Albert Barnes Commentary Luke 24

Two of them. This refers to two of the disciples. The name of one of them was Cleopas (Luke 24:18). Many have supposed that the other was Luke, and that he omitted his own name from modesty. Others have supposed that it was Peter (1 Corinthians 15:5). There is no evidence to guide us here. Dr. Lightfoot has shown that Cleopas is the same name as Alpheus, who was the father of the apostle James (Matthew 10:3).

Emmaus. Regarding the locality of Emmaus, it seems quite probable that it is the same village referred to by Josephus (Jewish Wars, VII.6, §6). Josephus states that after the destruction of Jerusalem, Titus gave Emmaus, distant from Jerusalem sixty furlongs, to eight hundred of his troops, whom he had dismissed from his army, as their dwelling place. Dr. Thomson (The Land and the Book, vol. II, pp. 307, 540) regards it as the present Kuriet el 'Aineb, which Dr. Robinson identifies with Kirjath-jearim. Of this place he says:

"Kuriet el 'Aineb itself would be the proper distance from Jerusalem. Being on the road to Jaffa and on the dividing ridge between the plain and the mountains, the Roman emperor might have considered it an advantageous post for a colony made up of his disbanded soldiers, who could keep the surrounding country in check. It is certain that in later ages the occupants of this place have controlled the whole adjacent region and for many generations exercised their lawless tyranny upon helpless pilgrims.

"It took just three hours' moderate riding from Kuriet el 'Aineb to Jerusalem: first, a long descent into Wady Hanina, which passes between it and Soba; then a similar ascent, followed by a very steep pass and a very slippery path down to Kulonia. At this place are some substantial foundations of a church, convent, or castle by the roadside, which could be of almost any age, and also gardens of fruit-trees, irrigated by a fountain of excellent water. Kulonia is on a hill north of the road and seems likely to become a ruin itself before long. The path then winds up a valley and stretches over a dreary waste of bare rocks until within a mile of the city, when the view opens upon its naked ramparts and the mysterious regions toward the Dead Sea."

Threescore furlongs. This means sixty furlongs, or about seven or eight miles. It is not certain that these individuals were apostles; in fact, the contrary seems to be implied in Luke 24:33. (See the commentary on Luke 24:33).

If they were not apostles, it is probable that they were intimate disciples, who may have been with the Savior often during the later part of his ministry and the closing scenes of his life. However, it is entirely unknown why they were going to Emmaus. It may have been that this was their native place, or that they had friends in the vicinity.

They seem to have given up all for lost and to have concluded that Jesus was not the Messiah, though they naturally conversed about it, and there were many things they could not explain. Their Master had been crucified contrary to their expectations, their hopes were dashed, their anticipations disappointed, and they were now returning in sadness, very naturally conversing on the way about the things that had happened in Jerusalem.

Communed together. Talked together.

And reasoned. They reasoned, undoubtedly, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; about what was to be done in the present state of things.

Jesus himself drew near, and so on. The disciples were properly employed. Their minds were anxious about the state of things, and they endeavored to arrive at the truth.

In this state of things Jesus came to solve their doubts, and to establish them in the belief that he was the Christ; and we may learn from this that Christ will guide those who are sincerely endeavoring to know the truth.

Those who candidly and seriously endeavor to ascertain what is true and right he will direct; and often in an unexpected manner he will appear, to dissipate their doubts and to scatter all their perplexities.

Our duty is sincerely to strive to ascertain the truth, and to do his will; and if his people do this, he will not leave them to perplexity and wandering.

Their eyes were holden. This expression is used merely to denote that they did not know who he was. It does not appear that there was anything supernatural or miraculous in it, or that God used any power to blind them. It may easily be accounted for without any such supposition, for:

1. Jesus appeared in another form (Mark 16:12)—that is, different from his usual appearance.
2. They were not expecting to see him—indeed, they did not suppose that he was alive, and it required the strongest evidence to convince them that he was really risen from the dead.

What manner of communications, etc. What is the subject of your conversation? What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as befitted all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them.

Art thou only a stranger? This is an expression of surprise that he should be unaware of an affair that had been so widely discussed and had involved such remarkable circumstances.

The word stranger here denotes one who had come to reside at a place only for a time, not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem to keep the Passover there. They appear to have taken Jesus to be such a stranger or foreigner.

The meaning of this verse may be expressed as follows:

The affair about which we are sad has been well known and widely discussed, so that everyone, even the temporary visitors who have come up to remain there only a short time, is well aware of it. Are you the only one of them who has not heard it? Is everyone so familiar with it, and you have not heard of it? It is a matter of surprise, and we cannot account for it.

(Regarding "Cleopas," see John 19:25)