Luke 24:27

24:27 All the Scriptures, meaning all of the Old Testament, point forward to the coming of Jesus the Messiah and the salvation that he would bring.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 24:27. Τὰ περὶ ἑαυτοῦ, the things concerning Himself) namely, the things which had been written. There is no doubt but that the passages alluded to were the same as those which the apostles subsequently were wont especially to quote.

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

Luk_24:27. Καὶ ἀπὸ πάντων τ. προφ.] ἀρξάμενος is to be conceived of successively: He began from Moses, and when He had finished with him, from all the prophets, taking them one by one in succession, consequently making of each one of them a new commencement of His διερμήνευσις. Thus the reproach of a careless (Winer), inexact (Buttmann, Bleek), or defective (de Wette) mode of expression (Act_3:24) becomes, to say the least, unnecessary. What special passages Jesus referred to, Luke unfortunately does not tell us. Theophylact adduces many, and specially Jacob Capellus, from Gen_3:15 down to 2 Chron. Comp. also Erasmus, Paraphr.[274]

διερμήνευεν] He interpreted (Act_9:36; 1Co_12:30; 2Ma_1:36; Polyb. iii. 22. 3), to wit, by explanation according to their destination referred to Him, i.e. having their fulfilment in Him.

τὰ περὶ αὐτοῦ] scil. γεγραμμένα, implied in γραφαῖς; otherwise, Luk_22:37.

[274] In respect of the prophecies bearing upon the sufferings of the Messiah, see, in general, Hengstenberg, Christol. III. 2, p. 8 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 24:27 . καὶ ἀρξάμενος ἀπὸ , etc.: there is a grammatical difficulty here also. He might begin from Moses, but how could He begin from Moses and all the prophets? Hahn, after Hofmann, suggests that Moses and the prophets together are set in contrast to the rest of the O.T. But Lk. seems to have in mind not so much where Jesus began as what He began to do, viz. , teach = beginning (to instruct them) from Moses, etc.

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

Moses and all the prophets, &c.--Here our Lord both teaches us the reverence due to Old Testament Scripture, and the great burden of it--"Himself."

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 27. Beginning at Moses, c.] What a sermon this must have been, where all the prophecies relative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly impelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ and we may naturally suppose that these prophecies and references were those which our Lord at this time explained and applied to himself. See Lu 24:32.

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

(27) Beginning at Moses and all the prophets.—Better, from Moses. Here, then, if not before, there was a full “opening of the Scriptures” on all that pertained to the work and office of the Christ, and it is, at least, a legitimate inference to believe that we find the echoes of the great lesson thus given in all, or most, of the interpretations of Messianic prophecies in the written or spoken teaching of the Apostles. From the great first gospel of Gen_3:15, to the last utterance of the last of the Prophets announcing the coming of Elijah (Mal_4:5), with special stress, doubtless, on prophecies, such as those of Psalms 16, 22, Isaiah 53, that spoke of sufferings and of death as belonging to the perfect picture of the Servant of the Lord, and the ideal King, the unfolding of the divine purpose was now made clear to those who before had been “slow of heart to believe.”

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

27. beginning at Moses] The promise to Eve (Gen_3:15); the promise to Abraham (Gen_22:18); the Paschal Lamb (Exodus 12); the Scapegoat (Lev_16:1-34); the brazen serpent (Num_21:9); the greater Prophet (Deu_18:15); and the star and sceptre (Num_24:17); the smitten rock (Num_20:11; 1Co_10:4), &c.

and all the prophets] Immanuel, Isa_7:14. “Unto us a Child is born, &c.” Isa_9:6-7. The Good Shepherd, Isa_40:10-11. The Meek Sufferer, Isa_1:6. He who bore our griefs, Isa_53:4-5. The Branch,

Jer_23:5; Jer_33:14-15. The heir of David, Eze_34:23. The Ruler from Bethlehem, Mic_5:2. The Branch, Zec_6:12. The lowly King, Zec_9:9. The pierced Victim, Zec_12:10. The smitten Shepherd, Zec_13:7. The Messenger of the Covenant, Mal_3:1. The Sun of Righteousness, Mal_4:2; and many other passages. Dr Davison, in his admirable and standard book on prophecy, pp. 266-287, shews 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 Rom_1:17. The expression is important, as shewing the prevalently Messianic character of the Old Testament; for of course we cannot suppose that our Lord went through each prophet separately, but only that He pointed out “the tenor of the Old Testament in its ethical and symbolical character.”

in all the scriptures] fragmentarily (polumeros) and multifariously (polutropos), Heb_1:1, e.g. in the Psalms passim, and in the types of Joshua, &c.

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.

But they constrained him,.... The Arabic version renders it, "they held him by force": but the meaning is not, that they laid hands on him, and held him in a forcible manner against his will; but they were very urgent and importunate with him, that he would stay with them; they would take no denial. The sense is better given in the Persic version, "the disciples with importunity said unto him"; they were so pressing with arguments, that he could not withstand them:

saying, abide with us; his conversation was so engaging, and his discourses were so heavenly and instructive, so sweet and delightful, so powerful and moving, that they could not bear to part with him, but were exceeding desirous of his continuance with them, even though he was a stranger to them. And as they had in view their own pleasure and profit, so they urge the necessity and advantage of his stay, with respect to himself:

for it is towards evening, and the day is far spent; it might be four or five o'clock in the afternoon:

and he went in to tarry with them; for a while, not all night. So earnest, importunate, and resolute was the church, when she had found Christ, that he would abide with her, Sol 3:4.

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

27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

Ver. 27. The things concerning himself] Christ is author, object, matter, and mark of Old and New Testament: the babe of Bethlehem is bound up (as I may so say) in these swathing bands. Turn we the eyes of our minds to him, as the cherubims did their faces toward the mercy seat. The angels do, 1Pe 1:12.

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.

Beginning at Moses - At the “writings” of Moses, or at the beginning of the Old Testament; or rather the word “beginning” should be separated from what follows, denoting simply that he “commenced” his discourse, and not that he began at the prophets as well as at Moses; thus, “And commencing his discourse, or replying to them, he expounded from Moses and the prophets,” etc.

All the prophets - The books of the Old Testament generally.

He expounded - He explained or interpreted it to them. Probably He showed them that their notions of the Messiah were not according to the Scriptures. “They” expected a temporal prince; they were perplexed because Jesus had not assumed the regal power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his “death,” therefore, was no argument that he was not the Messiah.

In all the scriptures - In all the “writings” of the Old Testament. They were called “scriptures” because they were “written,” the art of printing being then unknown.

The things concerning himself - Concerning the Messiah. It does not appear that he “applied” them to himself, but left them, probably, to make the application. He showed what the Scriptures foretold, and “they” saw that these things applied to Jesus of Nazareth, and began to be satisfied that he was the Messiah. The most striking passages foretelling the character and sufferings of Christ are the following, which we may suppose it possible our Saviour dwelt upon to convince them that, though he was crucified, yet he was the Christ: Gen 3:15; Deu 18:15; Gen 49:10; Num 21:8-9; Isa 53:1-12; Dan 9:25-27; Isa 9:6-7; Psa 110:1-7; Psa 16:1-11; 22; Mal 4:2-6.

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

27. Beginning at Moses—How sad must be the mental state of that theologian who can profess to believe in Christ and yet assert that Moses is not the author of the Pentateuch! He has here the testimony of Christ risen from the dead to the prophetic authority of Moses.

Expounded… Scriptures… concerning himself — Who would not find his heart burn within him to hear this discourse on the prophecies from this great expounder? But we have its substance in these very Gospels; and in the Epistles, especially to the Romans and to the Hebrews.

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

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" (Joh_5:39, Joh_5:40) (Godet). 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; (Ex 12) the scapegoat; (Lev_16:1-34) the brazen serpent; (Num_21:9) the greater Prophet; (Deu_18:15) the star and sceptre; (Num_24:17) the smitten rock, (Num_20:11 1Co_10:4) etc.; Immanuel; (Isa_7:14) "Unto us a Child is born," etc.; (Isa_9:6, Isa_9:7) the good Shepherd; (Isa_40:10, Isa_40:11) the meek Sufferer; (Isa_50:6) he who bore our griefs; (Isa_53:4, Isa_53:5) the Branch; (Jer_23:5 Jer_33:14, Jer_33:15) the Heir of David; (Eze_34:23) the Ruler from Bethlehem; (Mic_5:2) the Branch; (Zec_6:12) the lowly King; (Zec_9:9) the pierced Victim; (Zec_12:10) the smitten Shepherd; (Zec_13:7) the messenger of the covenant; (Mal_3:1) the Sun of Righteousness; (Mal_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 Rom_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.

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

27. ἀπὸ Μωϋσέως. The promise to Eve (Gen 3:15); the promise to Abraham (Gen 22:18); the Paschal Lamb (Exodus 12); the Scapegoat (Lev 16:1-34); the brazen serpent (Num 21:9); the greater Prophet (Deu 18:15); the star and sceptre (Num 24:17); the smitten rock (Num 20:11; 1Co 10:4), &c.

πάντων τῶν προφητῶν. Immanuel, Isa 7:14. “Unto us a Child is born, &c.” Isa 9:6-7. The Good Shepherd, Isa 40:10-11. The Meek Sufferer, Isa 50:6. He who bore our griefs, Isa 53:4-5. The Branch, Jer 23:5; Jer 33:14-15. The Heir of David, Eze 34:23. The Ruler from Bethlehem, Mic 5:2. The Branch, Zec 6:12. The lowly King, Zec 9:9. The pierced Victim, Zec 12:10. The smitten Shepherd, Zec 13:7. The Messenger of the Covenant, Mal 3:1. The Sun of Righteousness, Mal 4:2; and many other passages. Dr Davison, in his admirable and standard book on Prophecy, pp. 266–287, shews 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 Rom 1:17. We cannot suppose that our Lord went through each prophet separately, but only that He pointed out “the tenor of the Old Testament in its ethical and symbolical character.”

διερμήνευσεν. Vulg[420] interpretabatur (comp. 1Co 14:28).

[420] Vulg. Vulgate.

ἐν πάσαις ταῖς γραφαῖς. Fragmentarily (πολυμερῶς) and multifariously (πολυτρόπως), Heb 1:1, e.g. in the Psalms passim, and in the types of Joshua, &c.

τὰ περὶ ἑαυτοῦ. Comp. Luk 21:37, τὰ περὶ ἐμοῦ. Here we may understand γεγραμμένα from γραφαῖς.

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.

27.] ἀρξάμ. belongs to both the following clauses, and cannot, as Stier would take it, stand by itself, leaving ἀπό in both clauses to be construed with διερμ. A similar expression is found Act 3:24. He began with Moses first;—He began with each as He came to them.

τὰ π. ἑαυτοῦ] De Wette remarks, “It were much to be wished that we knew what prophecies of the death and triumph of Jesus are here meant. There are but few that point to the subject.” But I take the τὰ περὶ ἑαυτοῦ to mean something very different from mere prophetical passages. The whole Scriptures are a testimony to Him: the whole history of the chosen people, with its types, and its law, and its prophecies, is a shewing forth of Him: and it was here the whole,—πᾶσαι αἱ γρ.,—that He laid out before them. This general leading into the meaning of the whole, as a whole, fulfilled in Him, would be much more opportune to the place, and the time occupied, than a direct exposition of selected passages.

The things concerning Himself (E. V.) is right: not, ‘the parts concerning Himself.’

Observe the testimony which this verse gives to the divine authority, and the Christian interpretation, of the O.T. Scriptures: so that the denial of the references to Christ’s death and glory in the O.T. is henceforth nothing less than a denial of His own teaching.

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

27. ἀπὸ Μωυσέως.. For the form see on 2:22. Such prophecies as Gen 3:15, Gen 3:22:18; Num 24:17; Deu 18:15, and such types as the scape-goat, the manna, the brazen serpent, and the sacrifices, are specially meant. Comp. Act 8:35.

καὶ ἀπὸ πάντων τῶν προφητῶν. This may be regarded as a lax construction not likely to be misunderstood : comp. ἕτεροι κακοῦργοιδύο (23:32). But this is not necessary, for with each Messianic passage there was a fresh start in the interpretation. It does not help much to say that Moses and the Prophets are here considered as one class in distinction from the rest of O.T., and that the meaning is that He began with these and thence passed to the Psalms (ver. 44) and other books (Hofm. Hahn). The repetition of the ἀπό shows that the Prophets are regarded as separate from the Pentateuch. The literal meaning 0f the characteristic πάντων and πάσαις may stand, but need not be pressed. There is nothing incredible in the supposition that He quoted from each one of the Prophets.

διερμήνευσεν (אc B L U) supported by διηρμήνευσεν (M) is probably right, rather than διερμήνευεν (ΑΓΡΞΓΔΛ) or διηρμήνευεν (A H K S V Π etc.). But instead of ἀρξάμενος … διερμήνευσεν we have in D ἦν ἀρξάμενος ἀπὸ Μωυσέως καὶ π.τ.πρ. ἐρμηνεύειν erat incipiens a mosen.et omnium propheetarum interpraetari.(d) ; a1so erat incipiens… interpretans (b ff2r), fuit incipiens … interpretants (ce). erat inchoans… interpretans (a). but f Vulg. have et incipiens… interpretabatur. The καὶ διερμηνεύειν of א* points to some form of this Western reading.

διερμήνευσεν …τὰπερὶ ἐαυτοῦ. Comp. 1Co 12:30, 1Co 12:14. 1Co 12:5, 1Co 12:13, 1Co 12:27. In Act 9:36 and 2 Mac. 1:36 the verb is used of interpreting a foreign language. Neither γεγραμμεινα (De W. Mey Weiss) nor anything else is to be understood with τὰ περὶ ἐαυτοῦ : see small print on 22:37.

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

He expounded [διερμηνυεν] . Or interpreted : throughout [δια] .

Imperfect, he went on interpreting from passage to passage.

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