Luke 24:13-24 · Bible study
Luke 24:13-24 Commentary: Road to Emmaus
Greek · 11 what the commentators say
Meaning in one sentence
Luke 24:13-24 unpacks the identity of the two Emmaus disciples and the significance of the sixty-stadia journey.
Research Summary
- Meaning: The risen Christ walks alongside two disciples in their grief, listens to their story, and begins to re-interpret Scripture, even before they recognize him.
- Key words: “holden” (κρατέω, ‘to hold fast’, passive indicates divine restraint); “stranger” (παροικέω, ‘to live as a foreigner’); “redeem” (λυτρόω, ‘to ransom, set free by payment’).
- Main debate: The identity of the second disciple, tradition identifies him as Luke (Clarke), Peter, or a deliberately anonymous figure so the reader can see themselves in the story.
- Theological theme: Jesus meets us where we are, in doubt, on the road, in conversation, and opens the Scriptures to reveal himself.
- Best use: Pastoral encouragement for those in doubt, grief or confusion; also as a model of how to read the Old Testament christologically.
Translation Comparison
BSB Berean Standard Bible 2020
13That same day two of them were going to a village called Emmaus, about seven miles from Jerusalem.
14They were talking with each other about everything that had happened.
15And as they talked and deliberated, Jesus Himself came up and walked along with them.
16But their eyes were kept from recognizing Him.
17He asked them, “What are you discussing so intently as you walk along?” They stood still, with sadness on their faces.
18One of them, named Cleopas, asked Him, “Are You the only visitor to Jerusalem who does not know the things that have happened there in recent days?”
19“What things?” He asked. “The events involving Jesus of Nazareth,” they answered. “This man was a prophet, powerful in speech and action before God and all the people.
20Our chief priests and rulers delivered Him up to the sentence of death, and they crucified Him.
21But we were hoping He was the One who would redeem Israel. And besides all this, it is the third day since these things took place.
22Furthermore, some of our women astounded us. They were at the tomb early this morning,
23but they did not find His body. They came and told us they had seen a vision of angels, who said that Jesus was alive.
24Then some of our companions went to the tomb and found it just as the women had described. But Him they did not see.”
WEB World English Bible 2000
13Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem.
14They talked with each other about all of these things which had happened.
15While they talked and questioned together, Jesus himself came near, and went with them.
16But their eyes were kept from recognizing him.
17He said to them, “What are you talking about as you walk, and are sad?”
18One of them, named Cleopas, answered him, “Are you the only stranger in Jerusalem who doesn’t know the things which have happened there in these days?”
19He said to them, “What things?” They said to him, “The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people;
20and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.
21But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.
22Also, certain women of our company amazed us, having arrived early at the tomb;
23and when they didn’t find his body, they came saying that they had also seen a vision of angels, who said that he was alive.
24Some of us went to the tomb and found it just like the women had said, but they didn’t see him.”
KJV King James Version 1769
13And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.
14And they talked together of all these things which had happened.
15And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.
16But their eyes were holden that they should not know him.
17And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?
18And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?
19And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:
20And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.
21But 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.
22Yea, and certain women also of our company made us astonished, which were early at the sepulchre;
23And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.
24And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.
ASV American Standard Version 1901
13And behold, two of them were going that very day to a village named Emmaus, which was threescore furlongs from Jerusalem.
14And they communed with each other of all these things which had happened.
15And it came to pass, while they communed and questioned together, that Jesus himself drew near, and went with them.
16But their eyes were holden that they should not know him.
17And he said unto them, What communications are these that ye have one with another, as ye walk? And they stood still, looking sad.
18And one of them, named Cleopas, answering said unto him, Dost thou alone sojourn in Jerusalem and not know the things which are come to pass there in these days?
19And he said unto them, What things? And they said unto him, The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people:
20and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.
21But we hoped that it was he who should redeem Israel. Yea and besides all this, it is now the third day since these things came to pass.
22Moreover certain women of our company amazed us, having been early at the tomb;
23and when they found not his body, they came, saying, that they had also seen a vision of angels, who said that he was alive.
24And certain of them that were with us went to the tomb, and found it even so as the women had said: but him they saw not.
YLT Young's Literal Translation 1898
13And, lo, two of them were going on during that day to a village, distant sixty furlongs from Jerusalem, the name of which is Emmaus,
14and they were conversing with one another about all these things that have happened.
15And it came to pass in their conversing and reasoning together, that Jesus himself, having come nigh, was going on with them,
16and their eyes were holden so as not to know him,
17and he said unto them, `What are these words that ye exchange with one another, walking, and ye are sad?'
18And the one, whose name was Cleopas, answering, said unto him, `Art thou alone such a stranger in Jerusalem, that thou hast not known the things that came to pass in it in these days?'
19And he said to them, `What things?' And they said to him, `The things about Jesus of Nazareth, who became a man--a prophet--powerful in deed and word, before God and all the people,
20how also the chief priests and our rulers did deliver him up to a judgment of death, and crucified him;
21and we were hoping that he it is who is about to redeem Israel, and also with all these things, this third day is passing to-day, since these things happened.
22`And certain women of ours also astonished us, coming early to the tomb,
23and not having found his body, they came, saying also to have seen an apparition of messengers, who say he is alive,
24and certain of those with us went away unto the tomb, and found as even the women said, and him they saw not.'
Darby Darby Bible 1890
13And behold, two of them were going on the same day to a village distant sixty stadia from Jerusalem, called Emmaus;
14and they conversed with one another about all these things which had taken place.
15And it came to pass as they conversed and reasoned, that Jesus himself drawing nigh, went with them;
16but their eyes were holden so as not to know him.
17And he said to them, What discourses are these which pass between you as ye walk, and are downcast?
18And one [of them], named Cleopas, answering said to him, Thou sojournest alone in Jerusalem, and dost not know what has taken place in it in these days?
19And he said to them, What things? And they said to him, The things concerning Jesus the Nazaraean, who was a prophet mighty in deed and word before God and all the people;
20and how the chief priests and our rulers delivered him up to [the] judgment of death and crucified him.
21But we had hoped that he was [the one] who is about to redeem Israel. But then, besides all these things, it is now, to-day, the third day since these things took place.
22And withal, certain women from amongst us astonished us, having been very early at the sepulchre,
23and, not having found his body, came, saying that they also had seen a vision of angels, who say that he is living.
24And some of those with us went to the sepulchre, and found it so, as the women also had said, but him they saw not.
Douay-Rheims Douay-Rheims Bible 1899
13And behold, two of them went, the same day, to a town which was sixty furlongs from Jerusalem, named Emmaus.
14And they talked together of all these things which had happened.
15And it came to pass that while they talked and reasoned with themselves, Jesus himself also, drawing near, went with them.
16But their eyes were held, that they should not know him.
17And he said to them: What are these discourses that you hold one with another as you walk and are sad?
18And the one of them, whose name was Cleophas, answering, said to him: Art thou only a stranger in Jerusalem, and hast not known the things that have been done there in these days?
19To whom he said: What things? And they said: Concerning Jesus of Nazareth, who was a prophet, mighty in work and word before God and all the people.
20And how our chief priests and princes delivered him to be condemned to death and crucified him.
21But we hoped that it was he that should have redeemed Israel. And now besides all this, to-day is the third day since these things were done.
22Yea and certain women also of our company affrighted us who, before it was light, were at the sepulchre,
23And not finding his body, came, saying that they had all seen a vision of angels, who say that he is alive.
24And some of our people went to the sepulchre and found it so as the women had said: but him they found not.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 24:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators largely agree that Luke 24:13-24 is among the most artfully told resurrection accounts. One of the two disciples is named Cleopas (v. 18), and the other remains unnamed, possibly Luke himself, as ancient readers supposed, or simply a deliberate anonymity that lets every believer enter the story (Clarke, Barnes, Cambridge). The specific distance, sixty stadia (about seven miles), is widely accepted as a concrete historical detail; no commentator argues it is symbolic rather than literal. All note that the travellers' lack of recognition is due not to a change in Jesus' appearance but to a divine restraint: “their eyes were holden” (κρατοῦνται, ‘they were held fast’) to prevent recognition (Calvin, Gill). Their conversation, as Cleopas later recites it, betrays shattered messianic hopes: “we were hoping that it was he who would redeem Israel” (ἡλπίζομεν, imperfect tense: ‘we kept on hoping’). Luke thus sets the stage for Jesus to meet, listen, and ultimately re-open their understanding of Scripture.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Second disciple is Luke: Tradition (Clarke) and the omitting of the author’s own name out of modesty; stylistic similarities in the narrative detail.
- Second disciple is Peter: Luke 24:34 says the Lord appeared to Simon; the pattern of a paired witness with Cleopas.
- Deliberately anonymous: The lack of naming invites every reader to see themselves in that disciple; the focus is on the encounter, not the identity.
What is clear: The passage unmistakably teaches that the risen Christ joins us in our confusion, listens to our story, and is the key that unlocks the Old Testament Scriptures.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the second disciple | One disciple is named Cleopas; the other is left unnamed. | Ancient tradition holds the second disciple is Luke himself (Clarke). Others argue for Peter (Barnes, based on Luke 24:34 and 1 Corinthians 15:5), while some see the anonymity as deliberate, inviting the reader to become that second disciple. |
| Nature of the 'holden' eyes (v. 16) | God intentionally prevented recognition, it was not a change in Jesus' appearance alone. | Mark 16:12 says Jesus appeared 'in another form,' which some take as a physical change (Clarke). Calvin stresses divine restraint, not a transformed body. Both agree God acted to obscure recognition. |
| Identity of Cleopas | Cleopas is a real, otherwise obscure figure, which adds credibility to the account. | Some identify him as Alphaeus, the father of James and Jude (Clarke, Gill). Others see no evidence for that connection and treat him as a distinct person (Cambridge). |
| Significance of the sixty stadia (v. 13) | The distance is historically plausible and anchors the story in real geography. | Some see the precise distance as simply a factual note. Others, noting that Emmaus is not otherwise prominent, suggest the distance may have theological resonance (the journey to the place where the Lord is revealed after seven miles). |
Historical & Cultural Context
The journey from Jerusalem to Emmaus on the first day of the week was a walk of perhaps two to three hours, a distance well within the Sabbath day’s journey limits. Jewish travellers, trained by Deuteronomy 6:7 to speak of divine matters “when you walk by the way,” naturally conversed about the events that had shaken the capital. Cleopas’s question to the stranger, “Are you the only stranger in Jerusalem who doesn’t know…?”, uses the verb παροικέω (paroikeō), meaning to dwell as a foreigner without citizen rights. It expresses genuine astonishment that anyone could be unaware of the public execution.
The phrase “the third day” (v. 21) carried deep resonance. Jewish thought held that the soul hovered near the body for three days, but after that hope of revival faded (John 11:39). By mentioning the third day, Cleopas implies that even that window of desperate hope has closed. The women’s report of an empty tomb and angelic vision (vv. 22-23) only compounds the confusion, it is “amazement” (ἐξέστησαν, ‘they were beside themselves’), not belief. The visit by Peter and John to the tomb (v. 24) confirmed the empty space, but “him they saw not.” Luke thus captures the emotional chaos of the first Easter afternoon: grief, dashed ambition, and reports too strange to accept.
Textual Notes
The consulted sources note two significant textual variants. In verse 17, the most reliable manuscripts (א, A, B) read καὶ ἐστάθησαν σκυθρωποί (“and they stood still, looking sad”) rather than the shorter reading “and are sad.” The verb ἐστάθησαν (“they stood still”) adds a dramatic pause to the conversation. In verse 23, the present tense λέγουσιν (“they say”) in the best manuscripts shifts the report from past to present: the women “came saying that they have seen a vision of angels which say he is living.” This conveys Cleopas’s vivid retelling. No other variant significantly affects interpretation.
Reception History
From the earliest centuries, the Emmaus road narrative has been treasured as a model of Christ’s presence in the life of believers. The second-century church read it as a pattern for the liturgy of the Word and the Eucharist: Jesus walks, explains Scripture, and is recognised at table. Medieval commentators such as Bede saw the journey as allegory for moving from ignorance to faith. Reformation-era interpreters (Luther, Calvin) used the passage to argue that Christ is known through the Scriptures rather than through mystical experience. In modern pastoral care, the story is frequently cited for its honesty about doubt and disappointment. The interplay of hiddenness and revelation has made these verses a favourite subject for Christian art, where the risen Christ is often shown walking beside the two disciples, head downcast, with the road stretching before them.
Preaching This Verse
Three-point outline
- The walk of disappointment. Two disciples leave Jerusalem, the centre of their shattered hopes. Their conversation is a repetitive loop of facts without faith, they recount everything Jesus did, but cannot see how it fits God’s plan.
- The presence of the unrecognised Lord. Jesus himself “drew near and went with them.” The imperfect verb συνεπορεύετο (he was walking along with them) suggests he had been accompanying them unnoticed for some time. He does not first rebuke their unbelief; he asks a question, inviting them to speak.
- The rehearsal of faith. Cleopas’s report is a raw inventory of data: Jesus was a prophet, powerful in deed and word; the leaders condemned him; the women found an empty tomb; no one has seen him. Everything is true, and none of it has been interpreted through Scripture. The passage ends at v. 24 with the disciples still in the dark.
Five-point outline
- Departure (v. 13): Leaving Jerusalem, leaving the community of believers, perhaps leaving hope.
- Discussion (vv. 14-15): Talking and debating, the verb συζητεῖν means to seek together, but also to dispute. They cannot agree on what the events mean.
- Drawing near (v. 15): Jesus himself comes close. The encounter is initiated by him, not by the disciples.
- Darkness (v. 16): Their eyes are kept from recognition. God sometimes withholds spiritual sight for a season.
- Declaration (vv. 17-24): Cleopas pours out the story, a tangle of facts and feelings. Jesus listens to the whole account before he speaks.
Illustration hooks
- A funeral meal. After a service, family members gather at a restaurant and re-tell the life of the deceased. They notice a stranger at a nearby table who seems to be listening. Later they learn the stranger knew the person in a way they didn’t.
- A group text after bad news. Friends trade messages: “I saw the report.” “They found no evidence.” “What now?” The conversation repeats the same facts from different angles, none giving resolution, until someone outside the group sends a clarifying message.
- The long drive home from a hospital. A couple drives in silence, then talks in circles about a diagnosis. They don’t see the rest stop where help arrives.
Questions your congregation is asking
- Why could the two disciples not recognise Jesus? Was it their fault? A test? A necessary condition for the lesson to come?
- How can we talk about our faith honestly when we are confused, without pretending certainty?
- What does it mean that Jesus “acted like he would go further” (v. 28), does the Lord ever seem to pull away to draw us closer?
Leading a Discussion
This passage invites us into a moment of unresolved sorrow. The two disciples are doing what we often do: recounting facts, weighing evidence, talking in circles. Jesus joins them, but they don’t know it yet. Luke intentionally leaves the story incomplete at verse 24, the recognition will come, but not until they sit at table. Use these questions to help your group dwell in the tension of the journey before the revelation.
Discussion questions
- Observation: What details does Luke include about the journey (distance, time of day, the pair’s mood)? Why might he include those specifics?
- Observation: What exactly do Cleopas and the other disciple say about Jesus? List every claim they make in verses 19-24.
- Interpretation: Their words are all true, Jesus “was a prophet mighty in deed and word.” Why do those true statements not lead them to belief? What ingredient is missing?
- Interpretation: The women’s report is dismissed as an idle tale in verse 11, but here the disciples treat it seriously, “certain women…amazed us.” What changed between the women’s first report and this later conversation?
- Interpretation: Jesus asks, “What things?” (v. 19). In your own words, why does Jesus make them tell the whole story again when he already knows it?
- Application: When have you walked a “road to Emmaus”, a situation where you had all the right facts but no clarity? What helped you keep going?
- Application: How can your small group be a space where people can speak their confusion honestly, as these two did, without being corrected too quickly?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Mark 16:12 | After these things he was revealed in another form to two of them as they walked, on their way into the country. |
| Mark 16:13 | They went away and told it to the rest. They didn’t believe them, either. |
| Deuteronomy 6:7 | and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. |
| Malachi 3:6 | “For I, Yahweh, don’t change; therefore you, sons of Jacob, are not consumed. |
| Luke 6:45 | The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. |
| Matthew 18:20 | For where two or three are gathered together in my name, there I am in the middle of them.” |
| Luke 24:36 | As they said these things, Jesus himself stood among them, and said to them, “Peace be to you.” |
| John 14:18 | I will not leave you orphans. I will come to you. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the phrase "a prophet" in this passage is a Hebrew idiom used to deepen the meaning, indicating Jesus was a genuine and eminent prophet, not like the false ones. He also observes that Cleopas' confused and artless speech reflects the real turmoil in his heart, a natural touch that supports the account's authenticity.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes that the disciples on the road were not unbelieving but sincerely struggling to make sense of recent events. He sees Jesus drawing near as a direct response to their honest, earnest search for truth, demonstrating that Christ will guide those who genuinely seek to understand.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that Christ remained unchanged in appearance; the disciples failed to recognize him because God actively restrained their eyes. This shows divine control over human senses, not any alteration in Christ's body. Calvin also highlights that their reverent, though confused, conversation about Jesus opened the way for Christ to approach and teach them.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary stresses that the disciples did not recognize
Geneva Bible Notes Reformed 1599
The Geneva note highlights that the disciples' eyes were supernaturally kept from recognizing Jesus even as He walked and talked with them. Their sadness and confusion over the crucifixion show how they still clung to earthly hopes of deliverance, unable yet to see the spiritual purpose of Christ's suffering.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes the natural, unguarded despair of the disciples as they unburden their shattered hopes to a fellow traveler. He notes how Jesus deliberately lets them pour out their grief before revealing Himself, drawing them out by appearing as a stranger who knows nothing of recent events.
Lange's Commentary Reformed 1857
Lange stresses that the disciples' real problem was not a lack of understanding but a sluggish heart unwilling to embrace the full truth of Scripture. He insists divine truth moves from heart to head, so their sadness and confusion came from being slow to believe everything the prophets had said.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that the disciples' sadness came from fixing their hopes on a worldly redemption rather than the spiritual one the prophets had foretold. Christ gently rebukes their slowness to believe, then opens the Scriptures to show that suffering was the necessary path to glory.
Vincent's Word Studies Evangelical 1887
Vincent highlights the force of Greek verb tenses and word choices lost in older translations. The imperfect tense shows Jesus was already walking with the disciples before they noticed him. Their word for discussing means tossing a question back and forth. The question about being a stranger means literally "Dost thou alone sojourn in Jerusalem," not "Are you the only one who doesn't know."
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the third day marks the only day Christ could have risen. He implies that if the resurrection were to happen at all, it had to occur on that specific day, making the timing not merely coincidental but essential.