Luke 24:27 · Bible study
Luke 24:27 Commentary: Christ in All the Scriptures
Greek · 10 what the commentators say
Meaning in one sentence
How Jesus interpreted the Old Testament as pointing to himself on the Emmaus road. Scholarly analysis of the Greek, context, and meaning.
Research Summary
- Meaning: Jesus taught that the entire Old Testament, from the Law to the Prophets, speaks of him, his suffering and glory.
- Key words: diermēneusen (to interpret thoroughly) and graphais (Scriptures). The verb implies systematic exposition.
- Main debate: Whether Jesus explicitly identified himself as the subject of each prophecy, or left the disciples to make the connection (Barnes suggests the latter; others assume direct application).
- Theological theme: Christocentric reading of the Old Testament; the necessity of the Messiah’s suffering; resurrection hermeneutics.
- Best use: Preaching on the unity of Scripture; teaching small groups to read the Old Testament with Christ at the center; apologetics for the messianic identity of Jesus.
Translation Comparison
BSB Berean Standard Bible 2020
And beginning with Moses and all the Prophets, He explained to them what was written in all the Scriptures about Himself.
WEB World English Bible 2000
Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
KJV King James Version 1769
And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.
ASV American Standard Version 1901
And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.
YLT Young's Literal Translation 1898
and having begun from Moses, and from all the prophets, he was expounding to them in all the Writings the things about himself.
Darby Darby Bible 1890
And having begun from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.
Douay-Rheims Douay-Rheims Bible 1899
And beginning at Moses and all the prophets, he expounded to them in all the scriptures the things that were concerning him.
Translations in other languages (10 available)
Y comenzando desde Moisés, y de todos los profetas, declarábales|strong="G1329, G0846" en todas las Escrituras lo que de él decían.
E começando de Moisés, e por todos os profetas, lhes declarava em todas as Escrituras o que estava escrito sobre ele.
Et, commençant par Moïse et par tous les prophètes, il leur expliqua dans toutes les Écritures ce qui le concernait.
Und fing an von Mose und allen Propheten und legte ihnen alle Schriften aus, die von ihm gesagt waren.
En begonnen hebbende van Mozes en van al de profeten, legde Hij hun uit, in al de Schriften, hetgeen van Hem geschreven was.
E cominciando da Mosè e da tutti i profeti, spiegò loro in tutte le Scritture le cose che lo concernevano.
A począwszy od Mojżesza i od wszystkich proroków, wykładał im wszystkie one Pisma, które o nim napisane były.
И, начав от Моисея, из всех пророков изъяснял им сказанное о Нем во всем Писании.
於是 從 摩西 和 眾 先知 起，凡 經 上 所指著 自己 的話都給他們 講解明白了。
And he made clear to them all the things in the Writings, from Moses and from all the prophets, which had to do with himself.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 24:27
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree on the central claim of this verse: the entire Old Testament speaks of the Messiah, and Jesus himself is its key. Calvin notes that Christ is made known through the Gospel only when the Law and the Prophets go before as guides, and he warns against those who would suppress the Old Testament. Barnes observes that Jesus showed the disciples that the Messiah had to suffer, using the Scriptures to overturn their expectation of a political ruler. The Cambridge Bible lists dozens of messianic passages from every part of the Hebrew Scriptures. Matthew Henry, Gill, and Jamieson-Fausset-Brown all underline the same point: the great burden of the Old Testament is Christ himself. The consensus is clear, this verse teaches a Christocentric reading of the Old Testament, and the resurrected Jesus is its authoritative interpreter.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Prophetic-fulfillment view: Jesus cited specific predictive prophecies (e.g., Isaiah 53, Psalm 22, Daniel 9), as listed by Barnes and the Cambridge Bible. The emphasis is on explicit prediction and literal fulfillment.
- Typological view: Gill and the Cambridge Bible highlight types such as the brazen serpent, the Passover lamb, and the scapegoat. Jesus interpreted OT persons, events and institutions as prefigurations of himself.
- Christocentric canonical interpretation: Calvin and others argue that the entire narrative and covenantal structure of the OT points to Christ—the end of the law (Romans 10:4). Interpretation is not limited to isolated proof-texts but reads the whole canon as a unified story.
What is clear: Jesus taught that the Old Testament Scriptures speak of him, and that the Messiah’s suffering and glory are central to their meaning.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Christ in the Old Testament | All Christian traditions affirm that the Old Testament testifies to Christ in some manner. | Catholics, Orthodox, and some Protestants emphasize typology and the spiritual sense; other Protestant traditions stress explicit prophecy and promise-fulfillment. The extent and method of interpretation vary. |
| The necessity of the Messiah's suffering | Jesus taught that suffering was necessary according to the Scriptures; this is shared across traditions. | The nature of the atonement (penal substitution, Christus Victor, moral example) is understood differently, but all hold that Christ's suffering was redemptive. |
| Interpretive method used by Jesus | Jesus used the Scriptures to correct the disciples' misunderstanding; he read them as a unified narrative pointing to himself. | Some see Jesus' method as a model for historical-grammatical exegesis; others see it as a special, post-resurrection hermeneutic available only through the Spirit. |
| Whether Jesus covered every prophet individually | The phrase 'all the prophets' indicates the entirety of the prophetic literature, not necessarily each book. | Some commentators (e.g., Cambridge Bible) argue he focused on the 'tenor' of the Old Testament; others list specific passages he likely used (Barnes, Gill). |
| The role of the Law in Christian life | Jesus affirmed the Law as Scripture that speaks of him. | Traditions differ on the ongoing applicability of Mosaic law for Christians, from full continuity (some Reformed) to abrogation (some dispensationalists). |
Historical & Cultural Context
The Emmaus road encounter takes place on the day of the resurrection. Two disciples walk away from Jerusalem, confused and grieving; Jesus joins them, but their eyes are prevented from recognizing him. Their conversation betrays dashed hopes: “we trusted that it had been he which should have redeemed Israel” (Luke 24:21). They understood Jesus as a prophet, but his crucifixion contradicted their messianic expectations.
When Jesus begins “from Moses and from all the prophets,” he is drawing on the standard Jewish division of Scripture: the Law (Torah) and the Prophets (Nevi’im). This phrase, along with “all the Scriptures,” signals that he covers the entire Old Testament canon. The Greek verb diermēneusen means “to interpret thoroughly” or “to unfold the meaning.” Vincent notes the imperfect indicative in some manuscripts, suggesting the idea of ongoing explanation from passage to passage.
Jesus uses a specific hermeneutic: he does not merely quote proof texts but shows how the whole narrative arc, from the promise to Eve (Genesis 3:15), to the covenant with Abraham (Genesis 12:3), to the suffering servant of Isaiah (Isaiah 53), to the humble king of Zechariah 9, converges on his own suffering and glory. This was a radical shift from the common expectation of a triumphant Messiah. The disciples’ hearts would later burn as they realized that the very Scriptures they revered had been speaking of this Jesus all along.
Culturally, the first readers of Luke’s Gospel would have understood the weight of Jesus’ claim: he positions himself as the interpretive key to Israel’s sacred writings. The verse thus establishes a model for Christian biblical interpretation, the Old Testament is not obsolete but fulfilled in Christ.
Textual Notes
The verb translated “expounded” or “interpreted” appears in the interlinear as the aorist indicative active (diermēneusen), but Vincent’s Word Studies notes that in some manuscripts the form is the imperfect (diermēneuen), meaning “he went on interpreting from passage to passage.” The aorist simply records the action, while the imperfect emphasizes its ongoing character. The Byzantine text-type supports the aorist; the Alexandrian tradition (reflected in many modern critical editions) reads the imperfect. The difference is minor in meaning, both indicate that Jesus gave a thorough exposition, but the imperfect highlights the step-by-step nature of his teaching. No other significant textual variants are noted in the supplied sources.
Reception History
This verse has been a cornerstone for Christian biblical interpretation. Early church fathers such as Justin Martyr and Irenaeus used it to argue that the Old Testament was a Christian book, reading prophecies and types as fulfilled in Jesus. Augustine drew on it in his On Christian Doctrine to establish the rule that Scripture is interpreted in light of Christ.
During the Reformation, Calvin saw the verse as a refutation of those who would set aside the Old Testament: “fanatics, who, by suppressing the Law and the Prophets, wickedly mutilate the Gospel.” The verse was central to the development of biblical theology in the 20th century, where scholars like Geerhardus Vos and later Graeme Goldsworthy traced redemptive history as Christ-centered. In liturgical traditions, the Emmaus story often forms the basis for the reading of Scripture in the Eucharist, where the Word opens the eyes of faith.
Preaching This Verse
Three-point outline
- Christ unlocks the Old Testament. Jesus starts with Moses and the Prophets, showing that the entire Hebrew canon bears witness to him. Without him, the Scriptures remain a closed book.
- Suffering comes before glory. In verse 26 Jesus rebukes their disbelief and asserts the necessity of the Messiah’s suffering. This reorients all Christian hope: the path to glory leads through the cross.
- The Scriptures are a living encounter. Jesus does not leave the disciples with a lecture; he stays for supper, and their eyes are opened. The Word leads to communion with the risen Christ.
Five-point outline
- Beginning at Moses. From Genesis onward, the serpent-crusher, the seed of Abraham, the Passover lamb, Jesus shows the pattern of redemption.
- All the Prophets. Isaiah, Jeremiah, Ezekiel, Daniel, and the Minor Prophets each testify to the coming King and his suffering.
- Interpreting, not just quoting. The Greek diermēneuo implies unfolding meaning, moving from type to fulfillment, passage to passage.
- The things concerning himself. Jesus does not force the texts; he demonstrates that they were about him all along.
- Burning hearts. The result is not mere information but transformed affections. The disciples later recall that their hearts burned within them as he spoke.
Illustration hooks
- A jigsaw puzzle missing the key piece, once the center is placed, the rest falls into place. Jesus is that center for the Old Testament.
- A child who sees only the scattered LEGO bricks of a hidden castle, until a parent shows the picture on the box. Christ is the big picture that gives meaning to each brick.
- A photograph negative that seems dark and confusing until it is developed and the image becomes clear. The resurrection develops the picture of the Old Testament.
Questions your congregation is asking
- How do we read the Old Testament without getting lost in genealogies, laws, or difficult passages?
- If Jesus is in every part of the Old Testament, how do we find him there without forcing meanings that are not present?
- Why did Jesus have to suffer? Does this verse help us make sense of pain in our own lives?
Leading a Discussion
This passage shows the risen Christ himself interpreting the Old Testament. It invites us to consider how we read the Scriptures and whether we see Jesus as their central subject. The disciples had the right texts but the wrong expectations. Jesus corrected both.
Discussion questions
- What were the disciples’ hopes for Jesus, and why were they disappointed? (See verse 21.)
- How does Jesus describe them in verse 25? What does “slow of heart to believe” mean in context?
- Why do you think Jesus began with Moses and the Prophets rather than with a direct announcement of his identity?
- The Greek verb diermēneusen can mean “interpret thoroughly” or even “translate.” What does that suggest about how Jesus handled the Old Testament?
- Which of the prophecies and types listed in the commentaries (e.g., Genesis 3:15, Deuteronomy 18:15, Isaiah 53) do you find most compelling as pointing to Christ?
- How does this verse challenge how you read the Old Testament today? Do you read it with an eye for Christ?
- What practical steps could your group take to understand the Old Testament better in light of Christ?
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)
| Genesis 3:15 | I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.” |
| Genesis 12:3 | I will bless those who bless you, and I will curse him who treats you with contempt. All the families of the earth will be blessed through you.” |
| Genesis 22:18 | All the nations of the earth will be blessed by your offspring, because you have obeyed my voice.’” |
| Genesis 26:4 | I will multiply your offspring as the stars of the sky, and will give all these lands to your offspring. In your offspring all the nations of the earth will be blessed, |
| Genesis 49:10 | The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs. The obedience of the peoples will be to him. |
| Numbers 21:6 | Yahweh sent venomous snakes among the people, and they bit the people. Many people of Israel died. |
| Numbers 21:9 | Moses made a serpent of bronze, and set it on the pole. If a serpent had bitten any man, when he looked at the serpent of bronze, he lived. |
| Deuteronomy 18:15 | Yahweh your God will raise up to you a prophet from among you, of your brothers, like me. You shall listen to him. |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke marvel
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Jesus began his discourse rather than literally starting at the book of Genesis. He explained the Old Testament prophecies without directly applying them to himself, letting the disciples see that the Messiah must suffer, not rule as a temporal prince they expected.
Calvin's Commentaries Reformed 1564
Calvin argues that Christ makes himself known through the Gospel precisely by the Law and the Prophets, not apart from them. He warns that suppressing the Old Testament does not elevate the Gospel but mutilates it, since even Jesus himself proved his doctrine from Moses and the Prophets.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator stresses that Jesus' words show the entire Old Testament is pervasively messianic, not just a few isolated passages. He notes that almost every prophet, except a handful, makes distinct reference to Christ, and the types and prophecies spread across Moses, the Psalms, and all the prophets form a coherent whole.
Geneva Bible Notes Reformed 1599
The Geneva Notes draw attention to how Christ Himself becomes the interpreter, showing that the entire Old Testament from Moses through the Prophets centers on Him. Every Scripture passage points to Him, and He personally unlocks that meaning for the disciples.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that Jesus explained how the Old Testament Scriptures directly foretold His suffering and His glory. He points to specific types and prophecies, such as the promise in Genesis, the accounts of Isaac and the bronze serpent, and the sacrificial system, all of which pointed ahead to Christ's atoning death and resurrection.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that Jesus here teaches both the respect owed to the Old Testament Scriptures and their true central subject. The great burden carried by Moses and the prophets, according to Christ, is Christ Himself.
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 that the Greek verb for "expounded" is in the imperfect tense, which means he kept on interpreting, moving through one passage to the next. The use of "throughout" reinforces that Christ systematically explained the Scriptures point by point.