By: Pastor Joe Moore, Liberty University Theological Seminary Student
.Introduction
Luke 24:13–35 (English Standard Version, 2001) presents the Emmaus narrative, wherein the resurrected Jesus encounters two weary disciples who fail to recognize Him until He opens the Scriptures and later breaks bread with them. David Garland states that this is a story that begins with blinded travelers moving away from Jerusalem, later returning to Jerusalem with opened eyes.[1] At the heart of this passage lies the theological claim that Scripture rightly interpreted reveals Christ and ignites faith. The primary exegetical issue this paper addresses is the importance of Jesus using all the Scriptures to interpret His identity and mission. This paper argues that Luke emphasizes Scripture as the divinely intended means by which the risen Christ discloses Himself and forms believing community. After presenting the background and literary context of Luke’s Gospel, this paper will examine the narrative flow of Luke 24:13–35, highlight its theological significance, and conclude with implications for interpretation and discipleship.
Thesis: Luke presents Jesus’ exposition of Scripture as the central means of revealing His messianic identity and mission, demonstrating that genuine recognition of Christ arises through the authoritative witness of the Word rather than physical sight alone.
Overview of the Exegetical Problem
The disciples’ failure to recognize Jesus raises interpretive tension: their physical sight proves insufficient to comprehend who He is. Jesus does not reveal Himself by immediate recognition but rather by opening the Scriptures, which was a theological decision meant to establish Scripture as authoritative and Christocentric. Luke states in verse 32, “did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” (Lk. 24:32), signify inward illumination produced by the Word as the Spirit applies biblical truth. Luke thereby teaches that Scripture must be interpreted considering Christ’s suffering, death, and resurrection, forming the foundation of Christian understanding. Garland says it this way, “It is through a knowledge of the Scriptures that we understand God’s plan, and in the life of the gathered community of believers that the suffering Christ becomes known as the risen Christ.”[2]
Outline of Luke 24:13–35
- The Disappointed and Disheartened Saints (v. 13–24)
- The Disguised Savior (v. 15-16)
- The Declared Sermon (v. 25–27)
- The Delighted and Determined Servants (v. 28-35)
Historical and Cultural Background
With the Book of Acts written during the time of Nero (A.D. 64), The Gospel of Luke was likely written prior to that time, possibly between A.D. 58-60.[3] Reading Colossians 4:14, it can be assumed that Luke was both a companion of Paul and a physician. The recipients appear to be primarily Gentile believers, as the Gospel emphasizes universality, marginalized groups, and salvation history.[4] Luke writes from an Eastern Mediterranean cultural context shaped by honor-shame dynamics, patronage, and communal identity.[5]
Luke’s narrative highlights Scripture as the authoritative revelation of God’s redemptive plan. Luke understood that much of the community he shared the message with came from pagan backgrounds, and even those who came from Judaism still needed direction.[6] Nicholas Perrin states Luke’s message “is best seen as a presentation of Jesus and the Christian message in such a way that it may attract people to follow Jesus.[7] Perrin concludes by stating, “the Gospel of Luke is the Gospel of salvation.”[8] Recognition of Christ is therefore not dependent upon immediate sensory contact but on God’s revealed Word applied by the risen Lord.
Literary Context
Luke 24 concludes Luke’s theological emphasis on revelation, fulfillment, and witness. Throughout the Gospel, Jesus repeatedly indicates that His passion fulfills Scripture (Luke 18:31; 22:37). The Emmaus narrative sits structurally at the center of the resurrection account, functioning as a hermeneutical hinge. Jesus’ interpretive act anticipates His later commissioning of the disciples to preach repentance and forgiveness “beginning from Jerusalem” (Luke 24:47).
The narrative employs dramatic irony: two weary travelers are debating all they had heard and seen, yet missed the message they’d heard from Jesus in Matthew 6:21, “From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.” Dunn and Rogerson state, “they hoped that Jesus would fulfill Scripture, but understand his death only as a frustration of their hope.”[9] Just as blinded as they were to the message of Jesus, they are now blinded to the presence of Jesus. This blindness is not merely psychological; it underscores Luke’s theological point that Scripture is the divinely authorized interpreter of the crucifixion of Christ. The Scriptures were open and fulfilled and their eyes were opened and Christ revealed.[10] When Jesus “opens” the Scriptures (Luke 24:27, 32), God later “opens” their eyes (Luke 24:31) and minds (Luke 24:45), signaling divine initiative.
The Importance of Jesus Sharing “All the Scriptures”
Scriptures emphasize that the two travelers were “slow of heart to believe all that the prophets have spoken” (Luke 24:25). Jesus does not merely offer proof-texts; He interprets “all the Scriptures the things concerning himself” (Luke 24:27). Anyabwile observes that while these travelers knew the “fact of the Gospel, they did not recognize the face of the Gospel.” [11] This moment becomes a foundational hermeneutic turning point. Scripture demands faith in the Word, and as Anyabwile exerts, “He wrote it down beforehand so we could verify it. He wrote it down so we could pass it on from generation to generation. Christianity is God saying to all the world, ‘I told you so! I told you I would deliver you, and I did it just like I said.’”[12]
The “burning hearts” reference symbolizes inward transformation caused by scriptural illumination (Luke 24:32). Craig Evans states, “the two recognized that Jesus’ presence and interpretation of the Scriptures had been like fire burning within their hearts. This fiery enthusiasm would soon be unleashed with the Pentecost proclamation.”[13] Anyabwile asserts that it was not the burning heart that got them fired up, “it was Christ’s presence with them.”[14] The moment of table fellowship (Luke 24:31) confirms recognition, but Scripture provides the interpretive framework through which recognition is understood.
Luke 24:13–35 demonstrates that true perception of Christ is grounded not in visible evidence but in the authoritative scriptural witness clarified by Christ Himself. The Emmaus account operates as a model instructional episode, setting forth a pattern of Christ-centered scriptural interpretation for both the early Church and contemporary believers. Jesus’ teaching demonstrates that all of Scripture coheres around His redemptive mission. For Luke, Scripture is the foundation upon which “the slow in heart” believe, hearts are ignited, and mission is launched.[15] Thus, believers encounter Christ most reliably through God’s Word interpreted in view of His suffering and resurrection.
Biblical Map: The Emmaus Principles in the Canonical Story
The theological principles drawn from Luke 24:13–35 do not exist in isolation; they fit within the grand narrative of Scripture, stretching from creation to consummation. The Emmaus account highlights themes of revelation, redemption, and restored fellowship, motifs deeply embedded in both Testaments. Duvall and Hays emphasize that valid theological principles must be consistent with the rest of Scripture, transcend cultural boundaries, and reflect God’s overarching redemptive agenda.[16] In Luke 24:27, Jesus’ use of “all the Scriptures” invites readers to trace these principles throughout the canon.
Christ is Present with His People even when they do not Perceive Him
First, this principle aligns with God’s pattern of accompanying His people throughout redemptive history. This could be what Kaiser and Silva refer to as “a call for the unity of the Bible . . . the continuing promise-plan of God.”[17] From God walking with fallen Adam and Eve in the garden Genesis 3:9, to His meeting Hagar after being outcast by Abraham in Genesis 21:17, to His presence with Israel in the wilderness in Exodus 13:21, to Christ’s promise in Matthew 28:20, the biblical storyline emphasizes divine nearness even in moments of human confusion or distress. According to Nicholas Perrin, the Emmaus narrative affirms this same truth, demonstrating that Jesus’ presence and authority at Emmaus aligns with what the rest of Scripture reveals, that he is the Lord over all creation.”[18]
Scripture Must be Interpreted Christologically
Second, this principle that coheres with Jesus’ insistence throughout the Gospels that the Law, Prophets, and Psalms testify about Him (Luke 24:44; John 5:39). The New Testament writers adopt this hermeneutic, presenting Christ as the fulfillment of God’s promises to Israel (Acts 2:25–36; Heb. 1:1–3). The Emmaus event becomes a canonical model for interpreting the Old Testament through the lens of Jesus’ person and work. Perring states, “All prior history has been leading up to this moment of resurrection; all subsequent history has been unfolding in the light of it.[19]
Spiritual Understanding Requires Divine Revelation
The third principle harmonizes with biblical teaching on illumination. From the psalmist’s cry, “Open my eyes, that I may behold wondrous things” (Ps. 119:18), to Paul’s prayer for enlightened hearts (Eph. 1:18), Scripture consistently teaches that understanding God’s truth is a gift of grace, not human achievement. Anyabwile accurately states, “the facts of the gospel and even a biblical interpretation of the gospel is not enough to truly see Jesus. We need God, the same God that caused them not to recognize Jesus at first (Luke 24:16), to open our eyes spiritually.”[20] Luke underscores this pattern: Jesus opens the Scriptures (Luke 24:27), God opens the disciples’ eyes (Luke 24:31), and later Jesus opens their minds (Luke 24:45). As Kaiser and Silva imply, “only the Spirit of God knows the things of God.”[21]
Table Fellowship as a Moment of Recognition
The fourth principle reflects a consistent biblical pattern in which shared meals signify covenant renewal, community formation, and the presence of God among His people, from the Feeding of the five thousand, to the Passover to the Lord’s Supper, to the eschatological banquet.[22] Evans implies that this was an act intended to recall these events and make the identity of Jesus more accessible.[23] In Luke 24:30-31, the Emmaus meal becomes the decisive moment when the disciples’ eyes are opened, demonstrating that fellowship with the risen Christ is intimately tied to participation in the community shaped by His saving work. This act anticipates the ongoing recognition of Christ in the communal worship and sacramental life of the church, where believers continue to encounter the living Lord through Word and table.
Encounter with the Risen Christ Produces Mission
The final principle echoes the missional trajectory of both Testaments. Just as Abraham was blessed to be a blessing (Gen. 12:1–3) and Israel was called to be a light to the nations (Isa. 49:6), so the Emmaus disciples immediately become witnesses, returning to Jerusalem to proclaim Christ’s resurrection. Their experience anticipates the Great Commission and the Spirit-empowered witness of the early church in Acts.[24] Thus, the Emmaus narrative fits naturally into the wider biblical framework: God reveals Himself through His Word, opens the eyes of His people, restores fellowship, and commissions them to bear witness. These principles form part of the unified story of God redeeming a people for Himself through Jesus Christ. In tracing this journey from confusion to recognition to proclamation, Luke guides readers across the interpretive river, demonstrating how the original first-century meaning yields enduring principles that shape Christian faith and practice today.
Application
The Emmaus narrative provides several timeless principles that can be applied specifically and measurably in a contemporary ministry setting. First, because Christ is present with His people even when they do not perceive Him, believers today are called to cultivate an awareness of His presence through intentional engagement with Scripture. Practically, this may take the form of scheduling a daily twenty-minute Scripture-reading and reflection period that focuses specifically on how each passage reveals Christ. A measurable goal would be to complete the Gospel of Luke over a six-week period with journal reflections on how Christ’s character and mission appear in each chapter.
Second, because Jesus models a Christ-centered interpretation of Scripture, local churches should train their members to read the Bible with Christological focus. A ministry leader might implement a four-week small-group training module that equips participants to identify connections between Old Testament passages and the identity and redemptive mission of Christ. Participants could be evaluated through short written reflections or group discussions demonstrating the ability to trace these themes.
Third, the passage teaches that spiritual understanding requires divine revelation. The disciples on the Emmaus road possessed the facts but could not perceive their meaning until Christ opened the Scriptures and God opened their eyes. As a measurable application, believers can integrate a simple prayer of illumination into their devotional practice: “Lord, open my eyes to see Christ in Your Word.” A church could incorporate this prayer into its corporate worship for a month, reinforcing the community’s dependence on God’s Spirit for understanding.
Fourth, the role of table fellowship in recognition of Christ encourages believers to pursue intentional Christian community. In the Emmaus narrative, it is during the simple yet sacred act of breaking bread that the disciples’ eyes are opened, suggesting that Christ often reveals Himself in the ordinary rhythms of shared life. One measurable application would be committing to share one meal each week with another believer or small group for the purpose of mutual encouragement, reading Scripture, and discussing how God is at work in their lives.
Finally, because meeting the risen Christ leads to witness, the Emmaus disciples rushed back to Jerusalem to announce their experience, modeling the move from revelation to testimony. A practical step for individuals would be to identify one person in their relational circle to pray for and share their testimony within the next thirty days. Churches could support this by providing simple training in personal evangelism and opportunities for outreach.
These applications move the Emmaus principles from abstract truths to concrete spiritual practices that cultivate Christ-centered discipleship, communal life, and mission. By turning interpretive insights into measurable actions, believers learn to embody the rhythms of revelation, fellowship, and witness demonstrated in Luke’s narrative. In this way, the message of Luke 24:13–35 shapes not only doctrinal understanding but also the patterns of daily Christian living. Such lived obedience ensures that the transformative power of Scripture extends beyond the study desk into the habits, relationships, and mission of the church.
Conclusion
Luke 24:13–35 is one of the New Testament’s most profound resurrection accounts, providing the Church with a God-given framework for understanding Christ, Scripture, and the nature of true discipleship. The Emmaus account reveals that spiritual recognition does not originate in human sight, intuition, or experience, but in the risen Christ’s authoritative exposition of the Scriptures. As Jesus opens the Word, and later the disciples’ eyes, Luke presents a paradigm in which the entire redemptive story finds its coherence and climax in Christ Himself. The narrative demonstrates that genuine faith is ignited not merely by witnessing the risen Lord, but by understanding Him through God’s revealed Word.
Throughout the passage, Luke emphasizes that Scripture is the foundation upon which Christ discloses His identity and mission to His followers. Their progression from uncertainty to insight, from discouragement to joy, and from retreat to purposeful mission highlights the transformative effect of interpreting events through Christ. This shift reflects the larger story of Scripture, where God continually makes Himself known, restores fellowship with His people, and commissions them to bear witness. The Emmaus story therefore functions not only as a resurrection appearance but also as a hermeneutical model for the Church in every generation.
By tracing these principles across the canon and applying them to contemporary discipleship, this paper has shown that Christ continues to open the Scriptures for His people today. As believers engage the Word with dependence upon the Spirit, gather in fellowship, and respond in obedience and mission, they participate in the same transformative encounter experienced by the disciples on the road. Ultimately, Luke invites readers to recognize that the risen Christ still walks with His followers, still reveals Himself through the Scriptures, and still sends His people into the world as witnesses of His redeeming grace.
[1] David E. Garland. Luke. (Grand Rapids, Mich: Zondervan, 2011), 1360.
[2] Garland. Luke, 1360.
[3] John F. Walvoord and Roy B. Zuck. The Bible Knowledge Commentary: New Testament. (Colorado Springs, CO: David C. Cook, 1983). 199.
[4] Nicholas Perrin. Luke: An Introduction and Commentary (Westmont: InterVarsity Press, 2022). 5.
[5] Clifford Samuel. Luke to Theo: Understanding Luke’s Gospel in the World of the First Century.1st ed. (Chicago, Ill: Austin Macauley Publishers, 2024). 357.
[6] Ibid., 363.
[7] Ibid., 363
[8] Perrin and Schnabel, Luke, 5.
[9] James D. G. Dunn and John W. Rogerson. Eerdmans Commentary on the Bible. 1st ed. (Chicago, Ill: Wm. B. Eerdmans Publishing Co., 2021). 158.
[10] Thabiti M. Anyabwile. Exalting Jesus in Luke. (Nashville, Tennessee: B&H Publishing Group, 2017). 359.
[11] Ibid., 360.
[12] Anyabwile. Exalting Jesus in Luke. 360.
[13] Craig A Evans. Luke (Grand Rapids: Baker Pub. Group, 2011). 430.
[14] Anyabwile. Exalting Jesus in Luke. 356.
[15] Samuel. Luke to Theo, 417.
[16] J. Scott Duvall and J. Daniel Hays, Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible, Fourth Edition (Grand Rapids, MI: Zondervan Academic, 2020), 29-30.
[17] Walter C, Kaiser, Jr. and Moises Silva. Introduction to Biblical Hermeneutics: The Search for Meaning (Grand Rapids, MI: Zondervan Academic, 2007), 69.
[18] Perrin and Schnabel, Luke, 5.
[19] Ibid., 5.
[20] Anyabwile. Exalting Jesus in Luke. 355.
[21] Kaiser and Silva. Introduction to Biblical Hermeneutics, 25.
[22] Samuel. Luke to Theo, 318.
[23] Evans. Luke, 430.
[24] Samuel, Luke to Theo, 318.
Bibliography
Anyabwile, Thabiti M. Exalting Jesus in Luke. Nashville, Tennessee: B&H Publishing Group, 2017. 355-360.
Dunn, James D. G, and John W Rogerson. Eerdmans Commentary on the Bible. 1st ed. Chicago, Ill: Wm. B. Eerdmans Publishing Co., 2021. 158.
Duvall, J. Scott and Hays, J. Daniel. Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible, Fourth Edition. Grand Rapids, MI: Zondervan Academic, 2020, 29-30.
Evans, Craig A. Luke. Grand Rapids: Baker Publishing Group, 2011. 430.
Garland, David E. Luke. Grand Rapids, Mich: Zondervan, 2011. 1360.
Kaiser, Walter C, Jr. and Silva, Moises. Introduction to Biblical Hermeneutics: The Search for
Meaning. Grand Rapids, MI: Zondervan Academic, 2007. 25, 69.
Osborne, Grant R. Luke: Verse by Verse. Bellingham, WA: Lexham Press, 2018.
Perrin, Nicholas. Luke: An Introduction and Commentary. Westmont: InterVarsity Press, 2022.
Samuel, Clifford. Luke to Theo: Understanding Luke’s Gospel in the World of the First Century. 1st ed. Chicago: Austin Macauley Publishers, 2024. 318, 357, 363, 417.
Walvoord, John F. and Zuck, Roy B. The Bible Knowledge Commentary: New Testament. Colorado Springs, Colorado: David C. Cook, 1983). 199.
Fighting for My Pea Patch 