Resurrection Appearances

Compare the events recorded by Matthew and Mark below. Each of the Gospels deals with the resurrection in its own way, although none describes how it happened. Some details are clear in all four Gospels: The tomb was empty, the disciples were slow to believe that the resurrection had happened and the women were prominent in the first appearances of the resurrected Jesus. But each Gospel records some fact or event that does not appear in the others. Luke's includes the accounts of Jesus' walk to Emmaus (Luke 24:13-35), his appearance before his disciples (Luke 24:36-49), and his ascension into heaven (Luke 24:50-53).

%%SBJesusAppearances.gif%%The Appearances of the Risen Christ%%

Map courtesy of Thomas Nelson Publishing.

Though condemned by the Jewish leaders and Roman government, God vindicated the work of his Son, Jesus (1 Tim 3:16). By raising him back to life, he indicated that Jesus did indeed atone for sins and would not reign with all authority (Eph. 1:22-23; Phil. 2:5-11). Thus, the resurrection became the bedrock of Christian hope for salvation (1 Cor. 15:12-20, 54-57).

first day. It is early Sunday morning. This caused a shift in believers' day of worship (Acts 20:7; 1 Cor. 16:2; Rev. 1:10). they. The women return to finish anointing Jesus's body in burial (22:39, 54-56). spices. The ancient Jews did not practice any form of embalming. Instead, they covered corpses with spices and ointments in burial (23:26).

Jesus' body was gone because he was raised from the dead (vv. 5-6). His resurrection was not simply spiritual; his physical body was given new life (v. 39; Acts 2:27).

These two men were angelic beings (v. 23; Matt. 28:2, 4; see note on 1:11). Like Jesus' birth, this glorious event was attended by God's messengers (1:26-38; 2:8-14).

fear. A typical response to the appearance of angels (1:12, 30; 2:9; 8:50; Gen. 15:1; Judg. 6:23; Dan. 10:12, 19). living among the dead. Despite following Jesus, the women did not expect to find him alive (see v. 6).

The angels offered a mild rebuke to the women. Jesus had repeatedly told his followers that he would die and rise again (9:22, 44; 18:32-33). Son of Man. A title for Jesus (see note on 5:22-24).

See WCF 29.6

Luke's account contains marks of its own authenticity (see notes 1:1-4). In Jewish culture, women were not permitted to act as a witness in court. Yet, they are the first to witness the empty tomb (v. 3). If the account was made up, women would not be written as arriving first. Nor would Luke include names. Doing so implicitly meant anyone could find these women and ask them about what they saw (see 1 Cor. 15:6).

Mary Magdalene. See notes on 8:2-3. Joanna. See notes on 8:2-3. Mary the mother of James. See Mark 15:40; 16:1. other women. Probably the women disciples and supports mentioned earlier (8:1-3; 23:49, 55). apostles. These men were appointed by Jesus to take the good news of Jesus death and resurrection to all nations (see note on 6:13)

The women's story seemed too good to be true. Yet, Peter went to see for himself (John 20:3-6). wondering. The empty tomb gave him hope, but not seeing Jesus himself left him unsure about its meaning (v. 24).

Luke 24:13-33 forms a chiastic structure (a writing style that uses a unique repetition pattern for clarification and emphasis) focusing upon the resurrection of Christ:

• A. Jerusalem (Luke 24:13-14)
  • B. their eyes were kept from recognizing him (Luke 24:16)
    • C. What is this conversation that you are holding with each other as you walk? (Luke 24:17-18)
      • D. our chief priests and rulers delivered him up to be condemned to death, and crucified him (Luke 24:19-21)
        • E. women (Luke 24:22)
          • F. tomb (Luke 24:22)
            • G. and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive (Luke 24:23)
          • F'. tomb (Luke 24:24)
        • E'. women (Luke 24:24)
      • D'. Was it not necessary that the Christ should suffer these things and enter into his glory? (Luke 24:25-26)
    • C'. And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself (Luke 24:27-29)
  • B'. And their eyes were opened, and they recognized him (Luke 24:30-32)
• A'. Jerusalem (Luke 24:33)

Two disciples were journeying to Emmaus (the exact location of which is unknown today). They are approximately sixty stadia, or about seven miles, from Jerusalem. As they went they were discussing the things that had happened in the proceeding days - literately they may have been "debating" (syzeteo; cf. Mark 8:11; Luke 22:23; Acts 6:9).

As they walked, they are joined by "a man." The disciples do not recognize who it is (Luke 24:16), but Luke tells us that it is Christ himself. Christ is gradually revealing himself to these two disciples, so he may instruct them. The disciples are downcast, or saddened by the events of the crucifixion (Luke 24:17-21). They were expecting a conquering King, but they had now given up hope.

The disciples continued their explanation to this stranger that now walked with them (Luke 24:22-24). Cleopas, one of the disciples, explained how some female disciples went to Jesus' grave and found no body. They said he was alive! Then others went to the tomb and found it empty. Though they knew the grave was empty, they still had not seen Jesus. Was it a mere empty grave, or did a resurrection perhaps really happen? They were indeed doubting Thomas' (cf. John 20:24-29).

The natural mind has a difficult, if not impossible, time believing the resurrection (see below). Conceptually it is not the norm, it is mind staggering - which is exactly God's point - he is above the norm. It is mysterious. It is a miracle. He controls all - even death. He is sovereign. He is God. Only he could do this!

However, not only is he the only one that may truly raise the dead, but he is also the only one that may give one the understanding and faith to believe in it (Rom. 8:5-8; 1 Cor. 2:14; cf. John 3:3, 5). Indeed, this is exactly what Jesus does in our text. Luke 24: 25-27 says:

"How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?" And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.

The disciples have been slow to believe. They have not digested Isaiah 52-53 or Psalm 16 (cf. Deut. 18:15; Psa. 2:7; 110:1; 118; Dan. 7:13-14). They may have glossed over the pages of such texts, but their understanding had not yet been enlightened by the Spirit. Until and unless the Spirit gives one understanding they can not and will not truly believe in the wondrous resurrection of Jesus Christ! It is not just a set of fact; it is divine revelation.

This is made even more clear in what follows. Luke says in part, "When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. Then their eyes were opened and they recognized him" (Luke 24:30-31). It is in the intimacy of fellowship (cf. Luke 24:41-43; Acts 1:4; 10:41; John 21:9-15) that Jesus is recognized. This intimacy is not something that a person may conjure up; it is given by the Spirit as he wills (John 3:8). It is a gift (Eph. 2:8-10). And not only is intimacy necessary in salvation (at the foot of the Cross), but also in sanctification (continual growth in the Cross). Has God opened your eyes? Is he still opening them?

After his recognition by the disciples, Jesus disappears. But, the disciples did not lose what they had received. "They asked each other, "Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?"" (Luke 24:32). Their hope now had new understanding, new revelation. The Spirit - their hearts burning (cf. Exod. 3:2; 14:19; Num. 9:14-15; Ezek. 1:4; Acts 2:1-4; Heb. 12:29) - had spoken to them. They spread the Good News - Jesus had risen, he had risen indeed (Luke 24:33-35).

day. Sunday, the day of Jesus' resurrection (v. 1). two. That is, two of Jesus' disciples. One was named Cleopas (v. 18). Emmaus. A village thought to be west of Jerusalem, but its exact location is unknown. sixty stadia. About seven miles (eleven kilometers).

They were discussing Jesus' life and death (vv. 20-24). See WLC 160.

God kept them from recognizing the risen Christ (see John 20:14-15; 21:4). This allowed Jesus to teach them how to understand all the Scriptures in light of who he was and what he did (vv. 25-27).

The disciples were incredulous at Jesus' question. Nazarene. See note on 4:16. prophet. Jesus revealed the mighty power of God like no other prophet before. Like the prophets of the old covenant, Jesus was known both by miracles and by his teaching of God's word. Yet, Jesus was much more than a prophet (see note on 7:16).

chief priests. See note on 7:3. rulers. See note on 18:18. condemned . . . crucified. Although Pilate and the Romans had a hand in Jesus' crucifixion, it was the Jewish leaders who initiated and pressed for his death. They were just as responsible (see notes on 23:1-2).

They thought Jesus might have been the promised Christ. Yet they misunderstood the nature of his saving work (see note on vv. 25-26). third day. They have no expectation that Jesus would be raised, yet something of Jesus' teaching remained fixed in their minds (9:22; 13:32-33; 18:33).

They were aware of the events Luke recorded in vv. 1-12.

This indicates that after Peter went to the tomb, others also went to see for themselves (v. 12; John 20:2-10).

These disciples could not see what should have been plain in the scriptures about the Christ (see John 3:3-15). Jesus emphasized two threads of teaching. First, the sufferings of the promised Christ for the sins of his people (see notes on 23:44-46). And second, his resurrection and ascension back to glory (see notes on vv. 50-53). Their problem was one of belief.

Moses . . . prophets. Jesus started at the beginning of the Old Testament scriptures and worked his way through to the end. This does not mean that he spoke about every verse. He likely summarized story, concepts, and themes. himself. He made clear to them how all of the scriptures pointed to his work as Savior and Lord (v. 44-49; see notes Matt. 5:17; Acts 4:25-28). Even today, God's people must read scripture in light of Jesus (John 5:29-40). See WCF 1.3.

acted. Not in a deceitful way. The disciples thought Jesus' behavior indicated he would continue on.

The wording of Jesus' actions at the meal are very similar to his feeding of the crowds (9:16) and his institution of the Lord's Supper (22:19).

The passive wording indicates that God opened their eyes to see Jesus' identity. vanished. See note on 24:36.

These disciples began their journey to Emmaus sad and hopeless. Yet, they were strengthened by the teaching of God's word (Rom. 10:17).

Once these men encountered the resurrected Christ they were compelled to tell others about him. eleven. The apostles, except for Judas (Matt. 27:3-5).

appeared to Simon. Recorded in 1 Cor. 15:5, but no narrative account is given in Scripture. The timing is less important than the reality that Jesus was truly risen and among his disciples.

Hendriksen states, "It is Easter Sunday, late in the evening. Ten of the apostles, the men from Emmaus, and perhaps others, are gathered in a house somewhere in Jerusalem. For fear of the Jews the doors are locked (John 20:19). All of a sudden Jesus is standing right in their midst. How he entered we do not know." The disciples were frightened (Luke 24:37). He encouraged them to believe that he had indeed risen from the dead - yes, that he literally rose "physically" from the dead (Luke 24:38-40); he could even eat (Luke 24:41-43; cf. Luke 24:30)- see below. Jesus even in Heaven today still has a physical body (see "Jesus is still human after all these years ..., or is he?").

Jesus once again expounded the Scriptures (Luke 24:44-47). Hughes states:

As Jesus proceeded to instruct them, we must note that the Resurrection triptych, the three successive events of Easter day, all focused on God's Word for instruction. First, the angels at the tomb referred the women back to Christ's words: "'Remember how he told you, while he was still with you in Galilee: "The Son of Man must be delivered into the hands of sinful men, be crucified and on the third day be raised again."' Then they remembered his words" (Luke 24:6b-8).

Next, Christ incognito chided the despondent couple on the Emmaus road: "'How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?' And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself' (Luke 24:25-27).

And now, in the third event of the triptych in Jerusalem, he explained his Passion and resurrection in the dynamic context of Old Testament Scripture: "This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms" (Luke 24:4). As Leon Morris has said, "The solemn division of Scripture into the law of Moses and the prophets and the psalms (the three divisions of the Hebrew Bible) indicates that there is no part of Scripture that does not bear its witness to Jesus."

And again we must understand that one of the reasons Jesus taught them from Scripture was that he did not want them to rest their belief in his resurrection on their personal experience alone. He was not interested in their becoming an esoteric coterie, an elite group with a special knowledge of Christ. Resting their faith on a miracle was not sufficient.

He wanted them to ground their experience of his resurrection on the massive testimony and perspective of Scripture. Tragically, one can actually believe in the Resurrection and not believe in Christ - as Jesus had warned earlier in the Parable of the Rich Man and Lazarus: "'If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead'" (Luke 16:31). Jesus' passion and resurrection only make saving sense in the beautiful context of the Law, the Prophets, and the Psalms.

This encounter was undoubtedly the ultimate teachable moment in all history. Jesus would have seated himself, taking the traditional posture of a teacher, and as he gestured in the candlelit room his nail-pierced hands or wrists emphasized his points. No wandering minds here. No Eutychus nodding and falling off his perch!

His teaching was enhanced by divine illumination: "Then he opened their minds so they could understand the Scriptures" (Luke 24:45). Though they had been his devoted followers, a spiritual veil had covered their understanding, so that on two occasions when he had foretold his death we read, "It was hidden from them, so that they did not grasp it, and they were afraid to ask him about it" (Luke 9:45), and again, "The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about" (Luke 18:34; cf. 2 Corinthians 3:1316). But on Easter night the blinders were removed as the Holy Spirit opened their minds! What a dynamic combination - the Holy Scriptures illumined by the Holy Spirit. What they learned that night and in succeeding conversations during the forty days before Christ's ascension became the Biblical substance for the apostolic preaching of the gospel and their apostolic mission.

Bock presents an interesting emphasis and interpretation of the remainder of this pericope saying:

Then Jesus explains the Scriptures. Like a prophet-teacher, he opened their minds so they could understand the Scriptures. A careful look at the syntax shows that three themes dominate his exposition, since Luke 24:4647 are governed by three Greek infinitives (pathein, anastenai, kerychthenai). It is crucial to appreciate that fulfillment centers on the person of the Christ. It is in the promised Son of David that these events are fulfilled. Old Testament hope is being realized here (though at the time Jesus spoke the scriptural texts were not known as the Old Testament, but simply as the revered writings of the Jewish faith, the Scriptures). Jesus says he is the completion and fulfillment of scriptural promise and hope: What God promises, he brings to pass. In fact, you are experiencing the center of his plan right now. To know Jesus is to be in the will of God.

First, the Christ had to suffer. Jesus had predicted this all along (Luke 9:22, 44; 17:25; 18:31-33; 22:37). His death was anticipated by Scripture. Luke has quoted Psalm 118 in describing Jesus' rejection, along with portions of Isaiah 53 in relation to his suffering. In addition he alluded to Psalm 22, Psalm 31:5 and Psalm 69 in the passion account.

Second, Messiah was to be raised. In this concept are bound up Psalm 16:10, Psalm 110:1 and Psalm 118:22-26. The disciples are experiencing this truth even as Jesus speaks.

Third is what remains to be accomplished. Five elements dominate this mission statement.

1. The disciples will be called to preach. They began to fulfill this call in Acts 2, and ever since the church has been proclaiming Jesus through the preached word. Preaching the gospel is an honorable ministry with the most ancient of roots.

2. Their message is a call to repentance. Since Jesus draws attention to the Old Testament roots of this concept, he is not merely discussing the "change of mind" that the Greek term metanoia suggests but the "turning" that is bound up in the Hebrew concept of repentance. Those who need a relationship with God are called to turn to God in faith. Coming to God involves the awareness that the road one was traveling was the wrong one. To come to know him is to change one's direction in life.

3. What is offered is forgiveness of sins. There need no longer be an obstacle between humankind and God because of sin. As we turn to God through Jesus, the offer of forgiveness manifests God's willingness to be gracious and to cancel the debt of sin that Jesus paid (Rom. 1-8, especially Rom. 3:2131).

4. The authority for it all resides in Jesus' name. Here is a major theme in Acts. Events are tied to his personal presence and his regal authority. Baptism, healing and forgiveness are especially noted in Acts (Acts 2:38, 3:6; 4:7; 8:16; 9:15-16; 10:43, 48; 15:14). As the Risen Lord and Christ, Jesus himself carries out these things.

5. The message is for all nations, and the preaching will start in Jerusalem. It took the church until Acts 10 to get this point. They initially thought Jesus had meant preaching in all nations to Jews of the diaspora. But God's vision to Peter showed that the message was for all humanity. Jesus is Lord of all, so the message can go to all (Acts 10:34-43).

Jesus exercised his divine power freely after his resurrection (see notes on Phil 2:6-8). This included his ability appear and disappear quickly among his people (v. 15, 31; John 20, 19, 26). Peace. Jesus calmed their fear of enemies (John 20:19) and perhaps his own disappointment (22:31-34; Matt. 26:56). The disciples did not need to fear because Jesus was with them.

Jesus gently rebuked them for being surprised by his resurrection. He had promised it would happen (9:22; Matt. 12:39-40; 16:21; John 2:18-22; Acts 2:31).

Jesus appealed to their senses. He wanted them to see that he was not merely a spirit, but resurrected with a physical body (1 John 1:1-4). hands . . . feet. These parts of Jesus' body would have born scars from his crucifixion (see note on 23:21). Further proof that he was really alive (John 20:25, 27). See WCF 2.1; 29.6; WLC 52; BC 19.

joy . . . amazed. They were still astonished that Jesus really was alive. The news was almost too good to be true.

Jesus appealed to their senses. He wanted them to see that he was not merely a spirit, but resurrected with a physical body (1 John 1:1-4).

Moses . . . prophets . . . Psalms. A way to summarize all of the Old Testament scriptures. fulfilled. See note on v. 27; Matt. 5:17. See WCF 1.3.

Jesus gave them insight to see the gospel from the Old Testament scriptures. God's word would be the basis of their preaching Christ to the nations (v. 47). See WLC 145.

A summary of the gospel, foreshadowed and promised in the Old Testament, and fulfilled in Christ (9:22, 44; 17:25; 18:32; 1 Cor. 15:1-8).

Repentance and forgiveness. See note on 3:3. preached. The offer of salvation in Christ and the call to believe must be proclaimed (Rom. 10:5-17). nations. That is, the Gentile (non-Jewish) peoples of the world (see note on Acts 1:8). See WCF 15.1.

witnesses. The unique ministry of the apostles and early disciples. They saw first-hand the ministry, life, death, and resurrection of Jesus. This gave them authority to proclaim salvation in Christ (Acts 2:32, 40; 3:15; 5:32; 10:39) and become the foundation of the church Christ would build (Eph. 2:20).

Jesus empowered his followers for their mission to bear witness to the gospel among the nations (v. 47-48; Matt. 28:18-20; Acts 1:8). This power came from his own Spirit, poured out on his people (3:16; John 16:7; see note on Acts 1:8).

Hendriksen states, "Jesus is here pictured as leading his disciples, The Eleven (see Acts 1:13), out to Bethany, on the eastern slopes of Mt. Olivet. Having arrived there he is busily engaged in conversation with them. He corrects one of their errors. He repeats the promise that they will receive the energizing Holy Spirit who will qualify them for their task (Acts 1:6-8). Then he lifts up his hands over them in blessing." While blessing them he ascends into Heaven (see below). Hughes says, "The use of the imperfect tense in both Luke and Acts for "was taken up" (Luke 24:51) and "he was taken up" (Acts 1:9) seems to indicate that he ascended slowly while raining down blessings." He rose (cf. Psa. 2:7-9; 8:6; 68:18; 110:1, 5; Dan. 7:13-14) to sit; that is to sit "down at the right hand of God" (Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22). Later Christ will come back in the same manner in which the disciples saw him go (Acts 1:11). "Then they worshiped him and returned to Jerusalem with great joy. And they stayed continually at the temple, praising God" (Luke 24:52-53). From Here Luke leads us into the Book of Acts which he also wrote, but Luke ended his Gospel as he began it: in Jerusalem with the worship of God.

Once again, in this book we have seen magnificent scriptural truths that are consistent with the great cry of the Reformation:

Sola Fide (by faith alone)
Sola Scriptura (by Scripture alone)
Solus Christus (through Christ alone)
Sola Gratia (by grace alone)
Soli Deo Gloria (glory to God alone)

Luke ended his Gospel similarly to its beginning. In the opening chapter he wrote about a priest serving in the temple, waiting for the consolation of Israel that would come in the Christ. At the end, Luke recounted the fulfillment of Israel's consolation and the salvation of the world through Jesus Christ as the witnesses of these things gather together in the temple. At the beginning, readers see the faithful in awe of God's work after hundreds of years of silence. At the end of Luke's gospel, readers see the people of God in temple, rejoicing and giving thanks at the finished work of the Savior, ready to take the gospel to Israel and the nations under Jesus' lordship.

See BC 46.

blessed. Christ lifted his hands to bless his people, much like priests would lift up their hands to bless the people of Israel (Num. 6:22-27).

blessing. As he blessed them, Christ ascended into heaven. Scripture teaches us that he continues to bless his people until his return (see John 14:1-3; 16:7; Eph. 1:3; 4:8-13; Rom. 8:34; Heb. 9:24). heaven. As he promised, Jesus went to reign at the Father's right hand (22:67-71; 1 Tim. 3:16). He now rules over all things with all authority (Matt. 28:18; Eph. 1:20-22).

worshiped. We should worship God alone (4:7-8; 1 Kgs. 18:39). Thus, this is an affirmation of Jesus' deity (see note on 11:2). joy. The disciples exhibited joy as they obeyed the instruction of the risen Christ by returning to Jerusalem (vv. 47-49). Joyful obedience to Jesus should mark every believer in every age (see Ps. 32:11; 1 Thess. 1:6-7).

temple. The disciples gathered in Solomon's Portico along the outer court of the Gentiles on the Eastern side of the temple for worship and prayer (see note on 2:27; Acts 2:46). blessing God. That is, they were offering prayers of praise and thanksgiving for all that they themselves had been blessed with.