누가복음 24:30 주석

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 said one to another,.... After Christ was gone, being surprised at what happened, that they should not know him all that while; and that as soon as they did, he should disappear, or withdraw himself in this manner: did not our hearts burn within us while he talked with us by the way, and while he opened to us the Scriptures? concerning himself, his sufferings, death, and resurrection, which are in Moses, the Prophets, and the Psalms. The Scriptures are as a sealed book to men, learned and unlearned; and none so fit to open them as the lion of the tribe of Judah: he did open and explain them to these his disciples, as well as conversed with them about other things, as they travelled together; and his words came with such evidence, power, and sweetness, that they were ravished with them; their minds were irradiated with beams and rays of divine light; their hearts were warmed and glowed within them; they became fervent in spirit, and their affections were raised and fired; they found the word to be as burning fire within them; and they now knew somewhat what it was to be baptized with fire, which is Christ's peculiar office to administer; see Psa 39:3 they seem as it were not only to reflect on these things with wonder and pleasure, but also to charge themselves with want of thought, with inattention and stupidity; since they might have concluded from the uncommon evidence, force, and energy with which his words came to them, who he was, seeing no man could speak as he did, and with such effect as his words had.

Even when the army surrounded Elisha a voice proved the key to the eyes of the shepherd. When the disciples’ eyes were held closed, bread too was the key whereby their eyes were opened to recognize the omniscient: saddened eyes beheld a vision of joy and were instantly filled with happiness.

And no one should doubt that his being recognized in the breaking of bread is the sacrament, which brings us together in recognizing him.

(de Qu. Ev. lib. ii. c. 51.) Now this relates not to falsehood. For not every thing we feign is a falsehood, but only when we feign that which means nothing. But when our feigning has reference to a certain meaning it is not a falsehood, but a kind of figure of the truth. Otherwise all the things figuratively spoken by wise and holy men, or even by our Lord Himself, must be accounted falsehoods. For to the experienced understanding truth consists not in certain words, but as words so also deeds are feigned without falsehood to signify a particular thing. (ut sup.) Or because the Lord feigned as if He would go farther, when He was accompanying the disciples, expounding to them the sacred Scriptures, who knew not whether it was He, 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. He therefore holds to Christ, that He should not go far from him, whoever being taught in the word communicates in all good things to him who teaches. (Gal. 6:6.) For they were taught in the word when He expounded to them the Scriptures. And because they followed hospitality, Him whom they knew not in the expounding of the Scriptures, they know in the breaking of bread. For not the hearers of the law are just before God, but the doers of the law shall be justified. (Rom. 2:13.)

Remember, though, dearly beloved, how the Lord Jesus desired to be recognized in the breaking of bread, by those whose eyes had been kept till then from recognizing him. The faithful know what I’m talking about. They know Christ in the breaking of bread. It isn’t every loaf of bread, you see, but the one that receives Christ’s blessing and becomes the body of Christ. That’s where they recognized him. They were overjoyed and went straight to the others. They found whom they already knew. By telling what they had seen, they added to the gospel. It was all said, all done, all written down. And it has reached us.

(de Con. Ev. lib. iii. c. 25.) For they walked not with their eyes shut, but there was something within them which did not permit them to know that which they saw, which a mist, darkness, or some kind of moisture, frequently occasions. Not that the Lord was not able to transform His flesh that it should be really a different form from that which they were accustomed to behold; since in truth also before His passion, He was transfigured in the mount, so that His face was bright as the sun. But it was not so now. For we do not unfitly take this obstacle in the sight to have been caused by Satan, that Jesus might not be known. But still it was so permitted by Christ up to the sacrament of the bread, that by partaking of the unity of His body, the obstacle of the enemy might be understood to be removed, so that Christ might be known.

They set the table, they offer food, and the God whom they had not recognized in the exposition of Sacred Scripture, they recognize in the breaking of bread.

(ut sup.) They lay out a table, they bring food. And God whom they had not known in the expounding of Scriptures, they knew in the breaking of bread; for it follows, And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave it to them.

And it came to pass, as He sat at meat with them, He took bread, and blessed it, and brake, and gave it to them. And their eyes were opened, and they recognized Him. Whom they did not recognize in the explanation of Holy Scripture, they recognize in the breaking of the bread. They were not enlightened by hearing the commandments of God, but by doing they were enlightened. Because it is written: Not the hearers of the law are just before God, but the doers of the law shall be justified (Rom. II). Therefore, whoever wishes to understand what they have heard, let them hasten to fulfill by action what they have already understood.

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.

He took bread - This was the office of the master and father of a family, and this was our Lord's usual custom among his disciples. Those whom Christ lodges with he feeds, and feeds too with bread that himself hath blessed, and this feeding not only strengthens, but also enlightens the soul.

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).

he took . . . and blessed . . . and their eyes were opened--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 were going to gaze on Him, perhaps embrace Him, but that moment He is gone! It was enough.