Expositor's Bible: The Gospel of St Luke

Returning to the city, whither the Magdalene had outrun them, they announced to the rest, as she had done to Peter and John, the fact of the empty grave; but they completed the story with the narrative of the angelic vision and the statement that Jesus had risen. So little, however, were the disciples predisposed to receive the tidings of a resurrection, they would not admit the fact even when attested by at least four witnesses, but set it down as idle, silly talk, something which was not only void of truth, but void of sense. Only Peter and John of the Apostles, as far as we know, visited the sepulchre, and even they doubted, though they found the tomb empty and the linen clothes carefully wrapped up. They "believed" that the body had disappeared, but, as St. John tells us, "as yet they knew not the Scripture, that He must rise again from the dead" (St. John xx. 9); and as they leave the empty grave to return to their own home, they only "wondered at that which was come to pass." It was an enigma they could not solve; and though the Easter morning had now fully broke, the day which should light all days, as it drew to itself the honours and songs of the Sabbath, yet to the minds and hearts of the Apostles it was "yet dark;" the glory of the Lord had not yet risen upon them.

And now comes one of those beautiful pictures, peculiar to St. Luke, as he lights up the Judæan hills with a soft afterglow, an afterglow which at the same time is the aurora of a new dawn. It was in the afternoon of that first Lord's day, when two disciples set out from Jerusalem for Emmaus, a village, probably the modern Khamasa, sixty furlongs from the city. Who the two disciples were we cannot say, for one is unnamed, while the other bears a name, Cleopas, we do not meet with elsewhere, though its Greek origin would lead us to infer that he was some Gentile proselyte who had attached himself to Jesus. As to the second, we have not even the clue of an obscure name with which to identify him, and in this somewhat strange anonymity some expositors have thought they detected the shadow of the Evangelist, Luke, himself. The supposition is not an impossible one; for though St. Luke was not an eye-witness from the beginning, he might have witnessed some of the closing scenes of the Divine life; while the very minuteness of detail which characterizes his story would almost show that if not himself a participant, he was closely related to those who were; but had St. Luke himself been the favoured one, it is scarcely likely that he would have omitted this personal testimony when speaking of the "many infallible proofs" of His resurrection.

Whoever the two might be, it is certain that they enjoyed the esteem and confidence of the disciples, having free access, even at untimely hours, to the Apostolic circle, while the fact that Jesus Himself sought their company, and selected them to such honours, shows the high place which was accorded to them in the Divine regard.

We are not apprised of the object of their journey; indeed, they themselves seem to have lost sight of that in the gleams of glory which, all unexpected, fell across their path. It is not unlikely that it was connected with recent events; for now that the central Sun, around whom their lives revolved, has disappeared, will not those lives necessarily take new directions, or drift back into the old orbits? But whatever their purposes might be, their thoughts are retrospective rather than prospective; for while their faces are set towards Emmaus, and their feet are steadily measuring off the furlongs of the journey, their thoughts are lingering behind, clinging to the dark crest of Calvary, as the cloud-pennon clings to the Alpine peak. They can speak but of one theme, "these things which have happened: " the One whom they took to be the Christ, to whom their hearts had been so strangely drawn; His character, miracles, and words; the ignominious Death, in which that Life, with all their hopes, was quenched; and then the strange tidings which had been brought by the women, as to how they had found the grave empty, and how they had seen a vision of angels. The word "questioned together" generally implies a difference of opinion, and refers to the cross-questioning of disputants; but in this case it probably referred only to the innumerable questions the report of the Resurrection would raise in their minds, the honest doubts and difficulties with which they felt themselves compelled to grapple.

It was while they were discussing these new problems, walking leisurely along the road – for men walk heavily when weighted at the heart – a Stranger overtook and joined them, asking, after the usual salutation, which would not be omitted, "What communications are these that ye have one with another, as ye walk?" The very form of the question would help to disguise the familiar voice, while the changed "form" of which St. Mark speaks would somewhat mask the familiar features; but at the same time it would appear that there was a supernatural holding of their eyes, as if a dusky veil were wrapped about the Stranger. His question startled them, even as a voice from another world, as, indeed, it seemed; and stopping suddenly, they turned their "sad" faces to the Stranger in a momentary and silent astonishment, a silence which Cleopas broke by asking, "Dost thou alone sojourn in Jerusalem, and not know the things which are come to pass there in these days?" a double question, to which the stranger replied with the brief interrogative, "What things?" It needed no more than that solitary word to unseal the fountain of their lips, for the clouds which had broken so wildly and darkly over Calvary had filled their hearts with an intense and bitter grief, which longed for expression, even for the poor relief of words. And so they break in together with their answer (the pronoun is changed now), "Concerning Jesus of Nazareth, which was a Prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered Him up to be condemned to death, and crucified Him. But we hoped that it was He which should redeem Israel. Yea, and beside all this, it is now the third day since these things came to pass. Moreover certain women of our company amazed us, having been early at the tomb; and when they found not His body, they came, saying, that they had also seen a vision of angels, which said that He was alive. And certain of them that were with us went to the tomb, and found it even so as the women had said: but Him they saw not."

It is the impetuous language of intense feeling, in which hope and despair strike alternate chords. In the first strain Jesus of Nazareth is lifted high; He is a Prophet mighty in word and deed; then He is stricken down, condemned to death, and crucified. Again, hope speaks, recalling the bright dream of a redemption for Israel; but having spoken that word, Hope herself goes aside to weep by the grave where her Redeemer was hurriedly buried. Still again is the glimmer of a new light, as the women bring home the message of the angels; but still again the light sets in darkness, a gloom which neither the eyes of Reason nor of Faith could as yet pierce; for "Him they saw not" marks the totality of the eclipse, pointing to a void of darkness, a firmament without a sun or star.

But incidentally, in the swift current of their speech, we catch a reflection of the Christ as He appeared to their minds. He was indeed a Prophet, second to none, and in their hope He was more, for He was the Redeemer of Israel. It is evident the disciples had not yet grasped the full purport of the Messianic mission. Their thought was hazy, obscure, like the vision of men walking in a mist. The Hebrew dream of a temporal sovereignty seems to have been a prevailing, perhaps the prevailing force in their minds, the attraction which drew and cheered them on. But their Redeemer was but a local, temporal one, who will restore the kingdom to Israel; He was not yet the Redeemer of the world, who should save His people from their sins. The "regeneration," as they fondly called it, the "new creation," was purely national, when out of the chaos of Roman irruptions their Hebrew paradise will come. For one thing, the disciples were too near the Divine life to see its just and large proportions. They must stand back from it the distance of a Pentecost; they must look on it through their lenses of flame, before they can take in the profound meaning of that Life, or the awful mystery of that Death. At present their vision is out of focus, and all they can see is the blurred and shadowy outline of the reality, the temporal rather than the spiritual, a redeemed nationality rather than a redeemed and regenerated humanity.

The risen Jesus, for such the Stranger was, though they knew it not, listened to their requiem patiently and wonderingly, glad to find within their hearts such deep and genuine love, which even the cross and the grave had not been able to extinguish. The men themselves were true, even though their views were somewhat warped – the refractions of their Hebrew atmosphere. And Jesus leads them in thought to those "shining uplands" of truth; as it were, spurring them on, by a sharp though kind rebuke, to the heights where Divine thoughts and purposes move on to their fulfilment. "O foolish men," He said, "and slow of heart to believe in all that the prophets have spoken! Behoved it not the Christ to suffer these things, and to enter into His glory?" They thought He was some stranger in Jerusalem, yet He knows their prophets better than themselves; and hark, He puts in a word they had feared to use. They only called Him "Jesus of Nazareth;" they did not give Him that higher title of "the Christ" which they had freely used before. No; for the cross had rudely shattered and broken that golden censer, in which they had been wont to burn a royal incense. But here the Stranger recasts their broken, golden word, burning its sweet, Divine incense even in presence of the cross, calling the Crucified the "Christ"! Verily, this Stranger has more faith than they; and they still their garrulous lips, which speak so randomly, to hear the new and august Teacher, whose voice was an echo of the Truth, if not the Truth itself!

"And beginning from Moses and from all the prophets, He interpreted to them in all the Scriptures the things concerning Himself." It will be observed that our Evangelist uses a peculiar word in speaking of this Divine exposition. He calls it an "interpretation," a word used in the New Testament only in the sense of translating from one language to another, from the unknown to the known tongue. And such, indeed, it was; for they had read the Scriptures but in part, and so misread them. They had thrown upon those Scriptures the projections of their own hopes and illusions; while other Scriptures, those relating to the sufferings of Christ, were set back, out of sight, or if heard at all, they were only the voice of an unknown tongue, a vox et preterea nihil. So Jesus interprets to them the voices of this unknown tongue. Beginning at Moses, He shows, from the types, the prophecies, and the Psalms, how that the Christ must suffer and die, ere the glories of His kingdom can begin; that the cross and the grave both lay in the path of the Redeemer, as the bitter and prickly calyx out of which the "glories" should unfold themselves. And thus, opening their Scriptures, putting in the crimson lens of the blood, as well as the chromatic lens of the Messianic glory, the disciples find the cross all transfigured, inwoven in God's eternal purpose of redemption; while the sufferings of Christ, at which they had stumbled before, they now see were part of the eternal plan of mercy, a Divine "ought," a great necessity.

They had now reached Emmaus, the limit of their journey, but the two disciples cannot lose the company of One whose words have opened to them a new and a bright world; and though He was evidently going on farther, they constrained Him to abide with them, as it was towards evening and the day was far spent. And He went in to tarry with them, though not for long. Sitting down to meat, the Stranger Guest, without any apology, takes the place of the host, and blessing the bread, He breaks and gives to them. Was it the uplifted face threw them back on the old, familiar days? or did they read the nail-mark in His hand? We do not know; but in an instant the veil in which He had enfolded Himself was withdrawn, and they knew Him: it was the Lord Himself, the risen Jesus! In a moment the hush of a great awe fell upon them, and before they had time to embrace Him whom they had loved so passionately, indeed before their lips could frame an exclamation of surprise, He had vanished; He "became invisible" to them, as it reads, passing out of their sight like a dissolving cloud. And when they did recover themselves it was not to speak His name – there was no need of that – but to say one to another, "Was not our heart burning within, us while He spake to us in the way, while He opened to us the Scriptures?" It was to them a bright Apocalypse, "the Revelation of Jesus Christ," who was dead, and is alive for evermore; and all-forgetful of their errand, and though it is evening, they leave Emmaus at once, their winged feet not heeding the sixty furlongs now, as they haste to Jerusalem to announce to the eleven, and to the rest, that Jesus has indeed arisen, and has appeared unto them.

Returning to Jerusalem, they go direct to the well-known trysting-place, where they find the Apostles ("the eleven" as the band was now called, though, as St. John informs us, Thomas was not present) and others gathered for their evening meal, and speaking of another and later appearance of Jesus to Simon, which must have occurred during their absence from the city; and they add to the growing wonder by telling of their evening adventure, and how Jesus was known of them in breaking of bread. But while they discussed the subject – for the majority were yet in doubt as to the reality of the appearances – Jesus Himself stood before them, passing through the fastened door; for the same fear that shut the door would securely lock it. Though giving to them the old-time salutation, "Peace be to you," it did not calm the unrest and agitation of their soul; the chill of a great fear fell upon them, as the spectral Shadow, as they thought it; stood before them. "Why are ye troubled?" asks Jesus, "and wherefore do reasonings arise in your hearts?" for they fairly trembled with fear, as the word would imply. "See My hands and My feet, that it is I Myself: handle Me, and see; for a spirit hath not flesh and bones, as ye behold Me having." He then extended His hands, drew back His robe from His feet, and, as St. John says, uncovered His side, that they might see the wounds of the nails and the spear, and that by these visible, tangible proofs they might be convinced of the reality of His Resurrection body. It was enough; their hearts in an instant swung round from an extreme of fear to an extreme of joy, a sort of wild joy, in which Reason for the moment became confused, and Faith bewildered. But while the heavenly trance is yet upon them Jesus recalls them to earthly things, asking if they have any meat; and when they give Him a piece of a broiled fish, some of the remnants of their own repast, He takes and eats before them all; not that now He needed the sustenance of earthly food, in His resurrection life, but that by this simple act He might put another seal upon His true humanity. It was a kind of sacrament, showing forth His oneness with His own; that on the farther side of the grave, in His exaltation, as on this, in His humiliation, He was still the "Son of man," interested in all things, even the commonplaces, of humanity.

The interview was not for long, for the risen Christ dwelt apart from His disciples, coming to them at uncertain times and only for brief spaces. He lingers, however, now, to explain to the eleven, as before to the two, the great mystery of the Redemption. He opens their minds, that the truth may pass within. Gathering up the lamps of prophecy suspended through the Scriptures, He turns their varying lights upon Himself, the Me of whom they testify. He shows them how it is written in their law that the Christ must suffer, the Christ must die, the Christ must rise again the third day, and "that repentance and remission of sins should be preached in His name unto all the nations, beginning from Jerusalem." And then He gave to these preachers of repentance and remission the promise of which the Book of the Acts is a fulfilment and enlargement, the "promise of the Father," which is the gift of the Holy Ghost. It was the prophecy of the Pentecost, the first rustle of the mighty rushing wind, that Divine breath which comes to all who will receive it.

Our Evangelist passes in silence other appearances of the Resurrection Life, those forty days in which, by His frequent manifestations, He was training His disciples to trust in His unseen Presence. He only in a few closing words tells of the Ascension; how, near Bethany, He was parted from them, and taken up into heaven, throwing down benedictions from His uplifted hands even as He went; and how the disciples returned to Jerusalem, not sorrowing, as men bereaved, but with great joy, having learned now to endure and rejoice as seeing Him who is invisible, the unseen but ever-present Christ. That St. Luke omits the other Resurrection appearances is probably because he intended to insert them in his prelude to the Acts of the Apostles, which he does, as he joins his second treatise to the first. Nor is it altogether an incidental coincidence that as he writes his later story he begins at Jerusalem, lingering in the upper room which was the wind-rocked cradle of the Church, and inserting as key-words of the new story these four words from the old: Repentance, Remission, Promise, Power. The two books are thus one, a seamless robe, woven for the living Christ, the one giving us the Christ of the Humiliation, the other the Christ of the Exaltation, who speaks now from the upper heavens, and whose power is the power of the Holy Ghost.

And was it altogether undesigned that our Evangelist, omitting other appearances of the forty days, yet throws such a wealth of interest and of colouring into that first Easter day, filling it up from its early dawn to its late evening? We think not. He is writing to and for the Gentiles, whose Sabbaths are not on the last but on the first day of the week, and he stays to picture for us that first Lord's day, the day chosen by the Lord of the Sabbath for this high consecration. And as the Holy Church throughout all the world keeps her Sabbaths now, her anthems and songs are a sweet incense burned by the door of the empty sepulchre; for, "The light which threw the glory of the Sabbath into the shade was the glory of the Risen Lord."

THE EXPOSITOR'S BIBLE

First Series.

Colossians.

By the Rev. A. Maclaren, D.D., D.Lit.

St. Mark.

By the Right Rev. the Bishop of Derry.

Genesis.

By Prof. Marcus Dods, D.D.

1 Samuel.

By Prof. W. G. Blaikie, D.D.

2 Samuel.

By the same Author.

Hebrews.

By Principal T. C. Edwards, D.D.

Second Series.

Galatians.

By Prof. G. G. Findlay, B.A., D.D.

The Pastoral Epistles.

By the Rev. A. Plummer, D.D.

Isaiah I. – XXXIX.

By Prin. G. A. Smith, D.D. Vol. I.

The Book of Revelation.

By Prof. W. Milligan, D.D.

1 Corinthians.

By Prof. Marcus Dods, D.D.

The Epistles of St. John.

By the Most Rev. the Archbishop of Armagh.

Third Series.

Judges and Ruth.

By the Rev. R. A. Watson, M.A., D.D.

Jeremiah.

By the Rev. C. J. Ball, M.A.

Isaiah XL. – LXVI.

By Prin. G. A. Smith, D.D. Vol. II.

St. Matthew.

By the Rev. J. Monro Gibson, D.D.