1 But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared.
2 They found the stone rolled away from the tomb.
3 They entered in, and didn’t find the Lord Jesus’ body.
4 While they were greatly perplexed about this, behold, two men stood by them in dazzling clothing.
5 Becoming terrified, they bowed their faces down to the earth. The men said to them, “Why do you seek the living among the dead?
6 He isn’t here, but is risen. Remember what he told you when he was still in Galilee,
7 saying that the Son of Man must be delivered up into the hands of sinful men and be crucified, and the third day rise again?”
8 They remembered his words,
9 returned from the tomb, and told all these things to the eleven and to all the rest.
10 Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles.
11 These words seemed to them to be nonsense, and they didn’t believe them.
12 But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened.
13 Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem.
14 They talked with each other about all of these things which had happened.
15 While they talked and questioned together, Jesus himself came near, and went with them.
16 But their eyes were kept from recognizing him.
17 He said to them, “What are you talking about as you walk, and are sad?”
18 One of them, named Cleopas, answered him, “Are you the only stranger in Jerusalem who doesn’t know the things which have happened there in these days?”
19 He said to them, “What things?” They said to him, “The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people;
20 and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.
21 But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.
22 Also, certain women of our company amazed us, having arrived early at the tomb;
23 and when they didn’t find his body, they came saying that they had also seen a vision of angels, who said that he was alive.
24 Some of us went to the tomb and found it just like the women had said, but they didn’t see him.”
25 He said to them, “Foolish people, and slow of heart to believe in all that the prophets have spoken!
26 Didn’t the Christ have to suffer these things and to enter into his glory?”
27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
28 They came near to the village where they were going, and he acted like he would go further.
29 They urged him, saying, “Stay with us, for it is almost evening, and the day is almost over.” He went in to stay with them.
30 When he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave it to them.
31 Their eyes were opened and they recognized him; then he vanished out of their sight.
32 They said to one another, “Weren’t our hearts burning within us while he spoke to us along the way, and while he opened the Scriptures to us?”
33 They rose up that very hour, returned to Jerusalem, and found the eleven gathered together, and those who were with them,
34 saying, “The Lord is risen indeed, and has appeared to Simon!”
35 They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.
36 As they said these things, Jesus himself stood among them, and said to them, “Peace be to you.”
37 But they were terrified and filled with fear, and supposed that they had seen a spirit.
38 He said to them, “Why are you troubled? Why do doubts arise in your hearts?
39 See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn’t have flesh and bones, as you see that I have.”
40 When he had said this, he showed them his hands and his feet.
41 While they still didn’t believe for joy, and wondered, he said to them, “Do you have anything here to eat?”
42 They gave him a piece of a broiled fish and some honeycomb.
43 He took them, and ate in front of them.
44 He said to them, “This is what I told you while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms concerning me must be fulfilled.”
45 Then he opened their minds, that they might understand the Scriptures.
46 He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day,
47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
48 You are witnesses of these things.
49 Behold, I send out the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.”
50 He led them out as far as Bethany, and he lifted up his hands and blessed them.
51 While he blessed them, he withdrew from them and was carried up into heaven.
52 They worshiped him and returned to Jerusalem with great joy,
53 and were continually in the temple, praising and blessing God. Amen.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 24:28–31Now this relates not to falsehood. For not every thing we feign is a falsehood, but only when we feign that which means nothing. … what does He mean to imply but that through the duty of hospitality men may arrive at a knowledge of Him; that when He has departed from mankind far above the heavens, He is still with those who perform this duty to His servants. … And because they followed hospitality, Him whom they knew not in the expounding of the Scriptures, they know in the breaking of bread.
Now this relates not to falsehood. For not every thing we feign is a falsehood, but only when we feign that which means nothing. … what does He mean to imply but that through the duty of hospitality men may arrive at a knowledge of Him; that when He has departed from mankind far above the heavens, He is still with those who perform this duty to His servants. … And because they followed hospitality, Him whom they knew not in the expounding of the Scriptures, they know in the breaking of bread.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 24:25–35; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 24:3–4When then they found not the body of Christ which was risen, they were distracted by various thoughts, and for their love of Christ and the tender care they had shown Him, were thought worthy of the vision of angels.
When then they found not the body of Christ which was risen, they were distracted by various thoughts, and for their love of Christ and the tender care they had shown Him, were thought worthy of the vision of angels.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 24:1–12; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 24:50–53But He blessed them to whom He had delivered the precepts of His teaching … When the Lord ascended into heaven, the disciples adoring Him where His feet lately stood, immediately return to Jerusalem, where they were commanded to wait for the promise of the Father … Great indeed was their joy, for they rejoice that their God and Lord after the triumph of His resurrection had also passed into the heavens. … Luke has undertaken to explain more fully than the rest the priesthood of Christ; and his Gospel, which he commenced with the ministry of the temple in the priesthood of Zacharias, he has finished with the devotion in the temple.
But He blessed them to whom He had delivered the precepts of His teaching … When the Lord ascended into heaven, the disciples adoring Him where His feet lately stood, immediately return to Jerusalem, where they were commanded to wait for the promise of the Father … Great indeed was their joy, for they rejoice that their God and Lord after the triumph of His resurrection had also passed into the heavens. … Luke has undertaken to explain more fully than the rest the priesthood of Christ; and his Gospel, which he commenced with the ministry of the temple in the priesthood of Zacharias, he has finished with the devotion in the temple.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 24:50–53; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 24:15–16For having now obtained a spiritual body, distance of place is no obstacle to His being present to whom he wished, nor did He any further govern His body by natural laws, but spiritually and supernaturally. Hence as Mark says, He appeared to them in a different form, in which they were not permitted to know Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal their entirely doubtful conceptions, and uncovering their wound may receive a cure
For having now obtained a spiritual body, distance of place is no obstacle to His being present to whom he wished, nor did He any further govern His body by natural laws, but spiritually and supernaturally. Hence as Mark says, He appeared to them in a different form, in which they were not permitted to know Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal their entirely doubtful conceptions, and uncovering their wound may receive a cure
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 24:13–24; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 24:1–5The zeal of these good women for Christ did continue. The spices which they had prepared the evening before the sabbath, at a great expense, they did not, upon second thoughts, when they had slept upon it, dispose of otherwise, suggesting, To what purpose is this waste? but they brought them to the sepulchre on the morning after the sabbath, early, very early. … Why seek ye the living among the dead? Luk 24:5. Witness is hereby given to Christ that he is living, of him it is witnessed that he liveth (Heb 7:8), and it is the comfort of all the saints, I know that my Redeemer liveth; for because he lives we shall live also.
The zeal of these good women for Christ did continue. The spices which they had prepared the evening before the sabbath, at a great expense, they did not, upon second thoughts, when they had slept upon it, dispose of otherwise, suggesting, To what purpose is this waste? but they brought them to the sepulchre on the morning after the sabbath, early, very early. … Why seek ye the living among the dead? Luk 24:5. Witness is hereby given to Christ that he is living, of him it is witnessed that he liveth (Heb 7:8), and it is the comfort of all the saints, I know that my Redeemer liveth; for because he lives we shall live also.
Matthew Henry, Commentary on the Whole Bible, on 24:1–12; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Luke 24:16they kept looking upon the ground as they walked, which was a posture suitable to their melancholy spirits; and there might be a peculiar influence of divine power and providence, so disposing them, that they did not look up to Christ their new fellow traveller, who walked on with them: and this was so ordered, that they should not know him; that so they might not be surprised at once, as they would have been, had they looked at him, and discerned who he was; and that they might converse the more freely with him
they kept looking upon the ground as they walked, which was a posture suitable to their melancholy spirits; and there might be a peculiar influence of divine power and providence, so disposing them, that they did not look up to Christ their new fellow traveller, who walked on with them: and this was so ordered, that they should not know him; that so they might not be surprised at once, as they would have been, had they looked at him, and discerned who he was; and that they might converse the more freely with him
John Gill, An Exposition of the Old and New Testament, on 24:16; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Luke 24:41–45While they believed not for joy - They did in some sense believe: otherwise they would not have rejoiced. But their excess of joy prevented a clear, rational belief. … He took it and ate before them - Not that he had any need of food; but to give them still farther evidence. … Then opened he their understanding, to understand the Scriptures - He had explained them before to the two as they went to Emmaus. But still they Understood them not, till he took off the veil from their hearts, by the illumination of his Spirit.
While they believed not for joy - They did in some sense believe: otherwise they would not have rejoiced. But their excess of joy prevented a clear, rational belief. … He took it and ate before them - Not that he had any need of food; but to give them still farther evidence. … Then opened he their understanding, to understand the Scriptures - He had explained them before to the two as they went to Emmaus. But still they Understood them not, till he took off the veil from their hearts, by the illumination of his Spirit.
John Wesley, Explanatory Notes upon the New Testament, on 24:41–46; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 24:30–33The stranger first startles them by taking the place of master at their own table, but on proceeding to that act which reproduced the whole scene of the last Supper, a rush of associations and recollections disclosed their guest, and He stood confessed before their astonished gaze--THEIR RISEN LORD! … They now tell each to the other how their hearts burned--were fired--within them at His talk and His expositions of Scripture. "Ah! this accounts for it: We could not understand the glow of self-evidencing light, love, glory that ravished our hearts; but now we do." They cannot rest--how could they?--they must go straight back and tell the news.
The stranger first startles them by taking the place of master at their own table, but on proceeding to that act which reproduced the whole scene of the last Supper, a rush of associations and recollections disclosed their guest, and He stood confessed before their astonished gaze--THEIR RISEN LORD! … They now tell each to the other how their hearts burned--were fired--within them at His talk and His expositions of Scripture. "Ah! this accounts for it: We could not understand the glow of self-evidencing light, love, glory that ravished our hearts; but now we do." They cannot rest--how could they?--they must go straight back and tell the news.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 24:30–31 and 24:32–35; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Luke 24
Luke 24:1–53, World English Bible
Luke 24 in the Bible · Told in the Story: Chapter 57, He Is Risen, Chapter 58, The Road to Emmaus, Chapter 60, Go into All the World
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 24:28–31Now this relates not to falsehood. For not every thing we feign is a falsehood, but only when we feign that which means nothing. … what does He mean to imply but that through the duty of hospitality men may arrive at a knowledge of Him; that when He has departed from mankind far above the heavens, He is still with those who perform this duty to His servants. … And because they followed hospitality, Him whom they knew not in the expounding of the Scriptures, they know in the breaking of bread.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 24:25–35; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 24:3–4When then they found not the body of Christ which was risen, they were distracted by various thoughts, and for their love of Christ and the tender care they had shown Him, were thought worthy of the vision of angels.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 24:1–12; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 24:50–53But He blessed them to whom He had delivered the precepts of His teaching … When the Lord ascended into heaven, the disciples adoring Him where His feet lately stood, immediately return to Jerusalem, where they were commanded to wait for the promise of the Father … Great indeed was their joy, for they rejoice that their God and Lord after the triumph of His resurrection had also passed into the heavens. … Luke has undertaken to explain more fully than the rest the priesthood of Christ; and his Gospel, which he commenced with the ministry of the temple in the priesthood of Zacharias, he has finished with the devotion in the temple.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 24:50–53; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 24:15–16For having now obtained a spiritual body, distance of place is no obstacle to His being present to whom he wished, nor did He any further govern His body by natural laws, but spiritually and supernaturally. Hence as Mark says, He appeared to them in a different form, in which they were not permitted to know Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal their entirely doubtful conceptions, and uncovering their wound may receive a cure
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 24:13–24; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 24:1–5The zeal of these good women for Christ did continue. The spices which they had prepared the evening before the sabbath, at a great expense, they did not, upon second thoughts, when they had slept upon it, dispose of otherwise, suggesting, To what purpose is this waste? but they brought them to the sepulchre on the morning after the sabbath, early, very early. … Why seek ye the living among the dead? Luk 24:5. Witness is hereby given to Christ that he is living, of him it is witnessed that he liveth (Heb 7:8), and it is the comfort of all the saints, I know that my Redeemer liveth; for because he lives we shall live also.
Matthew Henry, Commentary on the Whole Bible, on 24:1–12; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Luke 24:16they kept looking upon the ground as they walked, which was a posture suitable to their melancholy spirits; and there might be a peculiar influence of divine power and providence, so disposing them, that they did not look up to Christ their new fellow traveller, who walked on with them: and this was so ordered, that they should not know him; that so they might not be surprised at once, as they would have been, had they looked at him, and discerned who he was; and that they might converse the more freely with him
John Gill, An Exposition of the Old and New Testament, on 24:16; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Luke 24:41–45While they believed not for joy - They did in some sense believe: otherwise they would not have rejoiced. But their excess of joy prevented a clear, rational belief. … He took it and ate before them - Not that he had any need of food; but to give them still farther evidence. … Then opened he their understanding, to understand the Scriptures - He had explained them before to the two as they went to Emmaus. But still they Understood them not, till he took off the veil from their hearts, by the illumination of his Spirit.
John Wesley, Explanatory Notes upon the New Testament, on 24:41–46; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 24:30–33The stranger first startles them by taking the place of master at their own table, but on proceeding to that act which reproduced the whole scene of the last Supper, a rush of associations and recollections disclosed their guest, and He stood confessed before their astonished gaze--THEIR RISEN LORD! … They now tell each to the other how their hearts burned--were fired--within them at His talk and His expositions of Scripture. "Ah! this accounts for it: We could not understand the glow of self-evidencing light, love, glory that ravished our hearts; but now we do." They cannot rest--how could they?--they must go straight back and tell the news.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 24:30–31 and 24:32–35; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.