“Beginning With Moses” by Romans
Youtube Audio: https://www.youtube.com/watch?v=ZUnDKD1NMH4
Tonight, we are going to take a look at something that has intrigued me for years. This Series is my first personal attempt to address it, review it and examine it. It is only recorded in Luke's Gospel. I am going to read the whole account, and then zero in on so that we might review and examine where I wish Luke would have been more specific and more descriptive. The account begins on the day Jesus rose from the dead, apparently mid to late afternoon.
Before this account is described, the disciples have already been told by Mary Magdeline, Joanna, and Mary (the mother of James) that the tomb was empty, and two angels told them that Jesus was risen from the dead. Peter and John have already been to and seen the empty tomb. Everyone was confused and perplexed as to what was happening, but some began to remember that Jesus told them that He would be raised from the dead (Luke 24:8).
For clarity's sake, I am going to be reading from the New King James Version which maintains the majesty of the King James Version, while updating all of the thee's and thou's to our modern English:
Let's begin reading in Luke 24:13: "Now behold, two of them were traveling that same day to a village called Emmaus, which was seven miles from Jerusalem. 14 And they talked together of all these things which had happened. 15 So it was, while they conversed and reasoned, that Jesus Himself drew near and went with them. 16 But their eyes were restrained, so that they did not know Him.
And He said to them, “What kind of conversation is this that you have with one another as you walk and are sad?” 18 Then the one whose name was Cleopas answered and said to Him, “Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?” 19 And He said to them, “What things?” So they said to Him, “The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, 20 and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him. 21 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. 22 Yes, and certain women of our company, who arrived at the tomb early, astonished us. 23 When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive. 24 And certain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see.” 25Then He said to them, “O foolish ones, and slow of heart to believe in all that the prophets have spoken! 26 Ought not the Christ to have suffered these things and to enter into His glory?” 27 And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself. 28 Then they drew near to the village where they were going, and He indicated that He would have gone farther. 29 But they constrained Him, saying, “Abide with us, for it is toward evening, and the day is far spent.” And He went in to stay with them. 30 Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened and they knew Him; and He vanished from their sight. 32 And they said to one another, “Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?” 33 So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, 34 saying, “The Lord is risen indeed, and has appeared to Simon!” 35 And they told about the things that had happened on the road, and how He was known to them in the breaking of bread.”
This is an amazing story of one of Jesus' first appearances after His resurrection. Let's take a second look at verse 27 of this account, where we read, “And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.”
Personally, I wish Luke would have given us a few examples of the Scriptures Jesus cited that spoke of Him. Since he didn't, I am beginning a new Series, tonight, that I have titled, “Beginning With Moses” to review and examine Scriptures in the Old Testament that concerned Jesus' birth, His life and ministry, the opposition and disbelief that confronted Him, the prophecies of His death, its purpose, impact and meaning, and His resurrection. The Old Testament touches on all of these.
Before we do that, however, let's take a look, first. at what Alexander MacLaren has to say about this entire account. He writes, "THE RISEN LORD'S SELF-REVELATION TO WAVERING DISCIPLES: These two disciples had left their companions after Peter’s return from the sepulchre and before Mary Magdalene hurried in with her tidings that she had seen Jesus. Their coming away at such a crisis, like Thomas’s absence that day, shows that the scattering of the sheep was beginning to follow the smiting of the shepherd.
The magnet withdrawn, the attracted particles fall apart. What arrested that process? Why did not the spokes fall asunder when the centre was removed? John’s disciples crumbled away after his death. When Theudas fell, all his followers ‘were dispersed’ and came to nought. The Church was knit more closely together after the death that, according to all analogy, should have scattered it.
Only the fact of the Resurrection explains the anomaly. No reasonable men would have held together unless they had known that their Messianic hopes had not been buried in Christ’s grave. We see the beginnings of the Resurrection of these hopes in this sweet story.
I. We have first the two sad travellers and the third who joins them. Probably the former had left the group of disciples on purpose to relieve the tension of anxiety and sorrow by walking, and to get a quiet time to bring their thoughts into some order. They were like men who had lived through an earthquake; they were stunned, and physical exertion, the morning quiet of the country, and the absence of other people, would help to calm their nerves, and enable them to realise their position.
Their tone of mind will come out more distinctly presently. Here it is enough to note that the ‘things which had come to pass’ filled their minds and conversation. That being so, they were not left to grope in the dark. ‘Jesus Himself drew near, and went with them.’
Honest occupation of mind with the truth concerning Him, and a real desire to know it, are not left unhelped. We draw Him to our sides when we wish and try to grasp the real facts concerning Him, whether they coincide with our prepossessions or not.
It is profoundly interesting and instructive to note the characteristics of the favoured ones who first saw the risen Lord. They were Mary, whose heart was an altar of flaming and fragrant love; Peter, the penitent denier; and these two, absorbed in meditation on the facts of the death and burial.
What attracts Jesus? Love, penitence, study of His truth. He comes to these with the appropriate gifts for them, as truly-yea, more closely-as of old. Perhaps the very doubting that troubled them brought Him to their help. He saw that they especially needed Him, for their faith was sorely wounded. Necessity is as potent a spell to bring Jesus as desert. He comes to reward fixed and fervent love, and He comes, too, to revive it when tremulous and cold.
‘Their eyes were holden,’ says Luke; and similarly ‘their eyes were opened’ (Luke 24:31). He makes the reason for His not being recognised a subjective one, and his narrative affords no support to the theory of a change in our Lord’s resurrection body. How often does Jesus still come to us, and we discern Him not! Our paths would be less lonely, and our thoughts less sad, if we realised more fully and constantly our individual share in the promise,’ I am with you always.’
II. We have next the conversation: The unknown new-comer strikes into the dialogue with a question which, on some lips, would have been intrusive curiosity, and would have provoked rude retorts. But there was something in His voice and manner which unlocked hearts.
Does He not still come close to burdened souls, and with a smile of love on His face and a promise of help in His tones, ask us to tell Him all that is in our hearts? ‘Communications’ told to Him cease to sadden. Those that we cannot tell to Him we should not speak to ourselves.
Cleopas naively wonders that there should be found a single man in Jerusalem ignorant of the things which had come to pass. He forgot that the stranger might know these, and not know that they were talking about them. Like the rest of us, he fancied that what was great to him was as great to everybody.
What could be the subject of their talk but the one theme? The stranger assumes ignorance, in order to win to a full outpouring. Jesus wishes us to put all fears and doubts and shattered hopes into plain words to Him. Speech to Christ cleanses our bosoms of much perilous stuff. Before He speaks in answer we are lightened.
Very true to nature is the eager answer of the two. The silence once broken, out flows a torrent of speech, in which love and grief, disciples’ pride in their Master, and shattered hopes, incredulous bewilderment and questioning wonder, are blended. That long speech gives a lively conception of the two disciples’ state of mind. Probably it fairly represented the thought of all.
We note in it the limited conception of Jesus as but a prophet, the witness to His miracles and teaching (the former being set first, as having more impressed their minds), the assertion of His universal appreciation by the ‘people,’ the charging of the guilt of Christ’s death on ‘our rulers,’ the sad contrast between the officials’ condemnation of Him and their own fond Messianic hopes, and the despairing acknowledgment that these were shattered.
The reference to ‘the third day’ seems to imply that the two had been discussing the meaning of our Lord’s frequent prophecy about it. The connection in which they introduce it looks as if they were beginning to understand the prophecy, and to cherish a germ of hope in His Resurrection, or, at all events, were tossed about with uncertainty as to whether they dared to cherish it.
They are chary of allowing that the women’s story was true; naively they attach more importance to its confirmation by men. ‘But Him they saw not,’ and, so long as He did not appear, they could not believe even angels saying ‘that He was alive.’
The whole speech shows how complete was the collapse of the disciples’ Messianic hopes, how slowly their minds opened to admit the possibility of Resurrection, and how exacting they were in the matter of evidence for it, even to the point of hesitating to accept angelic announcements.
Such a state of mind is not the soil in which hallucinations spring up. Nothing but the actual appearance of the risen Lord could have changed these sad, cautious unbelievers to lifelong confessors. What else could have set light to these rolling smoke-clouds of doubt, and made them flame heaven-high and world-wide?
‘The ingenuous disclosure of their bewilderment appealed to their Companion’s heart, as it ever does. Jesus is not repelled by doubts and perplexities, if they are freely spoken to Him. To put our confused thoughts into plain words tends to clear them, and to bring Him as our Teacher. His reproach has no anger in it, and inflicts no pain, but puts us on the right track for arriving at the truth.
If these two had listened to the ‘prophets,’ they would have understood their Master, and known that a divine ‘must’ wrought itself out in His Death and Resurrection. How often, like them, do we torture ourselves with problems of belief and conduct of which the solution lies close beside us, if we would use it? Jesus claimed ‘all the prophets’ as His witnesses. He teaches us to find the highest purpose of the Old Testament in its preparation for Himself, and to look for foreshadowings of His Death and Resurrection there.
What gigantic delusion of self-importance that was, if it was not the self-attestation of the Incarnate Word, to whom all the written word pointed! He will still, to docile souls, be the Interpreter of Scripture. They who see Him in it all are nearer its true appreciation than those who see in the Old Testament everything but Him.
III. We have finally the disclosure and disappearance of the Lord. The little group must have travelled slowly, with many a pause on the road, while Jesus opened the Scriptures; for they left the city in the morning, and evening was near before they had finished their ‘threescore furlongs’ (between seven and eight miles). His presence makes the day’s march seem short.
‘He made as though He would have gone further,’ not therein assuming the appearance of a design which He did not really entertain, but beginning a movement which He would have carried out if the disciples’ urgency had not detained Him. Jesus forces His company on no man.
He ‘would have gone further’ if they had not said ‘Abide with us.’ He will leave us if we do not keep Him. But He delights to be held by beseeching hands, and our wishes ‘constrain’ Him. Happy are they who, having felt the sweetness of walking with Him on the weary road, seek Him to bless their leisure and to add a more blissful depth of repose to their rest!
The humble table where Christ is invited to sit, becomes a sacred place of revelation. He hallows common life, and turns the meals over which He presides into holy things. His disciples’ tables should be such that they dare ask their Lord to sit at them.
But how often He would be driven away by luxury, gross appetite, trivial or malicious talk! We shall all be the better for asking ourselves whether we should like to invite Jesus to our tables. He is there, spectator and judge, whether invited or not.
Where Jesus is welcomed as guest He becomes host. Perhaps something in gesture or tone, as He blessed and brake the bread, recalled the loved Master to the disciples’ minds, and, with a flash, the glad ‘It is He!’ illuminated their souls. That was enough. His bodily presence was no longer necessary when the conviction of His risen life was firmly fixed in them.
Therefore He disappeared. The old unbroken companionship was not to be resumed. Occasional appearances, separated by intervals of absence, prepared the disciples gradually for doing without His visible presence.
If we are sure that He has risen and lives for ever, we have a better presence than that. He is gone from our sight that He may be seen by our faith. That ‘now we see Him not’ is advance on the position of His first disciples, not retrogression. Let us strive to possess the blessing of ‘those who have not seen, and yet have believed.’”
The Preacher's Homiletical adds to this, "Jesus appeared in the morning first of all to Mary of Magdala the second appearance was vouchsafed to Peter. Then, in the course of the day, He appeared to the two brethren who journeyed to Emmaus, and in the evening to the eleven apostles—or rather, to the ten... {Thomas was not there that night.}
I. The eyes of the understanding opened.—In thus varying the order of revelation Jesus was but adapting His procedure to the different circumstances of the persons with whom he had to deal. The two friends who journeyed to Emmaus did not notice any resemblance between the stranger who joined their company and their beloved Lord of whom they had been thinking and speaking. “Their eyes were holden, that they should not know Him.”
The main cause of this, we believe, was sheer heaviness of heart. Sorrow made them unobserving. They were so engrossed with their own sad thoughts that they had no eyes for outward things. They did not take the trouble to look who it was that had come up with them; it would have made no difference though the stranger had been their own father. It is obvious how men in such a mood must be dealt with.
They can get outward vision only by getting the inward eye first opened. The diseased mind must be healed, that they may be able to look at what is before them and see it as it is. On this principle Jesus proceeded with the two brethren. He accommodated Himself to their humour, and led them on from despair to hope; and then the outward senses recovered their perceptive power, and told who the stranger was.
“You have heard,” He said in effect, “a rumour that He who was crucified three days ago is risen. You regard this rumour as an incredible story. But why should you? You believe Jesus to be the Christ. If He was the Christ, His rising again was to be expected as much as the passion, for both alike are foretold in the Scriptures, which ye believe to be the Word of God.”
These thoughts having taken hold of their minds, the hearts of the two brethren began to burn with the kindling power of a new truth; the day-dawn of hope breaks on their spirit; they wake up as from an oppressive dream; they look outward, and, lo! the Man who has been discoursing to them is Jesus Himself.
II. The eyes of the body opened.—With the ten the case was different. When Jesus appeared in the midst of them they were struck at once with the resemblance to their deceased Master. They had been listening to the story of Cleopas and his companion, and were in a more observing mood. But they would not believe that what they saw really was Jesus.
They were terrified and affrighted, and supposed that they had seen a spirit—the ghost or spectre of the Crucified. The first thing to be done in this case, therefore, manifestly, was to allay the fear awakened, and to convince the terrified disciples that the Being who had suddenly appeared was no ghost, but a Man; the very Man He seemed to be, even Jesus Himself.
Not till that has been done can any discourse be profitably held concerning the teaching of the Old Testament on the subject of Messiah’s earthly history. To that task, accordingly, Jesus forthwith addressed Himself, and only when it was successfully accomplished did He proceed to expound the true Messianic theory.
Something analogous to the difference in the experience of the two and of the ten disciples, in connection with belief in the resurrection, may be found in the ways by which different Christians now are brought to faith. The evidences of Christianity are divisible into two great categories, the external and the internal; the one drawn from outward historical facts, the other from the adaptation of the gospel to man’s nature and needs.
Both sorts of evidence are necessary to a perfect faith, just as both sorts of vision, the outward and the inward, were necessary to make the disciples thorough believers in the fact of the Resurrection. But some begin with the one, some with the other. Some are convinced first that the gospel story is true, and then, perhaps long after, waken up to a sense of the importance and preciousness of the things which it relates.
Others, again, are, like Cleopas and his companion, so engrossed with their own thoughts as to be incapable of appreciating or seeing facts, requiring first to have the eyes of their understanding enlightened to see the beauty and the worthiness of the truth as it is in Jesus.
They may at one time have had a kind of traditional faith in the facts as sufficiently well attested. But they have lost that faith—it may be, not without regret. They are sceptics, and yet they are sad because they are so, and feel that it was better with them when, like others, they believed. Yet, though they attempt it, they cannot restore their faith by a study of mere external evidences. They read books dealing in such evidences, but they are not much impressed by them.
Their eyes are holden, and they know not Christ coming to them in that outward way. But He reveals Himself to them in another manner. By hidden discourse with their spirits, He conveys into their minds a powerful sense of the moral grandeur of the Christian faith, making them feel that, true or not, it is at least worthy to be true.
Then their hearts begin to burn; they hope that what is so beautiful may turn out to be all objectively true; the question of the external evidences assumes a new interest to their minds; they inquire, they read, they look, and, lo! they see Jesus revived, a true historical person for them—risen out of the grave of doubt to live for evermore the sun of their souls.”
Finally, the Pulpit Commentary offers these profound insights, and includes some of the Scriptures Jesus could have and may have included in the list He gave the two disciples on the Road to Emmaus: "Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken! better translated, O foolish men, and slow of heart to believe in all that the prophets have spoken!
The Stranger now replies to the confused story of sorrow and baffled hopes just lit up with one faint ray of hope, with a calm reference to that holy book so well known to, so deeply treasured by every Jew. "See," he seems to say, "in the pages of our prophets all this, over which you now so bitterly mourn, is plainly predicted: you must be blind and deaf not to have seen and heard this story of agony and patient suffering in those well-known, well-loved pages!
When those great prophets spoke of the coming of Messiah, how came it about that you missed seeing that they pointed to days of suffering and death to be endured by him before his time of sovereignty and triumph could be entered on?"
Ought not Christ to have suffered these things, and to enter into his glory? better translated, ought not the Christ, etc.? "St. Luke dwells on the Resurrection as a spiritual necessity; St. Mark, as a great fact; St. Matthew, as a glorious and majestic manifestation; and St. John, in its effects on the members of the Church …
If this suffering and death were a necessity, if it was in accordance with the will of God that the Christ should suffer, and so enter into his glory, and if we can be enabled to see this necessity, and see also the noble issues which flow from it, then we can understand how the same necessity must in due measure be laid upon his brethren" (says Westcott).
And so we obtain a key to some of the darkest problems of humanity. Thus the Stranger led the "two" to see the true meaning of the "prophets," whose burning words they had so often read and heard without grasping their real deep signification.
Thus he led them to see that the Christ must be a suffering before he could be a triumphing Messiah; that the crucifixion of Jesus, over which they wailed with so bitter a wailing, was in fact an essential part of the counsels of God. Then he went on to show that, as his suffering is now fulfilled—for the Crucifixion and death were past—nothing remains of that which is written in
the prophets, but the entering into his glory.
And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself. The three divisions, the Pentateuch (Moses), the prophets, and all the Scriptures, cover the whole Old Testament received then in the same words as we possess them now.
The Lord’s proofs of what he asserted he drew from the whole series of writings, rapidly glancing over the long many-coloured roll called the Old Testament. "Jesus had before him a grand field, from the Protevangelium, the first great Gospel of Genesis, down to Malachi. In studying the Scriptures for himself, he had found himself in them everywhere (John 5:39-40) the things concerning himself.
The Scriptures which the Lord probably referred to specially were the promise to Eve (Gen_3:15); the promise to Abraham (Gen_22:18); the Paschal lamb (Exodus 12:1-51.); the scapegoat (Leviticus 16:1-34); the brazen serpent (Numbers_21:9); the greater Prophet (Deuteronomy_18:15); the smitten rock (Numbers_20:11; 1 Corinthians_10:4), etc.;
Immanuel (Isaiah_7:14); "Unto us a Child is born," etc. (Isaiah_9:6-7); the good Shepherd (Isa_40:10, Isa_40:11); the meek Sufferer (Isaiah_50:6); he who bore our griefs (Isaiah 53:4-5); the Branch (Jeremiah_23:1-40. the Heir of David (Ezekiel 34:23); the Ruler from Bethlehem (Micah 5:2); the lowly King (Zechariah_9:9); the pierced Victim (Zechariah 12:10);
the smitten Shepherd (Zechariah 13:7); the messenger of the covenant (Malachi 3:1); the Sun of Righteousness (Malachi_4:2); and no doubt many other passages. Dr. Davison, in his book on prophecy, pp. 266-287, shows that there is not one of the prophets without some distinct reference to Christ, except Nahum, Jonah (who was himself a type and prophetic sign), and Habakkuk, who, however, uses the memorable words quoted in Romans 1:17.
To these we must add references to several of the psalms, notably to the sixteenth and twenty-second, where sufferings and death are spoken of as Belonging to the perfect picture of the Servant of the Lord and the ideal King. His hearers would know well how strangely the agony of Calvary was foreshadowed in those vivid word-pictures he called before their memories in the course of that six-mile walk from Jerusalem to Emmaus."
In this Series, I plan, God Willing, to review and examine most of these listed Scriptures, and others that Jesus could have and may have cited to the two disciples. The Old Testament is absolutely filled with direct and indrect references, prophecies and types (or, prophetic forecasts in the lives and experiences of Old Testament patriarchs) regarding Jesus Christ.
I hope that all of you who are hearing or reading these words will join me as we review the Scriptures of which many believers are unaware a this same place and time.
This concludes this evening's Discussion, “Beginning with Moses”
This Discussion was presented “live” on July 26th, 2023
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