Luke 24:26

Luk 24:26. Ταῦτα, these things) The very things which ye take up as causes to create doubt, are characteristic marks of the Christ.—ἔδει, ought) because it was so foretold.—παθεῖν, to suffer) It is respecting this point of faith that the slowness of belief on the part of men most especially exhibits itself. See Mat 16:22 [Peter, after his noble confession of Christ’s divinity, on hearing of His cross, saith, “Be it far from Thee, Lord,” etc.].—[τὸν Χριστὸν, the Christ) the Redeemer of Israel, Luk 24:21.—V. g.]—εἰσελθεῖν, to enter) which could not have been accomplished in any other way.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 24:26 . ἔδει : here as always in Lk. pointing to the necessity that O.T. prophecy should be fulfilled. Accordingly Jesus is represented in the next verse as going on to show that prophecy demanded the course of experience described: first the passion, then entrance into glory. καὶ εἰσελθεῖν : the passion is past, the entering into glory is still to come, therefore it seems unfit to make εἰσελ . dependent with παθεῖν on ἔδει . Meyer supplies δεῖ , Bornemann ταῦτα παθόντα , the Vulgate οὕτω = et ita intrare .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vers. 25-27. The Teaching of Jesus.

The καὶ αὐτός, then He (Luk 24:25), shows that His turn has now come. They have said everything—they have opened their heart; now it is for Him to fill it with new things. And first, in the way of rebuke (Luk 24:25). ᾿Ανοητοί, fools, refers to the understanding; βραδεῖς, slow, to the heart. If they had embraced the living God with more fervent faith, the fact of the resurrection would not have been so strange to their hopes (Luk 20:37-38).

Next, in the way of instruction (Luk 24:26-27). Luk 24:26 is the central word of this narrative. The explanation of the ἔδει, ought, was no doubt rather exegetical than dogmatical; it turned on the text presented by the prophecies (Luk 24:27).

Jesus had before Him a grand field, from the Protevangelium down to Malachi 4. In studying the Scriptures for Himself, He had found Himself in them everywhere (Joh 5:39-40). He had now only to let this light which filled His heart ray forth from Him. The second ἀπό (Luk 24:27) shows that the demonstration began anew with every prophet.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Ought not Christ--"the Christ," "the Messiah."

to suffer . . . and enter--that is, through the gate of suffering (and suffering "these things," or such a death) to enter into His glory. "Ye believe in the glory; but these very sufferings are the predicted gate of entrance into it."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 26. Ought not Christ to have suffered] Ουχι εδει παθειν τον Χριστον, Was it not necessary that the Christ should suffer. This was the way in which sin must be expiated, and, without this, no soul could have been saved. The suffering Messiah is he alone by whom Israel and the world can be saved.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(26) Ought not Christ to have suffered?—Better, the Christ. The thought that the sufferings were a necessary condition of the glory that followed, became from this time forth almost as an axiom of Christian thought. So we read of “the sufferings of the Christ, and the glory that should follow” (1Pe_1:11).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. ought not Christ to have suffered] Rather, the Christ. It was a divine necessity (ouchi edei?), Mat_26:54; Joh_12:24; Joh_12:32; Joh_11:49-52; Act_17:3; 1Pe_1:10-11. Thus St Luke mainly 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 minds of the members of the Church. (Westcott.)

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they drew nigh unto the village,.... Of Emmaus, before they were aware; their conversation was so very agreeable, that the way did not seem tedious, nor the time long:

whither they went: where they intended to go, when they set out; this was the end of their journey; wherefore this village was not some intermediate place between Jerusalem and Emmaus:

and he made as though he would have gone further; when they were come to Emmaus, and to the house where the two disciples intended to make their abode that night: whether it was a public house, or an house of one of their friends, or one of their own, it matters not; Christ stopped not, nor attempted to go in with them, but stepped a few steps onward, taking his leave of them. The Ethiopic version renders it, "he began to pass by them": which carried in it an appearance as if he intended to have travelled further; and in it there was no fraud, dissimulation, or collusion: he would have gone some little way further, doubtless, had they not detained him; and he intended to stay with them, provided they should ask him, as he did, though not all night, which he never designed: the whole of it is nothing else but a piece of modesty, civility, and prudence; for guile was never found in his mouth.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 Ought not Christ to have suffered these things, and to enter into his glory?

Ver. 26. Ought not Christ] Ne Iesum quidem audias gloriosum, nisi videris crucifixum, saith Luther in an epistle to Melancthon. Agentem fortiter oportet aliquid pati, It is proper that acting bravely and to suffer somewhat, said a Theban soldier, out of Pindarus, to Alexander, when he had received a wound in battle. For the which sentence he liberally rewarded him. τον δρωντα δεινα και παθειν δει..

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ought not Christ ... - Ought not the “Messiah.” Was there not evidence that he would do it? and was it not indispensable that he should, in order to fulfil the prophecies? The “necessity” of his suffering these things referred to “here” was that it was foretold that he “would.” The reason why it was predicted, and why it was necessary that it should occur, was that it was proper that God should manifest his justice, and do honor to his law, and secure the due regard for his government, while he pardoned the guilty.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

26. Ought not Christ—He speaks the great word; not prophet but

Christ, the Messiah. To have suffered—Here is a great question. Even to this day infidels like Gibbon object that the Messiah of prophecy is but a conquering hero. But is he not too a suffering Messiah? Prophecy written and uttered does indeed say much more of the glorious than of the suffering Messiah. But what mean those visible and acted prophecies—the sacrifices, the bloody ritual of the Old Testament, if they did not prefigure the great sacrifice which had just been offered in Jerusalem? Those had been a constant acted and visible prophecy of a suffering Messiah.

Enter into his glory—By ascension. So that his suffering should be on earth, and his glory at the right hand of God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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 (ouc edei), 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" (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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ought not Christ - If he would redeem man, and fulfil the prophecies concerning him, to have suffered these things? - These very sufferings which occasion your doubts, are the proofs of his being the Messiah. And to enter into his glory - Which could be done no other way.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

26. Behoved it not the Christ to suffer? See Isaiah, chapter 53, and Dan. 9:26, as well as all the types.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

26. οὐχὶ … ἔδει παθεῖν τὸν Χριστόν; ‘Behoved it not the Messiah to suffer?’ It was a divine necessity, Mat 26:54; Joh 12:24; Joh 12:32; Joh 11:49-52; Act 17:3; 1Pe 1:10-11. Thus St Luke mainly 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 minds of the members of the Church. (Westcott.)

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

26. παθεῖν καὶ εἰσελθ.] The sufferings were the appointed way by which Christ should enter into His glory. παθεῖν καὶ εἰσελθ. = παθόντα εἰσελθ. It was not the entering into His glory, but the suffering, about which they wanted persuading.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

26. οὐχὶ ταῦτα ἔδει. “Behoved it not the Christ to suffer these very things and thus enter into His glory?” According to the Divine decree respecting the Messiah as expressed in prophecy, precisely the things which these two had allowed to destroy their hopes were a confirmation of them, The ταῦτα stands first with emphasis: for ἔδει comp. 9:22, 13:33, 17:25, etc. There is no need to understand δεῖ with εἰδελθεῖν in order to make it clear that He had not yet entered. Grammatically ἔδει belongs to both verbs, but it chiefly influences παθεῖν: the suffering comes first, and is the road to the glory. Comp. ver. 46. The same is said of Christ’s followers Act 14:22.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Ought not [ουχι εδει] . The A. V. does not convey the precise meaning, which is, that, in the eternal order of things, and in fulfilment of the eternal counsel of God as expressed in the prophecies, it was essentially fitting that Christ should suffer. Rev. is clumsy but correct : beloved it not the Christ to suffer ?

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.