), and a vision of angels who told them that Jesus was alive (v. 23). Likewise, later some of their fellow disciples had also found the tomb empty, but they had not seen Jesus (v. 24).
It is then at this point, as He speaks to them, that He rebukes them for their slowness in believing “all that the prophets have spoken” (v. 25)! This is His key question to them. “Ought not the Christ to have suffered these things and to enter into His glory” (v. 26). The common conception of Messiah’s kingdom was a purely political and military one. It was not, as all the prophets foretold, a kingdom of One who was to be Prophet, Priest, and King. The biblical conception of the Messiah to come starts with Moses and continues on through all the prophets. Some were focusing on certain passages or certain aspects of the coming Messiah’s reign, but the point Jesus made was that they needed to look at all that the scriptures said about the Messiah, His person and work, and His kingdom. Therefore, “He expounded to them in all the Scriptures the things concerning Himself” (v. 27 Cf. Dt. 18:15; Is. 7:14; 9:6).
* One is named Cleopas, who may have been the husband of one of the Marys who visited the tomb (v. 18 Cf. Jn. 19:25). It is also possible that the Joanna of verse 10, may have been the wife of Chuza, Herod’s steward (Lk. 8:3).