Luke 24:33 Komentář

Our Lord Jesus went gloriously down to death, in spite of the malice of his enemies, who did all they could to make his death ignominious; but he rose again more gloriously, of which we have an account in this chapter; and the proofs and evidences of Christ's resurrection are more fully related by this evangelist than they were by Matthew and Mark. Here is, I. Assurance given by two angels, to the woman who visited the sepulchre, that the Lord Jesus was risen from the dead, according to his own word, to which the angels refer them (Luk 24:1-7), and the report of this to the apostles (Luk 24:8-11). II. The visit which Peter made to the sepulchre, and his discoveries there (Luk 24:12). III. Christ's conference with the two disciples that were going to Emmaus, and his making himself known to them (v. 13-35). IV. His appearing to the eleven disciples themselves, the same day at evening (Luk 24:36-49). V. The farewell he gave them, his ascension into heaven, and the joy and praise of his disciples whom he left behind (Luk 24:50-53).

Now upon the first day of the week,.... On which day it appears by what follows, Christ rose from the dead, and which was the third day from his death, and so verified the Scriptures, and his own predictions: very early in the morning; just as light began to spring, the day to dawn, and break; the first appearance of the morning; when it first began to dawn; when it was yet dark, as in Joh 20:1 and so read the Syriac and Persic versions here; and the Ethiopic version, "while it was yet night": this must be understood of the time when the women set out from the city, or suburbs; for by that time they got to the sepulchre it was at sunrise, Mar 16:2 and shows their great love, zeal, and devotion for Christ, and great courage and fearlessness to go out of the city at such a time, without any man with them, and to a grave: they came unto the sepulchre, where Christ was laid; that is, the women who came with Christ from Galilee, and who had observed where, and how his body was interred: bringing the spices which they had prepared; on the sabbath eve, to anoint the body, but were prevented by reason of the sabbath; see Luk 23:56 and certain others with them; that is, other women; besides Mary Magdalene, and Mary the mother of Joses, and Salome, and other Galilean women, there were other Jerusalem women, or of Bethany, it may be, Mary, and Martha, the sisters of Lazarus, and of the parts adjacent: this clause is left out in the Vulgate Latin, and Ethiopic versions, and in one ancient copy of Beza's; but is retained in the Syriac, Arabic, and Persic versions.

And they told what things were done in the way,.... That is, when the eleven had done speaking, and had finished their report, which they did with great joy and pleasure; then "these two disciples", as the Persic version expresses it, to confirm them the more in the truth of Christ's resurrection, gave them a particular account, how, as they were travelling, Jesus joined himself to them, and entered into a conversation with them, and opened the Scriptures in a sweet and powerful manner to them; and yet their eyes were holden all the while, so that they did not perceive who he was: and how he was known of them in breaking bread; that so it was, that whilst he was breaking bread, and giving it to them, and they were eating together, their eyes were opened, and they saw plainly who he was: now, though this was a common meal, and not the ordinance of the Lord's supper, yet since Christ made himself known to his disciples at an ordinary meal, may not his followers expect that he will make himself known to them, and grant them communion with him at his table? and which should be no small argument to engage believers to a constant attendance on it.

(de Con. Ev. l. iii. c. 25.) It had been already reported that Jesus had risen by the women, and by Simon Peter, to whom He had appeared. For these two disciples found them talking of these things when they came to Jerusalem; as it follows, And they found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon. (ut sup.) But with respect to what Mark says, that they told the rest, and they did not believe them, whereas Luke says, that they had already begun to say, The Lord is risen indeed, what must we understand, except that there were some even then who refused to believe this?

Therefore were they so rejoiced, that without delay they returned to Jerusalem. And hence what follows, And they rose up the same hour, and returned to Jerusalem. They rose up indeed the same hour, but they arrived after many hours, as they had to travel sixty stades.

They were so overjoyed that "in the same hour, they rose and returned to Jerusalem," though they did not return in the same hour, for they rose in that very hour, but returned after as much time as they needed to cover the distance of sixty stadia.

The women coming early to the sepulchre on the first day of the week, bringing their spices, find the stone rolled away, and the tomb empty, Luk 24:1-3. They see a vision of angels, who announce Christ's resurrection, Luk 24:4-8. The women return and tell this to the eleven, Luk 24:9, Luk 24:10. They believe not, but Peter goes and examines the tomb, Luk 24:11, Luk 24:12. Christ, unknown, appears to two of the disciples who were going to Emmaus, and converses with them, vv. 13-29. While they are eating together, he makes himself known, and immediately disappears, Luk 24:30, Luk 24:31. They return to Jerusalem, and announce his resurrection to the rest of the disciples, Luk 24:32-35. Jesus himself appears to them, and gives them the fullest proof of the reality of his resurrection, Luk 24:36-43. He preaches to them, and gives them the promise of the Holy Spirit, Luk 24:44-49. He takes them to Bethany, and ascends to heaven in their sight, Luk 24:50, Luk 24:51. They worship him, and return to Jerusalem, Luk 24:52, Luk 24:53.

ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12) Why, &c.--Astonishing question! not "the risen," but "the Living One" (compare Rev 1:18); and the surprise expressed in it implies an incongruity in His being there at all, as if, though He might submit to it, "it was impossible He should be holden of it" (Act 2:24).