Luke 24:36-53
Henry, M., & Scott, T. (1997). Matthew Henry’s Concise Commentary (Lk 24:36–50). Oak Harbor, WA: Logos Research Systems.
Verses 36–49
Jesus appeared in a miraculous manner, assuring the disciples of his peace, though they had so lately forsaken him, and promising spiritual peace with every blessing. Many troublesome thoughts which disquiet our minds, rise from mistakes concerning Christ. All the troublesome thoughts which rise in our hearts at any time, are known to the Lord Jesus, and are displeasing to him. He spake with them on their unreasonable unbelief. Nothing had passed but what was foretold by the prophets, and necessary for the salvation of sinners. And now all men should be taught the nature and necessity of repentance, in order to the forgiveness of their sins. And these blessings were to be sought for, by faith in the name of Jesus. Christ by his Spirit works on the minds of men. Even good men need to have their understandings opened. But that we may have right thoughts of Christ, there needs no more than to be made to understand the Scriptures.
Verses 50–53
Christ ascended from Bethany, near the Mount of Olives. There was the garden in which his sufferings began; there he was in his agony. Those that would go to heaven, must ascend thither from the house of sufferings and sorrows. The disciples did not see him rise out of the grave; his resurrection could be proved by their seeing him alive afterwards: but they saw him ascend into heaven; they could not otherwise have a proof of his ascension. He lifted up his hands, and blessed them. He did not go away in displeasure, but in love, he left a blessing behind him. As he arose, so he ascended, by his own power. They worshipped him. This fresh display of Christ’s glory drew from them fresh acknowledgments. They returned to Jerusalem with great joy. The glory of Christ is the joy of all true believers, even while they are here in this world. While waiting for God’s promises, we must go forth to meet them with our praises. And nothing better prepares the mind for receiving the Holy Ghost. Fears are silenced, sorrows sweetened and allayed, and hopes kept up. And this is the ground of a Christian’s boldness at the throne of grace; yea, the Father’s throne is the throne of grace to us, because it is also the throne of our Mediator, Jesus Christ. Let us rely on his promises, and plead them. Let us attend his ordinances, praise and bless God for his mercies, set our affections on things above, and expect the Redeemer’s return to complete our happiness. Amen. Even so, Lord Jesus, come quickly.
Liefeld, W. L. (1984). Luke. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, pp. 1055–1059). Grand Rapids, MI: Zondervan Publishing House.
3. The appearance to the disciples (24:36–49)
This is the third Easter narrative in Luke. In the first Jesus is not seen; in the second he appears to two disciples; this time he appears to the Eleven. The narrative probably goes back to an older source that also lies behind John 20:19–23. It does not have as many distinctively Lukan touches as the Emmaus story. The events Luke tells us of here also provide the substance for his apologetic for Jesus’ bodily resurrection in Acts 1:3–4 and Peter’s witness to Cornelius (Acts 10:40–43). Here it is not Jesus’ resurrection as such that is being proved but the fact that the sudden visitor was indeed Jesus, present in a tangible body.
36
The care with which Luke connects the events after the Crucifixion chronologically (23:54, 56; 24:1, 9, 13, 33) is again apparent in the words “While they were still talking about this.” Once more Luke focuses attention on Jesus by the reflexive pronoun autos (i.e., “Jesus himself”; cf. comment on v. 25). The next words, “stood among them” (estē en mesō), are almost identical to those in John 20:19 (estē eis to meson). A sudden appearance is implied (cf. the sudden disappearance in v. 31), but Luke does not include the reference to closed doors found in John. “Peace be with you” may not have been in the original but added by a copyist who knew John 20:19. Yet the words may belong to the same tradition John and Luke used (cf. Notes). The characteristically Semitic “peace” (Heb. šalôm) would be a striking greeting, if one were expecting the more familiar Greek chaire (cf. 1:28).
37–39
Luke’s Gospel opened with a terrified Zechariah in the unexpected presence of an angel (1:12). Now, near its end, Luke describes the fright of the disciples at the unexpected appearance of the risen Christ (v. 37). One might have thought they would not respond this way, since they had just been hearing about Jesus’ appearance on the Emmaus road. But whereas in that case Jesus had walked up to Cleopas and his companion as any traveler might, this time he appeared suddenly. Equally surprising to the reader are their doubts (v. 38). These are significant for any who think that the disciples were expecting the Resurrection and projected their hopes into a hallucination. Jesus identified himself very emphatically (v. 39): “It is I myself” (egō eimi autos, cf. the egō eimi, “I am,” frequent in John). The methods of crucifixion varied slightly, but Jesus apparently had nails in his hands (the Greek word can include wrists) and feet. Seeing and touching would convince the disciples. Later on John wrote of touching Jesus, not specifically with respect to the Resurrection, but as an argument against docetism (1 John 1:1). As in vv. 3, 23, where he mentioned the body of Jesus, Luke drew attention to the physical aspect of the Resurrection.
The argument one sometimes hears that Jesus’ appearance in “flesh and bones” here contradicts Paul’s statement in 1 Corinthians 15:50 that “flesh and blood cannot inherit the kingdom of God” misses Paul’s idomatic meaning; the human body cannot develop into a resurrection body without the change only God can bring.
40–43
Verse 40 is lacking in some MSS, but it is more likely genuine and is certainly appropriate (cf. Notes). Verse 41a is a beautifully human touch. Jesus provides further evidence of his physical presence by eating (vv. 42–43). Commentators refer to instances such as Genesis 18:8 and 19:3 as examples of eating by supernatural visitors, though in these two instances the reason was not, as here, to show that they were not ghosts.
44–49
From time to time Luke has taken care to show that whatever the Lord has said unfailingly takes place (e.g., 2:20, last phrase; 2:26; 19:32; 22:13, 37). That implication is perhaps present in the words “This is what I told you” (houtoi hoi logoi mou, lit., “these are my words,” v. 44). Luke has a double emphasis in these verses, that which the OT predicted (notice the words “must be fulfilled”), and that which Jesus had taught during his ministry. The clause “while I was still with you” is a way of distinguishing between the days of Jesus’ earthly ministry and his temporary postresurrection ministry before the Ascension. “Everything” (panta, v. 44) recalls “all” (pasin, v. 25); “must” (dei) corresponds to “have to” (edei) in v. 26 (see comment there); “Law … Prophets … Psalms” expands “Moses and all the Prophets” in v. 27 by adding the Psalms as a major component of the third division of the OT, the so-called Writings.
In v. 31 the eyes of the two were “opened” (diēnoichthēsan). Now Jesus has “opened” (diēnoixen) the disciples’ minds (v. 45). Again Luke emphasizes the “Scriptures.” The reader of the Greek text will see this emphasis in the pattern of related words: gegrammena (“written,” v. 44) … graphas (“Scriptures,” v. 45) … gegraptai (“written,” v. 46). The formula “on the third day” (cf. v. 7) goes back to the first passion prediction (9:22). Even the widespread preaching of repentance and forgiveness was predicted in the OT (cf. Acts 26:23). Rabbis in the first centuries of our era debated whether or not they should engage in active proselytization; and some cited OT passages, especially in Isaiah, which referred to the coming of the Gentiles to the Lord. Such Scriptures as Isaiah 42:6; 49:6; 60:3 may underlie v. 47 here (cf. Acts 13:47). The fulfillment began in Acts 2:38: “Repent … forgiven.” Gentiles heard these words in Acts 10:43 and 17:30 (cf. Paul’s commission, Acts 26:17–18). The idea of reaching the Gentiles is certainly prominent in Luke (e.g., the mission to the seventy or seventy-two, probably representing the nations of the world [10:1]; see comments). Also, the place of Jerusalem as the base of the mission accords with Luke’s constant featuring of that city. Likewise Luke has stressed the place of “witnesses” and will continue to do so in Acts (e.g., 1:8). Therefore, v. 48 supports his emphasis. The pronouns hymeis (“you”) in v. 48, ego (“I”) in v. 49, and hymeis (“you”) again as the subject of “stay” in v. 49 (omitted by NIV) are emphatic and in contrast to one another. What the Father “promised” (v. 49) is the Holy Spirit (Acts 1:4–5; 2:16–17), who was indeed the promised “power” (Acts 1:8). This “power from on high” (ex hypsous dynamin) has been known in Luke from the very beginning of his narrative. The Son of God was conceived in Mary when she was overshadowed by the “power of the Most High” (dynamis hypsistou, 1:35).
Notes
36, 40
See Notes on v. 3 for the textual issue in these verses.
4. The Ascension (24:50–53)
The Ascension is more than the last event in Luke’s narrative sequence or a postscript to the Resurrection. He had already mentioned it in 9:51 as Jesus’ ultimate goal in his great journey toward Jerusalem (cf. comment on 9:51). The Ascension also has significance in the opening verses of Acts. The brevity of the account here at the close of Luke’s Gospel is not the measure of Luke’s estimate of its importance. Perhaps he already had in mind an expanded version of the Ascension at the beginning of Acts; perhaps he was simply near the end of an already long scroll (Morris, Luke, p. 344). This brevity may also imply a telescoping of the entire closing narrative, thus explaining why Luke did not include sufficient chronological data to indicate how much time had elapsed since Resurrection Day. Nevertheless his words here, though few, are weighty with theological significance and very much in character with the entire book. Of the Gospel authors, only Luke records the Ascension.
50–51
NIV’s “to the vicinity of” (v. 50) translates pros (“toward”) and guards against the supposition that they had already arrived at Bethany and so were not actually on the Mount of Olives (Acts 1:12). Bethany was on the other side of the mount to the south. Jesus’ action in lifting up his hands and blessing the disciples (v. 51) was priestly. The word “bless” (eulogeō) was significant at the opening of Luke. Zechariah the priest was rendered speechless in the temple, so that he was unable to pronounce the priestly blessing on the people when he came out (1:22). Such a blessing now concludes the book. Elizabeth blessed Mary and her child (1:42) Zechariah blessed God (NIV, “praising”) when, on his declaration of John’s name, his speech was restored (1:64); he then blessed (NIV, “praise”) God again in his song (1:68); Simeon blessed (NIV, “praised”) God in the temple on seeing Jesus (2:28) and then blessed his parents (2:34). This word does not appear again in Luke till Jesus blessed the bread at Emmaus (24:30). Luke immediately uses the word again in v. 51 and again in v. 53. Thus he places Jesus clearly within the spiritual setting of the temple and priesthood. As resurrected Messiah, Jesus has the authority to bless. This imagery forms an important part of the Letter to the Hebrews, which describes the high priestly intercession of Christ after his ascension into heaven (e.g., Heb 1:3; 4:14; 6:19–20; 7:23–25; cf. Rom 8:34; Eph 1:20). Jesus is also the Prophet of God, and we are again reminded of the prophet Elijah (cf. 4:26). That prophet was “taken up” to heaven (2 Kings 2:11; LXX, anelēmphthē; NIV, “went up”; observe the same verb in Acts 1:2 and in Acts 1:11 and the cognate noun in Luke 9:51, though here in 24:51 the verb is anephereto). Luke’s conclusion points to Jesus as prophet, priest, and Messiah.
52–53
Jesus is also the Son of God, and so “they worshiped him” (v. 52). Luke’s beautiful Gospel closes with the theme of “joy” restated in v. 52 and with the city of Jerusalem and its temple again presented as the true home of Christianity—the origin of the Christian gospel and the Christian church (cf. remarks on Jerusalem throughout this commentary, e.g., 13:31–35; 19:28–44; cf. Acts 1:8). Luke’s theme of doxology reappears at the very end, as the disciples are last seen “blessing” (NIV, “praising”) God (v. 53; cf. note on text), a response to Christ’s blessing them in vv. 50–51. This is both an appropriate conclusion to Luke’s Gospel and a reminder to us to live a life of praise as we wait for the return of the ascended Lord.
Notes
51–52
See Note on v. 3 for the textual issue in these verses.
53
There is also a textual issue here. The Byzantine texts have αἰνοῦντες καὶ εὐλογοῦντες (ainountes kai eulogountes, “praising and blessing”), a reading that goes back to A f1 f13 33 and other texts. If this is, as most assume, a conflation, one must choose between the highly attested eulogountes (P75 א B, among others) and ainountes (supported by the Western text). Internal considerations are somewhat in balance (see Metzger, Textual Commentary, pp. 190–91), but the external witnesses give the preference to eulogountes. It is possible that the significant use of εὐλογέω (eulogeō, “bless”) in vv. 50–51 may have caused copyists to introduce that reading here. But if, as other considerations make likely, it is the original reading here, it fits in beautifully with Luke’s choice of the verb in vv. 50–51. Having been blessed by God, the disciples now bless him in return (cf. Eph 1:3 for the same reciprocity). NIV’s “praising” may be a nice compromise, representing both verbs, though “blessing” might be preferable and more consistent with vv. 50–51.
Wright, Tom. Luke for Everyone (New Testament for Everyone) (pp. 299-302). SPCK. Kindle Edition.
LUKE 24.36–53
Jesus’ Promise and Ascension
Luke’s closing scene, for all its joy and excitement, brings into focus for us the real problem of what happened at Easter. What sort of a body did Jesus have? How could it at the same time be solid and real, with flesh and bones, able to eat baked fish, and to demonstrate that it wasn’t a ghost – and also to appear and disappear apparently at will, and at the end to be carried into heaven? Just what sort of a body are we talking about?
That, I think, is the hardest thing for us to grasp about the resurrection. It takes St Paul a long chapter to thrash it out (1 Corinthians 15), and many misunderstand it even then. People often think that ‘resurrection’ simply means ‘life after death’ or ‘going to heaven’, but in the Jewish world of the first century it meant a new embodied life in God’s new world; a life after ‘life after death’, if you like. But the new body which will be given at the end is not identical to the previous one. In an act of new creation parallel only to the original creation itself, God will make a new type of material, no longer subject to death, out of the old one. In Jesus’ case, of course, this happened right away, without his original body decaying, so that the new body was actually the transformation of the old one. For the rest of us, whose bodies will decay, and whose bones may well be burnt, it will take a complete act of new creation.
The new body – and this is the point – will belong in both the dimensions of God’s world, in both heaven and earth. (At the end of the book of Revelation, heaven and earth will finally be joined together into one, so there won’t be any shuttling to and fro; the two dimensions will be fused together at last.) At the moment our bodies are earthly only; Jesus’ new body is at home in both earth and heaven. If our mental pictures of ‘heaven’ need adjusting to allow for this startling possibility, so be it. Only this explains the otherwise very puzzling stories, here and in John’s similar account. Of course the resurrection, and the ascension, stretch our minds and imaginations further than we normally like. We who live, even as Christians, with our thinking conditioned by the world of sin and death, find it a huge struggle to adjust to God’s new world. That is part of the challenge of the gospel.
But if our minds are still reeling from trying to take all this in – and it seems, not surprisingly, as though that’s how the disciples were too – then what Jesus has to say in his last days with them is very practical, and points the way to the whole mission of the church. People often ask me, What, after all, is the point of Jesus dying and rising again? It’s no doubt very nice for him to be alive again, but what does it have to do with the rest of us? The answer is here, in a few sentences which will take a lifetime, and in fact all the history of the church, to work out. The church is to be rooted in scripture and active in mission.
‘Repentance and forgiveness of sins is to be proclaimed to all nations.’ The Bible always envisaged that when God finally acted to fulfil all the promises made to Abraham, Moses and the prophets, then the whole world would be brought into the embrace of God’s saving and healing love. That is what must now happen.
‘Repentance’ and ‘forgiveness of sins’ are not, therefore, simply a matter for the individual, though they certainly are that. At the heart of being a Christian is the personal turning away from sin, and celebrating God’s forgiveness, which is after all at the heart of the Lord’s Prayer itself. But these two words go much wider as well. They are the agenda which can change the world.
Today’s world is full of disputes, large and small, only a few of which get into the newspapers. Nations, ethnic groups, political factions, tribes and economic alliances struggle for supremacy. Each can tell stories of the atrocities committed by their opponents. Each one claims that they therefore have the right to the moral high ground, and must be allowed redress, revenge, satisfaction. But, as anyone who has studied the complicated history of the Middle East, Rwanda or Northern Ireland will know, it is simply impossible to give an account of the conflict in which one side is responsible for all the evil and the other side is a completely innocent victim. The only way forward is the one we all find the hardest at every level: repentance and forgiveness. The resolute application of the gospel, under the Lordship of the risen Jesus, is the only way forward towards the creation of new hope and possibilities. The extraordinary work of the Truth and Reconciliation Com-mission in South Africa, under the leadership of Archbishop Desmond Tutu, showed the way in the last years of the twentieth century. He offers a wonderful example: who will follow?
Jesus promised his followers that they would be equipped with power from God to engage in their new tasks; the book of Acts is the story of what began to happen as a result. But Luke’s gospel ends, as it began, in the Temple at Jerusalem. Worship of the living God, now revealed in Jesus of Nazareth, is at the heart of Luke’s vision of the Christian life.
Bock, Darrell L.. Luke : 2 Volumes (Baker Exegetical Commentary on the New Testament): 3 (pp. 2418-2421,2424-2425,2445-2447). Baker Publishing Group. Kindle Edition.
3. Commission, Promise, and Ascension (24: 36– 53)
The close of Luke’s Gospel reassures (cf. 1: 4) by confirming the reality of Jesus’ resurrection and by commissioning the disciples for their universal mission. The bodily character of Jesus’ resurrection is stressed: he calls on the disciples to touch him and see that he is really resurrected, and he eats a meal with them so they can see that he is not a phantom or spirit. The major theological note in the unit is that crucifixion and resurrection are part of the fulfillment of God’s plan. What happened to Jesus was neither perplexing nor unexpected. The table fellowship that the disciples now have with the resurrected Jesus reveals his presence in their midst. The Scripture taught that he would suffer and be raised and that a message of forgiveness of sins would go out to all nations as a result. Two of those elements have happened, one remains for the disciples to carry out.
The pericope ends with two notes that look to the future. Jesus commands the disciples to wait in Jerusalem for the coming of the Father’s promise, the Spirit’s bestowal. The power provided by the Spirit for the disciples’ ministry of proclamation is the first of many salvation benefits. The Spirit is the enabler who makes it possible to minister boldly in the face of opposition, as will be seen many times in the Book of Acts. Jesus’ final blessing and the disciples’ response of worship, joy, and thanksgiving reflect the effect that Jesus’ resurrection has on disciples. Disciples are to rejoice in what God has done in Jesus.
The note of universal mission is important as well. Luke makes clear that Jesus’ ministry is for all, not just some. Gentiles like Theophilus (1: 3) need assurance that their presence in a Jewish movement is proper. Conversely, Jewish believers need to understand that the expansion of blessing into Gentile horizons is appropriate. Jesus called the church to be generous with God’s promise, and God will continue to prod the church in this direction when it is slow to take the message out to all (Acts 1– 10). This theological defense of Gentile mission is one of the major themes of Luke– Acts. Gentile mission occurs alongside the proclamation to Israel— not at its expense.
Luke’s Gospel provides two keys to this view of mission. First, Luke shows how Israel defaulted, at least temporarily, on its central role. It rejected Jesus and now faces judgment. Luke’s case for this point was made especially in the journey narrative of Luke 9– 19. Second, Luke argues christologically that Jesus is the promised Messiah-Servant-Prophet and, most important, Lord of all, glorified and seated at God’s right hand. Not fully developed in his Gospel, this argument is completed in Acts 2: 30– 36 and 10: 34– 43. The linkage of Christology to Gentile mission can be seen in Peter’s speech in Acts 10. Paul’s mission, which is the burden of Acts 13– 28, is the supreme example of a mission that consciously includes those outside of Israel.[ 1] Theophilus and anyone else who reads Luke’s Gospel can know that Jesus’ death and the church’s mission to preach Jesus to all were ordained by God. In short, Luke’s Gospel and the Book of Acts are about the plan of a faithful and gracious God to redeem all races through Jesus. Virtually every pericope is aimed at getting the reader to see that Jesus is the issue and that he holds the key to the way of God. Even Jesus’ death opened the door to heaven, as it provided the means by which he could sit at God’s side in rule. From there the exalted Lord distributes the Spirit to those who turn to God in repentance and trust him as the one who holds God’s benefits, who provides forgiveness, who leads the way into salvation, and who will return to exercise judgment.
The emphasis on Jesus’ session at God’s right hand troubles some who rightly note that Luke says little about Jesus’ work on the cross for atonement of sin. Luke 22: 20 and Acts 20: 28 are the only explicit Lucan texts that describe Jesus’ death in relation to sin. But Luke wishes to press beyond what Jesus’ work on the cross means to who he is and how he works after resurrection. Luke wants the new community to understand what its role is. He seeks to explain how believers are to live before the living Lord they serve. The Gospel and Acts are thus very pastoral in their goal. Here is what the new community is. Here is the Lord they believe. Here is what the Lord they serve told them to do. Here is how he told them to live. The burden of the Gospel is summed up in this commission and in the promise of the Spirit’s coming as power from on high (24: 44– 49).
The unit has three parts: (1) Jesus’ reassuring appearance to the group with his call to touch his resurrected body (24: 36– 43), (2) the instruction that all has happened according to God’s promise, the commission to await the Spirit, and the promise contained in Jesus’ earlier teaching and in the entire law, prophets, and psalms (24: 44– 49), and (3) Jesus’ blessing and departure (24: 50– 53). The Gospel closes with the disciples thanking God continually in the temple. Just as the beginning of the promise started with an announcement to an old priest in the temple (1: 5), so the conclusion of Jesus’ ministry ends with a group of pious Jews gathered in the temple thanking God for what he has done through Jesus. In Luke 1, Zechariah was looking and praying to God for the hope of Israel; in Luke 24, the disciples find that hope and thank God for him.
The form of this material is debated. The farewell scene, which includes a commission, reminds one of the farewell meal in Luke 22. But the parallel is too broad to be really helpful. Conversely, the meal element in 24: 36– 43 is too brief to be considered the dominant form. This appearance has four elements in common with other appearance scenes: (1) a note of doubt before the appearance, (2) an explanation, which refers to Scripture or to what Jesus said in his earthly ministry, (3) an instruction or commission, and (4) a departure. There is no doubt that an appearance scene is present, which is designed to reassure about the resurrection (Fitzmyer 1985: 1574, 1581, 1586). Jesus does not function as a priest in Luke, despite the priestly blessing in the last subunit. His blessing is one of a teacher-prophet (cf. 6: 20– 26), since his commission displays his directing, executive authority. The outline of Luke 24: 36– 53 is as follows:
a. Appearance at a meal (24: 36– 43)
i. Sudden appearance (24: 36)
ii. Mistaken reaction (24: 37)
iii. First proof: Jesus’ call to touch him (24: 38– 40)
iv. Second proof: Jesus eats a meal (24: 41– 43)
b. Commission, plan, and promise of the Spirit (24: 44– 49)
i. Jesus’ words and the Old Testament fulfilled (24: 44)
ii. Jesus’ instruction (24: 45)
iii. Three scriptural elements fulfilled (24: 46– 47)
iv. Naming the disciples as witnesses (24: 48)
v. Command to await the Spirit (24: 49)
c. Ascension (24: 50– 53)
i. Jesus’ blessing and departure (24: 50– 51)
ii. Reaction: worship, joy, and thanksgiving (24: 52– 53)
Jesus’ appearance to all the disciples opens the last section of Luke’s Gospel. The disciples’ fear shows that they are still adjusting to the reality of the resurrection, so Luke stresses the appearance’s physical characteristics. The resurrection represents the fulfillment of Jesus’ words, God’s plan, and the OT. Jesus’ instruction enlightens all. There are three elements in the current plan: Jesus’ suffering, his resurrection, and the proclamation of forgiveness of sins to all nations in his name. The church is to issue a call to repent so forgiveness can come. Jesus commissions the disciples as witnesses, promises the provision of the Holy Spirit, and gives a final blessing.
Summary
Luke 24: 36– 53 emphasizes the reality of Jesus’ resurrection and how it fits into God’s plan. Jesus provides physical evidence of his resurrection when he asks the disciples to handle him and confirms it when he eats with them. He shows his acceptance of them by sitting at the table with them.
Jesus then reminds his disciples that all these things about the plan were promised in the OT. The events of the Christ’s passion and resurrection were not surprising. Specifically, three elements are highlighted: Jesus’ suffering, his resurrection, and the preaching of repentance in his name for the forgiveness of sins to all the nations. Jesus reminds the disciples that they are witnesses of these things. In addition, the Father’s promise, the Holy Spirit, will be sent to them in Jerusalem, where they are to await the promise. That event commences the bestowal of salvation benefits from the hand of the risen, exalted Jesus, who sits at God’s side. Finally, Jesus departs with blessing, and the disciples return to Jerusalem, worshiping Jesus and blessing God for his grace.
Luke desires his readers to see that the resurrection is real. He wants them to understand that God’s plan goes on. That plan and promise are now realized in the new community God has formed in the disciples that come from every nation. This community is going to be equipped to carry out a task until the consummation of promise comes in Jesus’ return.
In fact, Luke’s ending is an open ending. The disciples’ wait for the Spirit begins the second volume of his writings, where Luke details the new community’s activity under God’s direction. The end stresses the certainty and continuity of God’s plan, along with an attitude that is to accompany the recognition that God is at work. That attitude is worship, joy, thanksgiving to God, and preparation to take the message to others. Luke’s readers are to identify with the disciples. The resurrection may be perplexing, but it is real. God’s plan is not off course; it is right on schedule. The church is not to withdraw or be silent, but to penetrate the world, seek the lost, and care for those in need. Disciples are not to be passive; they are to be alive as well as full of joy and thanksgiving for what it means to know the resurrected Lord.
This final scene is a commission from the Lord, who was always at the center of God’s promise. The accomplishing of this promise required that Jesus suffer, but God raised and seated him at his side. This same promise calls disciples to take the message of God’s hope to the ends of the earth. Luke’s believing readers are to see that after the Gospel and its sequel comes a life of mission that reflects and proclaims the hope that God created through Jesus. God has given his message to those who know him, along with provision to proclaim that message. If Luke’s readers do not know Jesus, they are to see that Jesus’ resurrection means they must respond to him. God has acted in history through Jesus. The Gospel’s ending is open ended because it portrays Jesus reigning at God’s side, while the disciples rejoice in the knowledge that this authoritative Jesus cares for them. Such is the opportunity for blessing that Jesus brings. Such is the disciples’ call as they bear the message of hope to all races. He is alive and in their midst, offering hope and blessing to those who will come to him. Now it is time for all to decide where they stand.