According to the Gospel of Luke, the road to Emmaus appearance is one of the early post-resurrection appearances of Jesus after his crucifixion and the discovery of the empty tomb. [1] [2] [3] Both the meeting on the road to Emmaus and the subsequent supper at Emmaus, depicting the meal that Jesus had with two disciples after the encounter on the road, have been popular subjects in art.
N. T. Wright considers the detailed narration of the Emmaus journey in Luke 24:13–35 [4] as one of the best sketches of a biblical scene in the Gospel of Luke. [5] Jan Lambrecht, citing D. P. Moessner, writes: "the Emmaus story is one of Luke's 'most exquisite literary achievements'." [6] It describes the encounter on the road to Emmaus and the supper at Emmaus, and states that a disciple named Cleopas was walking towards Emmaus with another disciple when they met Jesus. They did not recognize him, and discussed their sadness at recent events with him. They persuaded him to come and eat with them, and at the meal they recognized him.
Although it may be said that its main subject is proving the resurrection by the appearance of Jesus, this narrative seems not to say anything about proving the event. R. W. L. Moberly suggests that "the story is best understood as an exposition of the hermeneutical issue of discernment, focusing specifically on the question, 'How does one discern the risen Christ?'" [7] Alfred McBride says that the Emmaus narrative concerns "the evolution of the awareness of the two disciples, from despair over Christ's death to faith in his resurrection". Used to perceive Christian spiritual growth, this narrative is considered as a model for a Christians' own journey to a deeper faith and as an instrument to help others do the same journey. [8]
The Gospel of Mark has a similar account that describes the appearance of Jesus to two disciples while they were walking in the country, at about the same time in the Gospel narrative, [9] although it does not name the disciples or the destination as Emmaus:
Afterward Jesus appeared in a different form to two of them while they were walking in the country. These returned and reported it to the rest; but they did not believe them either.
— Mark 16:12–13 [10]
It has also been suggested that the Ethiopian eunuch story (Acts 8:26–40) [11] is a "much discussed parallel" to the Emmaus narrative, since there are some recognizable similarities between the two. [12] Lambrecht says, "Each event culminates with a ritual, the breaking and distributing of bread at Emmaus and the baptism of the Ethiopian along the road. [...] What remains as a common theme in both stories is the necessary hermeneutical connection between the Scriptures and the Jesus event. The Scriptures are to be interpreted in the light of 'the good news of Jesus' (Acts 8) and the Jesus events can only be understood in light of the Scriptures (Lk 24)." [13]
Many names have been proposed for the disciple who accompanied Cleopas. Among those who have been suggested: Simon/Symeon, according to several documents and manuscripts; Ammaon/Amaon, which may be a spelling error for "Symeon", according to Saint Ambrose; Nathanael, according to Saint Epiphanius's Panarion ; Nicodemus, according to the Arabic Apocryphal Gospel of John; Luke the Evangelist, according to the Book of the Bee; Philip the Deacon; James, brother of Jesus; and Mary, the wife (or possibly daughter) of Clopas, who is considered the same person as Cleopas. [14] [15]
John Gillman, in a Festschrift to Jan Lambrecht, writes that "Luke's failure to identify Cleophas' companion by either name or gender may well be a strategy of inviting the reader to identify implicitly with that person, and thus to make the journey as Cleophas' companion." [16]
The two followers were walking along the road, heading to Emmaus, deep in solemn and serious discussion, when Jesus met them. They could not recognize Jesus and saw him as a stranger. In Homilies on the Gospels (Hom. 23), Gregory the Great says:
They did not, in fact, have faith in him, yet they were talking about him. The Lord, therefore, appeared to them but did not show them a face they could recognize. In this way, the Lord enacted outwardly, before their physical eyes, what was going on in them inwardly, before the eyes of their hearts. For inwardly they simultaneously loved him and doubted him; therefore the Lord was outwardly present to them, and at the same time did not reveal his identity. Since they were speaking about him, he showed them his presence, but since they doubted him, he hid from them the appearance by which they could have recognized him. [17]
Jesus let them tell about their anxieties and pains; he let them grieve and mourn by expressing the root causes. Jesus emphatically listened to them, who poured out their crises and doubts, and used scriptures so that they could better understand "suffering and glory". [18] During the journey to Emmaus, according to Alfred McBride, Jesus patiently guided the two disciples "from hopelessness to celebration" [8] and also intended to nourish the two disciples' faith to such an extent that they can see "his real presence in the breaking of the bread". [19]
From a pastoral perspective, John Mossi writes that meditating upon the "Emmaus Pilgrimage" may help one when experiencing one's own "dark nights". During such course of action, according to Mossi, one should realize that Jesus compassionately walks as a friend on one's own journey, empathetically listens one's sorrows and hesitations, and spends quality time accompanying one goes through the process of inner healing. [20]
Luke 24:28–29 states that Jesus stayed and had supper with the two disciples after the encounter on the road:
As they approached the village to which they were going, Jesus acted as if he were going farther. But they urged him strongly, "Stay with us, for it is nearly evening; the day is almost over." So he went in to stay with them.
— Luke 24:28–29 NIV [21]
The two disciples showed their openness and caring to the unknown stranger, who is Jesus, by inviting him to stay with them, to join in meal and companionship. Lambrecht argues that such attitudes made Jesus able to change them deeply: "By the offer of hospitality the Emmaus companions were able to transcend their self-concern, sadness, foolishness and slowness of heart, thus preparing them for the revelatory experience around the table where they were nourished." [22]
At first, Jesus appears to Cleopas and one other disciple, but "their eyes were holden" so that they could not recognize him. Later, "in the breaking of bread" (Luke 24:30), [23] "their eyes were opened" and they recognized him (Luke 24:31). [24] B. P. Robinson argues that this means that the recognition occurred in the course of the meal, [25] while Raymond Blacketer notes that "many, perhaps even most, commentators, ancient and modern and in-between, have seen the revelation of Jesus' identity in the breaking of bread as having some kind of eucharistic referent or implication." [26]
In his apostolic letter Mane nobiscum Domine, John Paul II says that when the two disciples urged Jesus to stay with them, Jesus afterwards responded by giving them a way to stay in him, by entering into "a profound communion with Jesus" through the "Sacrament of the Eucharist" (cf. John 15:4). [27] Soon after Jesus agreed to their request to stay, according to the Pope, "Jesus' face would disappear, yet the Master would 'stay' with them, hidden in the 'breaking of the bread' which had opened their eyes to recognize him. [...] When minds are enlightened and hearts are enkindled, signs begin to 'speak'." [28]
Luke 24:32 [29] states that the two disciples' hearts were "burning" during their conversation with Jesus along the way to Emmaus, especially when he explained the Scriptures. They have gone through "a journey symbolizing their change of hearts from 'sad' to 'burning'", and they immediately returned to Jerusalem to share their experience with other fellows (Luke 24:33). [30] [31]
Alfred McBride says that "enthusiasm flooded their whole being" when the two disciples have "encounter[ed] the Risen Christ" in the supper at Emmaus. They sensed a must to share their happiness and the good news with another so that they were willing to go through a long walk back to Jerusalem. [32] John Paul II argues that the two disciples realized "the duty to be a missionary" after "entering into communion with Christ" at the meal event, relates it with the dismissal at the end of the Eucharistic Celebration. [28]
Both the encounter on the road and the ensuing supper have been depicted in art, but the supper has received more attention. Medieval art tends to show a moment before Jesus is recognized; Christ wears a large floppy hat to help explain the initial lack of recognition by the disciples. This is often a large pilgrim's hat with badges or, rarely, a Jewish hat. However, the depiction of the supper has been a more popular theme, at least since the Renaissance, showing Jesus eating with the disciples. Often the moment of recognition is shown.
Rembrandt's 1648 depiction of the supper builds on the etching that he did six years earlier, in which the disciple on the left had risen, hands clasped in prayer. In both depictions, the disciples are startled and in awe but not in fear. The servant is oblivious to the theophanic moment taking place during the supper. [33]
Caravaggio's painting in London and his painting in Milan were six years apart, and both imitate natural color very well, but both were criticized for lack of decorum. Caravaggio depicted Jesus without a beard, and the London painting shows fruits on the table that are out of season. Moreover, the inn keeper is shown serving with a hat. [34]
Some other artists who have portrayed the supper are Jacopo Bassano, Pontormo, Vittore Carpaccio, Philippe de Champaigne, Albrecht Dürer, Benedetto Gennari, Jacob Jordaens, Marco Marziale, Pedro Orrente, Tintoretto, Titian, Velázquez, and Paolo Veronese. The supper was also the subject of one of Han van Meegeren's most successful Vermeer forgeries.
In literary art, the Emmaus theme is treated as early as the 12th century by Durham poet Laurentius in a semidramatic Latin poem. [35]
The gospel was the prescribed reading for Easter Monday in Lutheran Leipzig at Bach's time. He composed several church cantatas for the occasion, including the chorale cantata Bleib bei uns, denn es will Abend werden, BWV 6, in 1725.
Josef Rheinberger composed in 1855 a motet Abendlied on a verse from the gospel narration, "Bleib bei uns" (Bide with us).
The American southern gospel music group The Emmaus Road Quartet takes their name from the Biblical account. They also recorded a song entitled "On The Road to Emmaus" in 2019, in which the lyrics espouse a desire to walk with a risen Jesus Christ and be taught the scriptures by him.
Carl Jung regarded the road to Emmaus appearance as a mythological example of the common dream theme of the magical traveling companion. [36] [ page needed ]
Emmaus, Pennsylvania, a borough in the Lehigh Valley region of the United States, draws its name from the Biblical references to Emmaus.
Mary Magdalene was a woman who, according to the four canonical gospels, traveled with Jesus as one of his followers and was a witness to his crucifixion and resurrection. She is mentioned by name twelve times in the canonical gospels, more than most of the apostles and more than any other woman in the gospels, other than Jesus's family. Mary's epithet Magdalene may be a toponymic surname, meaning that she came from the town of Magdala, a fishing town on the western shore of the Sea of Galilee in Roman Judea.
The resurrection of Jesus is the Christian belief that God raised Jesus from the dead on the third day after his crucifixion, starting – or restoring – his exalted life as Christ and Lord. According to the New Testament writing, Jesus was firstborn from the dead, ushering in the Kingdom of God. He appeared to his disciples, calling the apostles to the Great Commission of forgiving sin and baptizing repenters, and ascended to Heaven.
The Ascension of Jesus is the Christian belief, reflected in the major Christian creeds and confessional statements, that Jesus ascended to Heaven after his resurrection, where he was exalted as Lord and Christ, sitting at the right hand of God. The doctrine is also found in Islam, where Jesus is believed not to have been crucified but to have ascended while still alive.
The Transfiguration of Jesus is an event described in the New Testament, where Jesus is transfigured and becomes radiant in glory upon a mountain. The Synoptic Gospels recount the occasion, and the Second Epistle of Peter also refers to it.
Cleopas, also spelled Cleophas, was a figure of early Christianity, one of the two disciples who encountered Jesus during the Road to Emmaus appearance in Luke 24:13–32.
In Christianity, disciple is a dedicated follower of Jesus. This term is found in the New Testament only in the Gospels and Acts. In the ancient world, a disciple is a follower or adherent of a teacher. Discipleship is not the same as being a student in the modern sense. A disciple in the ancient biblical world actively imitated both the life and teaching of the master. It was a deliberate apprenticeship which made the fully formed disciple a living copy of the master.
The life of Jesus is primarily outlined in the four canonical gospels, which includes his genealogy and nativity, public ministry, passion, prophecy, resurrection and ascension. Other parts of the New Testament – such as the Pauline epistles which were likely written within 20 to 30 years of each other, and which include references to key episodes in the life of Jesus, such as the Last Supper, and the Acts of the Apostles, which includes more references to the Ascension episode than the canonical gospels also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that Christians believe make reference to certain events in the life of Jesus, such as Josephus on Jesus and Tacitus on Christ.
Emmaus is a town mentioned in the Gospel of Luke of the New Testament. Luke reports that Jesus appeared, after his death and resurrection, before two of his disciples while they were walking on the road to Emmaus.
Clopas is a figure of early Christianity. The name appears in the New Testament, specifically in John 19:25:
Near the cross of Jesus stood his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene.
The Supper at Emmaus is a painting by the Italian Baroque master Caravaggio, executed in 1601, and now in London. Originally this painting was commissioned and paid for by Ciriaco Mattei, brother of cardinal Girolamo Mattei.
Luke 24 is the twenty-fourth and final chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles. This chapter records the discovery of the resurrection of Jesus Christ, his appearances to his disciples and his ascension into heaven.
The New Testament narrative of the life of Jesus refers to a number of locations in the Holy Land and a Flight into Egypt. In these accounts the principal locations for the ministry of Jesus were Galilee and Judea, with activities also taking place in surrounding areas such as Perea and Samaria.
The ministry of Jesus, in the canonical gospels, begins with his baptism in the countryside of Roman Judea and Transjordan, near the River Jordan by John the Baptist, and ends in Jerusalem, following the Last Supper with his disciples. The Gospel of Luke states that Jesus was "about 30 years of age" at the start of his ministry. A chronology of Jesus typically sets the date of the start of his ministry at around AD 27–29 and the end in the range AD 30–36.
The arrest of Jesus was a pivotal event in Christianity recorded in the canonical gospels. It occurred shortly after the Last Supper, and immediately after the kiss of Judas, which is traditionally said to have been an act of betrayal since Judas made a deal with the chief priests to arrest Jesus. The event ultimately led, in the Gospel accounts, to Jesus's crucifixion.
In Eastern Orthodox Christian tradition the Myrrhbearers are the individuals mentioned in the New Testament who were directly involved in the burial or who discovered the empty tomb following the resurrection of Jesus. The term traditionally refers to the women who came with myrrh to the tomb of Christ early in the morning to find it empty. Also included are Joseph of Arimathea and Nicodemus, who took the body of Jesus down from the cross, annointed it with myrrh and aloes, wrapped it in clean linen, and placed it in a new tomb. In Western Christianity, the women at the tomb, the Three Marys or other variants are the terms normally used.
The burial of Jesus refers to the entombment of the body of Jesus after crucifixion, before the eve of the sabbath described in the New Testament. According to the canonical gospel narratives, he was placed in a tomb by a councillor of the Sanhedrin named Joseph of Arimathea; according to Acts 13:28–29, he was laid in a tomb by "the council as a whole". In art, it is often called the Entombment of Christ.
The Walk to Emmaus or Emmaus Walk is a three day movement that came out of the Roman Catholic Cursillo Movement. It started in the 1960s and 1970s when Episcopalians and Lutherans, and Tres Dias offered Cursillo. In 1978, The Upper Room of the General Board of Discipleship of the United Methodist Church trademarked Emmaus and adapted it into a primarily Protestant version.
The new creation is a concept found in the Old Testament and New Testament, related to the new life and new man but with reference also to the Genesis creation narrative.
The Denial of Peter refers to three acts of denial of Jesus by the Apostle Peter as described in all four Gospels of the New Testament.
In Christian theology and ecclesiology, the apostles, particularly the Twelve Apostles, were the primary disciples of Jesus according to the New Testament. During the life and ministry of Jesus in the 1st century AD, the apostles were his closest followers and became the primary teachers of the gospel message of Jesus. There is also an Eastern Christian tradition derived from the Gospel of Luke of there having been as many as seventy apostles during the time of Jesus' ministry.
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