Luke 24:21 - Printer Friendly

ESV: But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened.

NIV: but we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place.

NASB: But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, it is now the third day since these things happened.

CSB: But we were hoping that he was the one who was about to redeem Israel. Besides all this, it’s the third day since these things happened.

NLT: We had hoped he was the Messiah who had come to rescue Israel. This all happened three days ago.

KJV: But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

NKJV: But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened.

Two men, one named Cleopas, are walking to Emmaus and talking with a man they think is a stranger. Cleopas tells this unknown person how he and the other disciples felt when Jesus died. But Cleopas doesn't know he's talking to the resurrected Christ.

Jesus was identified as the Messiah before He was born. The angel told Joseph that Mary "will bear a son, and you shall call his name Jesus, for he will save his people from their sins" (Matthew 1:21). Zechariah, John the Baptist's father, called on God's promise that He would deliver Israel from their enemies and give salvation to his people (Luke 1:73–74). Considering the cycle the Jews went through in the Old Testament—sin, judgment through military defeat or exile, repentance, deliverance, and restoration of independence—it's easy to see how forgiveness from sins could be interpreted as the expulsion of the Romans.

Yet the disciples don't understand that Jesus' work on the cross and His resurrection are how God could forgive and redeem the Jews in those past years. Their forgiveness was bought with Jesus' death. In addition, the political situation around Jesus differs from that of the Old Testament Jews: the leaders aren't repenting. They aren't listening to the prophet they've been given, turning from their ways, and following God; like leaders before them, they kill the prophet (Luke 24:20). According to the covenant between Israel and God, outlined in Leviticus 26 and Deuteronomy 28, they have broken faith and God has the right to destroy Jerusalem and exile the Jews in AD 70.

In every synagogue Paul visits—except for Berea (Acts 17:11–12)—the leadership as a group rejects his message, so he leaves and goes to the Gentiles (Acts 13:45–46; 18:6; 19:9). That pattern began when the Jewish leaders reject Jesus' message and He sends His faithful few to the Gentiles (Acts 1:8).

Jesus' sacrifice was necessary for every time God forgave and restored the Jews in the past. In the church age, it is primarily for the forgiveness of sins of individuals and restoration with God wherever Christians bear witness. In the end, though, the Jews will be redeemed. God will claim His people again. And Jesus will be their king (Romans 11).

Jesus prophesied that three days after He died, He would rise again (Luke 9:22; 13:32; 18:33). Cleopas doesn't mention this. It's unclear if he notes the three days because of Jesus' prophesy or if he's just putting the day of Jesus' death into perspective. He does go on to say that Jesus' tomb was empty, and angels told women disciples that Jesus had risen from the dead, but Cleopas doesn't seem to believe it (Luke 24:22–24).

Luke 24:13–27 contains a meeting between Jesus and two disciples, along the road from Jerusalem to Emmaus. They don't recognize Him. Yet He lets them explain what they've experienced the last three days. When they finish, He points out their foolishness and shows them how the crucifixion and resurrection were prophesied in the Old Testament. When they invite Jesus for a meal, He reveals Himself and disappears. The two men return to Jerusalem to tell the larger group of disciples (Luke 24:28–35). Mark 16:12–13 gives a synopsis, but are likely not part of the original manuscript of Mark.

Luke 24 describes how Jesus' followers learned of His resurrection. Luke 23 recorded His legal trials, crucifixion, death, and burial. Acts chapter 1, also written by Luke, explains how Jesus' followers prepare for the indwelling of the Holy Spirit and the beginning of the church. Luke 24's theme is the fulfillment of prophecy from Jesus and the Old Testament prophets. Once Jesus' followers understand, He returns to heaven. Matthew 28 includes how the Sanhedrin bribed the guards. John chapter 20 adds Thomas coming to believe while chapter 21 records Peter's reconciliation with Jesus.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.