On the road to Emmaus the risen Jesus has just joined two of His disciples as they were debating the recent events about Him. As with Mary Magdalene just earlier that morning, they didn’t recognize Him, for their eyes were holden (KJV) in this physical realm from seeing into the realm where it was plain that it was Him, and how His physical body, sown in death, had been raised an imperishable, spiritual body. In response to Him plying them about their discussion, one of them, named Cleopas, began with a concise but informative description of Jesus and His ministry: He was a man—the second Adam and type of man God originally intended all men to become—a prophet from Nazareth, mighty in deed and word, both in the sight of God and all the people (Luk 24:19). With what additional information did Cleopas summarize the events of the past few days right up to that morning that left them downcast—which events they were then discussing (Luk 24:17)? See Luk 24:20-24. Although crucifixion was firmly associated with the Romans and not the Jews who would put criminals to death by stoning, what do Cleopas’ words in Luk 24:20 indicate was the clear perception of Jesus’ disciples for who was responsible for Him being crucified? Whereas in their spiritual pride the Jewish religious leaders imagined they were God’s righteous people and the Romans the barbaric enemies of God whom they artfully used to solve their “Jesus” problem, what does this change of perceptions by many of the Jews themselves remind us about the way that God is able to bring ignominy down upon those who are wicked in their hearts, regardless of how righteous they may otherwise present themselves? Cf. Rom 2:3,23 Although those in political power can often through their own influence write their own history in the short term, who will always bring to light the things hidden in the darkness and write the final, true history of our lives for all eternity? Cf. Ecc 12:14, Luk 12:1-3, Rom 2:16, 1Co 3:13, 4:5. What warning does this offer those like the religious leaders who imagine that their present worldly success is all that matters? What hope does it offer those who often suffer in this world for holding fast to the truth and doing good, and frequently perish from this world as if vanquished by those “victors” who write the history books? Cf. 1Ki 21:11-19, Heb 11:13, Mat 5:3,5,10, Luk 16:19-23.
What is the irony of the disciples’ statement in Luk 24:21 that they were hoping Jesus was going to redeem Israel? What does their assumption that their hope had died with Him on the cross indicate was the only way they imagined He could redeem Israel, compared to the way that His death actually accomplished their redemption? See Mat 1:21, Tit 2:14 and note that redeem in Luk 24:21 means to liberate by payment of a ransom; see also 1Pe 1:18-19 and cf. Num 18:15,17. While God has always been willing to forgive those who turn to Him in repentance (Mat 18:24-27, Luk 3:3, 15:20-24, 24:47, Act 5:31), in what way does the ransom payment of Christ’s blood actually redeem us “from every lawless deed” and “the futile way of life inherited from [our] forefathers”? See Rom 6:4-7, 7:4-6, Heb 2:14-15. What does this understanding teach us about the nature of the true repentance that results in both forgiveness for and deliverance from our sins? See Rev 12:11; cf. Luk 14:26, Act 21:13, Rev 2:10. Is our repentance from sin of such nature as to the laying down of our lives even unto death? Cf. Heb 9:22, 1Pe 4:1-2. If we are not willing to suffer in our flesh to cease from our sins, should we vainly imagine that we are really willing to lay down our lives through the actual shedding of our own blood?
What was Cleopas’ mention that it was the third day since Jesus’ crucifixion clearly in reference to? See Mat 16:21, 17:23, 20:19. What does his statement indicate about Jesus’ prediction that He would be raised from the dead on the third day not being something on the fringe of what He taught to only a few of His followers? Cf. Mat 12:40, 27:40,63-64. Consider then that these disciples of Jesus who walked with Him had a clear understanding and hope that He would be raised on the third day, and it was now the third day, and the women had even “amazed” them with the news of the empty tomb and the angelic vision, but still they were downcast (Luk 24:17), assuming the worst, like Mary Magdalene (Joh 20:2), that someone must have removed His body. They couldn’t believe (Luk 24:25); why was that? See Luk 24:24b; cf. Luk 24:23a. Who else was like that? See Luk 24:11, Joh 20:24-25. Consider then the uniform failure of Jesus’ closest followers to believe the truth about His resurrection in spite of their faith in His power, His clear teaching that He would be raised, and the extraordinary events that they acknowledged had in fact happened that morning; what does this teach us not only about the importance of faith, but about how very, very small mankind’s faith to believe actually is as a result of the Fall? Cf. Heb 11:6, Mat 17:20. What does it also again remind us about how powerful is the darkness of death, through which fallen mankind can only see by faith, that Satan was able to use to enslave mankind with fear? Cf. Heb 2:14-15. Are we as slow of heart to believe the invisible things of God’s word because we can’t see them with our physical eyes, or have we faith to the preserving of our soul (Heb 10:39)?