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Spring Quarter: Jesus Calls Us
Unit 2: Experiencing the Resurrection
Lesson 6: Week of April 9, 2023
By Dr. Hal Brady
Lesson Scriptures: Luke 24:13-27, 30-31
Key Verse: Luke 24:31
Lesson Aims
- Summarize the conversation that took place on the road to Emmaus.
- Compare and contrast the disciples’ experiences of Jesus when they did not and then did recognize him.
- Write a prayer for his or her eyes to be opened to Jesus’ presence during personal “road to Emmaus” times.
What do you think of when you hear the term “revolution”? Perhaps you think of socio-political revolutions, like the American Revolution. But other much less bloody revolutions have since occurred, and these revolutions have provided a similar sense of cultural change and upheaval in their wake.
The writer of the lesson states that with the creation of the transistor in the mid-twentieth century, the Digital Revolution has changed the way people engage with the world. From the transistor came the ability for more advanced computers and, ultimately, the internet. And any person who has access to the internet can experience a life previously thought unattainable. All this has resulted in humanity’s transition into a new era of history: The Information Age.
Now, the story of Scripture comes to one climax with a revolution: the resurrection of Jesus. This revolution overthrew the reign of death and brought the possibility of new life, one free from fear and despair (Romans 5:12-21). Today’s Scripture reveals the surprising nature of that revolution.
Lesson Context
The Scripture lesson today follows after the women discovered the empty tomb. Two apostles wanted to see the empty tomb for themselves (Luke 24:12, compare John 20:3-10).
Many first-century Jews believed in the bodily resurrection of the righteous dead. This doctrine is rooted in certain Old Testament prophetic texts (see Daniel 12:1-3, 13 etc.). Jewish texts from the period between the Old and New Testaments developed this doctrine further. Not all Jews, however, believed in the resurrection (see Acts 23:8). Jesus’ followers, though skeptical of the empty tomb, would not have entirely denied the possibility.
- The Journey Begins
Luke 24:13-16
These “two” travelers were some of Jesus’ followers who had heard the women’s report regarding the empty tomb and had begun their journey on the same day that the women had seen the tomb: “the first day of the week.” Scripture doesn’t indicate the reason for their journey.
However, one possibility is that the two had come to Jerusalem for the observance of Passover, which had been during the previous week. Jews were required to travel to Jerusalem to participate in that annual event (see Deuteronomy 16:5-6; compare Luke 2:41-42). Since the observance of Passover had passed, plus the fact that the Sabbath was over, the two travelers could have been returning home.
A village called “Emmaus” is only mentioned here in the New Testament, and its exact location is unknown.
But even at the slow pace of two miles per hour, the travelers could complete the approximately “seven” mile journey to Emmaus in under a day.
Undoubtedly, the slow-paced walk back to Emmaus provided ample time for contemplation and conversation regarding what “had happened” during the previous week. The primary discussion had been, of course, Jesus’ arrest, trials, crucifixion, and burial. In their perspective, the final chapter of Jesus’ life and ministry had been written. However, the women who visited Jesus’ tomb had described a different reality (see Luke 24:1-12). Was there any way for the two men to make sense of “everything”?
At this point, in verses 15-16, Jesus comes up and walked along with them as they intensely discuss these happenings. The fact that the two “were kept from recognizing him” could mean either that God obscured their vision in some way or that Jesus’ physical appearance was somewhat changed from before his burial.
As Edmund Steimle, former professor of homiletics at Union Theological Seminary, put it, “We have to remember that it was the crucified Jesus who was raised from the dead and appeared to the disciples. And it was the crucified Jesus who they were unprepared to recognize as the Christ, even before the death.” Remember, “they all forsook him and fled.”
Another possibility is that these followers were so engaged in conversation that they failed to recognize Jesus. The two had absolutely no reason to think that this other traveler would have special insight regarding the previous week’s events. Later, other followers of Jesus would also fail to recognize him in their midst (see John 20:14-15; 21:4).
I have another thought here. I simply cannot think of a greater tragedy than the Living Lord of this universe in our company, and we fail to recognize him. God in Christ in history, in the people and events of our lives, in our heart—hungers and search for meaning and we do not recognize him.
- The Travelers Lament
Luke 24:17-24
As the all-knowing Son of God, Jesus knew the reason for the two travelers’ discussion and resulting sadness (see Mark 2:8). Thus, Jesus’ question was intended to start a conversation, not to gain knowledge.
What these two disciples left behind in Jerusalem is painful to recall, for hope departed with Jesus’ death. One of the two, Cleopas, is amazed. With irony, he asks, “Are you the only one who travels in Jerusalem and does not know the things that happened in these days?” Of course, Jesus knows exactly what has happened, since it happened to him. Nonetheless, Jesus asks, “What things?”
Before proceeding further, the narrative says that one of the two travelers was named Cleopas. Providing the name adds authority and credibility to the story, the name is close to the Clopas of John 18:25, but there is no basis for identifying the two as the same person.
“What things?” Jesus asked. The travelers’ response is composed of six verses (Luke 24:19-24). These disciples answer immediately, “about Jesus of Nazareth,” and note his prophetic work as one “powerful in word and dead before God and all the people.”
The designation of “Jesus of Nazareth” occurs 15 times in the New Testament, functioning as an identifier of his earthly origin. Jesus’ followers invoked this description when they did miraculous works in the name and power of Jesus (Acts 3:6-8).
As Jesus showed his might and proclaimed Scripture, people considered him to be at heart a “prophet” of God (example, see Matthew 21:10-11). In addition to foretelling and forthtelling, prophets like in the Old Testament did miraculous works in the name of the Lord (I Kings 18:30-38).
For the two, Jesus’ power was evident through his teaching and miraculous deeds. However, even Moses was “powerful in speech and action” (see Acts 7:22). Did the travelers believe that Jesus was more than a prophet and was truly the Son of God? In all probability!
Then these two travelers note how the chief priests and rulers handed him over for death by crucifixion. No first-century Jew anticipated that God’s Messiah would have been “sentenced to death and crucified.” The Roman Empire used crucifixion as a tool to terrorize subjects and assert its authority. Jesus’ followers expected him to overcome the Roman Empire and free God’s people from oppression.
Without a real doubt, the disciples thought Jesus was more than a prophet and hoped he would be the one to redeem Israel. That was the hope they saw nailed to the cross in the capital.
By speaking of “the one who was going to redeem Israel,” the travelers likely shared the viewpoint. They had “hoped” and trusted that Jesus would free their people from foreign oppression. To see Jesus put to death in such a horrifying manner brough them deep sorrow and disappointment.
But there is more to tell! Three days later, some of the women among the disciples stunned the group. They went to the tomb only to find it empty. They also reported angels telling them that Jesus was alive. Other companions (an allusion to Peter and others) went to the tomb and found it empty, just as the women reported, but Jesus was nowhere to be seen. How ironic this report is in light of Cleopas’ audience. The two travelers (disciples) are absolutely baffled by what has taken place. The last thing they expect is a resurrection.
- The Stranger Responds
Luke 24:25-27, 30-31
Jesus then launches into a rebuke! Note here that Jesus does not rebuke these two travelers for not believing the resurrection; he rebukes them for their failure in accepting the Scripture. The rebuke came because the two were “slow to believe and accept the teachings regarding the promised Messiah.” Jesus had previously brought together his Twelve Apostles and proclaimed that “everything that is written by the prophets about the Son of Man will be fulfilled” (Luke 18:31). He followed with a prediction of his arrest, death, and resurrection (18:32,33).
For Luke’s readers, these disciples must believe all that the prophets have spoken, a brief way of referring to the messianic promises of the ancient Scriptures—what Christians call the Old Testament and Jews calls the “Tanakh.”
Although these two disciples were not among Jesus’ Twelve Apostles, they had received the teaching of “the prophets” regarding the Messiah. And the career that Scripture outlines for the Messiah is suffering, then glory. This sequence is necessary since God designed it. These things have to be since they are part of God’s effort to restore relationship with humanity.
Reviewing, Jesus had previously attested to the ways that the Son of Man would suffer (example, see Luke 9:22, 44). He then related that to the suffering experienced by “the Messiah.” The title Christ is the Greek equivalent of Messiah (see John 1:41), both titles meaning “the anointed one.” God’s plan of salvation required that Christ suffer before being glorified. As a result, salvation is available (Acts 5:30-31; Hebrews 2:10).
Jesus referred to Hebrew Scriptures, what Christians call the Old Testament, to prove his point. Its contents in Jesus’ day are traditionally seen in these categories. First are the writings of “Moses,” the first five books of the Old Testament. These five are often referred to as the five books of law, the Pentateuch, or Torah. Two passages Jesus may have discussed from this section include Genesis 3:15 and Deuteronomy 18:15.
The second section is called “Nevi’im,” which is the Hebrew word for “prophets.” Some passages Jesus may have cited from this section include Isaiah 7:14 & 9:6, Ezekiel 34:23, and Malachi 3:1.
The third section, not mentioned in the verse (Luke 24:27), is called “Ketuvim,” which refers to all the other books of the Old Testament that are not in the writings of Moses or the prophets. The author Luke does not refer to this third category, but he does do so in Luke 24:44 by using the phrase “the Psalms” loosely as a catchall category.
As the scholars inform us, taking the first letter of each word “Torah,” “Nevi’im,” and “Ketuvim” and adding vowels yield the word “Tanakh,” used to describe the entirety of the Old Testament.
Now, this three-fold division is rather different from the division most often used today: 5 books of the law, 12 of history, 5 of wisdom and poetry, 5 of major prophets, and 12 of minor prophets.
In a recent cartoon, a teenager is talking to a friend on the phone: “I think I’ve made a great step toward unraveling the mysteries of the Old Testament. I’m starting to read it.” I think Jesus would have enjoyed that touch of humor and truth!
As these three travelers approach Emmaus, the two disciples sense that this stranger intends to go further. So what do they do? They invite him to dinner. And as the late theologian, Robert McAfee Brown, suggests, this is the turning point! Rather than continuing to talk about redemption, they actually act it out. They invite a total stranger to dinner, to share a meal. They are just extending hospitality to a stranger.
Hear me now! It is only when these two disciples move from words to deeds, when they actually break bread together, that clarity really comes. Jesus was not known to them in the discussion on the road, but “He was known to them in the breaking of the bread” (Luke 24:35). The Risen Christ was known to them when they acted out their redemption.
Now, it is no accident that Jesus is revealed as he sits having table fellowship with the two disciples. The table was the place for fellowship in the ancient world. Here family and friends gathered to share time with each other. Luke has underscored the importance of meal scenes throughout his Gospel. The table was a place where Jesus was heard and where his presence came across most intimately. This suggests that Jesus reveals himself in the midst of the basic moments of life. He is at home in the midst of our everyday activity.
Jesus did not linger with the two disciples. The fact that Jesus could be seen and recognized or unrecognized yet “vanished from their sight” indicates both a continuity and a discontinuity with his physical body after the resurrection (see Luke 24:36-43; John 20: 19-29).
The interaction left the two disciples realizing that they “recognized” and knew the resurrected Christ. Their previous saddened hearts had burned within them (Luke 24:32). Only after they knew Jesus could they explain the sensation in their hearts. The two disciples then returned to Jerusalem and told the other disciples of their experience with the resurrected Christ (Luke 24:33-35). Thus, despite the presence of unbelief, the revolution of the resurrected Christ was underway.
Here are a few suggestions for Christians who are interested in the Resurrection Revolution of Christ:
Invest in the Scripture.
Remember the followship.
Act out your redemption.
Note the presence of Jesus—recognized and unrecognized.
Action Plan
- How should believers respond when God’s plans turn out differently than they had expected?
- How should you respond to someone who says that the Old Testament is not valuable for Christian faith and life?
- Explain how table fellowship can be an opportunity for you to introduce the gospel to unbelievers.
- What is the most helpful consideration out of this lesson?
Resources For This Lesson
- “2022-2023 NIV Standard Lesson Commentary, Uniform Lesson, International Sunday School Lessons,” pages 273-280.
- “The NIV Application Commentary (Luke)”, by Darrell L. Bock, pages 611-616.
- “The New Interpreter’s Bible, Volume IX, Luke John, pages 475-481.
Dr. Hal Brady is a retired pastor who continues to present the Good News of Jesus Christ and offer encouragement in a fresh and vital way though Hal Brady Ministries (halbradyministries.com).
