The Presbyterian Pulpit
A sermon by the Rev. Dr. David E. Leininger
DO YOU KNOW THE WAY TO EMMAUS?
Delivered 5/6/07
Text: Luke 24:13-35
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Do you know the way to Emmaus? It should be relatively easy
to find because the text locates the town "seven miles from
Jerusalem." But no one has ever been able to identify an
"Emmaus" seven miles from Jerusalem. Perhaps there is confusion
because two different numbers appear in ancient manuscripts at
the point at which Luke gives us the location. Some texts say
"60 stadia," and others say "160," which works out roughly to be
either 7 miles or 18 miles. Although there are indeed many
references to Emmaus in ancient sources, none of them give us any
specific directions. Because of this, the unlikely village of
Amwas (20 miles from Jerusalem) is currently a popularly
recognized site for pilgrimage, even though other towns have
stronger claims to be the historical town.
Another point of confusion. Luke says the risen Lord joined
a man named Cleopus and one other unidentified individual on the
journey. Some have argued that we should assume it was Peter
because of the sentence at the end of the lesson that says, "The
Lord has risen and has appeared to Simon." I don't think I buy
that; I suspect those in the Upper Room were thinking of another
encounter of which they had just heard. Some have argued that it
was Cleopas' wife. After all, the two travelers shared a home to
which they invited Jesus for a meal. Others think that the name
"Emmaus" (since no town of that name has been located) is really
the name of the mystery companion. Nah! I go along with the
idea of Mrs. Cleopus, but it really makes no difference.
One way or the other, this marvelous story of Christ's
resurrection appearance is a delight. Mark's gospel says that
after the resurrection, Jesus "appeared in another form" to two
of the disciples "as they were walking in the country," (1)
but only
Luke gives us the whole story, which begins "that same day," the
day of the resurrection.
On the road, Christ's dejected followers are amazed that the
"stranger" with whom they are walking has apparently not heard
anything about what has happened. Throughout the whole journey,
Jesus' identity remains hidden from them. Luke informs us that
the stranger is Jesus, but the two travelers do not recognize
him. It is a common literary device in the ancient Near East for
the audience to be privy to information of which the characters
in the story are unaware. Thus, the stranger's supposed
ignorance of current events is ironically contrasted with Jesus'
followers' actual ignorance of his identity. Undaunted, they
proceed to tell him the whole story from their perspective,
describing Jesus as a powerful prophet; but it is in their
poignant statement - "we had hoped that he was the one who was
going to redeem Israel" - that they reveal how very much Jesus
had meant to them.
Forms of the verb used here to mean "redeem" are related to
the Hebrew term go'el. A go'el is a near family member who has
the right and responsibility to "redeem" you - to pay for your
release - should you fall upon hard times, be sold into slavery,
lose your land, or otherwise become destitute. Redemption, in
its fullest Old Testament context, includes intervention which
could set you free if you found yourself a prisoner or a slave.
Jesus' followers had hoped that his coming would finally free
Israel from slavery to Rome, and restore it to its rightful place
among the nations. At this point on the road, however, these
hopes are dead, along with the great prophet who was to make them
real.
Jesus' followers then toss off, as if it were incidental,
the story that they had dismissed, namely that angels had
appeared to the women who discovered Jesus' empty tomb, telling
them he was alive. At this point, Jesus himself scolds his
fellow travelers for dismissing the women and their witness. He
then undertakes a re-education of the two, beginning with "Moses"
(Genesis through Deuteronomy), and all of the prophets, showing
them signs about the Messiah, signs about himself, that they have
overlooked.
By now the afternoon is well spent and Emmaus is near. The
travelers want Jesus to stay with them for a meal. In fact, they
are insistent - "they urged him strongly," says the text. It was
not out of character for Jesus to stay. He enjoyed socializing
over food and drink. He enjoyed the wedding feast at Cana. He
ate with "tax collectors and sinners," (and got in trouble for
it). He sat at table with his disciples in that famous scene in
the Upper Room. Once, he was asked by the Pharisees why his
disciples were eating and drinking, and not fasting and praying
like the followers of John the Baptist. Jesus answered, "You
cannot make wedding guests fast while the bridegroom is with
them, can you?" (2) So the invitation was extended; he decided to
stay.
After a day of walking without realizing in whose company
they were, the secret of Jesus' identity is finally revealed. As
he breaks the bread and says the traditional blessing, the moment
of their last supper with him is re-created - reality shifts, and
it is suddenly as if they are once again in the Upper Room -
before the betrayal, before the horror, and Jesus is with them,
alive and well! Just as suddenly - their memory restored and the
institution of the Eucharist recalled - the vision shimmers and
goes out, but in that instance they realize that the resurrection
has truly occurred. This meal, and with it the institution of
Communion, becomes the center of their resurrection testimony.
It was in that meal that they saw him, in the breaking of the
bread.
Ironically, the seemingly superficial mystery regarding the
actual location of Emmaus fits in nicely with the deepest meaning
of this passage. Do you know the way to Emmaus? Emmaus may be
here, or there, or anywhere. The site of the original episode is
irrelevant. Christ will travel wherever his followers are going.
Christ will appear wherever they break bread. Even here. Even
now.
Amen!
1. Mark 16:12
2. Luke 5:34
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