Luke 24:35

Luk 24:35. Ἐγνώσθη) He made Himself known. So אתודע, LXX. γνωσθήσομαι, Num 12:6, “I will make myself known.” So εὑρέθην (“præsto fui”), I caused myself to be found, Rom 10:20.

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

When he brake bread, which that people used, and as the Jews use yet at this day at the beginning of their meals, and say a prayer.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 35. And they] The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See Clarke on Lu 24:31.

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

(35) He was known of them in breaking of bread.—The use by St. Luke of a term which, when he wrote, had already acquired a definite secondary meaning, as applied to “breaking bread “in the Supper of the Lord (Act_2:42; Act_2:46; 1Co_10:16), is every way significant. He meant men to connect the recognition at Emmaus with their daily or weekly communion in the Body and Blood of Christ.

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

35. in breaking of bread] Rather, in the breaking of the bread. The alteration is important as giving to the act a sacramental character. It has been objected that Cleopas and his companion, not being Apostles, had not been present at the institution of the Lord’s Supper; but this was by no means the only occasion on which Christ had solemnly broken bread and blessed it (see Luk_9:16). St Mark adds that some of the disciples received even this narrative with distrust (Luk_16:13), which once more proves that, so far from being heated enthusiasts ready to accept any hallucination, they shewed on the contrary a most cautious reluctance in accepting even the most circumstantial evidence.

The young reader will be glad to see a part of the beautiful passage of Cowper on this scene:

“It happen’d on a solemn eventide

Soon after He who was our surety died,

Two bosom friends, each pensively inclined,

The scene of all those sorrows left behind,

Sought their own village, busied as they went

In musings worthy of this great event.

They spake of Him they loved, of Him whose life,

Though blameless, had incurred perpetual strife.

* * * * *

Ere yet they brought their journey to an end

A stranger joined them, courteous as a friend,

And asked them with a kind engaging air

What their affliction was, and begged a share.

* * * * *

He blessed the bread, but vanished at the word,

And left them bothexclaiming,’Twas the Lord!

Did not our hearts feel all He deigned to say,

Did not they burn within us by the way?”

Conversation.

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 were terrified and affrighted,.... At the sight of him, and at his sudden appearance among them, without being heard, or seen before, and the doors shut and bolted; they could not tell how to account for it, that it should be Jesus himself risen from the dead in his own body, though they had been just speaking of his resurrection, and had had a confirmation of it from the disciples that went to Emmaus:

and supposed that they had seen a spirit; that what they saw was a phantom, or apparition, or a spirit, that had assumed, and appeared in, the shape of Jesus, and was not he himself.

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

35 And they told what things were done in the way, and how he was known of them in breaking of bread.

Ver. 35. {See Trapp on "Luk 24:30"} Ex benedictionis forma solemni ipsi Christo antequam panem frangeret, saith Calvin here.

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.

35. And they told—Mark says, nor believed they them, which Alford unwisely pronounces inconsistent with this passage. But the inconsistency is not in the Evangelists, but in the actors in the scene. They believed and they did not believe. They believed that a vision, or something, had taken place; they believed that Christ had risen and had been seen by Peter; and yet they could not realize the fact, either from strangeness or from joy. See note on Luk_24:41. It is probable that my readers and myself would have been in much the same state of mental ambiguity.

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

And they told what things were done in the way, and how he was known of them in breaking of bread. The two travellers now relate to the eleven their wondrous story. The words used by Cleopas and his friend in their narration, en th klasei tou artou , which should be rendered," in the breaking of the bread," are significant. It is an expression which, at the time when St. Luke wrote his Gospel, had acquired a definite meaning in the language of the Christian Church, and was applied to breaking bread in the "Supper of the Lord". (see Act_2:42, 46 1Co_10:16) While they were speaking together, the personal appearance of the Lord was vouchsafed to them; for, of a sudden, he stood in the midst and spoke to them!

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

In the breaking of bread - The Lord's Supper.

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

35. ἐξηγοῦντο. ‘They narrated.’ The word occurs four times in the Acts and in Joh 1:18.

ἐν τῇ κλάσει τοῦ ἄρτου. ‘In the breaking of the bread.’ The articles are important as giving to the act a sacramental character. It has been objected that Cleopas and his companion, not being Apostles, had not been present at the institution of the Lord’s Supper; but this was by no means the only occasion on which Christ had solemnly broken bread and blessed it (see Luk 9:16). St Mark adds that some of the disciples received even this narrative with distrust (Luk 16:13), which once more proves that, so far from being heated enthusiasts ready to accept any hallucination, they shewed on the contrary a most cautious reluctance in accepting even the most circumstantial evidence.

The young reader should refer to the beautiful passage of Cowper on this scene in Conversation, beginning

“It happen’d on a solemn eventide,” &c.

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.

35.] And they—the travellers, distinguished from the others—not ‘they also,’ for thus we should leave the clause without a copula.

ἐν τῇ κλ.] We can hardly after ἐγνώσθη exclude that sense of in, which gives that which follows a share in the instrumentality: being the element, in and by means of which. The example cited by De Wette, ἐν τῇ ἀναστάσει, Mat 22:28, for the sense, ‘during the breaking,’ &c. does not apply, inasmuch as in that case there is no verb: Joh 13:35 is far more to the point, and almost decides for the other sense. That this should have been so, does not exclude the supernatural opening of their eyes: see above, on ver. 31.

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

35. καὶ αὐτοὶ ἐξηγοῦντο. “And they on their side rehearsed.” Excepting Joh 1:18, the verb occurs only here and Act 10:8, Act 10:15:12, Act 10:14, Act 10:21:19. Note that the Lord’s breaking of the bread, and not their partaking of it, is spoken of as the occasion of their recognizing Him. Syr-Sin. has “as He brake bread.”

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

They told [εξηγουντο] . Rev., rehearsed is better, because the verb means to tell at length or relate in full.

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