Luke 24:26
Ought not Christ to have suffered these things, and to enter into his glory?
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(26) Ought not Christ to have suffered?—Better, the Christ. The thought that the sufferings were a necessary condition of the glory that followed, became from this time forth almost as an axiom of Christian thought. So we read of the sufferings of the Christ, and the glory that should follow” (1Peter 1:11).

24:13-27 This appearance of Jesus to the two disciples going to Emmaus, happened the same day that he rose from the dead. It well becomes the disciples of Christ to talk together of his death and resurrection; thus they may improve one another's knowledge, refresh one another's memory, and stir up each other's devout affections. And where but two together are well employed in work of that kind, he will come to them, and make a third. Those who seek Christ, shall find him: he will manifest himself to those that inquire after him; and give knowledge to those who use the helps for knowledge which they have. No matter how it was, but so it was, they did not know him; he so ordering it, that they might the more freely discourse with him. Christ's disciples are often sad and sorrowful, even when they have reason to rejoice; but through the weakness of their faith, they cannot take the comfort offered to them. Though Christ is entered into his state of exaltation, yet he notices the sorrows of his disciples, and is afflicted in their afflictions. Those are strangers in Jerusalem, that know not of the death and sufferings of Jesus. Those who have the knowledge of Christ crucified, should seek to spread that knowledge. Our Lord Jesus reproved them for the weakness of their faith in the Scriptures of the Old Testament. Did we know more of the Divine counsels as far as they are made known in the Scriptures, we should not be subject to the perplexities we often entangle ourselves in. He shows them that the sufferings of Christ were really the appointed way to his glory; but the cross of Christ was that to which they could not reconcile themselves. Beginning at Moses, the first inspired writer of the Old Testament, Jesus expounded to them the things concerning himself. There are many passages throughout all the Scriptures concerning Christ, which it is of great advantage to put together. We cannot go far in any part, but we meet with something that has reference to Christ, some prophecy, some promise, some prayer, some type or other. A golden thread of gospel grace runs through the whole web of the Old Testament. Christ is the best expositor of Scripture; and even after his resurrection, he led people to know the mystery concerning himself, not by advancing new notions, but by showing how the Scripture was fulfilled, and turning them to the earnest study of it.Ought not Christ ... - Ought not the "Messiah." Was there not evidence that he would do it? and was it not indispensable that he should, in order to fulfil the prophecies? The "necessity" of his suffering these things referred to "here" was that it was foretold that he "would." The reason why it was predicted, and why it was necessary that it should occur, was that it was proper that God should manifest his justice, and do honor to his law, and secure the due regard for his government, while he pardoned the guilty. 26. Ought not Christ—"the Christ," "the Messiah."

to suffer … and enter—that is, through the gate of suffering (and suffering "these things," or such a death) to enter into His glory. "Ye believe in the glory; but these very sufferings are the predicted gate of entrance into it."

See Poole on "Luke 24:25" Ought not Christ to have suffered these things,.... Mentioned in Luke 24:20 as to be delivered by the chief priests, to be condemned to death, and to be crucified: Christ suffered many things in his personal character, being traduced as a sinful and wicked man, and a friend and encourager of sinners; as a man of immoral principles and practices; as an idolater, a blasphemer, an impostor, a seditious person; as one that had had familiarity with the devil, and did his miracles by his assistance, with a load of other reproaches; and these he endured, to answer to the loss of the divine honour and glory, sustained by the sin of man; and to teach his people patience, under the loss of their good names, characters, and reputations: and he suffered much in his body, in the infirmities of it; which he assumed with it, being in all things like to his brethren, excepting sin; and in the pains which he endured, through buffeting and scourging before his crucifixion, and when he hung upon the cross: and he suffered greatly in his soul, partly from the temptations of Satan; and partly from the treatment of his own disciples, through the frowardness of their spirits; and especially his being betrayed by one, denied by another, and forsaken by them all, must greatly afflict his mind; but chiefly from his bearing the loathsome sins of men, the strokes of justice, and the wrath of God; and particularly, through his being forsaken by him: and of all these there was a necessity; he ought to have suffered these things, as he did; the counsels and purposes of God, the covenant transactions and agreement he himself entered into with his Father, the prophecies of the Old Testament, and his own predictions concerning these things, together with the salvation of his people, in a way consistent with the justice of God, and the honour of his law, made them necessary:

and to enter into his glory; which began at his resurrection from the dead, and is seen in his exaltation and session at the right hand of God; upon his ascension he was received up to glory, entered into it, took possession of it, and is crowned with it; and which will still be more manifest, when he shall come to judge the world in righteousness; when his saints also shall appear in glory with him, and shall be everlasting spectators of his glory; and indeed, his entrance into glory is not merely for himself, but in the name and behalf of them. The Vulgate Latin version reads, "and so, or thus to enter into his glory"; that is, by the way of sufferings, which is the way through which his saints enter the kingdom, Acts 14:22. And by a view of the glory that was to follow them, and which he and his people were to enjoy together, was he animated to endure them cheerfully and patiently; and this he is entered into, possesses and enjoys, as the consequence and reward of his sufferings.

Ought not Christ to have suffered these things, and to enter into his glory?
Luke 24:26. ἔδει: here as always in Lk. pointing to the necessity that O.T. prophecy should be fulfilled. Accordingly Jesus is represented in the next verse as going on to show that prophecy demanded the course of experience described: first the passion, then entrance into glory.—καὶ εἰσελθεῖν: the passion is past, the entering into glory is still to come, therefore it seems unfit to make εἰσελ. dependent with παθεῖν on ἔδει. Meyer supplies δεῖ, Bornemann ταῦτα παθόντα, the Vulgate οὕτω = et ita intrare.26. ought not Christ to have suffered] Rather, the Christ. It was a divine necessity (ouchi edei?), Matthew 26:54; John 12:24; John 12:32; John 11:49-52; Acts 17:3; 1 Peter 1:10-11. Thus St Luke mainly dwells on the Resurrection as a spiritual necessity; St Mark as a great fact; St Matthew as a glorious and majestic manifestation; and St John in its effects on the minds of the members of the Church. (Westcott.)Luke 24:26. Ταῦτα, these things) The very things which ye take up as causes to create doubt, are characteristic marks of the Christ.—ἔδει, ought) because it was so foretold.—παθεῖν, to suffer) It is respecting this point of faith that the slowness of belief on the part of men most especially exhibits itself. See Matthew 16:22 [Peter, after his noble confession of Christ’s divinity, on hearing of His cross, saith, “Be it far from Thee, Lord,” etc.].—[τὸν Χριστὸν, the Christ) the Redeemer of Israel, Luke 24:21.—V. g.]—εἰσελθεῖν, to enter) which could not have been accomplished in any other way.Verse 26. - Ought not Christ to have suffered these things, and to enter into his glory? better translated, ought not the Christ, etc.? "St. Luke dwells on the Resurrection as a spiritual necessity; St. Mark, as a great fact; St. Matthew, as a glorious and majestic manifestation; and St. John, in its effects on the members of the Church... If this suffering and death were a necessity (οὐχ ἔδει), if it was in accordance with the will of God that the Christ should suffer, and so enter into his glory, and if we can be enabled to see this necessity, and see also the noble issues which flow from it, then we can understand how the same necessity must in due measure be laid upon his brethren" (Westcott). And so we obtain a key to some of the darkest problems of humanity. Thus the Stranger led the "two" to see the true meaning of the "prophets," whose burning words they had so often read and heard without grasping their real deep signification. Thus he led them to see that the Christ must be a suffering before he could be a triumphing Messiah; that the crucifixion of Jesus, over which they wailed with so bitter a wailing, was in fact an essential part of the counsels of God. Then he went on to show that, as his suffering is now fulfilled - for the Crucifixion and death were past - nothing remains of that which is written in the prophets, but the entering into his glory. Ought not (οὐχὶ ἔδει)

The A. V. does not convey the precise meaning, which is, that, in the eternal order of things, and in fulfilment of the eternal counsel of God as expressed in the prophecies, it was essentially fitting that Christ should suffer. Rev. is clumsy but correct: behoved it not the Christ to suffer?

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