Christ’s resurrection and manifestation of himself to his disciples.
Deuout vvomen not finding his body in the Sepulcher. 4 Angels tel them that he is risen according to his ovvne prediction: 9 yet the Apostles vvil not beleeue it. 12 but neither Peter findeth his body there. 13 He vvalketh vvith tvvo Disciples, declaring al this vnto them out of the Scriptures, and is knovven of them by breaking of bread. 36 The same day he appeareth to the Eleuen and others being together, • felt of them, and eateth vvith them. finally teaching them out of the Scriptures not onely of his Passion and Resurrection, 47 but also of his Catholike Church, 49 he promiseth the Holy Ghost to confirme them, 50 and so ascendeth into heauen.
1And on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared.Ma il primo dì della settimana innanzi giorno andarono al sepolcro, portando gli aromi, che avevan preparati:AND in the first of the Sabboth very early they came to the monument, carying the spices vvhich they had prepared.Una autem sabbati valde diluculo venerunt ad monumentum, portantes quæ paraverant aromata: 2And they found the stone rolled back from the sepulchre.E trovaron, che era stata levata dal sepolcro la lapida.And they found the stone rolled backe from the monument.et invenerunt lapidem revolutum a monumento. 3And going in, they found not the body of the Lord Jesus.Ed entrandovi dentro non trovarono il corpo del Signore Gesù.And going in, they found not the body of our Lord IESVS.Et ingressæ non invenerunt corpus Domini Jesu. 4And it came to pass, as they were astonished in their mind at this, behold, two men stood by them, in shining apparel.E avvenne, che mentre se ne stavano per questo in grande perplessità, apparvero vicini ad esse due personaggi in abito risplendente.And it came to passe: as they vvere astonied in their minde at this, behold tvvo men stoode beside them in glistering appareil.Et factum est, dum mente consternatæ essent de isto, ecce duo viri steterunt secus illas in veste fulgenti. 5And as they were afraid and bowed down their countenance towards the ground, they said unto them: Why seek you the living with the dead?Ed elleno essendosi impaurite, tenendo china la faccia a terra, quelli disser loro: Perché cercate voi tra' morti colui, che è vivo?And vvhen they feared and cast dovvne their countenance tovvard the ground, they said vnto them, Vvhy seeke you the liuing vvith the dead?Cum timerent autem, et declinarent vultum in terram, dixerunt ad illas: Quid quæritis viventem cum mortuis ? 6He is not here, but is risen. Remember how he spoke unto you, when he was yet in Galilee,Ei non è qui; ma è risuscitato: ricordatevi di quel, che vi disse, quand'era tuttora nella Galilea,he is not here, but is risen. remember hovv he spake to you, vvhen he yet vvas in Galilee,non est hic, sed surrexit: recordamini qualiter locutus est vobis, cum adhuc in Galilæa esset, 7Saying: The Son of man must be delivered into the hands of sinful men and be crucified and the third day rise again.E diceva: Fa di mestieri, che il Figliuolo dell'uomo sia dato nelle mani d'uomini peccatori, e sia crocifisso, e risusciti il terzo giorno.saying, That the Sonne of man must be deliuered into the handes of sinners and be crucified, and the third day rise againe.dicens: Quia oportet Filium hominis tradi in manus hominum peccatorum, et crucifigi, et die tertia resurgere.
8And they remembered his words.Ed elleno si rammentarono le parole di lui.And they remembred his vvordes.Et recordatæ sunt verborum ejus. 9And going back from the sepulchre, they told all these things to the eleven and to all the rest.E ritornate dal sepolcro raccontarono tutte queste cose agli undici, e a tutti gli altri.And going backe from the monument, they told al these things to those eleuen, and to al the rest.Et regressæ a monumento nuntiaverunt hæc omnia illis undecim, et ceteris omnibus. 10And it was Mary Magdalen and Joanna and Mary of James and the other women that were with them, who told these things to the apostles.E quelle, che riferiron ciò agli Apostoli, erano Maria Maddalena, e Giovanna, e Maria di Giacomo, e le altre, che stavan con esse.And it vvas Marie Magdalene, and Ioane, and Marie of Iames, and the rest that vvere vvith them, vvhich said these things to the Apostles.Erat autem Maria Magdalene, et Joanna, et Maria Jacobi, et ceteræ quæ cum eis erant, quæ dicebant ad apostolos hæc. 11And these words seemed to them as idle tales: and they did not believe them.Ma tali parole parvero ad essi, come delirj: e non diedero loro retta.And these vvordes seemed before them as dotage, and they did not beleeue them.Et visa sunt ante illos sicut deliramentum verba ista, et non crediderunt illis. 12But Peter rising up, ran to the sepulchre and, stooping down, he saw the linen cloths laid by themselves: and went away wondering in himself at that which was come to pass.Ma Pietro alzatosi corse al sepolcro: e chinatosi vide solamente i lenzuoli per terra, e se ne andò restando in se stesso maravigliato del successo.But Peter rising vp ranne to the monument: and stouping dovvne he savv the linnen clothes lying alone, and went avvay marueiling with him self at that which was done.Petrus autem surgens cucurrit ad monumentum: et procumbens vidit linteamina sola posita, et abiit secum mirans quod factum fuerat. 13And behold, two of them went, the same day, to a town which was sixty furlongs from Jerusalem, named Emmaus.Ed ecco che due di essi andavano lo stesso di a un castello lontano sessanta stadj da Gerusalemme, chiamato Emmaus.And behold, tvvo of them vvent the same day into a tovvne vvhich vvas the space of sixtie furlonges from Hierusalem, named Emmäùs.Et ecce duo ex illis ibant ipsa die in castellum, quod erat in spatio stadiorum sexaginta ab Jerusalem, nomine Emmaus. 14And they talked together of all these things which had happened.E discorrevano insieme di tutto quel, che era accaduto.And they talked betvvixt them selues of al those things that had chaunced.Et ipsi loquebantur ad invicem de his omnibus quæ acciderant.
15And it came to pass that while they talked and reasoned with themselves, Jesus himself also, drawing near, went with them.E mentre ragionavano, e conferivano insieme, Gesù si andò accostando loro, e faceva strada con essi.And it came to passe: vvhile they talked and reasoned vvith them selues, IESVS also him self approching vvent vvith them.Et factum est, dum fabularentur, et secum quærerent: et ipse Jesus appropinquans ibat cum illis: 16But their eyes were held, that they should not know him.Ma gli occhi loro erano abbacinati, affinchè noi riconoscessero.but their eies vvere held that they might not knovv him.oculi autem illorum tenebantur ne eum agnoscerent. 17And he said to them: What are these discourses that you hold one with another as you walk and are sad?Ed ei disse loro: Che discorsi son quelli, che per istrada andate facendo, e perché siete malinconici?And he said to them, Vvhat are these communications that you conferre one vvith an other vvalking, and are sad?Et ait ad illos: Qui sunt hi sermones, quos confertis ad invicem ambulantes, et estis tristes ? 18And the one of them, whose name was Cleophas, answering, said to him: Art thou only a stranger in Jerusalem, and hast not known the things that have been done there in these days?E uno di essi chiamato Cleofa rispose, e disse: Tu solo se' forestiero in Gerusalemme, sicché non sappi quello, che quivi è accaduto in questi giorni?And one vvhose name vvas Cleophas, ansvvering, said to him, Art thou only a stranger in Hierusalem, and hast not knovven the things that haue been done in it, these daies?Et respondens unus, cui nomen Cleophas, dixit ei: Tu solus peregrinus es in Jerusalem, et non cognovisti quæ facta sunt in illa his diebus ? 19To whom he said: What things? And they said: Concerning Jesus of Nazareth, who was a prophet, mighty in work and word before God and all the people.Ed ei disse loro: Che? Ed essi risposero: Intorno a Gesù Nazareno, che fu uomo profeta, potente in opere, e in parole dinanzi a Dio, e a tutto il popolo:To vvhom he said, Vvhat things? And they said, concerning IESVS of Nazareth, vvho vvas a man a Prophet, mightie in vvorke and vvorde before God and al the people.Quibus ille dixit: Quæ ? Et dixerunt: De Jesu Nazareno, qui fuit vir propheta, potens in opere et sermone coram Deo et omni populo: 20And how our chief priests and princes delivered him to be condemned to death and crucified him.E come i sommi sacerdoti, e i nostri capi lo hanno dato ad essere condannato a morte, e lo hanno crocifisso.And hovv our cheefe Priestes and Princes deliuered him into condemnation of death, and crucified him.et quomodo eum tradiderunt summi sacerdotes et principes nostri in damnationem mortis, et crucifixerunt eum:
21But we hoped that it was he that should have redeemed Israel. And now besides all this, to-day is the third day since these things were done.Or noi speravamo, che egli fosse per redimere Israele: ma adesso oltre tutto questo è oggi il terzo giorno, che tali cose sono accadute.but vve hoped that it vvas he that should redeeme Israel: and novv besides al this, to day is the third day since these things vvere done.nos autem sperabamus quia ipse esset redempturus Israël: et nunc super hæc omnia, tertia dies est hodie quod hæc facta sunt. 22Yea and certain women also of our company affrighted us who, before it was light, were at the sepulchre,Ma anche alcune donne tra noi ci hanno messi fuor di noi stessi, le quali andate innanzi giorno al sepolcro,But certaine vvomen also of ours, made vs afraid: vvho before it vvas light, vvere at the monument,Sed et mulieres quædam ex nostris terruerunt nos, quæ ante lucem fuerunt ad monumentum, 23And not finding his body, came, saying that they had also seen a vision of angels, who say that he is alive.E non avendo trovato il corpo di lui, sono venute a dire di aver anche veduto una apparizione di Angeli, i quali dicono, che egli è vivo.and not finding his body, came, saying that they savv a vision also of Angels, vvho say that he is aliue.et non invento corpore ejus, venerunt, dicentes se etiam visionem angelorum vidisse, qui dicunt eum vivere. 24And some of our people went to the sepulchre and found it so as the women had said: but him they found not.E sono andati alcuni de' nostri al Sepolcro: e hanno trovato, come pur avevan detto le donne; ma lui non lo hanno trovato.And certaine men of ours vvent to the monument; and they found it so as the vvomen said, but him they found not.Et abierunt quidam ex nostris ad monumentum: et ita invenerunt sicut mulieres dixerunt, ipsum vero non invenerunt. 25Then he said to them: O foolish and slow of heart to believe in all things, Which the prophets have spoken.Ed egli disse loro: O stolti, e tardi di cuore a credere a cose dette tutte da' profeti!And he said to them, O folish, and slovv of hart to beleeue, in al things vvhich the Prophets haue spoken.Et ipse dixit ad eos: O stulti, et tardi corde ad credendum in omnibus quæ locuti sunt prophetæ ! 26Ought not Christ to have suffered these things and so, to enter into his glory?Non era egli necessario, che il Cristo tali cose patisse, e così entrasse nella sua gloria?Ought not Christ to haue suffred these things, and so to enter into his glorie?Nonne hæc oportuit pati Christum, et ita intrare in gloriam suam ? 27And beginning at Moses and all the prophets, he expounded to them in all the scriptures the things that were concerning him.E cominciando da Mosè, e da tutti i profeti spiegava loro in tutte le scritture quello, che lui riguardava.And beginning from Moyses and al the Prophets, he did interpret to them in al the scriptures the things that vvere concerning him.Et incipiens a Moyse, et omnibus prophetis, interpretabatur illis in omnibus scripturis quæ de ipso erant.
28And they drew nigh to the town whither they were going: and he made as though he would go farther.E giunser vicino al castello, dove andavano; ed egli fe' mostra d'andare più innanzi.And they drevv nigh to the tovvne vvhither, they vvent: and he made semblaunce to goe further.Et appropinquaverunt castello quo ibant: et ipse se finxit longius ire. 29But they constrained him, saying: Stay with us, because it is towards evening and the day is now far spent. And he went in with them.E gli fecer forza, dicendo: Restati con noi, perché si fa sera, e il giorno declina. Ed entrò con essi.And they forced him, saying, Tarie vvith vs, because it is tovvard night, and the day is novv farre spent. And he vvent in vvith them.Et coëgerunt illum, dicentes: Mane nobiscum, quoniam advesperascit, et inclinata est jam dies. Et intravit cum illis. 30And it came to pass, whilst he was at table with them, he took bread and blessed and brake and gave to them.E avvenne, che stando a tavola con essi prese il pane, e lo benedisse, e lo spezzò, e ad essi lo porse.And it came to passe, vvhiles he sate at the table vvith them, he tooke bread, and blessed and brake, and did reach to them.Et factum est, dum recumberet cum eis, accepit panem, et benedixit, ac fregit, et porrigebat illis. 31And their eyes were opened: and they knew him. And he vanished out of their sight.E aprironsi i loro occhi, e lo riconobbero: ma egli sparì da' loro occhi.And their eies vvere opened, and they knevv him: and he vanished out of their sight.Et aperti sunt oculi eorum, et cognoverunt eum: et ipse evanuit ex oculis eorum. 32And they said one to the other: Was not our heart burning within us, whilst he spoke in the way and opened to us the scriptures?Ed essi disser tra di loro: Non ardeva egli il cuore a noi in petto, mentre per istrada ci parlava, e ci svelava le scritture?And they said one to the other, Vvas not our hart burning in vs, vvhiles he spake in the vvay, and opened vnto vs the scriptures?Et dixerunt ad invicem: Nonne cor nostrum ardens erat in nobis dum loqueretur in via, et aperiret nobis Scripturas ? 33And rising up, the same hour, they went back to Jerusalem: and they found the eleven gathered together, and those that were with them,E alzatisi nel punto stesso tornarono a Gerusalemme: e trovarono adunati insieme gli undici, e gli altri, che stavan con essi,And rising vp the same houre they vvent backe into Hierusalem: and they found the eleuen gathered together, and those that vvere vvith them,Et surgentes eadem hora regressi sunt in Jerusalem: et invenerunt congregatos undecim, et eos qui cum illis erant, 34Saying: The Lord is risen indeed and hath appeared to Simon.I quali dissero: Il Signore è veramente risuscitato, ed è apparso a Simone.saying, That our Lord is risen in deede, and hath appeared to Simon.dicentes: Quod surrexit Dominus vere, et apparuit Simoni.
35And they told what things were done in the way: and how they knew him in the breaking of bread.Ed essi raccontavano quel, che era seguito per istrada, e come riconosciuto lo avevano nella frazione del pane.And they told the things that vvere done in the vvay: and hovv they knevv him in the breaking of bread.Et ipsi narrabant quæ gesta erant in via, et quomodo cognoverunt eum in fractione panis. 36Now, whilst they were speaking these things, Jesus stood in the midst of them and saith to them: Peace be to you. It is I: Fear not.E nel discorrer, che facevano di tali cose, Gesù si stette in mezzo ad essi, e disse loro: La pace con voi: son io, non temete.And vvhiles they speake these things, IESVS stoode in the middes of them, and he saith to them, Peace be to you: it is I. feare not.Dum autem hæc loquuntur, stetit Jesus in medio eorum, et dicit eis: Pax vobis: ego sum, nolite timere. 37But they being troubled and frightened, supposed that they saw a spirit.Eglino però conturbati, e atterriti si pensavano di vedere uno spirito.But they being troubled and frighted, imagined that they savv a spirit.Conturbati vero et conterriti, existimabant se spiritum videre. 38And he said to them: Why are you troubled, and why do thoughts arise in your hearts?Ed egli disse loro: Perché vi turbate, e perché date luogo nel vostro cuore a dubbiezze?And he said to them, Vvhy are you troubled, and cogitations arise into your harts?Et dixit eis: Quid turbati estis, et cogitationes ascendunt in corda vestra ? 39See my hands and feet, that it is I myself. Handle, and see: for a spirit hath not flesh and bones, as you see me to have.Mirate le mie mani, e i miei piedi; imperocché io son quel desso: palpate, e mirate; perché lo spirito non ha carne, né ossa, come vedete, che ho io.See my handes, and feete, that it is I my self. handle, and see: for a spirit hath not flesh and bones, as you see me to haue.videte manus meas, et pedes, quia ego ipse sum; palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere. 40And when he had said this, he shewed them his hands and feet.E detto ciò mostrò loro le mani, e i piedi.And vvhen he had said this, he shevved them his handes and feete.Et cum hoc dixisset, ostendit eis manus et pedes. 41But while they yet believed not and wondered for joy, he said: Have you here any thing to eat?E quelli non credendo ancora, ed essendo fuori di se per l'allegrezza, disse loro: Avete qui qualche cosa da mangiare?But they yet not beleeuing and marueiling for ioy, he said, Haue you here any thing to be eaten?Adhuc autem illis non credentibus, et mirantibus præ gaudio, dixit: Habetis hic aliquid quod manducetur ?
42And they offered him a piece of a broiled fish and a honeycomb.E presentarongli un pezzo di pesce arrostito, e un favo di miele.But they offred him a peece of fish broiled, and a honie combe.At illi obtulerunt ei partem piscis assi et favum mellis. 43And when he had eaten before them, taking the remains, he gave to them.E mangiato che ebbe davanti ad essi, prese gli avanzi, e li diede loro.And vvhen he had eaten before them, taking the remaines he gaue to them.Et cum manducasset coram eis, sumens reliquias dedit eis. 44And he said to them: These are the words which I spoke to you while I was yet with you, that all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me.E disse loro: Queste sono le cose, ch'io vi diceva, quand'era tuttavia con voi, che era necessario, che si adempisse tutto quello, che di me sta scritto nella legge di Mosè, ne' profeti, e ne' Salmi.And he said to them, These are the vvordes vvhich I spake to you, vvhen I vvas yet vvith you, that al things must needes be fulfilled, vvhich are vvritten in the lavv of Moyses, and the Prophets, and the Psalmes, of me.Et dixit ad eos: Hæc sunt verba quæ locutus sum ad vos cum adhuc essem vobiscum, quoniam necesse est impleri omnia quæ scripta sunt in lege Moysi, et prophetis, et Psalmis de me. 45Then he opened their understanding, that they might understand the scriptures.Allora apri il loro intelletto, perché capissero le scritture:Then he opened their vnderstanding, that they might vnderstand the Scriptures.Tunc aperuit illis sensum ut intelligerent Scripturas, 46And he said to them: Thus it is written, and thus it behoved Christ to suffer and to rise again from the dead, the third day:E disse loro: Così sta scritto, e così bisognava, che il Cristo patisse, e risuscitasse da morte il terzo giorno:and he said to them, That so it is vvritten, and so it behoued Christ to suffer, and to rise againe from the dead the third day:et dixit eis: Quoniam sic scriptum est, et sic oportebat Christum pati, et resurgere a mortuis tertia die: 47And that penance and remission of sins should be preached in his name, unto all nations, beginning at Jerusalem.E che si predicasse nel nome di lui la penitenza, e la remissione de' peccati a tutte le nazioni, dando voi principio da Gerusalemme.and penance to be preached in his name and remission of sinnes vnto al nations, beginning from Hierusalem.et prædicari in nomine ejus pœnitentiam, et remissionem peccatorum in omnes gentes, incipientibus ab Jerosolyma.
48And you are witnesses of these things.E voi siete di queste cose testimonj.And you are vvitnesses of these things.Vos autem testes estis horum. 49And I send the promise of my Father upon you: but stay you in the city till you be endued with power from on high.Ed ecco che io mando sopra di voi il promesso dal Padre mio: e voi trattenetevi in città, sin a tanto che siate rivestiti di virtù dall'alto.And I send the promes of my Father vpon you: but you, tarie in the citie, til you be endued vvith povver from high.Et ego mitto promissum Patris mei in vos; vos autem sedete in civitate, quoadusque induamini virtute ex alto. 50And he led them out as far as Bethania: and lifting up his hands, he blessed them.E li condusse fuora a Betania: e alzate le mani, li benedisse.And he brought them forth abrode into Bethánia: and lifting vp his handes he blessed them.Eduxit autem eos foras in Bethaniam, et elevatis manibus suis benedixit eis. 51And it came to pass, whilst he blessed them, he departed from them and was carried up to heaven.E avvenne, che nel benedirli si divise da loro, e si sollevava verso il, cielo.And it came to passe, vvhiles he blessed them, he departed from them, and vvas caried into heauen.Et factum est, dum benediceret illis, recessit ab eis, et ferebatur in cælum. 52And they adoring went back into Jerusalem with great joy.Ed essi avendolo adorato, se tornarono a Gerusalemme con gran giubilo:And they adoring vvent backe into Hierusalem vvith great ioy:Et ipsi adorantes regressi sunt in Jerusalem cum gaudio magno: 53And they were always in the temple, praising and blessing God. Amen.E stavan continuamente nel tempio, lodando, e benedicendo Dio. Amen.and they vvere alvvaies in the temple praising and blessing God.et erant semper in templo, laudantes et benedicentes Deum. Amen.
24:5
Ven. Bede
It is worthy of remark, that none of the disciples or friends of Christ, were so much astonished and struck at the many apparitions of angels, etc. as to be cast down to the ground, as the guards and his enemies were, but only through respect and reverential fear looked down upon the ground. Nor even did any of them fall down prostrate to adore our Saviour, when he appeared to them; because Christ was not now to be sought in the earth, among the dead, but was risen, and was to be looked for from heaven. Hence is derived the Catholic custom of praying in Pascal time, and on all Sundays, etc. not on the knee, but with the body respectfully bent, and bowing down their countenance towards the ground. (Ven. Bede)
24:13
Calmet
St. Jerome thinks the Cleophas, one of the two disciples, was a citizen of Emmaus, and that he invited Jesus to take meat in his house. His house was afterwards changed into a church, which the same Father says existed in his time. Some think Cleophas was brother to St. Joseph; others, that he was husband of Mary, sister of the blessed Virgin Mary, and father of St. James the less. Both the Latins and Greeks keep the feast of St. Cleophas, and give him the name of an apostle. Usuard says he was martyred by the Jews. (Calmet)
24:16
Witham
But their eyes were held: either by our Saviour's changing his features, or in what manner he pleased. (Witham)
24:18
Witham
Art thou alone a stranger in Jerusalem? or, art thou the only stranger in Jerusalem? which was to signify, that every one must needs have heard of what had passed in regard to Jesus. (Witham)
24:21
Witham
We hoped, etc. as if they had lost their former hopes, or now knew not what to hope for: but perhaps, as St. Augustine observes, they might use this caution speaking before a stranger. (Witham)
These two disciples were in the same error as the other Jews; who expected that the Messias would deliver them from subjection to strangers, and re-establish them in their ancient liberty. The cross and passion had been a subject of scandal and fall to them. They say, we did hope; as if their hopes were now at an end. What increased their diffidence was, that Christ had promised to rise again the third day, and some of the women had said that he really had risen. But they expected as public and glorious a manifestation of his resurrection, as his death had been ignominious and known to the whole world. Behold, now this is already the third day since these things are passed: if he had wished to manifest his power, he should have done it already. Thus the disciples reason, as if the third day were already past, and as if it were certain that he was not risen again. So difficult a thing is it to believe what we very ardently wish! (Calmet) Proprium hoc miseros sequitur vitum Nunquam rebus credere laetis.
24:30
Calmet
The ancient Fathers think our Saviour consecrated, on this occasion, and administered the Eucharist to the two disciples. In the Acts of the Apostles, this same term, breaking of bread, is explained without difficulty of the Eucharist. St. Luke seems fond of this manner of expression, to signify that sacrament. (Calmet)
24:37
Calmet
The apostles thought they saw a Spirit, either good or bad, that had taken the form of Jesus, and was come to deceive them. For that they did not doubt spirits appeared, we have abundant proofs throughout the whole New Testament: and our Saviour, instead of combating this opinion, seems rather to have confirmed it on more than one occasion. Indeed St. Augustine thinks it cannot, without temerity, be denied, that there are occasional apparitions of angels, of demons, and the souls of the dead. (Calmet)
Haydock
This, however, will not justify the credulity of many ignorant and weak people, who think that nobody can die, but their spirit is sure to appear; much less will it justify the superstitious observations of unusual occurrences, which are so commonly reported to happen, as significant of a departed soul. These occurrences are rare; nor should we suppose that the Almighty would be willing to suspend or change the established laws of nature without a sufficient cause, viz. some known good either to the departed soul, or surviving friends. (Haydock)
24:39
Witham
A spirit hath not flesh and bones, as you see me to have. This was one argument of a true and real body. We may take notice, that Christ brought such proofs, as he knew were sufficient to convince them of his resurrection, though they were not of themselves demonstrations. For when they imagined they saw or touched a body, and that he eat with them, these things might apparently be done by a spirit. See Genesis xviii. ver. 9. and Genesis xix. ver. 3. and ver. 16. where we read that angels, in the shape of men, eat, and took Lot and his wife, and his daughters, by the hand, and led them away from Sodom. Our senses, therefore, may sometimes be deceived, as may be shewn by divers other instances. But the arguments which Christ made use of at this time, to induce the apostles to believe his resurrection, are to be taken with all the circumstances: as 1st, with the corroborating testimonies of the Holy Scriptures, in which his resurrection was foretold; 2ndly, they called to their minds what he himself had told them so often, that he would rise again the third day; 3rdly, concurred also the testimonies already given by the angels, that he was risen; 4thly, the miracles at his death and resurrection; 5thly, Christ himself at the same time opened their understanding, to know and believe this truth, that he was truly risen. (Witham)
24:43
Ven. Bede
Christ eat, not because he stood in need of food to sustain himself after his resurrection, as we sustain our bodies and lives by corporal refreshment; but he did it, to shew his disciples that his body was really risen from the dead. (Ven. Bede)
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Haydock
If, after all the extraordinary opportunities of instruction, which the apostles had had from the mouth of our divine Saviour, it was still necessary that he should instil into them a new light, by opening their minds to understand the Scriptures; what are we to think of the presumptuous attempts of the numerous tribe of modern self-inspired interpreters, who are always ready to descant on the word of the Lord; though so perfectly ignorant that their authority, so far from being admitted, would be laughed to scorn, were they to attempt to explain the slightest difficulty, on the most indifferent subject of profane literature? To such a degree has the spirit of seduction spread itself at the present day! (Haydock)
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Witham
Beginning at Jerusalem. The sense is, that they were first to preach to the Jews, and afterwards to all nations. (Witham)
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Witham
The promise of my Father; that is the Holy Ghost, whom Christ had promised that his Father and he would send. (John 14:26.; John 16:7) (Witham)
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Theophylactus
Like a second Elias he was taken into heaven, but in a much more glorious manner. Elias was taken up in a mortal and corruptible body: but our divine Saviour, in a glorious, impassible, and immortal state; where now he is our head, having taken upon himself the nature of man, and is crowned with more than angel's glory. (Theophylactus)
St. Chrysostom
What a glory this for us! Our head is clothed with everlasting glory; so shall we, his members, receive a share in his eternal kingdom. (St. Chrysostom)
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The promise of my Father.... that is, the Holy Ghost, whom Christ had promised that his Father and he would send, John 14. 26, and 17. 7.
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THE HOLY GOSPEL OF JESUS CHRIST ACCORDING TO ST. JOHN
St. John the Apostle and Evangelist was the son of Zebedee and Salome, brother to James the Greater. He was called the Beloved disciple of Christ and stood by at his Crucifixion. He wrote the Gospel after the other Evangelists, about sixty-three years after our Lord’s Ascension. Many things that they had omitted were supplied by him. The original was written in Greek; and by the Greeks he is titled: The Divine. St. Jerome relates that, when he was earnestly requested by the brethren to write the Gospel, he answered he would do it, if by ordering a common fast, they would all put up their prayers together to the Almighty God; which being ended replenished with the clearest and fullest revelation coming from Heaven, he burst forth into that preface: IN THE BEGINNING WAS THE WORD.
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That is, first after the Sabboth, which is (saith S. Hiero. q. 4 ad Hedib.) dies Dominica, our Lords day, vvherein he arose. for the weeke is deuided into the Sabboth, & the 1. 2. 3. 4. 5. 6 of the Sabboth. & the Apostle (1 Cor. 16, 2) cōmaunded a collection of money to be made on the first of the Sabboth. whereby we learne, both the keeping of Sunday, & the Churches count of daies by the 2. 3. 4 of the Sabboth, to be Apostolical. which S. Syluester after ward named, 2. 3. 4 feriam &c. Breuiar. Roman. Decemb. 31
EASTER DAY.
Concordance Mt. 28, 1
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Concordance Mr. 16, 1
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Concordance Io. 20, 1.
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Concordance Lu. 9, 22
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Concordance Io. 20, 3.
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Concordance Mr. 16, 12.
In the liturgy The Gospel vpō Munday in Easter weeke.
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30. Tooke bread.) The Fathers in diuers places take this to be meant of the B. Sacrament. Author operis imperf. ho. 17. S. Augustine li. 39 de consensu Euang. c. 25 & ser. 140 de temp. & ep. 59 ad Paulinum q. 1• Paulinus him self in the next epistle before that, among S. Augustines. Venerable Bede also vpon this place. Theophylacte vpon this place. And that it should be meant of the holy Sacrament, The B. Sacr• ment in on kinde. the forme of solemne taking the bread into his handes, blessing it, breaking it, and reaching it to his disciples (exceding proper to the consecration, and common to none other vulgar benediction, nor any where vsed but in Christs miraculous multiplying the loaues) and the singular effecte in notifying Christ vnto them, do proue. And if it be the Sacrament (as it is most probable) then is it an euident example and vvarrant of ministration in one kinde.
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In the liturgy The Gospel vpō Tuesday in Easter weeke.
Concordance Mr. 16, 14. Io. 20, 19.
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46. Penance to be preached.) The Cathol⸢ik⸣e or vniuersal Church. He shevved vnto them out of the Scriptures, not onely the things that were now accomplished in himself, but also that were yet to come about his Church: as, where it should begin, De vnit. to vvit, at Hierusalem: and hovv farre it should goe, to vvit, to al nations: that he might not suffer vs (saith S. Augustine) to erre neither in the bridegrome nor in the bride. Ec. c. 10. For this maketh manifestly against al Heretikes and Schismatikes, that set vp nevv churches in particular countries, dravving the people from the foresaid onely true Church, vvhich from Hierusalem so grovveth Mt. 24, 14. ouer al nations, til the end of the vvorld come.
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As he shal be Anathema (saith S. Aug.) which preacheth that Christ neither suffered nor rose againe, because we learne by the Gospel, That it behoued Christ to suffer and to rise againe the third day: so he shal also be Anathema, whosoeuer preacheth the Church to be els where thē in the cōmunion of al natiōs: because by the self same Gospel we learne in the wordes next folowing, and penāce to be preached in his name & remissiō of sinnes through out al nations, August. ep. 48.
Concordance Act. 1, 8. 2, 1.
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50. Blessed them.) Christ our high priest, Heb. 7, 6. prefigured specially therein by Melchisedec, Christ blessed diuers waies. often gaue his blessing to his: Io. 20, 21. 26. Marc. 10, 16. somtimes by vvordes, as, Peace be to you: somtimes by imposing his handes: and now here by lifting vp his hands ouer his Disciples as it vvere for his farewel. In vvhat forme, the Scripture doth not expresse, but very like it is that in forme of the crosse, as Iacob the Patriarch blessed his nephewes for signification of Christs benediction. Blessing with the signe of the crosse. for now the crosse began to be glorious among the faithful, Gen. 48, 14. and the Apostles (as it is most certaine Teriul. de coron. milit. nu. 3 Basil. de Sp. sanct. c. 27. by the fathers vvhich call it an ancient tradition) vsed that signe for an external note of benediction. Yea S. Augustine saith (in Ps. 30. Conc. 3) that Christ him self not without cause would haue his signe to be fixed in our foreheads as in the feate of shame fastnes, that a Christian man should not be ashamed of the reproche of Christ. and what forme can a Christian man vse rather to blesse him self or others, then that which was dedicated in Christs death, and is a conuenient memorial of the same? Howsoeuer it be, that the Bishops and Priests of Gods Church blesse with an external signe, no man can reprehend, being warranted by Christs owne example and action.
Concordance Mr. 16, 19. Act. 1, 9.
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ASCENSION DAY.
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Tertullian † AD 220 The Five Books Against Marcion 4.43
It was very meet that the man who buried the Lord should thus be noticed in prophecy, and thenceforth be “blessed;” since prophecy does not omit the (pious) office of the women who resorted before day-break to the sepulchre with the spices which they had pre pared.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… For this is his meaning in the Psalm, ‘All thy garments smell of myrrh, aloes, and cassia;’ and it is represented by Nicodemus and by Mary’s company, when the one came bringing ‘a mixture of myrrh and aloes, about an hundred pounds weight;’ and the others
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… And what will He that is buried in the garden say? I have gathered My myrrh with My spices : and again, Myrrh and aloes, with all chief spices . Now these are the symbols of the burying; and in the Gospels it is said, The women came unto the sepulchre bringing the spices which they had prepared
St Augustine of Hippo † AD 430 Letters of St. Augustin 36.8
… For the day now known as the Lord’s day was then called the first day of the week, as is more plainly seen in the Gospels; for the day of the Lord’s resurrection is called by Matthew μία σαββάτων , and by the other three evangelists ἡ μία (τῶν) σαββάτων ,
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Tatian † AD 180 The Diatessaron 52
… They brought with them the [47] perfume which they had prepared, and said among themselves, Who is it that will [48] remove for us the stone from the door of the tomb? for it was very great. And when they said thus, there occurred a great earthquake; and an angel came down [49] from heaven, and came and removed the stone from the door.
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Tatian † AD 180 The Diatessaron 52
… and an angel came down [49] from heaven, and came and removed the stone from the door. And they came and found the stone removed from the sepulchre, and the angel sitting upon the [50] stone. And his appearance was as the lightning, and his raiment white as the [51] snow: and for fear of him the guards were troubled, and became as dead men . [52]
Tertullian † AD 220 The Five Books Against Marcion 4.43
… But when “they found not the body (of the Lord Jesus),”
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Tatian † AD 180 The Diatessaron 53
… and the scarf with which his head was bound was not with the linen, but wrapped and laid aside in a certain place. [15] Then entered that disciple which came first to the sepulchre, and saw, and believed. [16] And they knew not yet from the scriptures that the Messiah was to rise from among [17] the dead. And those two disciples went to their place.
Tertullian † AD 220 The Five Books Against Marcion 4.43
… But when “they found not the body (of the Lord Jesus),” “His sepulture was removed from the midst of them,” according to the prophecy of Isaiah. “Two angels however, appeared there.”
Tertullian † AD 220 On Baptism 19
… After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels
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Tatian † AD 180 The Diatessaron 53
[1] And while they marvelled at that, behold, two men standing above them, their [2] raiment shining:
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… Let us rest then, on the fifteenth of the month Pharmuthi (Apr. 10), for on the evening of that Saturday we hear the angels’ message, ‘Why seek ye the living among the dead? He is risen
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… Mary , it says, came while it was yet dark. On my bed I sought Him by night, I sought Him, and I found Him not . And in the Gospels Mary says, They have taken away my Lord, and I know not where they have laid Him . But the Angels being then present cure their want of knowledge; for they said, Why seek ye the living among the dead
St Jerome † AD 420 The Letters of St. Jerome 39.6
… But to you and others like you Jesus comes in His mercy and says: “Why weepest thou? the damsel is not dead but sleepeth.” The bystanders may laugh him to scorn; such unbelief is worthy of the Jews. If you prostrate yourself in grief at your daughter’s tomb you too will hear the chiding of the angel, “Why seek ye the living among the dead?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.24
… The terms were these: “Why seek ye the living among the dead? He is not here, but is risen: remember how He spake unto you when He was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise. And they remembered His words.”
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Tatian † AD 180 The Diatessaron 53
[1] And while they marvelled at that, behold, two men standing above them, their [2] raiment shining: and they were seized with fright, and bowed down their face to [3] the earth: and they said unto them, Why seek ye the living one with the dead?
Tertullian † AD 220 The Five Books Against Marcion 4.43
… For the same thing was said by the angels to the women: “Remember how He spake unto you when He was yet in Galilee, saying, The Son of man must be delivered up, and be crucified, and on the third day rise again.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
Everywhere it is Angels as at the Nativity, “for that which is conceived in her,” saith one, “is by the Holy Ghost” ( Matt. i. 20 ): and again to Mary, “Fear not, Mary.” ( Luke i. 30 .) And at the Resurrection: “He is not here; He is risen, and goeth before you.” (
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Tatian † AD 180 The Diatessaron 53
[1] And while they marvelled at that, behold, two men standing above them, their [2] raiment shining: and they were seized with fright, and bowed down their face to [3] the earth: and they said unto them, Why seek ye the living one with the dead? He is not here; he is risen: remember what he was speaking unto you while he was in [4] Galilee, and saying,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
And after a little while again, when He had cast out the devil, which His disciples were not able to cast out; for then too, “As they abode in Galilee,” so it saith, “Jesus said unto them, The Son of Man shall be betrayed into the hands of sinful
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 26.8
… How can this infamous liar, who declares that Christ feigned death, expect to be believed? Did Christ utter falsehood when He said, "It behoves the Son of man to be killed, and to rise the third day?"
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Tatian † AD 180 The Diatessaron 53
… But go in haste, and say to his disciples and to Cephas, He is risen from among the dead; and lo, he goeth before [6] you into Galilee; and there ye shall see him, where he said unto you: lo, I have [7] told you.
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Tatian † AD 180 The Diatessaron 53
[32] And while the first women were going in the way to inform his disciples, [33] Jesus met them, and said unto them, Peace unto you. And they came and took [34] hold of his feet, and worshipped him. Then said Jesus unto them, Fear not: but go and say to my brethren that they depart into Galilee, and there they shall see [35] me.
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Tatian † AD 180 The Diatessaron 53
… Then said Jesus unto them, Fear not: but go and say to my brethren that they depart into Galilee, and there they shall see [35] me. And those women returned, and told all that to the eleven, and to the rest of the disciples; and to those that had been with him, for they were saddened and [36] weeping.
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 13
… and in the same place shortly after, “And many other women which came up with him unto Jerusalem.” Luke too,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.24
… And their words seemed to them like madness, and they believed them not.”
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Tatian † AD 180 The Diatessaron 53
… and to those that had been with him, for they were saddened and [36] weeping. And those were Mary Magdalene, and Joanna, and Mary the mother of James, and the rest who were with them: and they were those that told the apostles. [37] And they, when they heard them say that he was alive and had appeared unto them, [38] did not believe them:
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 22
But even if, without any disease and without any pain, He had hidden His body away privily and by Himself “in a corner,” or in a desert place, or in a house, or anywhere, and afterwards suddenly appeared and said that He had been raised from the dead, He would have seemed on all hands to be telling idle tales
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St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… and that he went actually in somewhat later, but still before John entered. And in this way we shall find that all these writers have given a true account of what occurred in terms which betray no discrepancies.
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Tertullian † AD 220 The Five Books Against Marcion 4.43
… For as two of them were taking a walk, and when the Lord had joined their company, without its appearing that it was He, and whilst He dissembled His knowledge of what had just taken place,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 6.31.1
1. At this time also Africanus, the writer of the books entitled Cesti, was well known. There is extant an epistle of his to Origen, expressing doubts of the story of Susannah in Daniel, as being spurious and fictitious. Origen answered this very fully.
St Jerome † AD 420 The Letters of St. Jerome 108.8
… Joppa too is hard by, the port of Jonah’s flight; which also—if I may introduce a poetic fable—saw Andromeda bound to the rock. Again resuming her journey, she came to Nicopolis, once called Emmaus, where the Lord became known in the breaking of bread;
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… Yea, and certain women also of our company made us astonished, which were early at the sepulchre; and when they found not His body, they came, saying, that they had also seen a vision of angels, which said that He was alive. And certain of them which were with us went to the sepulchre, and found it even so as the women said; but Him they saw not.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 25.3
… but they, narrating to Him the matter of their conversation, said that He was a prophet, mighty in deeds and in words, that had been slain by the chief priests; “And we,” say they, “did hope that it was He that should have redeemed Israel.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 2.1
… Remember that our Lord and Saviour Jesus Christ both died for us, and rose again; died, to wit, for our offenses, rose again for our justification. Even as ye have just heard concerning the two disciples whom He met with in the way, how “their eyes were holden that they should not know Him:”
Sozomen † AD 450 The Ecclesiastical History of Sozomen 5.21
… accounts have been accurately preserved by the inhabitants of these places only, because they learned them from ancestral tradition; and how true this is, I will at once show. There is a city now called Nicopolis, in Palestine, which was formerly only a village, and which was mentioned by the divine book of the Gospel under the name of Emmaus.
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Tatian † AD 180 The Diatessaron 53
… and these sayings were before their eyes as the sayings of madness. [39] [Arabic, p. 203] And after that, he appeared to two of them, on that day, and while they were going to the village which was named Emmaus, and whose distance [40] from Jerusalem was sixty furlongs.
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Tatian † AD 180 The Diatessaron 53
… [39] [Arabic, p. 203] And after that, he appeared to two of them, on that day, and while they were going to the village which was named Emmaus, and whose distance [40] from Jerusalem was sixty furlongs. And they were talking the one of them with the [41] other of all the things which had happened.
Origen † AD 254 Origen Against Celsus 2.62
… And their eyes were holden, that they should not know Him. And He said unto them, What manner of communications are these that ye have one to another, as ye walk?” And when their eyes were opened, and they knew Him, then the Scripture says, in express words, “And He vanished out of their sight.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.7
… He gave at that time the clearest evidence of the ease with which He exercised this power, both by showing Himself in another form to the two disciples, and by His appearing, not as a spirit, but in His true body, to the disciples in the upper chamber, although the doors were shut.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
83. Consequently, in the four evangelists we find mention made of ten distinct appearances of the Lord to different persons after His resurrection. First, to the women near the sepulchre. Secondly, to the same women as they were on the way returning from the sepulchre. Thirdly, to Peter. Fourthly, to the two who were going to the place in the country.
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Tatian † AD 180 The Diatessaron 53
… And they were talking the one of them with the [41] other of all the things which had happened. And during the time of their talking and [42] inquiring with one another, Jesus came and reached them, and walked with them.
St Jerome † AD 420 To Pammachius against John of Jerusalem 35
35. And how was it, you will say, that they did not recognize Him on the road if He had the same body which He had before? Let me recall what Scripture says:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.15
… He rose again, even when appearing to them He found them sad. He held the eyes of two men that walked in the way, so that by them he was not known, and He found them groaning and sighing, and He held them until He had expounded the Scriptures, and by the same Scriptures had shown that so it ought to have been done as it was done.
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Tatian † AD 180 The Diatessaron 53
… And they were talking the one of them with the [41] other of all the things which had happened. And during the time of their talking and [42] inquiring with one another, Jesus came and reached them, and walked with them. But [43] their eyes were veiled that they should not know him.
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Tatian † AD 180 The Diatessaron 53
… And during the time of their talking and [42] inquiring with one another, Jesus came and reached them, and walked with them. But [43] their eyes were veiled that they should not know him. And he said unto them, What are these sayings which ye address the one of you to the other, as ye walk and are [44] sad?
Origen † AD 254 Origen's Commentary on the Gospel of John 1.7
… “I know that the Messiah comes, who is called Christ; when He comes He will tell us all things.” Simon and Cleopas too, when talking to each other about all that had happened to Jesus Christ Himself, then risen, though they did not know that He had risen from the dead, speak thus,
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Tatian † AD 180 The Diatessaron 53
… And he said unto them, What are these sayings which ye address the one of you to the other, as ye walk and are [44] sad? One of them, whose name was Cleopas, answered and said unto him, Art thou perchance alone a stranger to Jerusalem, since thou knowest not what was in [45] it in these days? He said unto them, What was?
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Tatian † AD 180 The Diatessaron 53
… He said unto them, What was? They said unto him, Concerning Jesus, he who was from Nazareth, a man who was a prophet, and powerful in [46] speech and deeds before God and before all the people:
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 9
… how the chief priests and our rulers delivered Him to be condemned to death, and fastened Him to the cross. But we trusted that it had been He which should have redeemed Israel.”
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Tatian † AD 180 The Diatessaron 53
… He said unto them, What was? They said unto him, Concerning Jesus, he who was from Nazareth, a man who was a prophet, and powerful in [46] speech and deeds before God and before all the people: and the chief priests and [47] the elders delivered him up to the sentence of death, and crucified him.
Tertullian † AD 220 The Five Books Against Marcion 4.43
… For as two of them were taking a walk, and when the Lord had joined their company, without its appearing that it was He, and whilst He dissembled His knowledge of what had just taken place, they say: “But we trusted that it had been He which should have redeemed Israel,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 103.3
… For they fell into such despair and such a death, so to speak, of their old faith, as was apparent in the case of Cleophas, who, after His resurrection, unaware that he was speaking with Himself, and narrating what had befallen Him, said, “We trusted that it had been He who should have redeemed Israel.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.4
… It is to be made whole of death by believing in one dead. And nevertheless Moses feared and fled. What is it that Moses fled from that serpent? What, brethren, save that which we know to have been done in the Gospel? Christ died and the disciples feared, and withdrew from that hope wherein they had been.
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Tatian † AD 180 The Diatessaron 53
… and the chief priests and [47] the elders delivered him up to the sentence of death, and crucified him. But we supposed that he was the one who was to deliver Israel. And since all these [48] things happened there have passed three days.
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Tatian † AD 180 The Diatessaron 53
… and the chief priests and [47] the elders delivered him up to the sentence of death, and crucified him. But we supposed that he was the one who was to deliver Israel. And since all these [48] things happened there have passed three days. But certain women of us also [49] informed us that they had come to the sepulchre;
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Tatian † AD 180 The Diatessaron 53
… And since all these [48] things happened there have passed three days. But certain women of us also [49] informed us that they had come to the sepulchre; and when they found not his body, they came and told us that they had seen there the angels, and they said [50] concerning him that he was alive.
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Tatian † AD 180 The Diatessaron 53
… But certain women of us also [49] informed us that they had come to the sepulchre; and when they found not his body, they came and told us that they had seen there the angels, and they said [50] concerning him that he was alive. And some of us also went to the sepulchre, and [51] found the matter as the women had said: only they saw him not.
St Irenaeus of Lyons † AD 202 Against Heresies 3.16.5
5. Therefore did the Lord also say to His disciples after the resurrection, “O thoughtless ones, and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into His glory?”
Tertullian † AD 220 The Five Books Against Marcion 4.43
… But at no time even after His resurrection did He reveal Himself to them as any other than what, on their own showing, they had always thought Him to be. He pointedly reproached them: “O fools, and slow of heart in not believing that which He spake unto you.”
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
… 43 . In chap. xxiv . he omitted that part of the conference between our Saviour and the two disciples going to Emmaus, which related to the prediction of His sufferings, and which is contained in verses 26 and 27 . These two verses he omitted, and changed the words at the end of
St Augustine of Hippo † AD 430 The Confessions 4.12
… He would not be long with us, yet left us not; for He departed thither, whence He never departed, because “the world was made by Him.” And in this world He was, and into this world He came to save sinners, unto whom my soul doth confess, that He may heal it, for it hath sinned against Him. O ye sons of men, how long so slow of heart?
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Tatian † AD 180 The Diatessaron 53
… and when they found not his body, they came and told us that they had seen there the angels, and they said [50] concerning him that he was alive. And some of us also went to the sepulchre, and [51] found the matter as the women had said: only they saw him not. Then said Jesus [52] unto them, Ye lacking in discernment, and heavy in heart to believe!
St Irenaeus of Lyons † AD 202 Against Heresies 4.26.1
… For thus it was that the Lord discoursed with the disciples after His resurrection from the dead, proving to them from the Scriptures themselves “that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world.”
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
… 43 . In chap. xxiv . he omitted that part of the conference between our Saviour and the two disciples going to Emmaus, which related to the prediction of His sufferings, and which is contained in
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 114.9
… The rock, that hardness, was turned into pools of water, that stone into fountains of waters, when on His resurrection, “He expounded unto them, commencing with Moses and all the prophets, how Christ ought to suffer thus;”
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Tatian † AD 180 The Diatessaron 53
… And some of us also went to the sepulchre, and [51] found the matter as the women had said: only they saw him not. Then said Jesus [52] unto them, Ye lacking in discernment, and heavy in heart to believe! Was it not in all the sayings of the prophets that the Messiah was to suffer these things, and to [53] [Arabic, p. 204] enter into his Glory?
Tertullian † AD 220 The Prescription Against Heretics 22
… Not as if He thus disapproved of all the rest, but because “by three witnesses must every word be established.” After the same fashion, too, (I suppose,) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, “to expound all the Scriptures.”
Pope St Leo I the Great † AD 461 Letters 28
… with His disciples, and dwelt and ate with them, He allowed Himself to be handled with diligent and curious touch by those who were affected by doubt, He entered when the doors were shut upon the Apostles, and by His breathing upon them gave them the Holy Spirit , and bestowing on them the light of understanding, opened the secrets of the Holy Scriptures
24:28
Tatian † AD 180 The Diatessaron 53
… Then said Jesus [52] unto them, Ye lacking in discernment, and heavy in heart to believe! Was it not in all the sayings of the prophets that the Messiah was to suffer these things, and to [53] [Arabic, p. 204] enter into his Glory? And he began from Moses and from all the prophets, [54] and interpreted to them concerning himself from all the scriptures.
St Augustine of Hippo † AD 430 Against Lying 28
28. Hence is also that which thou hast mentioned that they speak of, that the Lord Jesus, after He was risen, walked in the way with two disciples; and upon their drawing near to the village whither they were going, He made as though He would have gone farther: where the Evangelist, saying, “But He Himself feigned that He would go further,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.0
On the words of the Gospel, Matt. xxi. 19 , where Jesus dried up the fig-tree; and on the words,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.4
… They came to the place whither they were going, and the Evangelist says, “But He made a pretence as though He would have gone further.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
Others are of the nature of ascription , as Christ’s question, Where have ye laid Lazarus ? His running to the fig-tree, His shrinking, that is, His drawing back, His praying, and His making as though He would have gone further
24:29
Tatian † AD 180 The Diatessaron 53
… 204] enter into his Glory? And he began from Moses and from all the prophets, [54] and interpreted to them concerning himself from all the scriptures. And they drew near unto the village, whither they were going: and he was leading them to [55] imagine that he was as if going to a distant region.
24:30
Tatian † AD 180 The Diatessaron 53
… And they drew near unto the village, whither they were going: and he was leading them to [55] imagine that he was as if going to a distant region. And they pressed him, and said unto him, Abide with us: for the day hath declined now to the darkness. And he went [56] in to abide with them.
Origen † AD 254 Origen Against Celsus 2.68
… For it is related in St. Luke’s Gospel, that Jesus after His resurrection took bread, and blessed it, and breaking it, distributed it to Simon and Cleopas; and when they had received the bread, “their eyes were opened, and they knew Him, and He vanished out of their sight.”
24:31
Tatian † AD 180 The Diatessaron 53
… and he was leading them to [55] imagine that he was as if going to a distant region. And they pressed him, and said unto him, Abide with us: for the day hath declined now to the darkness. And he went [56] in to abide with them. And when he sat with them, he took bread, and blessed, [57] and brake, and gave to them.
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.6
… Or did those two disciples, after the Lord’s resurrection, walk in the way with Him with their eyes shut, since the evangelist says of them that “in the breaking of bread their eyes were opened, and they knew Him”?
24:32
St Justin Martyr † AD 165 On the Resurrection, Fragments 9
… Why did He rise in the flesh in which He suffered, unless to show the resurrection of the flesh? And wishing to confirm this, when His disciples did not know whether to believe He had truly risen in the body, and were looking upon Him and doubting, He said to them, “Ye have not yet faith, see that it is I;”
Tatian † AD 180 The Diatessaron 53
… And they pressed him, and said unto him, Abide with us: for the day hath declined now to the darkness. And he went [56] in to abide with them. And when he sat with them, he took bread, and blessed, [57] and brake, and gave to them. And straightway their eyes were opened, and they [58] knew him; and he was taken away from them.
Origen † AD 254 Origen's Commentary on the Gospel of John 1.10
… Hence also Paul says: “I will know not the word that is puffed up, but the power; for the kingdom of God is not in word but in power.” And in another passage: “And my word and my preaching were not persuasive words of wisdom, but in demonstration of the spirit and of power.” To this power Simon and Cleophas bear witness when they say:
Origen † AD 254 Origen's Commentary on the Gospel of John 10.13
… spirit and keep hold of the fiery words given to us of God, such as Jeremiah received from Him who spoke to him, “Behold, I have made My words in thy mouth like fire,” and let us see that the flesh of the Lamb be well cooked, so that those who partake of it may say, as Christ speaks in us, “Our heart burned by the way, as He opened to us the Scriptures.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.96
96. Who is the man, whose heart has never been made to burn,
St Jerome † AD 420 The Letters of St. Jerome 18
… I do not agree with them, for John expressly tells us that it was Christ and not the Father whom the prophet saw.” And again, “The word seraphim means either ‘glow’ or ‘beginning of speech,’ and the two seraphim thus stand for the Old and New Testaments. ‘Did not our heart burn within us,’ said the disciples, ‘while he opened to us the Scriptures?’
St Jerome † AD 420 The Letters of St. Jerome 22.17
… then seize the shield of faith, for it alone can quench the fiery darts of the devil. “They are all adulterers,” says the prophet; “they have made ready their heart like an oven.” But do you keep close to the footsteps of Christ, and, intent upon His words, say: “Did not our heart burn within us by the way while Jesus opened to us the Scriptures?”
St Jerome † AD 420 The Letters of St. Jerome 52.3
… “I am come to cast fire upon the earth, and fain am I to see it kindled.” This was the fire which, when it was kindled in the disciples’ hearts, constrained them to say: “Did not our heart burn within us while He talked with us by the way, and while He opened to us the Scriptures?”
24:33
Tatian † AD 180 The Diatessaron 53
[59] And they rose in that hour, and returned to Jerusalem, and found the eleven [60] gathered, and those that were with them, saying, Truly our Lord is risen, and hath [61] appeared to Simon. And they related what happened in the way, and how they knew him when he brake the bread. Neither believed they that also.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… For he informs us, that they went and told these things to the rest: just as Luke states, that the persons in question rose up the same hour and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, “The Lord is risen indeed, and hath appeared to Simon.”
24:34
Theodotus † fl. AD 160 Excerpts of Theodotus 1
XLII. “With the holy Thou wilt be holy.” “According to thy praise is thy name glorified;” God being glorified through our knowledge, and through the inheritance. Thus also it is said, “The Lord liveth,” and “The Lord hath risen.”
Tatian † AD 180 The Diatessaron 53
[59] And they rose in that hour, and returned to Jerusalem, and found the eleven [60] gathered, and those that were with them, saying,
24:35
Tatian † AD 180 The Diatessaron 53
[59] And they rose in that hour, and returned to Jerusalem, and found the eleven [60] gathered, and those that were with them, saying, Truly our Lord is risen, and hath [61] appeared to Simon.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… just as Luke states, that the persons in question rose up the same hour and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, “The Lord is risen indeed, and hath appeared to Simon.” And then he adds that these two also told what things were done on the way, and how He was known of them in breaking of bread.
24:36
Tatian † AD 180 The Diatessaron 54
… [5] And when he had said this, he shewed them his hands and his feet and his side. [6] And they were until this time unbelieving, from their joy and their wonder. He [7] said unto them, Have ye anything here to eat? And they gave him a portion of broiled fish and of honey. And he took it , and ate before them.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… but the grace of God so ordered it, that thou heardest most fully concerning it, as far as our weakness allowed, yesterday, on the Lord’s day; since, by the providence of divine grace, the course of the Lessons in Church included the account of our Saviour’s going up into the heavens
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.69
… For "then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus is it written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem."
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… And He said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have. And when He had thus spoken, He showed them His hands and His feet.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.0
On the words of the Gospel, Luke xxiv. 36 , “He himself stood in the midst of them, and saith unto them, peace be unto you,” etc.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.1
1. The Lord appeared to His disciples after His resurrection, as ye have heard, and saluted them, saying, “Peace be unto you.”
Pope St Leo I the Great † AD 461 Sermons 73
And in the course of these and other miracles, when the disciples were harassed by bewildering thoughts, and the Lord had appeared in their midst and said, “Peace be unto you
24:37
Tatian † AD 180 The Diatessaron 54
[1] And while they talked together, the evening of that day arrived which was the First-day; and the doors were shut where the disciples were, because of the fear of the [2] Jews; and Jesus came and stood among them, and said unto them, Peace be with you: I am he; fear not.
Tertullian † AD 220 The Five Books Against Marcion 4.43
… But as touching the reality of His body, what can be plainer? When they were doubting whether He were not a phantom—nay, were supposing that He was one—He says to them, “Why are ye troubled, and why do thoughts arise in your hearts? See my hands and my feet, that it is I myself; for a spirit hath not bones, as ye see me have.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… Nicodemus also bringing a mixture of myrrh and aloes . And farther on it is written, I did eat My bread with My honey : the bitter before the Passion, and the sweet after the Resurrection. Then after He had risen He entered through closed doors: but they believed not that it was He: for they supposed that they beheld a spirit
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
Having then nothing to do, they went to their fishing, and this same they did by night, because they were greatly afraid. This Luke also mentions;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.5
… What took place after He rose again? The disciples marvelled, and at first believed not, until they touched and handled.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.27
… for He said, Destroy this temple, and in three days I will raise it up . And the holy Gospel is a trustworthy witness that He spoke of His own body. Handle Me and see , the Lord said to His own disciples when they were thinking that they saw a spirit, that it is I Myself, and that I am not changed
24:38
Tatian † AD 180 The Diatessaron 54
[1] And while they talked together, the evening of that day arrived which was the First-day; and the doors were shut where the disciples were, because of the fear of the [2] Jews; and Jesus came and stood among them, and said unto them, Peace be with you: I am he; fear not. But they were agitated, and became afraid, and supposed that they [3] saw a spirit.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 62.7
… For thus the Lord Himself after His resurrection when He appeared to His disciples, and when though they saw Him they still wavered in faith supposing that they saw a spirit, said, “Why do ye doubt, and why do thoughts arise in your hearts? See My Hands and My Feet.” It is not enough to say, “See;” He saith, “Touch, and handle, and see.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.2
2. But what said the Lord Jesus? “Why are ye troubled, and why do thoughts ascend into your hearts?”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… The disciples thought they saw a spirit, but the Lord dispelled this idea, and shewed the nature of the flesh, for He said “Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.”
Pope St Leo I the Great † AD 461 Letters 139
… As if to each individual doubter the Lord still used His human voice and said, why are “ye disturbed and why do thoughts arise into your hearts? see My hands and My feet that it is I myself. Handle Me and see because (or that) a spirit hath not bones and flesh, as ye see Me have
24:39
St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 3
For I know that after His resurrection also He was still possessed of flesh, and I believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, “Lay hold, handle Me, and see that I am not an incorporeal spirit.”
Tatian † AD 180 The Diatessaron 54
… and Jesus came and stood among them, and said unto them, Peace be with you: I am he; fear not. But they were agitated, and became afraid, and supposed that they [3] saw a spirit. Jesus said unto them, Why are ye agitated? and why do thoughts rise [4] [Arabic, p. 205] in your hearts?
St Irenaeus of Lyons † AD 202 Against Heresies 5.2.3
… of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?—even as the blessed Paul declares in his Epistle to the Ephesians, that “we are members of His body, of His flesh, and of His bones.” He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh;
Tertullian † AD 220 The Five Books Against Marcion 4.43
… But what need of so tortuous a construction, when He might have simply said, “A spirit hath not bones, even as you observe that I have not?” Why, moreover, does He offer His hands and His feet for their examination—limbs which consist of bones—if He had no bones? Why, too, does He add, “Know that it is I myself,”
Tertullian † AD 220 On the Flesh of Christ 5
… A phantom, too, it was of course after the resurrection, when, showing His hands and His feet for the disciples to examine, He said, “Behold and see that it is I myself, for a spirit hath not flesh and bones, as ye see me have;”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.36.11
… And the same man, writing to the Smyrnæans, used the following words concerning Christ, taken I know not whence: “But I know and believe that he was in the flesh after the resurrection. And when he came to Peter and his companions he said to them, Take, handle me, and see that I am not an incorporeal spirit. And immediately they touched him and believed.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.6
… for Both are jointly supreme in the work of creation and in rule over created things. In the Spirit she recognises God as Spirit, impassible and indivisible, for she has learnt from the Lord that Spirit has neither flesh nor bones
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.58
… and also that it delights in certain things . But this is merely a conventional expression to be understood in the same way as when God is spoken of as possessing body, with hands, and eyes, and fingers, and arms, and heart. As the Lord said, A Spirit hath not flesh and bones
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… many ways, ‘I and the Father are one,’ and ‘He that hath seen Me, hath seen the Father ?)’ In which Man, after the resurrection also, when the doors were shut, we know of His coming to the whole band of the Apostles, and dispersing all that was hard to believe in it by His words, ‘Handle Me and see, for a spirit hath not flesh and bones, as ye see Me have
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
… handle Me and see; for a spirit hath not flesh and bones as ye see Me to have. And when He had said thus, He shewed them His hands and His feet
St Basil the Great † AD 379 De Spiritu Sancto 5
… to a man to be made through the woman, in the words “For as the woman is from [A.V., of] the man, even so is the man also through [A.V., by] the woman.” Nevertheless in the passage in question the apostle, while illustrating the variety of usage, at the same time corrects obiter the error of those who supposed that the body of the Lord was a spiritual body,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.33
33. Since God then beareth witness, and the Holy Ghost joins in the witness, and Christ says, Why do ye seek to kill me, a man who has told you the truth ? let the heretics be silenced who speak against His humanity, for they speak against Him, who saith, Handle me, and see; for a spirit hath not flesh and bones, as ye see me have
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.12
… But though He bestowed His grace then, He was to lavish it yet more bountifully; and He says to them, “I am ready to give it even now, but the vessel cannot yet hold it; for a while therefore receive ye as much grace as ye can bear; and look forward for yet more; but tarry ye in the city of Jerusalem, until ye be clothed with power from on high
St Gregory of Nyssa † AD 395 Against Eunomius 12.1
… But if He by Mary is discoursing with His brethren, and if the Only-begotten has no brethren, (for how, if He had brethren, could the property of being Only-begotten be preserved?) and if the same Person Who said, “God is a Spirit ,” says to His disciples, “Handle Me
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
125. Then He added: “For My Flesh is meat indeed, and My Blood is drink [indeed].” Thou hearest Him speak of His Flesh and of His Blood, thou perceivest the sacred pledges, [conveying to us the merits and power] of the Lord’s death, and thou dishonourest His Godhead. Hear His own words: “A spirit hath not flesh and bones.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
… therefore for the most part, He rather orders matters after the manner of a man. And as He desired it to be believed that He was God, so also that, being God, He bore the flesh; therefore even after the Resurrection, He said to the disciple, “Handle Me and see, for a spirit hath not flesh and bones” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
… For were it unseemly, it would not have been created at the beginning, Christ would not have taken the flesh again. But to show that He took it again and raised it up, hear what He saith: “Reach hither thy fingers” ( c. xx. 27 ); and, “Behold, a spirit hath not bones and sinews.” (
St Jerome † AD 420 The Letters of St. Jerome 84.6
… For their women finger their breasts, slap their chests, pinch their legs and arms, and say, “What will a resurrection profit us if these frail bodies are to rise again? No, if we are to be like angels, we shall have the bodies of angels.” That is to say they scorn to rise again with the flesh and bones wherewith even Christ rose.
St Jerome † AD 420 The Letters of St. Jerome 108.24
… and reach hither thy hand and thrust it into my side: and be not faithless but believing,” and in another place, “behold my hands and my feet that it is I myself: handle me and see; for a spirit hath not flesh and bones as ye see me have. And when he had thus spoken he shewed them his hands and his feet.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 28
… “The Lord after His resurrection showed the prints of the nails in His hands, pointed to the wound of the spear in His side, and when the Apostles doubted because they thought they saw a phantom, gave them reply,
St Augustine of Hippo † AD 430 On the Holy Trinity 4.3
… Wherefore the apostle says, “That I may fill up that which is behind of the afflictions of Christ in my flesh.” And the resurrection of the body of the Lord is found to contain a type of the resurrection of our outward man, because He says to His disciples, “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have.”
St Augustine of Hippo † AD 430 The Enchiridion 91
… For even after the resurrection the body of Christ was called flesh.
St Augustine of Hippo † AD 430 On Continence 24
… What saith the utterly mad Manichæan of the Flesh of Christ? That it was not true, but false. What saith the blessed Apostle to this? “Remember that Christ Jesus rose again from the dead of the seed of David, according to my Gospel.” And Christ Jesus Himself saith, “Handle and see, that a spirit hath not flesh and bones, as ye see me to have.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 11.7
… This life will certainly not be after the flesh, even as Christ’s life is now not after the flesh. For by flesh the apostle here means not the substance of our bodies, in which sense the Lord used the word when, after His resurrection, He said, "Handle me, and see, for a spirit hath not flesh and bones, as ye see me have,"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.74
… and that repentance and remission of sins should be preached in His name throughout all nations, beginning at Jerusalem;"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.8
… Though I walk upon the sea, though I have under My feet the elation and the pride of this world, as the raging waves, yet have I appeared as very Man, yet does My Gospel proclaim the very truth concerning Me, that I was born of a Virgin, that I am the Word made flesh; that I said truly, “Handle Me, and see, for a spirit hath not bones as ye see Me have,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John chapter21.13
… in that body in which He went in and out with them for forty days, manifesting Himself to them in truth, not in falsity; not a phantom, or shadow, or ghost, but, as Himself said, not deceiving them, “Handle and see, for a spirit hath not flesh and bones, as ye see me have.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 121.3
… If, while standing on earth, He is not to be touched, how could He be touched by men when sitting in heaven? For certainly, before He ascended, He presented Himself to the touch of the disciples, when He said, as testified by the evangelist Luke, “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.4
… concealing Himself from ungodly men, whom Saul prefigured, but showing Himself to His members. For the members of Him rising again by His members were handled: for the members of Him, the Apostles, touched Him rising again and believed;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.6
… For many men have said that Christ had no flesh, and that Christ hath not risen in His Body: do not thou follow the voices of them. Hear thou the voice of Himself the Shepherd, that was clothed with flesh, in order that He might seek lost flesh. He hath risen again, and He saith, “Handle ye and see; for a spirit hath not flesh and bones as ye see Me have.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 3.15
… “Jesus whom I touched is God. It is God whose limbs I handled. I did not feel what was incorporeal, not handle what was intangible: I touched not a Spirit with my hand, so that it might be believed that I said of it alone ‘It is God.’ For ‘a spirit,’ as my Lord Himself said, ‘hath not flesh and bones.’
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… Furthermore, to omit the many and various events before the passion, after His resurrection He proved to His disbelieving disciples not His Godhead but His manhood; for He said, “Behold my hands and my feet that it is I myself. Handle me and see for a spirit hath not flesh and bones as ye see me have.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —He said to them “Behold my hands and my feet that it is I myself; handle me and see; for a spirit hath not flesh and bones as ye see me have.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.2.10
10. To the unbelieving apostles the Lord after His resurrection shewed His hands, His feet, and the prints of the nails; then further to teach them that what they saw was not a vision He added “a spirit hath not flesh and bones as ye see me have.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… Nor yet is His body uncircumscribed, for this is peculiar to the divine nature alone, but it abides in its former circumscription. This He teaches in the words He spake to the disciples even after His resurrection “Behold my hands and feet that it is I myself; handle me and see; for a spirit hath not flesh and bones as ye see me have.”
Pope St Leo I the Great † AD 461 Letters 28
… So again He showed the wound in His side, the marks of the nails, and all the signs of His quite recent suffering, saying, “See My hands and feet, that it is I. Handle Me and see that a spirit hath not flesh and bones, as ye see Me have
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.27
… for He said, Destroy this temple, and in three days I will raise it up . And the holy Gospel is a trustworthy witness that He spoke of His own body. Handle Me and see , the Lord said to His own disciples when they were thinking that they saw a spirit, that it is I Myself, and that I am not changed : for a spirit hath not flesh or bones, as ye see Me have
Ecumenical Councils The XII. Anathematisms of St. Cyril Against Nestorius 11
… [He adds, “God is a Spirit” ( St. John iv. 24 ). If, then, any one maintains that God the Logos has in a carnal manner, in his substance, become flesh, and persists in this with reference to the Lord Christ; who himself after his resurrection said to his disciples, “Handle me and see; for a spirit hath not flesh and bones, as ye behold me having” (
24:40
Tatian † AD 180 The Diatessaron 54
… I am he; fear not. But they were agitated, and became afraid, and supposed that they [3] saw a spirit. Jesus said unto them, Why are ye agitated? and why do thoughts rise [4] [Arabic, p. 205] in your hearts? See my hands and my feet, that I am he: feel me, and know that a spirit hath not flesh and bones, as ye see me having that. [5]
24:41
Tatian † AD 180 The Diatessaron 54
… Jesus said unto them, Why are ye agitated? and why do thoughts rise [4] [Arabic, p. 205] in your hearts? See my hands and my feet, that I am he: feel me, and know that a spirit hath not flesh and bones, as ye see me having that. [5] And when he had said this, he shewed them his hands and his feet and his side. [6]
Tertullian † AD 220 The Five Books Against Marcion 4.43
… Why, too, does He add, “Know that it is I myself,” when they had before known Him to be corporeal? Else, if He were altogether a phantom, why did He upbraid them for supposing Him to be a phantom? But whilst they still believed not, He asked them for some meat,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… but they believed not that it was He: for they supposed that they beheld a spirit . But He said, Handle Me and see . Put your fingers into the print of the nails, as Thomas required. And while they yet believed not for joy, and wondered, He said unto them, Have ye here anything to eat? And they gave Him a piece of a broiled fish and honeycomb
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… For Luke continues in these terms: “And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat? And they gave Him a piece of a broiled fish, and of an honeycomb. And when He had eaten before them, He took what remained, and gave it unto them.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.3
3. “And while they were yet in hesitation, and wondered for joy.”
24:42
Tatian † AD 180 The Diatessaron 54
… See my hands and my feet, that I am he: feel me, and know that a spirit hath not flesh and bones, as ye see me having that. [5] And when he had said this, he shewed them his hands and his feet and his side. [6] And they were until this time unbelieving, from their joy and their wonder. He [7] said unto them, Have ye anything here to eat?
Origen † AD 254 Origen's Commentary on Matthew 11.2
… or, perhaps, to the word which had come to them about the Father and the Son. Wherefore also after His resurrection He ate of a broiled fish,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… For certainly he who gives food to others, and they who give him, touch hands. For ‘they gave Him,’ Scripture says, ‘a piece of a broiled fish and of an honey-comb, and’ when He had ‘eaten before them, He took the remains and gave to them
St Jerome † AD 420 The Letters of St. Jerome 108.24
24. And now do you in your turn answer me these questions. How do you explain the fact that Thomas felt the hands of the risen Lord and beheld His side pierced by the spear? And the fact that Peter saw the Lord standing on the shore and eating a piece of a roasted fish and a honeycomb.
St Jerome † AD 420 Against Jovinianus 2.10
… who says that He has food, not that which the disciples surmised, but such as would not perish for ever; who forbids us to think of the morrow; who, though He is said to have hungered and thirsted, and to have gone frequently to various meals, except in celebrating the mystery whereby He represented His passion, or
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Tatian † AD 180 The Diatessaron 54
… feel me, and know that a spirit hath not flesh and bones, as ye see me having that. [5] And when he had said this, he shewed them his hands and his feet and his side. [6] And they were until this time unbelieving, from their joy and their wonder. He [7] said unto them, Have ye anything here to eat? And they gave him a portion of broiled fish and of honey.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.1
After Christ was risen from the dead He laid aside all His passions, I mean His corruption or hunger or thirst or sleep or weariness or such like. For, although He did taste food after the resurrection
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Tatian † AD 180 The Diatessaron 54
… And Jesus said unto them again, [15] Peace be with you: as my Father hath sent me, I also send you. And when he had said this, he breathed on them, and said unto them, Receive ye the Holy Spirit: [16] and if ye forgive sins to any man, they shall be forgiven him; and if ye retain them against any man, they shall be retained.
St Irenaeus of Lyons † AD 202 Against Heresies 3.16.5
… Then opened He their understanding, that they should understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead, and that repentance for the remission of sins be preached in His name among all nations.”
Tertullian † AD 220 An Answer to the Jews 8
… Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, “His blood be upon us, and upon our children;” and, “If thou dismiss him, thou art not a friend of Cæsar;” in order that all things might be fulfilled which had been written of Him.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.5
… Then opened He their understanding, that they might understand the Scriptures; and said unto them, That thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that repentance and remission of sins should be preached in His name even among all nations.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 76.1
… “All things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Him; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.21
… Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.”
St Augustine of Hippo † AD 430 City of God 10.32
… Then opened He their understandings that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.17
… And the Psalms, too, are signified under the name of the Prophets; and yet in another place the Saviour Himself says, “All things must needs be fulfilled, which are written in the Law, and the Prophets, and the Psalms concerning me.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 4
… the dead, and allowed His disciples not only to see but to handle Him, still, lest they should doubt their mortal and fleshly senses, gave them further confirmation from the testimony of the ancient books, saying, "It was necessary that all things should be fulfilled which were written in the law of Moses, and in the Prophets and Psalms, concerning me."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.3
… if Christ had not been preached by the law, the Lord Himself would not have said, "If ye believe Moses, ye would have believed me, for he wrote of me;" nor would He have borne the testimony He did after His resurrection, saying, "All things must needs be fulfilled that were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.14
… "Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem."
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.53
… writings, when He said that it was necessary that what had been written concerning Himself in the Law, and the Prophets, and the Psalms, should be fulfilled, and that this was that Christ must suffer, and rise from the dead the third day, and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And I send the promise of my Father upon you: but tarry ye in the city, until ye be endued with power from on high.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.5
5. He showed himself then to the disciples. What is “Himself”? The Head of His Church. The Church was foreseen by Him as in thee to be throughout the world, by the disciples it was not yet seen. He showed the Head, He promised the Body. For what did He add next? “These are the words which I spake to you, while I was yet with you.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 48.9
… as it is said, “The law and the prophets were until John;” and “On these two commandments hang all the law and the prophets.” Sometimes, however, He divided the same Scriptures into three parts, as where He saith, “All things must be fulfilled which were written in the law, and the prophets, and the psalms, concerning me.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 64.3
… that the Lord may have meant the communion of mortal flesh which He held with the disciples till His passion, when He said, “Yet a little while I am with you;” let those words also of His after His resurrection, as found in another evangelist, be taken into consideration, when He said, “These are the words which I spake unto you, while I was yet with you:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.18
… Whence He came also Himself upon earth, in order that He might confirm all these things, that is, in Himself might show them to have been fulfilled. “For it was necessary,” He saith, “for all things to be fulfilled which were written in the Law, and the Prophets, and Psalms, concerning Me:”
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Tatian † AD 180 The Diatessaron 54
[8] And he said unto them, These are the sayings which I spake unto you, while I was with you, that everything must be fulfilled, which is written in the law of [9] Moses, and the prophets, and the psalms, concerning me.
St Augustine of Hippo † AD 430 City of God 18.50
… the resurrection, “He opened the understanding” of His amazed disciples “that they might understand the Scriptures, and said unto them, that thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.”
St Augustine of Hippo † AD 430 Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum 1.7
… But if it were in our power to obey this precept to be understanding and wise by free will, without the help of God’s grace, it would be unnecessary to say to God, “Give me understanding, that I may learn Thy commandments;” nor would it have been written in the gospel, “Then opened He their understanding, that they might understand the Scriptures;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.5
… Now I am no more with you: for I am with those who are to die, Myself to die no more for ever. This then is what I said to you. What? “That all things must be fulfilled which are written in the Law, and in the Prophets, and in the Psalms concerning Me.” I told you that all things must be fulfilled. “Then opened He their understanding.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.6
… let Him speak for the Body too; “And that repentance and remission of sins should be preached in His Name throughout all nations, beginning at Jerusalem.”
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Tatian † AD 180 The Diatessaron 54
[8] And he said unto them, These are the sayings which I spake unto you, while I was with you, that everything must be fulfilled, which is written in the law of [9] Moses, and the prophets, and the psalms, concerning me. Then opened he their [10] heart, that they might understand the scriptures; and he said unto them,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.86
… and bitterness is mingled with confession as a type of true repentance. It is this repentance which gives fruitfulness to the Church established among all nations. For "it behoved Christ to suffer, and to rise from the dead, and that repentance and the remission of sins be preached among all nations in His name, beginning at Jerusalem."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.8
… and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.85
… but in the want of people is the destruction of the prince:" these, therefore, are the words of men. But those words in the gospel, "It behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem,"
St Augustine of Hippo † AD 430 The Correction of the Donatists 1
… "And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem."
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.40
… as it is also in the parable of the lost one among the ten silver coins. Whence, as He said, “it behoved that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.12
… of these things, and wrote these things, and we know that his testimony is true,” instead of “I am,” etc., or, “My testimony is true.” Yea, our Lord Himself very frequently uses the words, “The Son of man,” or, “The Son of God,” instead of saying, “I.” So, again, He tells us that “it behoved Christ to suffer, and to rise from the dead the third day,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.20
… preaching, and against which He foretold that the same Gospel was to be preached in all the world, when He said to His disciples after His resurrection from the dead, “it behoved Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in His Name among all nations, beginning at Jerusalem:”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.6
6. And “He said unto them.” What? “That thus it behoved. That thus it is written, and thus it behoved.” What? “That Christ should suffer, and rise from the dead the third day.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.9
… I believe it, he says. Dost thou believe? Wherefore believest thou not what follows? In that thou believest, “It behoved Christ to suffer, and to rise again from the dead the third day;” this was spoken of the Head; believe also that which follows concerning the Church, “That repentance and remission of sins should be preached throughout all nations.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 3.7
… We have the Lord Himself rising from the dead, who presented Himself to be felt by the hands of the doubting disciples: and while they yet doubted, He said to them, “It behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.8
8. Let us run then, my brethren, let us run, and love Christ. What Christ? Jesus Christ. Who is He? The Word of God. And how came He to the sick? “The Word was made flesh, and dwelt in us.” It is complete then, which the Scripture foretold, “Christ must suffer, and rise again the third day from the dead.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.4
… and that repentance and remission of sins should be preached in His Name throughout all nations.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.5
… must needs, I say, speak false things; whoso either conceived would not be, or whom when conceived the mother hath expelled. Thence heretics exclaim against the Gospel (to speak in preference of those whom expelled we lament). We repeat to them: behold Christ hath said, “It behoved Christ to suffer, and from the dead to rise again the third day.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.15
… For He showed in the Scriptures, how after the third day it behoved the Lord to rise again.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.6
… He showeth also the Church, that no one may deceive thee by the name of Church. “It behoved,” He saith, “Christ to suffer, and to rise again from the dead the third day, and that there should be preached repentance and remission of sins through all nations, beginning with Jerusalem.”
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Tatian † AD 180 The Diatessaron 54
… Then opened he their [10] heart, that they might understand the scriptures; and he said unto them, Thus it is written, and thus it is necessary that the Messiah suffer, and rise from among the [11] dead on the third day;
Tertullian † AD 220 The Five Books Against Marcion 4.43
… Our proofs we have drawn from His doctrines, maxims, affections, feelings, miracles, sufferings, and even resurrection—as foretold by the prophets. Even to the last He taught us (the same truth of His mission), when He sent forth His apostles to preach His gospel “among all nations;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.23
… for in the next words of the same passage we learn also that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem;
St Augustine of Hippo † AD 430 City of God 18.54
… But concerning this which was to be given by Christ it was predicted, “Out of Sion shall go forth the law and the word of the Lord out of Jerusalem;” whence He Himself said that repentance in His name behoved to be preached among all nations, but yet beginning at Jerusalem.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.97
… from which most heinous sacrilege no one of you can say that he is free, so long as he refuses to hold communion with the unity of all nations, unless, indeed, he be compelled to say that Christ has told a lie concerning the Church which is spread abroad among all nations, beginning at Jerusalem.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.105
… Why, therefore, is the Head itself, whence that ointment of unity descended, that is, the spiritual fragrance of brotherly love,—why, I say, is the Head itself exposed to your resistance, while it testifies and declares that "repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem"?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.6
… They saw the Bridegroom, the Bride yet lay hid. Let him promise her too. “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.” This is the Bridegroom, what of the Bride? “And that repentance and remission of sins should be preached in His Name among all nations, beginning at Jerusalem.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.8
… His members, where toil they? Where must thou be, that thou mayest be under thine Head? “And that repentance and remission of sins be preached in His name through all nations, beginning at Jerusalem.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 10.10
… Christ is God, thou art man: which ought to be believed first? Christ has spread His Church abroad over all the earth: I say it—despise me: the gospel speaks—beware. What saith the gospel? “It behoved Christ to suffer, and to rise again from the dead on the third day, and that repentance and remission of sins should be preached in His name.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.4
4. But we have heard the world called from the rising of the sun unto the going down: whence doth He begin to call, who hath called? This thing also hear ye: “Out of Sion is the semblance of His beauty” ( ver. 2 ). Evidently the Psalm doth agree with the Gospel, which saith, “Throughout all nations, beginning at Jerusalem.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 100.3
… Doth all the earth at this moment hear my voice? And yet the whole earth hath heard this voice. All the earth is already jubilant in the Lord; and what is not as yet jubilant, will be so. For blessing, extending on every side, when the Church was commencing to spread from Jerusalem throughout all nations,
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Tatian † AD 180 The Diatessaron 54
… and he said unto them, Thus it is written, and thus it is necessary that the Messiah suffer, and rise from among the [11] dead on the third day; and that repentance unto the forgiveness of sins be preached [12] in his name among all the peoples; and the beginning shall be from Jerusalem.
Tertullian † AD 220 Five Books in Reply to Marcion 4
Sprinkled, by speaking words of presage, those
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Tatian † AD 180 The Diatessaron 54
… and that repentance unto the forgiveness of sins be preached [12] in his name among all the peoples; and the beginning shall be from Jerusalem. And [13] ye shall be witnesses of that. And I send unto you the promise of my Father.
Tatian † AD 180 The Diatessaron 55
… And the signs which shall attend those that believe in me are these: that they shall cast out devils in my name; and they [10] shall speak with new tongues; and they shall take up serpents, and if they drink deadly poison, it shall not injure them; and they shall lay their hands on the diseased, [11] and they shall be healed.
Tertullian † AD 220 Against Praxeas 26
… He has power to ask, if He will, legions of angels from the Father for His help. He exclaims that God had forsaken Him. He commends His spirit into the hands of the Father. After His resurrection He promises in a pledge to His disciples that He will send them the promise of His Father;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.9
… But the Saviour when He promised Him, said to the Apostles, But tarry ye in the city of Jerusalem, until ye be endued with power from on high
St Ambrose of Milan † AD 397 On the Holy Spirit 2.2
… “I will pour out of My Spirit upon all flesh.” He, then, Who was promised to us is Himself Power, as in the Gospel the same Son of God declared when He said: “And I will send the promise of the Father upon you, but do you remain in the city until ye be endued with power from on high.”
St Augustine of Hippo † AD 430 The Confessions 9.4
… “How long will ye love vanity, and seek after leasing?” For I had loved vanity, and sought after leasing. And Thou, O Lord, hadst already magnified Thy Holy One, raising Him from the dead, and setting Him at Thy right hand, whence from on high He should send His promise,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 99.7
… where the angel, in reply to Mary’s question, “How shall this be, seeing I know not a man?” said, “The Holy Ghost shall come upon thee, and the power [virtue] of the highest shall overshadow thee;” and our Lord Himself when giving His disciples the promise of the Spirit, said, “But tarry ye in the city, until ye be endued with power [virtue] from on high;”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.25
… hence it is that the Truth Himself, Who could all at once have strengthened whom He would, in order to give an example to His followers that they should not presume to preach while imperfect, after He had fully instructed His disciples concerning the power of preaching, forthwith added, But tarry ye in the city until ye be endued with power from on high (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… and was commanded to feed His spiritual sheep. To this day stands Mount Olivet, still to the eyes of the faithful all but displaying Him Who ascended on a cloud, and the heavenly gate of His ascension. For from heaven He descended to Bethlehem, but to heaven He ascended from the Mount of Olives
St Jerome † AD 420 The Letters of St. Jerome 108.12
12. I linger long in the land of the midday sun for it was there and then that the spouse found her bridegroom at rest and Joseph drank wine with his brothers once more. I will return to Jerusalem and, passing through Tekoa the home of Amos, I will look upon the glistening cross of Mount Olivet from which the Saviour made His ascension to the Father.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… His statement proceeds in this form: “And He led them out as far as to Bethany; and He lifted up His hands, and blessed them; and it came to pass, that while He blessed them, He was parted from them, and carried up into heaven.”
Anonymous The Teaching of the Apostles 0
In the year three hundred and thirty-nine of the kingdom of the Greeks, in the month Heziran, on the fourth day of the same, which is the first day of the week, and the end of Pentecost —on the selfsame day came the disciples from Nazareth of Galilee, where the conception of our Lord was announced, to the mount which is called that of the Place of Olives,
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Tatian † AD 180 The Diatessaron 55
[12] And our Lord Jesus, after speaking to them, took them out to Bethany: and he [13] lifted up his hands, and blessed them.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Or How are the garments red of Him that is without blood or body, as of one that treads in the full wine-press? set forth the beauty of the array of the Body that suffered, adorned by the Passion, and made splendid by the Godhead, than which nothing can be more lovely or more beautiful.
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Tatian † AD 180 The Diatessaron 55
[12] And our Lord Jesus, after speaking to them, took them out to Bethany: and he [13] lifted up his hands, and blessed them. And while he blessed them, he was separated from them, and ascended into heaven, and sat down at the right hand of God. [14, 15]
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Tatian † AD 180 The Diatessaron 55
[12] And our Lord Jesus, after speaking to them, took them out to Bethany: and he [13] lifted up his hands, and blessed them. And while he blessed them, he was separated from them, and ascended into heaven, and sat down at the right hand of God. [14, 15] And they worshipped him, and returned to Jerusalem with great joy:
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St Bede † AD 735
Devout women not only on the day of preparation, but also when the sabbath was passed, that is, at sun-set, as soon as the liberty of working returned, bought spices that they might come and anoint the body of Jesus, as Mark testifies. (Mark 16:1.) Still as long as night time restrained them, they came not to the sepulchre. And therefore it is said, On the first day of the week, very early in the morning, &c. One of the Sabbath, (una Sabbathi) or the first of the Sabbath, is the first day from the Sabbath; which Christians are wont to call “the Lord’s day,” because of our Lord’s resurrection. But by the women coming to the sepulchre very early in the morning, is manifested their great zeal and fervent love of seeking and finding the Lord.
St Ambrose † AD 397
Now this place has caused great perplexity to many, because while St. Luke says, Very early in the morning, Matthew says that it was in the evening of the sabbath that the women came to the sepulchre. But you may suppose that the Evangelists spoke of different occasions, so as to understand both different parties of women, and different appearances. Because however it was written, that in the evening of the sabbath, as it began to dawn towards the first day of the week, (Matt. 28:1.) our Lord rose, we must so take it, as that neither on the morning of the Lord’s day, which is the first after the sabbath, nor on the sabbath, the resurrection should be thought to have taken place. For how are the three days fulfilled? Not then as the day grew towards evening, but in the evening of the night He rose. Lastly, in the Greek it is “late;” (ὀψὶ) but late signifies both the hour at the end of the day, and the slowness of any thing; as we say, “I have been lately told.” Late then is also the dead of the night. And thus also the women had the opportunity of coming to the sepulchre when the guards were asleep. And that you may know it was in the night time, some of the women are ignorant of it. They know who watch night and day, they know not who have gone back. According to John, one Mary Magdalene knows not, for the same person could not first know and then afterwards be ignorant. Therefore if there are several Maries, perhaps also there are several Mary Magdalenes, since the former is the name of a person, the second is derived from a place.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 24.
Or Matthew by the first part of the night, which is the evening, wished to represent the night itself, at the end of which night they came to the sepulchre, and for this reason, because they had been now preparing since the evening, and it was lawful to bring spices because the sabbath was over.
Eusebius † AD 339
The Instrument of the Word lay dead, but a great stone enclosed the sepulchre, as if death had led Him captive. But three days had not yet elapsed, when life again puts itself forth after a sufficient proof of death, as it follows, And they found the stone rolled away.
Theophylact † 1107
An angel had rolled it away, as Matthew declares.
St John Chrysostom † AD 407 Hom. 90. in Matt.
But the stone was rolled away after the resurrection, on account of the women, that they might believe that the Lord had risen again, seeing indeed the grave without the body. Hence it follows, And they entered in, and found not the body of the Lord Jesus.
St Cyril of Alexandria † AD 444
When then they found not the body of Christ which was risen, they were distracted by various thoughts, and for their love of Christ and the tender care they had shewn Him, were thought worthy of the vision of angels. For it follows, And it came to pass as they were much perplexed thereabout, behold, two men stood by them in shining garments.
Eusebius † AD 339
The messengers of the health-bearing resurrection and their shining garments stand for tokens of pleasantness and rejoicing. For Moses preparing plagues against the Egyptians, perceived an angel in the flame of fire. But not such were those who appeared to the women at the sepulchre, but calm and joyful as became them to be seen in the kingdom and joy of the Lord. And as at the Passion the sun was darkened, holding forth signs of sorrow and woe to the crucifiers of our Lord, so the angels, heralds of life and resurrection, marked by their white garments the character of the health-bearing feast day.
St Ambrose † AD 397
But how is it that Mark has mentioned one young man sitting in white garments, and Matthew one, but John and Luke relate that there were seen two angels sitting in white garments.
St Augustine † AD 430 de Con. Ev. ut sup.
We may understand that one Angel was seen by the women, as both Mark and Matthew say, so as supposing them to have entered into the sepulchre, that is, into a certain space which was fenced off by a kind of wall in front of the stone sepulchre; and that there they saw an Angel sitting on the right hand, which Mark says, but that afterwards when they looked into the place where our Lord was lying, they saw within two other Angels standing, (as Luke says,) who spoke to encourage their minds, and build up their faith. Hence it follows, And as they were afraid.
St Bede † AD 735
The holy women, when the Angels stood beside them, are reported not to have fallen to the ground, but to have bowed their faces to the earth; nor do we read that any of the saints, at the time of our Lord’s resurrection, worshipped with prostration to the ground either our Lord Himself, or the Angels who appeared to them. Hence has arisen the ecclesiastical custom, either in memory of our Lord’s resurrection, or in the hope of our own, of praying on every Lord’s day, and through the whole season of Pentecost, not with bended knees, but with our faces bowed to the earth. But not in the sepulchre, which is the place of the dead, was He to be sought, who rose from the dead to life. And therefore it is added, They said to them, that is, the Angels to the women, Why seek ye the living among the dead? He is not here, but is risen. On the third day then, as He Himself foretold to the women, together with the rest of His disciples, He celebrated the triumph of His resurrection. Hence it follows, Remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again.
St Athanasius † AD 373 Lib. de Inc. Fil. Dei.
He might indeed at once have raised His body from the dead. But some one would have said that He was never dead, or that death plainly had never existed in Him. And perhaps if the resurrection of our Lord had been delayed beyond the third day, the glory of incorruption had been concealed. In order therefore to shew His body to be dead, He suffered the interval of one day, and on the third day manifested His body to be without corruption.
St Bede † AD 735
One day and two nights also He lay in the sepulchre, because He joined the light of His single death to the darkness of our double death.
St Cyril of Alexandria † AD 444
Now the women, when they had received the sayings of the Angels, hastened to tell them to the disciples; as it follows, And they remembered his words, and returned from the sepulchre, and told all these things to the eleven, and to all the rest. For woman who was once the minister of death, is now the first to receive and tell the awful mystery of the resurrection. The female race has obtained therefore both deliverance from reproach, and the withdrawal of the curse.
St Ambrose † AD 397
It is not allowed to women to teach in the church, but they shall ask their husbands at home. (1 Tim. 2:12, 1 Cor. 14:35.) To those then who are at home is the woman sent. But who these women were he explains, adding, It was Mary Magdalene,
St Bede † AD 735 who Was also the sister of Lazarus,
and Joanna, (the wife of Chuza, Herod’s steward,) and Mary the mother of James, (that is, the mother of James the less, and Joseph.) And it is added generally of the others, and other women that were with them, which told these things to the Apostles.
St Bede † AD 735 ex Amb.
For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace.
Theophylact † 1107
Now the miracle of the resurrection is naturally incredible to mankind. Hence it follows, And their words seemed to them as idle tales.
St Bede † AD 735 ex Greg.
Which was not so much their weakness, as so to speak our strength. For the resurrection itself was demonstrated to those who doubted by many proofs, which while we read and acknowledge we are through their doubts confirmed in the truth.
Theophylact † 1107
Peter, as soon as he heard this, delays not, but runs to the sepulchre; for fire when applied to matter knows no delay; as it follows, Then arose Peter, and ran to the sepulchre.
Eusebius † AD 339
For he alone believed the women saying that they had seen Angels; and as he was of more ardent feelings than the rest, he anxiously put himself foremost, looking every where for the Lord; as it follows, And stooping down, he beheld the linen clothes laid by themselves.
Theophylact † 1107
But now when he was at the tomb, he first of all obtained that he should marvel at those things which had before been derided by himself or the others; as it is said, And departed, wondering in himself at that which was come to pass; that is, wondering in himself at the way in which it had happened, how the linen clothes had been left behind, since the body was anointed with myrrh; or what opportunity the thief had obtained, that putting away the clothes wrapped up by themselves, he should take away the body with the soldiers standing round.
St Augustine † AD 430
Luke is supposed to have mentioned this concerning Peter, recapitulating. For Peter ran to the sepulchre at the same time that John also went, as soon as it had been told to them alone by the women, (especially Mary Magdalene,) that the body was taken away. But the vision of Angels took place afterwards. Luke therefore mentioned Peter only, because to him Mary first told it. It may also strike one, that Luke says that Peter, not entering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas John says, that he himself saw the linen clothes in the same position, and that he entered after Peter. We must understand then that Peter first saw them stooping down, which Luke mentions, John omits, but that he afterwards entered before John came in.
St Bede † AD 735
According to the mystical meaning, by the women coming early in the morning to the sepulchre, we have an example given us, that having cast away the darkness of our vices, we should come to the Body of the Lord. For that sepulchre also bore the figure of the Altar of the Lord, wherein the mysteries of Christ’s Body, not in silk or purple cloth, but in pure white linen, like that in which Joseph wrapped it, ought to be consecrated, that as He offered up to death for us the true substance of His earthly nature, so we also in commemoration of Him should place on the Altar the flax, pure from the plant of the earth, and white, and in many ways refined by a kind of crushing to death. But the spices which the women bring, signify the odour of virtue, and the sweetness of prayers by which we ought to approach the Altar. The rolling back of the stone alludes to the unclosing of the Sacraments which were concealed by the veil of the letter of the law which was written on stone, the covering of which being taken away, the dead body of the Lord is not found, but the living body is preached; for although we have known Christ according to the flesh, yet now henceforth know we Him no more. (2 Cor. 5:16.) But as when the Body of our Lord lay in the sepulchre, Angels are said to have stood by, so also at the time of consecration are they to be believed to stand by the mysteries of Christ. Let us then after the example of the devout women, whenever we approach the heavenly mysteries, because of the presence of the Angels, or from reverence to the Sacred Offering, with all humility, bow our faces to the earth, recollecting that we are but dust and ashes.
The Latin text
Beda
Religiosae mulieres non solum in die parasceve, sed etiam sabbato transacto, idest sole occidente, mox ut operandi licentia remeavit, emerunt aromata, ut venientes ungerent corpus Iesu, sicut Marcus testatur; praeoccupante tamen iam noctis articulo, monumentum adire non valuerunt; et ideo dicitur una autem sabbati valde diluculo venerunt ad monumentum, portantes quae paraverant aromata. Una sabbati, sive prima sabbati, prima est a sabbato, quam diem dominicam propter domini resurrectionem mos Christianus appellat. Quod autem valde diluculo mulieres venere ad monumentum, magnus quaerendi et inveniendi dominum fervor caritatis ostenditur
Ambrosius
Sed magna oritur hoc loco plerisque dubitatio: siquidem hic valde diluculo, Matthaeus vespere sabbati mulieres ad monumentum venisse dixerunt. Sed Evangelistas de diversis putes dixisse temporibus, ut personas alias mulierum, et alias conicias visiones. Quod autem scriptum est vespere sabbati, quae lucescit in prima sabbati, resurrexisse dominum, sic temperandum est: ut neque mane dominica, quae est prima post sabbatum, neque sabbato resurrectio facta credatur: nam quomodo triduum completur? Non ergo vesperascente die, sed vespere noctis resurrexit. Denique Graecus sero dixit. Sero autem horam significat in occasu diei, et rei cuiuslibet tarditatem; si dicas: sero mihi suggestum est. Est ergo et sero tempus noctis profundum: unde et mulieres ad monumentum accedendi habent facultatem, custodibus quiescentibus. Et ut scias nocte factum, mulieres aliae sciunt, aliae nesciunt: sciunt quae observant noctibus et diebus, nesciunt quae recesserunt. Nescit una Maria Magdalene, secundum Ioannem: nam eadem et ante scire et postea nescire non potuit. Ergo si plures Mariae, plures etiam fortasse Mariae Magdalenae; cum illud nomen personae sit, hoc sumatur a loco
Augustinus de Cons. Evang
Vel Matthaeus a prima parte noctis, quod est vespere, ipsam voluit noctem significare; cuius noctis fine venerunt ad monumentum: et hoc ea de causa, quia iam a vespere paraverant, et licebat afferre aromata transacto sabbato
Eusebius
Iacebat autem organum verbi extinctum: magnus vero lapis claudebat sepulcrum, quasi mors eum duxisset captivum; sed nondum lapso triduo vita se promit iterum post sufficientem mortis convictionem; unde sequitur et invenerunt lapidem revolutum a monumento
Theophylactus
Nam Angelus revolverat eum, ut testatur Matthaeus
Origenes
Amotus est autem lapis post resurrectionem propter mulieres, ut credant resurrexisse dominum, videntes monumentum vacuum corpore; unde sequitur et ingressae non invenerunt corpus domini Iesu
Cyrillus
Cum igitur non invenissent corpus Christi, quod resurrexerat, ducebantur diversis cogitationibus: et propter amorem Christi et adhibitam sollicitudinem meruerunt visionem angelicam; sequitur enim et factum est dum mente consternatae essent de isto, ecce duo viri steterunt iuxta illas in veste fulgenti
Eusebius
Iucunditatis et gaudii indicia salutiferae resurrectionis nuntii, et fulgentes amictus praestant. Moyses enim plagas Aegyptiis praeparans in flamma ignis Angelum perspexit. Sed non tales visi sunt mulieribus in sepulcro: sed mites et hilares, quales decebat conspici in regno et gaudio domini. Et sicut in passione eclipsatus est sol, moeroris et angustiae signa promens crucifigentibus filium Dei, ita Angeli vitae ac resurrectionis praecones habitum salutiferi festi candidati designabant
Ambrosius
Sed quomodo Marcus unum iuvenem in albis sedentem, Matthaeus unum, Ioannes et Lucas duos Angelos in albis sedentes visos esse memoraverunt?
Augustinus
Possumus intelligere unum Angelum visum a mulieribus, et secundum Marcum et secundum Matthaeum; ut eas ingressas in monumentum accipiamus, scilicet in aliquod spatium quod erat aliqua maceria communitum ante illum saxei sepulcri locum; atque ibi vidisse Angelum sedentem a dextris, quod dicit Marcus; deinde intus ab eis, dum inspicerent locum in quo iacebat corpus domini, visos duos alios Angelos stantes, sicut dixit Lucas, locutos ad earumdem exhortandum animum et aedificandam fidem; unde sequitur cum timerent autem, et declinarent vultum in terram
Beda
Sanctae mulieres astantibus sibi Angelis, non in terram cecidisse, sed vultum dicuntur in terram declinasse; nec quempiam sanctorum legimus tempore dominicae resurrectionis vel ipsi domino vel Angelis sibi visis, terrae prostratum adorasse: unde mos obtinuit ecclesiasticus, ut vel in memoriam dominicae, vel in nostrae spem resurrectionis, omnibus dominicis diebus et toto quinquagesimo tempore non flexis genibus, sed declinatis in terram vultibus oremus. Non erat autem in monumento, qui locus est mortuorum, quaerendus ille qui ad vitam resurrexit a mortuis; et ideo subditur dixerunt ad illas, scilicet Angeli ad mulieres: quid quaeritis viventem cum mortuis? Non est hic, sed resurrexit. Die autem tertia, sicut ipse inter discipulos tam viros quam feminas praedixit, resurrectionis suae triumphum celebravit; unde sequitur recordamini qualiter locutus est vobis, cum adhuc in Galilaea esset, dicens: quia oportet filium hominis tradi in manus hominum peccatorum, et crucifigi, et tertia die resurgere. Die namque parasceve hora nona spiritum tradens, vespere sepultus; mane prima sabbati resurrexit
Athanasius de Human. verbi
Poterat siquidem statim suscitare corpus a morte. Sed dixisset aliquis eum nequaquam fuisse mortuum, vel non plene mortem ei inhaesisse. Forsitan quoque si eodem momento mors et resurrectio contigissent, gloria incorruptibilitatis in incerto haesisset. Quapropter ut corpus vere extinctum ostenderetur, ipsa meridie mortem sustinuit, et tertia die illud incorruptibile redhibuit
Beda
Uno etiam die in sepulcro et duabus noctibus iacuit, quia lucem suae simplae mortis tenebris duplae nostrae mortis adiunxit
Cyrillus
Instructae autem mulieres Angelorum affatibus accelerantes ea retulerunt discipulis; unde sequitur et recordatae sunt verborum eius; et egressae a monumento, nuntiaverunt haec omnia illis undecim, et ceteris omnibus. Namque femina quae quondam mortis fuit ministra, venerandum resurrectionis mysterium prima percepit et nuntiat. Adeptum est igitur femineum genus et ignominiae absolutionem et maledictionis repudium
Ambrosius
Mulieribus autem docere in Ecclesia non permittitur; sed domi viros suos interrogant. Ad eos ergo femina mittitur qui domestici sunt. Quae autem fuerint hae mulieres ostendit subdens erat autem Maria Magdalene
Beda
Ipsa est soror Lazari, et Ioanna, uxor Cusae procuratoris Herodis; et Maria Iacobi, idest mater Iacobi minoris et Ioseph. Et communiter de aliis subditur et ceterae, quae cum eis erant, quae dicebant ad apostolos haec. Ut enim perpetui reatus apud viros mulier opprobrium non sustineret; quae culpam viro transfuderat, transfudit et gratiam
Theophylactus
Est autem naturaliter incredibile mortalibus resurrectionis miraculum; unde sequitur et visa sunt ante illos sicut deliramentum verba ista, et non credebant illis
Gregorius in Evang
Quod non tam illorum infirmitas, quam nostra, ut ita dicam, futura firmitas fuit. Ipsa namque resurrectio illis dubitantibus per multa argumenta monstrata est, quae dum nos legentes agnoscimus, de eorum dubitatione solidamur
Theophylactus
Petrus autem hoc audiens tollit moras, et vadit ad monumentum: quia nec ignis novit moras ingestus materiae; unde sequitur Petrus autem surgens cucurrit ad monumentum
Eusebius
Solus enim ipse credit feminis dicentibus se Angelos vidisse; et cum esset eximii affectus prae ceteris, sedulum se promebat, passim circumspiciens dominum; unde sequitur et procumbens vidit sola linteamina posita
Theophylactus
Cum autem ad monumentum fuisset, hoc primo consecutus est ut miraretur quae prius ab ipso vel ab aliis deridebantur; unde sequitur et abiit, secum mirans quod factum fuerat: idest apud se mirans rei eventum, qualiter sola linteamina derelicta fuere, corpore myrrha peruncto; vel quantam opportunitatem habuisset fur, ut haec semotim involuta dimittens, circumstantibus militibus corpus auferret
Augustinus de Cons. Evang
Intelligitur autem hoc Lucas recapitulando posuisse de Petro: tunc enim cucurrit Petrus ad monumentum quando et Ioannes, cum tantummodo a mulieribus, praecipue a Maria Magdalene, nuntiatum eis fuerat de corpore ablato. Postea autem facta sunt haec de visione Angelorum. Ideo autem Lucas Petrum solum commemoravit, quia illi primitus Maria nuntiaverat. Item potest movere quod Petrum non intrantem, sed procumbentem dicit. Lucas sola linteamina vidisse, et discessisse mirantem; cum Ioannes dicat intrasse, linteamina vidisse posita, et seipsum post Petrum intrasse. Sed intelligendum est, Petrum primo procumbentem vidisse quod Lucas commemorat, Ioannes tacet: post autem ingressus est antequam Ioannes intraret
Beda
Iuxta intellectum vero mysticum, per hoc quod mulieres valde diluculo veniunt ad monumentum, datur nobis exemplum, discussis vitiorum tenebris, ad domini corpus accedere: nam et sepulcrum illud figuram dominici habebat altaris, in quo corporis Christi mysterio non in serico, non in panno tincto, sed instar sindonis, quo eum Ioseph involvit, in linteo puro debent consecrari; ut sicut ipse veram terrenae naturae substantiam pro nobis morti obtulit, ita et nos in commemorationem ipsius purum de terrae germine, candidumque, et multimodo quasi mortificationis genere castigatum altari linum imponamus. Aromata autem, quae mulieres deferunt, significant odorem virtutum et orationum suavitatem, quibus altari appropinquare debemus. Revolutio autem lapidis insinuat reserationem sacramentorum, quae tegebantur velamine litterae legis, quae in lapide scripta est; cuius ablato tegmine, corpus domini mortuum non invenitur, sed vivum evangelizatur: quia etsi cognovimus secundum carnem Christum, sed iam nunc non novimus. Quomodo autem posito in sepulcro corpore domini, Angeli astitisse leguntur, ita etiam tempore consecrationis mysterii corporis Christi assistere sunt credendi. Nos ergo, exemplo devotarum mulierum, quoties mysteriis caelestibus appropinquamus, propter angelicam praesentiam, seu propter reverentiam sacrae oblationis, cum omni humilitate vultum declinemus in terram, nos cinerem et terram esse recolentes
24:13
The Gloss non occ.
After the manifestation of Christ’s resurrection made by the Angels to the women, the same resurrection is further manifested by an appearance of Christ Himself to His disciples; as it is said, And behold two of them.
Theophylact † 1107
Some say that Luke was one of these two, and for this reason concealed his name.
St Ambrose † AD 397
Or to two of the disciples by themselves our Lord shewed Himself in the evening, namely, Ammaon and Cleophas.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 25.
The fortress mentioned here we may not unreasonably take to have been also called according to Mark, a village, He next describes the fortress, saying, which was from Jerusalem about the space of sixty stades, called Emmaus.
St Bede † AD 735
It is the same as Nicopolis, a remarkable town in Palestine, which after the taking of Judæa under the Emperor Marcus Aurelius Antonius, changed together with its condition its name also. But the stadium which, as the Greeks say, was invented by Hercules to measure the distances of roads, is the eighth part of a mile; therefore sixty stades are equal to seven miles and fifty paces. And this was the length of journey which they were walking, who were certain about our Lord’s death and burial, but doubtful concerning His resurrection. For the resurrection which took place after the seventh day of the week, no one doubts is implied in the number eight. The disciples therefore as they walk and converse about the Lord had completed the sixth mile of their journey, for they were grieving that He who had lived without blame, had come at length even to death, which He underwent on the sixth day. They had completed also the seventh mile, for they doubted not that He rested in the grave. But of the eighth mile they had only accomplished half; for the glory of His already triumphant resurrection, they did not believe perfectly.
Theophylact † 1107
But the disciples above mentioned talked to one another of the things which had happened, not as believing them, but as bewildered at events so extraordinary.
St Bede † AD 735
And as they spoke of Him, the Lord comes near and joins them, that He may both influence their minds with faith in His resurrection, and fulfil that which He had promised, Where two or three are gathered together in my name, there am I in the midst of them (Mat. 18:20); as it follows, And it came to pans while they communed together and reasoned, Jesus himself drew near and went with them.
Theophylact † 1107
For having now obtained a spiritual body, distance of place is no obstacle to His being present to whom He wished, nor did He any further govern His body by natural laws, but spiritually and supernaturally. Hence as Mark says, He appeared to them in a different form, in which they were not permitted to know Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal their entirely doubtful conceptions, and uncovering their wound may receive a cure; and that they might know that although the same body which suffered, rose again, yet it was no longer such as to be visible to all, but only to those by whom He willed it to be seen; and that they should not wonder why henceforth He walks not among the people, seeing that His conversation was not fit for mankind, but rather divine; which is also the character of the resurrection to come, in which we shall walk as the Angels and the sons of God.
St Gregory the Great † AD 604 23. in Ev.
Rightly also He refrained from manifesting to them a form which they might recognise, doing that outwardly in the eyes of the body, which was done by themselves inwardly in the eyes of the mind. For they in themselves inwardly both loved and doubted. Therefore to them as they talked of Him He exhibited His presence, but as they doubted of Him He concealed the appearance which they knew. He indeed conversed with them, for it follows, And he said to them, What manner of communications, &c.
A Greek expositor Anonm. in Cat. Gr.
They were in truth discoursing among themselves, no longer expecting to see Christ alive, but sorrowing as concerning their Saviour slain. Hence it follows, And one of them whose name was Cleophas, answering him said, Art thou only a stranger?
Theophylact † 1107
As if he said, “Art thou a mere stranger, and one dwelling beyond the confines of Jerusalem, and therefore unacquainted with what has happened in the midst of it, that thou knowest not these things?
St Bede † AD 735
Or he says this, because they thought Him a stranger, whose countenance they did not recognise. But in reality He was a stranger to them, from the infirmity of whose natures, now that He had obtained the glory of the resurrection, He was far removed, and to whose faith, as yet ignorant of His resurrection, He remained foreign. But again the Lord asks; for it follows, And he said unto them, What things? And their answer is given, Concerning Jesus of Nazareth, who was a Prophet. They confess Him to be a Prophet, but say nothing of the Son of God; either not yet perfectly believing, or fearful of falling into the hands of the persecuting Jews; either knowing not who He was, or concealing the truth which they believed. They add in praise of Him, mighty in deed and word.
Theophylact † 1107
First comes deed, then word; for no word of teaching is approved unless first he who teaches shews himself to be a doer thereof. For acting goes before sight; for unless by thy works thou hast cleansed the glass of the understanding, the desired brightness does not appear. But still further it is added, Before God and all the people. For first of all we must please God, and then have regard as far as we can to honesty before men, that placing the honour of God first, we may live without offence to mankind.
A Greek expositor ut sup.
They next assign the cause of their sadness, the betrayal and passion of Christ; and add in the voice of despair, But we hoped it had been he who should have redeemed Israel. We hoped, (he says,) not we hope; as if the death of the Lord were like to the deaths of other men.
Theophylact † 1107
For they expected that Christ would redeem Israel from the evils that were rising up among them and the Roman slavery. They trusted also that He was an earthly king, whom they thought would be able to escape the sentence of death passed upon Him.
St Bede † AD 735
Reason had they then for sorrow, because in some sort they blamed themselves for having hoped redemption in Him whom now they saw dead, and believed not that He would rise again, and most of all they bewailed Him put to death without a cause, whom they knew to be innocent.
Theophylact † 1107
And yet those men seem not to have been altogether without faith, by what follows, And besides all this, to day is the third day since these things were done. Whereby they seem to have a recollection of what the Lord had told them that He would rise again on the third day.
A Greek expositor
The disciples also mention the report of the resurrection which was brought by the women; adding, Yea, and certain women also of our company made us astonished, &c. They say this indeed as if they did not believe it; wherefore they speak of themselves as frightened or astonished. For they did consider as established what was told them, or that there had been an angelic revelation, but derived from it reason for astonishment and alarm. The testimony of Peter also they did not regard as certain, since he did not say that he had seen our Lord, but conjectured His resurrection from the fact that His body was not lying in the sepulchre. Hence it follows, And certain of them that were with us went, &c.
St Augustine † AD 430 ut sup.
But since Luke has said that Peter ran to the sepulchre, and has himself related the words of Cleophas, that some of them went to the sepulchre, he is understood to confirm the testimony of John, that two went to the sepulchre. He first mentioned Peter only, because to him first Mary had related the news.
The Latin text
Glossa
Post manifestationem resurrectionis Christi per Angelos mulieribus factam, manifestatur ulterius eadem resurrectio per ipsius Christi apparitionem discipulis; unde dicitur et ecce duo ex illis ibant ipsa die in castellum
Theophylactus
Quidam alterum horum duorum Lucam inquiunt esse, et ob hoc suum nomen occultasse
Ambrosius
Vel duobus discipulis seorsum dominus iam se vespere demonstrat, scilicet Ammaoni et Cleophae
Augustinus de Cons. Evang
Castellum autem illud non absurde accipimus etiam villam secundum Marcum potuisse appellari. Deinde castellum describit, dicens quod erat in spatio stadiorum sexaginta ab Ierusalem, nomine Emmaus
Beda
Ipsa est Nicopolis, civitas insignis Palaestinae, quae post expugnationem Iudaeae sub Marco Aurelio Antonino principe restaurata, cum statu mutavit et nomen. Stadium autem, quo Graeci, auctore ut dicunt, Hercule, viarum spatia mensurant, octava est pars milliarii; et ideo sexaginta stadia, septem millia passuum et quingenta significant: quod spatium itineris eis congruit qui de morte et sepultura domini certi gradiebantur, de resurrectione domini dubii: nam resurrectionem, quae post septimam sabbati facta est, octavo numero contineri nullus ambigit. Discipuli ergo, qui de domino loquentes incedunt, sextum milliarium coepti itineris compleverant: quia illum sine querela viventem usque ad mortem, quam in sexta sabbati subiit, pervenisse dolebant. Compleverant et septimum, quia hunc in sepulcro non dubitabant quievisse; sed de octavo dimidium tantum peregerant, quia gloriam iam celebratae resurrectionis non credebant perfecte
Theophylactus
Praedicti autem discipuli loquebantur de his ad invicem quae acciderant; non quasi credentes, sed sicut stupentes in rebus extraneis; unde sequitur et ipsi loquebantur ad invicem de his omnibus quae acciderant
Beda
Loquentes autem de se dominus appropinquans comitatur; ut et fidem resurrectionis mentibus eorum incendat, et quod se facturum promiserat, impleat, scilicet ut ubi sunt duo vel tres in nomine meo congregati, ibi sum in medio eorum; unde sequitur et factum est dum fabularentur, et secum quaererent et ipse Iesus appropinquans ibat cum illis
Theophylactus
Obtento enim iam spirituali corpore, non obstat loci distantia quin adesset quibus volebat; nec ulterius naturalibus legibus corpus suum regebat, sed spiritualiter et supra naturam: unde, ut Marcus dicit, sub alia forma eis videbatur, in qua non concedebatur eis eius cognitio; sequitur enim oculi autem eorum tenebantur ne illum agnoscerent; ut scilicet totam suam dubiam intentionem revelent, et vulnus detegentes, recipiant medicinam; et ut cognoscerent quod quamvis corpus ipsum quod passum fuerat, resurrexerit, non tamen amplius tale erat ut esset omnibus visibile, sed tantum his a quibus vellet videri; et ut non dubitent quare de cetero non conversatur inter plebem: quia scilicet post resurrectionem conversatio eius non esset digna hominibus, sed divina magis: quod etiam est forma resurrectionis futurae, in qua sicut Angeli conversabimur, et filii Dei
Gregorius in Evang
Convenienter etiam eis speciem quam recognoscerent, non ostendit; hoc agens foris in oculis corporis quod apud illos agebatur intus in oculis cordis: ipsi namque apud seipsos intus et amabant et dubitabant. De se ergo loquentibus, praesentiam exhibuit; sed de dubitantibus, cognitionis suae speciem abscondit: verba quidem eis contulit; nam sequitur et ait ad illos: qui sunt hi sermones quos confertis ad invicem ambulantes, et estis tristes?
Graecus
Conferebant quidem inter se, quasi non amplius exspectantes Christum viventem; sed dolorosi, quasi perempto salvatore; unde sequitur et respondens unus cui nomen Cleopha, dixit ei: tu solus peregrinus es in Ierusalem, et non cognovisti quae facta sunt in illa his diebus?
Theophylactus
Quasi dicat: tu solus peregrinus es, et extra confinia Ierusalem habitas, et expers es eorum quae in medio eius contigerunt, et haec ignoras?
Beda
Vel hoc dicit, quia peregrinum putabant eum cuius vultum non agnoscebant. Sed revera peregrinus erat eis, a quorum naturae fragilitate, percepta iam resurrectionis gloria, longe distabat, et quorum fide, utpote resurrectioni eius nescia, manebat extraneus. Sed adhuc dominus interrogat; nam sequitur quibus ille dixit: quae? Et ponitur eorum responsio, cum subditur et dixerunt ei: de Iesu Nazareno, qui fuit vir propheta. Prophetam fatentur, filium Dei tacent, vel nondum perfecte credentes, vel soliciti ne inciderent in manus Iudaeorum persequentium, quia nesciebant quis esset, vel quod verum credebant celantes; ad cuius commendationem subditur potens in opere et sermone
Theophylactus
Primo quidem est opus, secundo sermo: nullus enim doctrinae sermo approbatur, nisi prius is qui docet, se ostendat auctorem: praecedit enim opus aspectum. Nam nisi mundaveris intellectus speculum per opera, non emicat decor optatus. Adhuc autem subditur coram Deo et omni populo: nam primo complacendum est Deo; deinde curandum, quantum possibile est, de innocentia apud homines, ut praecedente divino cultu vivamus sine scandalo plurimorum
Graecus
Deinde assignatur causa tristitiae, traditio et passio Christi, cum sequitur et quomodo tradiderunt eum summi sacerdotes et principes nostri in damnationem mortis, et crucifixerunt eum. Subditur autem desperantium vox, cum dicitur nos autem sperabamus quod ipse esset redempturus Israel. Sperabamus, inquiunt, non speramus, ac si mors domini, similis esset mortibus aliorum
Theophylactus
Expectabant enim Christum salvaturum et redempturum populum Israel ab ingruentibus malis, et a servitute Romanorum; ipsum quoque credebant terrenum regem fieri, quem putabant promulgatam in se mortis sententiam cavere potuisse
Beda
Merito ergo tristes incedebant: quia et seipsos quodammodo arguebant, quod in illo redemptionem speraverint, quem iam mortuum viderant, nec resurrecturum credebant; et maxime dolebant eum sine causa occisum, quem noverant innocentem
Theophylactus
Videntur tamen hi viri non omnino increduli esse, per hoc quod subditur et nunc super haec omnia tertia dies est hodie quod haec facta sunt: in quo videntur habere memoriam eius quod eis dominus dixerat, se tertia die resurrecturum
Graecus
Porro relatam a mulieribus resurrectionis famam commemorant, cum subditur sed et mulieres quaedam ex nostris terruerunt nos, quae ante lucem fuerunt ad monumentum, et non invento corpore eius, venerunt dicentes, se etiam visionem Angelorum vidisse, qui dicunt eum vivere. Dicunt quidem hoc quasi non credentes; propter quod referunt se territos, idest stupefactos: non enim quod erat eis relatum firmum aestimabant, aut angelicam illuminationem fuisse; sed stuporis et turbationis causam inde sumebant. Testimonium quoque Petri non certum aestimabant, dum diceret, se non vidisse dominum, sed resurrectionem eius conicere ex eo quod corpus ipsius in sepulcro non iacebat; unde sequitur et abierunt quidam ex nostris ad monumentum, et ita invenerunt sicut mulieres dixerunt, ipsum vero non invenerunt
Augustinus de Cons. Evang
Cum autem Lucas dixerit Petrum accurrisse ad monumentum, et Cleopham dixisse ipse retulerit quod quidam eorum ierant ad monumentum; intelligitur attestari Ioanni, quod duo ierint ad monumentum; sed Petrum primo solum commemoravit, quia illi primitus Maria nuntiaverat
24:25
Theophylact † 1107
Because the above-mentioned disciples were troubled with too much doubt, the Lord reproves them, saying, O fools, (for they almost used the same words as those who stood by the cross, He saved others, himself he cannot save.) And He proceeds, and slow of heart to believe all that the prophets have spoken. For it is possible to believe some of these things and not all; as if a man should believe what the Prophets say of the cross of Christ, as in the Psalms, They pierced my hands and my feet; (Ps. 22:16.) but should not believe what they say of the resurrection, as, Thou shall not suffer thy Holy One to see corruption. (Ps. 16:10.) But it becomes us in all things to give faith to the Prophets, as well in the glorious things which they predicted of Christ, as the inglorious, since through the suffering of evil things is the entrance into glory. Hence it follows, Ought not Christ to have suffered these things, and so to enter into his glory? that is, as respects His humanity.
St Isidore of Pelusium † AD 450 lib. iii. Ep. 98.
But although it behoved Christ to suffer, yet they who crucified Him are guilty of inflicting the punishment. For they were not concerned to accomplish what God purposed. Therefore their execution of it was impious, but God’s purpose most wise, who converted their iniquity into a blessing upon mankind, using as it were the viper’s flesh for the working of a health-giving antidote.
St John Chrysostom † AD 407
And therefore our Lord goes on to shew that all these things did not happen in a common way, but from the predestined purpose of God. Hence it follows, And beginning at Moses and all the Prophets, he expounded to them in all the Scriptures the things concerning himself. As if He said, Since ye are slow I will render you quick, by explaining to you the mysteries of the Scriptures. For the sacrifice of Abraham, when releasing Isaac he sacrificed the ram, prefigured Christ’s sacrifice. But in the other writings of the Prophets also there are scattered about mysteries of Christ’s cross and the resurrection.
St Bede † AD 735
But if Moses and the Prophets spoke of Christ, and prophesied that through His Passion He would enter into glory, how does that man boast that he is a Christian, who neither searches how these Scriptures relate to Christ, nor desires to attain by suffering to that glory which he hopes to have with Christ.
A Greek expositor
But since the Evangelist said before, Their eyes were holden that they should not know him, until the words of the Lord should move their minds to faith, He fitly affords in addition to their hearing a favourable object to their sight. As it follows, And they drew nigh to the fortress whither they were going, and he feigned as if he was going further.
St Augustine † AD 430 de Qu. Ev. lib. ii. c. 51.
Now this relates not to falsehood. For not every thing we feign is a falsehood, but only when we feign that which means nothing. But when our feigning has reference to a certain meaning it is not a falsehood, but a kind of figure of the truth. Otherwise all the things figuratively spoken by wise and holy men, or even by our Lord Himself, must be accounted falsehoods. For to the experienced understanding truth consists not in certain words, but as words so also deeds are feigned without falsehood to signify a particular thing.
St Gregory the Great † AD 604 Hom. 22 in Ev.
Because then He was still a stranger to faith in their hearts, He feigned as if he would go further. By the word “fingere” we mean to put together or form, and hence formers or preparers of mud we call “figuli.” He who was the Truth itself did nothing then by deceit, but exhibited Himself in the body such as He came before them in their minds. But because they could not be strangers to charity, with whom charity was walking, they invite Him as if a stranger to partake of their hospitality. Hence it follows, And they compelled him. From which example it is gathered that strangers are not only to be invited to hospitality, but even to be taken by force.
The Gloss
They not only compel Him by their actions, but induce Him by their words; for it follows, saying, Abide with us, for it is towards evening, and the day is far gone, (that is, towards its close.)
St Gregory the Great † AD 604 ut sup.
Now behold Christ since He is received through His members, so He seeks His receivers through Himself; for it follows, And he went in with them. They lay out a table, they bring food. And God whom they had not known in the expounding of Scriptures, they knew in the breaking of bread; for it follows, And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave it to them. And their eyes were opened, and they knew him.
St John Chrysostom † AD 407
This was said not of their bodily eyes, but of their mental sight.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 25.
For they walked not with their eyes shut, but there was something within them which did not permit them to know that which they saw, which a mist, darkness, or some kind of moisture, frequently occasions. Not that the Lord was not able to transform His flesh that it should be really a different form from that which they were accustomed to behold; since in truth also before His passion, He was transfigured in the mount, so that His face was bright as the sun. But it was not so now. For we do not unfitly take this obstacle in the sight to have been caused by Satan, that Jesus might not be known. But still it was so permitted by Christ up to the sacrament of the bread, that by partaking of the unity of His body, the obstacle of the enemy might be understood to be removed, so that Christ might be known.
Theophylact † 1107
But He also implies another thing, that the eyes of those who receive the sacred bread are opened that they should know Christ. For the Lord’s flesh has in it a great and ineffable power.
St Augustine † AD 430 ut sup.
Or because the Lord feigned as if He would go farther, when He was accompanying the disciples, expounding to them the sacred Scriptures, who knew not whether it was He, what does He mean to imply but that through the duty of hospitality men may arrive at a knowledge of Him; that when He has departed from mankind far above the heavens, He is still with those who perform this duty to His servants. He therefore holds to Christ, that He should not go far from him, whoever being taught in the word communicates in all good things to him who teaches. (Gal. 6:6.) For they were taught in the word when He expounded to them the Scriptures. And because they followed hospitality, Him whom they knew not in the expounding of the Scriptures, they know in the breaking of bread. For not the hearers of the law are just before God, but the doers of the law shall be justified. (Rom. 2:13.)
St Gregory the Great † AD 604 ut sup.
Whoever then wishes to understand what he has heard, let him hasten to fulfil in work what he can now understand. Behold the Lord was not known when He was speaking, and He vouchsafed to be known when He is eating. It follows, And he vanished out of their sight.
Theophylact † 1107
For He had not such a body as that He was able to abide longer with them, that thereby likewise He might increase their affections. And they said one to another, Did not our hearts burn, within us while he talked with us by the way, and while he opened to us the scriptures?
Origen † AD 253
By which is implied, that the words uttered by the Saviour inflamed the hearts of the hearers to the love of God.
St Gregory the Great † AD 604 Hom. 10. in Ev.
By the word which is heard the spirit is kindled, the chill of dulness departs, the mind becomes awakened with heavenly desire. It rejoices to hear heavenly precepts, and every command in which it is instructed, is as it were adding a faggot to the fire.
Theophylact † 1107
Their hearts then were turned either by the fire of our Lord’s words, to which they listened as the truth, or because as He expounded the Scriptures, their hearts wore greatly struck within them, that He who was speaking was the Lord. Therefore were they so rejoiced, that without delay they returned to Jerusalem. And hence what follows, And they rose up the same hour, and returned to Jerusalem. They rose up indeed the same hour, but they arrived after many hours, as they had to travel sixty stades.
St Augustine † AD 430 de Con. Ev. l. iii. c. 25.
It had been already reported that Jesus had risen by the women, and by Simon Peter, to whom He had appeared. For these two disciples found them talking of these things when they came to Jerusalem; as it follows, And they found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon.
St Bede † AD 735
It seems that our Lord appeared to Peter first of all those whom the four Evangelists and the Apostle mention.
St John Chrysostom † AD 407
For He did not shew Himself to all at the same time, in order that He might sow the seeds of faith. For he who had first seen and was sure, told it to the rest. Afterwards the word going forth prepared the mind of the hearer for the sight, and therefore He appeared first to him who was of all the most worthy and faithful. For He had need of the most faithful soul to first receive this sight, that it might be least disturbed by the unexpected appearance. And therefore He is first seen by Peter, that he who first confessed Christ should first deserve to see His resurrection, and also because he had denied Him He wished to see him first, to console him, lest he should despair. But after Peter, He appeared to the rest, at one time fewer in number, at another more, which the two disciples attest; for it follows, And they told what things were done by the way, and how he was known of them in breaking of bread.
St Augustine † AD 430 ut sup.
But with respect to what Mark says, that they told the rest, and they did not believe them, whereas Luke says, that they had already begun to say, The Lord is risen indeed, what must we understand, except that there were some even then who refused to believe this?
The Latin text
Theophylactus
Quia praedicti discipuli nimia dubietate laborabant dominus eos redarguit; unde dicitur et ipse dixit ad eos: o stulti. Fere enim eadem dixerant quae et astantes cruci: alios salvos fecit, seipsum non potest salvum facere. Et tardi corde ad credendum in omnibus quae locuti sunt prophetae. Contingit enim credere quae locuti sunt prophetae, particulariter quaedam, et non universaliter omnia: puta, si aliquis credat quae de cruce Christi dicuntur a prophetis, sicut est illud: foderunt manus meas et pedes meos; quae vero spectant ad resurrectionem non credat, sicut est illud: non dabis sanctum tuum videre corruptionem. Decet autem in omnibus fidem adhibere prophetis; tam in gloriosis quae de Christo praedixerunt, quam in ingloriis: quia ex passione malorum est ingressus in gloriam; unde sequitur nonne haec oportuit pati Christum, et ita intrare in gloriam suam? Scilicet secundum humanitatem
Isidorus
Sed et si oportebat Christum pati, tamen qui crucifixerunt rei sunt poena: non enim satagebant perficere quod Deus disponebat: unde et eorum executio fuit impia; Dei vero dispensatio prudentissima, qui nequitiam eorum in beneficia generis humani convertit, quasi utens vipereis carnibus ad antidoti salutiferi confectionem
Chrysostomus
Et ideo dominus ostendit consequenter, haec omnia non evenisse simpliciter, sed ex Dei proposito ante praedestinato; unde sequitur et incipiens a Moyse et omnibus prophetis, interpretabatur illis in omnibus Scripturis quae de ipso erant: quasi diceret: postquam estis tardi, ego promptos vos reddam, mysteria Scripturarum vobis exponendo: nam sacrificium Abrahae, cum Isaac dimisso immolatus est aries, hoc praefiguravit. Sed in aliis Scripturis propheticis sparsim iacent mysteria crucis et resurrectionis Christi
Beda
Si autem Moyses et prophetae de Christo locuti sunt, et eum per passionem in gloriam intraturum praedixerunt; quomodo gloriatur se esse Christianum qui neque qualiter Scripturae ad Christum pertineant investigat, neque ad gloriam quam cum Christo habere cupit, per passionem attingere desiderat?
Graecus
Quia vero praedixit Evangelista tenebantur oculi eorum ne eum agnoscerent, donec sermo domini mentem eorum moveret ad fidem; convenienter opportunum sui aspectum auditui subiungit; unde sequitur et appropinquaverunt castello quo ibant, et ipse finxit se longius ire
Augustinus de quaest. Evang
Quod non ad mendacium pertinet: non enim omne quod fingimus, mendacium est; sed quando id fingimus quod nihil significat, tunc mendacium est; cum autem fictio nostra refertur ad aliquam significationem, non est mendacium, sed aliqua figura veritatis; alioquin omnia quae a sapientibus et sanctis viris, vel etiam ab ipso domino figurate dicta sunt, mendacia deputabuntur, quia secundum usitatum intellectum non consistit veritas in talibus dictis. Sicut autem dicta, ita etiam finguntur facta sine mendacio ad aliquam rem significandam
Gregorius in Evang
Quia ergo adhuc in eorum cordibus peregrinus erat a fide, ire se longius finxit. Fingere namque componere dicimus: unde et compositores luti, figulos vocamus. Nihil ergo simplex veritas per duplicitatem fecit; sed talem se exhibuit in corpore, qualis apud illos erat in mente. Sed quia esse extranei a caritate non poterant hi cum quibus caritas gradiebatur, eum ad hospitium quasi peregrinum vocant; unde sequitur et coegerunt illum: ex quo exemplo colligitur quia peregrini ad hospitium non solum invitandi sunt, sed etiam trahendi
Glossa
Nec solum factis eum cogunt, sed etiam verbis inducunt; sequitur enim dicentes: mane nobiscum, quoniam advesperascit, et inclinata est iam dies, scilicet ad occasum
Gregorius
Ecce autem cum per membra sua Christus suscipitur, susceptores suos etiam per semetipsum requirit; sequitur enim et intravit cum illis. Mensam ponunt, cibos afferunt, et Deum quem in Scripturae sacrae expositione non cognoverant, in panis fractione cognoscunt; sequitur enim et factum est, dum recumberet cum illis, accepit panem et benedixit ac fregit, et porrigebat illis. Et aperti sunt oculi eorum, et cognoverunt eum
Chrysostomus
Quod non de sensibilibus oculis dictum est, sed de sensu mentali
Augustinus de Cons. Evang
Neque enim clausis oculis ambulabant, sed inerat aliquid, quo non sinerentur agnoscere quod videbant; quod scilicet caligo et aliquis humor efficere solet; non quia dominus non poterat transformare carnem suam, ut alia revera esset effigies quam solebant intueri; quandoquidem et ante passionem transformatus est in monte, ut facies eius claresceret sicut sol: sed non ita nunc factum est: non enim incongruenter accipimus hoc impedimentum in oculis eorum a Satana factum fuisse, ne agnosceretur Iesus. Sed tantum a Christo facta est permissio usque ad sacramentum panis, ut veritate corporis eius participata, removeri intelligatur impedimentum inimici, ut Christus possit agnosci
Theophylactus
Sed et aliud innuit: quod scilicet sumentibus sacrum panem aperiuntur oculi, ut eum agnoscant: magnam enim et ineffabilem vim habebat domini caro
Augustinus de quaest. Evang
Vel quod dominus se ire longius finxit cum comitaretur discipulos, exponens eis sacras Scripturas, utrum ipse esset, ignorantibus, significat quia hospitalitatis officio ad suam cognitionem pervenire posse homines intimavit; ut, cum longius ipse ab hominibus abscesserit super omnes caelos, cum eis tamen sit qui haec exhibent servis eius. Tenet ergo Christum, ne longius ab eo eat, quisquis catechizatus verbo in omnibus bonis ei qui se catechizat communicat. Etenim isti catechizati erant verbo, cum exponeret eis Scripturas: et quia hospitalitatem sectati sunt, quem in ipsa expositione Scripturarum non cognoverunt, in panis fractione cognoscunt: non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur
Gregorius in Evang
Quisquis ergo audita vult intelligere, festinet ea quae iam intelligere potuit, opere implere. Ecce dominus non est cognitus dum loqueretur, et dignatus est cognosci dum pascitur; sequitur enim et ipse evanuit ex oculis eorum
Theophylactus
Non enim tale corpus habebat ut diutius cum eis commorari deberet, ut ex hoc pariter augeret affectum eorum; unde sequitur et dixerunt ad invicem: nonne cor nostrum ardens erat in nobis dum loqueretur in via, et aperiret nobis Scripturas?
Origenes
Per quod innuit, quod prolati sermones a salvatore accendebant audientium cor ad amorem divinum
Gregorius in Hom. Pentec
Ex audito enim sermone inardescit animus, torporis frigus recedit, mens in superno desiderio fit anxia. Audire libet praecepta caelestia, et quod mandatis instruitur, quasi tot facibus inflammatur
Theophylactus
Ardebat ergo cor eorum vel igne verborum domini, quibus intendebant tamquam veris: vel quia eo disserente Scripturas, percellebatur intrinsecus cor eorum, quod ille qui disserebat dominus esset. Adeo ergo laetati sunt ut nullam moram passi, mox reversi sint in Ierusalem; et hoc est quod sequitur et surgentes eadem hora regressi sunt in Ierusalem. Surrexerunt quidem eadem hora, pervenerunt autem per plures horas, sicut oportebat sexaginta stadia transeuntes
Augustinus de Cons. Evang
Iam autem fama erat quod surrexerat Iesus, a mulieribus facta, et a Simone Petro, cui iam apparuerat. Etenim isti duo haec invenerunt loquentes illos ad quos in Ierusalem venerunt; sequitur enim et invenerunt congregatos undecim, et eos qui cum ipsis erant, dicentes, quod surrexit dominus vere, et apparuit Simoni
Beda
Omnium enim virorum primo dominus apparuisse videtur Petro ex his quos Evangelistae quatuor et Paulus apostolus commemoraverunt
Chrysostomus
Non enim simul omnibus se manifestabat, ut sereret fidei semina: nam qui primo viderat et certus erat, aliis referebat; deinde sermo prodiens praeparabat animum auditoris visioni: et ideo primo digniori et fideliori omnibus apparuit: erat enim opus animae fidelissimae, quae prius acciperet hunc aspectum, ut minime turbaretur inopinata visione: et ideo primo videtur a Petro; ut qui primo confessus est eum Christum, primo resurrectionem videre mereatur; et etiam, quia eum negaverat, prius ei voluit apparere, consolans eum ne desperaret. Post Petrum vero aliis apparuit, quandoque paucioribus, quandoque pluribus; quod duo discipuli confitentur; sequitur enim et ipsi narraverunt quae gesta erant in via, et quomodo cognoverunt eum in fractione panis
Augustinus
Quod autem ait Marcus: annuntiaverunt ceteris, nec illis crediderunt, cum Lucas dicat quod iam inde loquebantur vere resurrexisse dominum, quid intelligendum est, nisi aliquos ibi fuisse qui hoc credere nollent?
24:36
St John Chrysostom † AD 407
The report of Christ’s resurrection being published every where by the Apostles, and while the anxiety of the disciples was easily awakened to see Christ, He that was so much desired comes, and is revealed to them that were seeking and expecting Him. Nor in a doubtful manner, but with the clearest evidence, He presents Himself, as it is said, And as they thus spake, Jesus himself stood in the midst of them.
St Augustine † AD 430 de Con. Ev. l. iii. c. 25.
This manifestation of our Lord after His resurrection, John also relates. But when John says that the Apostle Thomas was not with the rest, while according to Luke, the two disciples on their return to Jerusalem found the eleven gathered together, we must understand undoubtedly that Thomas departed from them, before our Lord appeared to them as they spoke these things. For Luke gives occasion in his narrative, that it may be understood that Thomas first went out from them when the rest were saying these things, and that our Lord entered afterwards. Unless some one should say that the eleven were not those who were then called Apostles, but that these were eleven disciples out of the large number of disciples. But since Luke has added, And those that were with them, he has surely made it sufficiently evident that those called the eleven were the same as those who were called Apostles, with whom the rest were. But let us see what mystery it was for the sake of which, according to Matthew and Mark, our Lord when He rose again gave the following command, I will go before you into Galilee, there shall ye see me. Which although it was accomplished, yet it was not till after many other things had happened, whereas it was so commanded, that it might be expected that it would have taken place alone, or at least before other things.
St Ambrose † AD 397
Therefore I think it most natural that our Lord indeed instructed His disciples, that they should see Him in Galilee, but that He first presents Himself as they remained still in the assembly through fear.
A Greek expositor
Nor was it a violation of His promise, but rather a mercifully hastened fulfilment on account of the cowardice of the disciples.
St Ambrose † AD 397
But afterwards when their hearts were strengthened, the eleven set out for Galilee. Or there is no difficulty in supposing that they should be reported to have been fewer in the assembly, and a larger number on the mountain.
Eusebius † AD 339
For the two Evangelists, that is, Luke and John, write that He appeared to the eleven alone in Jerusalem, but those two disciples told not only the eleven, but all the disciples and brethren, that both the angel and the Saviour had commanded them to hasten to Galilee; of whom also Paul made mention, saying, Afterwards he appeared to more than five hundred brethren at once. (1 Cor. 15:6.) But the truer explanation is, that at first indeed while they remained in secret at Jerusalem, He appeared once or twice for their comfort, but that in Galilee not in the assembly, or once or twice, but with great power, He made a manifestation of Himself, shewing Himself living to them after His Passion with many signs, as Luke testifies in the Acts. (Acts 1:3.)
St Augustine † AD 430 ut sup.
But that which was said by the Angel, that is the Lord, must be taken prophetically, for by the word Galilee according to its meaning of transmigration, it is to be understood that they were about to pass over from the people of Israel to the Gentiles, to whom the Apostles preaching would not entrust the Gospel, unless the Lord Himself should prepare His way in the hearts of men. And this is what is meant by, He shall go before you into Galilee, there shall ye see him. But according to the interpretation of Galilee, by which it means “manifestation,” we must understand that He will be revealed no more in the form of a servant, but in that form in which He is equal to the Father, which He has promised to His elect. That manifestation will be as it were the true Galilee, when we shall see Him as He is. This will also be that far more blessed transmigration from the world to eternity, from whence though coming to us He did not depart, and to which going before us He has not deserted us.
Theophylact † 1107
The Lord then standing in the midst of the disciples, first with His accustomed salutation of “peace,” allays their restlessness, shewing that He is the same Master who delighted in the word wherewith He also fortified them, when He sent them to preach. Hence it follows, And he said to them, Peace be unto you; I am he, fear not.
St Gregory Nazianzen † AD 390 Orat. 22.
Let us then reverence the gift of peace, which Christ when He departed hence left to us. Peace both in name and reality is sweet, which also we have heard to be of God, as it is said, The peace of God; (Phil. 4:7.) and that God is of it, as He is our peace. (Eph. 2:14.) Peace is a blessing commended by all, but observed by few. What then is the cause? Perhaps the desire of dominion or riches, or the envy or hatred of our neighbour, or some one of those vices into which we see men fall who know not God. For peace is peculiarly of God, who binds all things together in one, to whom nothing so much belongs as the unity of nature, and a peaceful condition. It is borrowed indeed by angels and divine powers, which are peacefully disposed towards God and one another. It is diffused through the whole creation, whose glory is tranquillity. But in us it abides in our souls indeed by the following and imparting of the virtues, in our bodies by the harmony of our members and organs, of which the one is called beauty, the other health.
St Bede † AD 735
The disciples had known Christ to be really man, having been so long a time with Him; but after that He was dead, they do not believe that the real flesh could rise again from the grave on the third day. They think then that they see the spirit which He gave up at His passion. Therefore it follows, But they were terrified and affrighted, and supposed that they had seen a spirit. This mistake of the Apostles was the heresy of the Manichæans.
St Ambrose † AD 397
But persuaded by the example of their virtues, we can not believe that Peter and John could have doubted. Why then does Luke relate them to have been affrighted. First of all because the declaration of the greater part includes the opinion of the few. Secondly, because although Peter believed in the resurrection, yet he might be amazed when the doors being closed Jesus suddenly presents Himself with His body.
Theophylact † 1107
Because by the word of peace the agitation in the minds of the Apostles was not allayed, He shews by another token that He is the Son of God, in that He knew the secrets of their hearts; for it follows, And he said to them, Why are ye troubled, and why do thoughts arise in your hearts?
St Bede † AD 735
What thoughts indeed but such as were false and dangerous. For Christ had lost the fruit of His passion, had He not been the Truth of the resurrection; just as if a good husbandman should say, What I have planted there, I shall find, that is, the faith which descends into the heart, because it is from above. But those thoughts did not descend from above, but ascended from below into the heart like worthless plants.
St Cyril of Alexandria † AD 444
Here then was a most evident sign that He whom they now see was none other but the same whom they had seen dead on the cross, and lain in the sepulchre, who knew every thing that was in man.
St Ambrose † AD 397
Let us then consider how it happens that the Apostles according to John believed and rejoiced, according to Luke are reproved as unbelieving. John indeed seems to me, as being an Apostle, to have treated of greater and higher things; Luke of those which relate and are close akin to human. The one follows an historic course, the other is content with an abridgment, because it could not be doubted of him, who gives his testimony concerning those things at which he was himself present. And therefore we deem both true. For although at first Luke says that they did not believe, yet he explains that they afterwards did believe.
St Cyril of Alexandria † AD 444
Now our Lord testifying that death was overcome, and human nature had now in Christ put on incorruption, first shews them His hands and His feet, and the print of the nails; as it follows, Behold my hands and my feet, that it is I myself.
Theophylact † 1107
But He adds also another proof, namely, the handling of His hands and feet, when He says, Handle me and see, for a spirit hath not flesh and bones as ye see me have. As if to say, Ye think me a spirit, that is to say, a ghost, as many of the dead are wont to be seen about their graves. But know ye that a spirit hath neither flesh nor bones, but I have flesh and bones.
St Ambrose † AD 397
Our Lord said this in order to afford us an image of our resurrection. For that which is handled is the body. But in our bodies we shall rise again. But the former is more subtle, the latter more carnal, as being still mixed up with the qualities of earthly corruption. Not then by His incorporeal nature, but by the quality of His bodily resurrection, Christ passed through the shut doors.
St Gregory the Great † AD 604 Mor. 14. c. 55.
For in that glory of the resurrection our body will not be incapable of handling, and more subtle than the winds and the air, (as Eutychius said,) but while it is subtle indeed through the effect of spiritual power, it will be also capable of handling through the power of nature. It follows, And when he had thus spoken, he shewed them his hands and his feet, on which indeed were clearly marked the prints of the nails. But according to John, He also shewed them His side which had been pierced with the spear, that by manifesting the scar of His wounds He might heal the wound of their doubtfulness. But from this place the Gentiles are fond of raising up a calumny, as if He was not able to cure the wound inflicted on Him. To whom we must answer, that it is not probable that He who is proved to have done the greater should be unable to do the less. But for the sake of His sure purpose, He who destroyed death would not blot out the signs of death. First indeed, that He might thereby build up His disciples in the faith of His resurrection. Secondly, that supplicating the Father for us, He might always shew forth what kind of death He endured for many. Thirdly, that He might point out to those redeemed by His death, by setting before them the signs of that death, how mercifully they have been succoured. Lastly, that He might declare in the judgment how justly the wicked are condemned.
The Latin text
Cyrillus
Undique resurrectionis fama per apostolos divulgata, et affectu discipulorum erecto ad Christi visionem, venit desideratus; et quaerentibus, et expectantibus revelatur; nec disceptatur de alio, sed evidenter se offert; unde dicitur dum autem haec loquuntur, stetit Iesus in medio eorum
Augustinus de Cons. Evang
Hanc ostensionem domini post resurrectionem, Ioannes commemorat. Sed quod dicit Ioannes, non cum illis fuisse apostolum Thomam, cum secundum Lucam duo illi regressi in Ierusalem, invenerunt congregatos undecim, proculdubio intelligendum est quod inde Thomas exierit, antequam dominus haec loquentibus appareret. Dat enim Lucas locum in sua narratione quomodo possit intelligi, dum haec loquerentur, prius inde exisse Thomam, et postea dominum intrasse; nisi quis dicat, non illos undecim qui iam tunc apostoli vocabantur, sed discipulos illos undecim fuisse ex multo numero discipulorum. Sed cum adiunxit Lucas et eos qui cum ipsis erant, satis utique declaravit evidentius illos undecim appellatos qui vocabantur apostoli, cum quibus ceteri erant. Sed videamus, cuius mysterii gratia, secundum Matthaeum et Marcum resurgens ita mandaverit: praecedam vos in Galilaeam, ibi me videbitis; quod etsi completum est, tamen post multa completum est; cum sic mandatum sit, ut aut hoc solum, aut hoc primum expectaretur fieri debuisse
Ambrosius
Unde hoc convenientius arbitror, quod dominus quidem mandaverit discipulis ut in Galilaea eum viderent; sed illis ob metum intra conclave residentibus primum se obtulisse
Graecus
Nec hoc est promissi transgressio; sed potius festinata ex benignitate impletio, propter pusillanimitatem discipulorum
Ambrosius
Postea vero confirmatis animis, undecim illos Galilaeam petiisse. Vel nihil obstat si dicantur pauciores intra conclave, et in monte quamplures fuisse
Eusebius
Duo enim Evangelistae, scilicet Lucas et Ioannes, solis undecim hunc scribunt apparuisse in Ierusalem; ceteri vero duo in Galilaeam properare, non solum undecim, sed etiam universis discipulis et fratribus dixerunt Angelum et salvatorem iussisse; de quibus Paulus meminit dicens: deinde apparuit plusquam quingentis fratribus simul. Est autem verior solutio, quod prius quidem in Ierusalem latitantibus, semel aut bis visus est ad eorum consolationem; in Galilaea vero non in conclavi, aut semel aut bis, sed cum multa potestate ostensionem sui fecit, praebens se eis viventem post passionem in signis multis, ut Lucas testatur in actibus
Augustinus de Cons. Evang
Vel quod ab Angelo, hoc est a domino, dictum est, prophetiae accipiendum est: in Galilaea enim, secundum transmigrationis significationem, intelligendum occurrit, quia de populo Israel transmigraturi erant ad gentes; quibus apostoli praedicantes Evangelium non crederent nisi ipse dominus viam in cordibus hominum praepararet; et hoc intelligitur: praecedet vos in Galilaeam. Secundum autem illud quod Galilaea interpretatur revelatio, non iam in forma servi intelligendum est, sed in qua est aequalis patri, quam promisit electis suis; illa erit revelatio tamquam vera Galilaea, cum videbimus eum sicut est. Ipsa etiam erit beatior transmigratio ex isto saeculo in illam aeternitatem, unde ad nos veniens non recessit, et quo nos praecedens non deserit
Theophylactus
Primo igitur dominus in medio discipulorum stans, solito pacis affatu eorum turbinem sedat, ostendens quod ipse idem est magister eorum, qui hoc verbo gaudebat, quo etiam eos munivit cum ad praedicandum misit; unde sequitur et dixit eis: pax vobis: ego sum, nolite timere
Cyrillus
Pudeat ergo nos pacis munus deserere, quam nobis hinc discedens Christus reliquit. Pax et res et nomen dulce, quam et Dei esse accepimus, iuxta illud: pax Dei, et eius esse Deum, iuxta illud: Deus pacis, et ipsam esse Deum, iuxta illud: ipse est pax nostra. Pax bonum commendatum ab omnibus, observatum autem a paucis. Quae autem est causa? Fortassis ambitio dominii aut facultatum, aut livor, aut odium, aut contemptus, aut aliquid huiusmodi ex his quae Dei ignaros videmus incurrere. Dei quippe praecipue pax est, quae confoederat omnia; cuius nihil est adeo proprium sicut unitas naturae, et pacificus status. Transumitur vero Angelis et divinis potestatibus, quae ad Deum et ad invicem pacifice se habent; diffunditur vero per totam creaturam, cuius est decor; tranquillitas in nobis autem manet secundum animam quidem per investigationem virtutum et communicationem, secundum corpus vero in membrorum et elementorum commensurationem: quorum alterum pulchritudo, alterum sanitas appellatur
Beda
Discipuli autem noverant Christum verum hominem, cum quo tanto tempore fuerant conversati; sed postquam mortuus est, non credunt tertia die potuisse veram carnem de sepulcro resurgere. Putant ergo se videre spiritum, quem emisit in passione; unde sequitur conturbati vero et conterriti, existimabant se spiritum videre. Error ille apostolorum secta est Manichaeorum
Ambrosius
Adductis autem virtutum exemplis, Petrum et Ioannem non credimus potuisse dubitare. Cur ergo Lucas inducit fuisse turbatos? Primo omnium quia paucorum opinionem sententia maioris partis includit; deinde, quia, etsi Petrus de resurrectione crediderat, turbari tamen potuit, quod se dominus cum corpore, vectibus obseratis improvisus infunderet
Theophylactus
Verum, quia per verbum pacis non est sedatus turbo in animabus discipulorum, aliunde indicat eis se filium Dei esse, qui mentis cognoscebat arcana; unde sequitur et dixit eis: quid turbati estis, et cogitationes ascendunt in corda vestra?
Beda
Quales utique cogitationes, nisi falsae et perniciosae? Perdidit enim Christus fructum passionis, si non esset veritas resurrectionis; tamquam si bonus agricola diceret: quod ibi plantavi, inveniam, idest fidem, quae in cor descendit, quia desuper est. Cogitationes autem istae non desuper descenderunt, sed de imo in cor, sicut herba mala, ascenderunt
Cyrillus
Hoc autem fuit evidentissimum signum quod non alius est qui videtur, sed ille idem quem viderant in ligno mortuum et positum in sepulcro, quem non latebat aliquid eorum quae erant in homine
Ambrosius
Consideremus autem qua gratia, secundum Ioannem, apostoli crediderunt, et gavisi sunt, qui secundum Lucam increduli redarguuntur. Et videtur mihi Ioannes quasi apostolus maiora et altiora tetigisse: his sequentia et humanis proxima; hic historico usus circuitu, ille compendio: quia et de illo dubitari non potest, quia testimonium perhibet de his quibus ipse interfuit; et ideo utrumque verum putamus; nam et si in primo Lucas eos non credidisse dicat, postea tamen credidisse demonstrat
Cyrillus
Comprobans autem dominus devictam esse mortem, et humanam naturam iam in Christo corruptionem exuisse, primo ostendit eius manus et pedes, et clavorum foramina; unde subdit videte manus meas et pedes, quia ego ipse sum
Theophylactus
Sed et aliud subiungit: palpationem scilicet manuum atque pedum, cum dicit palpate, et videte quia spiritus carnem et ossa non habet, sicut me videtis habere; quasi diceret: vos putatis me esse spiritum, idest phantasma, sicut plures defunctorum circa sepulcra videri sunt soliti; sed scitote quod spiritus neque carnem habet neque ossa; ego autem carnem et ossa habeo
Ambrosius
Hoc autem dominus ideo dixit, ut speciem nobis suae resurrectionis ostenderet: nam quod palpatur corpus est. In corpore autem resurgemus; sed illud subtilius, hoc crassius, utpote adhuc terrenae labis qualitate concretum. Non ergo per incorpoream naturam, sed per resurrectionis corporeae qualitatem Christus clausa penetravit
Gregorius Moralium
Non enim illa resurrectionis gloria corpus nostrum erit impalpabile, et ventis aereque subtilius, ut Eutychius dixit; sed subtile quidem per effectum spiritualis potentiae, palpabile autem per veritatem naturae. Sequitur et cum haec dixisset, ostendit eis manus et pedes
Beda
Quibus scilicet indicata clavorum vestigia claruere; sed secundum Ioannem etiam latus eis ostendit, cum fuerit lancea perforatum; ut scilicet ostensa vulnerum cicatrice, dubietatis eorum vulnus sanaret. Solent autem in hoc loco gentiles calumniam struere, quasi non valuerit dominus vulnera sibi inflicta curare: quibus respondendum est, quia non est consequens ut qui maiora fecisse probatur, minora facere nequiverit; sed certe dispensationis gratia, qui mortem destruxit, signa mortis delere noluit: primo quidem, ut per hoc discipulis fidem suae resurrectionis astrueret; deinde ut patri pro nobis supplicans, quale genus mortis pro homine pertulerit, semper ostendat; tertia ut sua morte redemptis quam misericorditer sint adiuti, propositis eiusdem mortis indiciis, insinuet: postremo ut in iudicio quam iuste damnentur impii, denuntiet
24:41
St Cyril of Alexandria † AD 444
The Lord had shewn His disciples His hands and His feet, that He might certify to them that the same body which had suffered rose again. But to confirm them still more, He asked for something to eat.
St Gregory of Nyssa † AD 395 Orat. 1. de Res.
By the command of the law indeed the Passover was eaten with bitter herbs, because the bitterness of bondage still remained, but after the resurrection the food is sweetened with a honeycomb; as it follows, And they gave him a piece of a broiled fish, and a honeycomb.
St Bede † AD 735
To convey therefore the truth of His resurrection, He condescends not only to be touched by His disciples, but to eat with them, that they might not suspect that His appearance was not actual, but only imaginary. Hence it follows, And when he had eaten before them, he took the remnant, and gave to them. He ate indeed by His power, not from necessity. The thirsty earth absorbs water in one way, the burning sun in another way, the one from want, the other from power.
A Greek expositor
But some one will say, If we allow that our Lord ate after His resurrection, let us also grant that all men will after the resurrection take the nourishment of food. But these things which for a certain purpose are done by our Saviour, are not the rule and measure of nature, since in other things He has purposed differently. For He will raise our bodies, not defective but perfect and incorrupt, who yet left on His own body the prints which the nails had made, and the wound in His side, in order to shew that the nature of His body remained the same after the resurrection, and that He was not changed into another substance.
St Bede † AD 735
He ate therefore after the resurrection, not as needing food, nor as signifying that the resurrection which we are expecting will need food; but that He might thereby build up the nature of a rising body. But mystically, the broiled fish of which Christ ate signifies the sufferings of Christ. For He having condescended to lie in the waters of the human race, was willing to be taken by the hook of our death, and was as it were burnt up by anguish at the time of His Passion. But the honeycomb was present to us at the resurrection. By the honeycomb He wished to represent to us the two natures of His person. For the honeycomb is of wax, but the honey in the wax is the Divine nature in the human.
Theophylact † 1107
The things eaten seem also to contain another mystery. For in that He ate part of a broiled fish, He signifies that having burnt by the fire of His own divinity our nature swimming in the sea of this life, and dried up the moisture which it had contracted from the waves, He made it divine food; and that which was before abominable He prepared to be a sweet offering to God, which the honeycomb signifies. Or by the broiled fish He signifies the active life, drying up the moisture with the coals of labour, but by the honeycomb, the contemplative life on account of the sweetness of the oracles of God.
St Bede † AD 735
But after that He was seen, touched, and had eaten, lest He should seem to have mocked the human senses in any one respect, He had recourse to the Scriptures. And he said unto them, These are the words which I spake unto you, when I was yet with you, that is, when I was yet in the mortal flesh, in which ye also are. He indeed was then raised again in the same flesh, but was not in the same mortality with them. And He adds, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me.
St Augustine † AD 430 de Con. Ev. lib. i. c. 11.
Let those then who dream that Christ could have done such things by magical arts, and by the same art have consecrated His name to the nations to be converted to Him, consider whether He could by magical arts fill the Prophets with the Divine Spirit before He was born. For neither supposing that He caused Himself to be worshipped when dead, was He a magician before He was born, to whom one nation was assigned to prophesy His coming.
The Latin text
Cyrillus
Ostenderat dominus discipulis manus et pedes, ut certificaret discipulos, quod corpus quod passum fuerat resurrexit. Ut adhuc autem magis certificaret, aliquid manducabile petiit; unde dicitur adhuc autem illis non credentibus et mirantibus prae gaudio dixit: habetis hic aliquid quod manducetur?
Gregorius Nyssenus
Et iussu quidem legis Pascha cum amaricantibus edebatur; quia adhuc amaritudo manebat, post resurrectionem vero cibus favo mellis dulcoratur; unde sequitur at illi obtulerunt ei partem piscis assi, et favum mellis
Beda
Ad insinuandum ergo resurrectionis suae veritatem, non solum tangi a discipulis, sed etiam convesci cum illis dignatur, ne arbitrentur eum non solide, sed imaginabiliter sibi apparere; unde sequitur et cum manducasset coram eis, sumens reliquias, dedit eis. Manducavit quidem potestate, non ex necessitate: aliter absorbet aquam terra sitiens, aliter sol calens; illa indigentia, iste potentia
Graecus
Si damus dominum vere comedisse, demus et omnes homines post resurrectionem uti ciborum fomentis. Sed quae ex quadam dispensatione fiunt a salvatore, non sunt regula et norma naturae; quoniam in quibusdam aliis dispensavit. Resuscitabit enim nostra corpora incorrupta, qui tamen dereliquit proprii corporis foramina, quae clavi foraverant, et lateris cicatricem, ut ostendat quod mansit post resurrectionem natura corporis, nec est in aliam mutatus substantiam
Beda
Manducavit ergo post resurrectionem, non quasi cibo indigens, nec quasi in resurrectione quam expectamus, cibis egere significans; sed ut eo modo naturam corporis resurgentis astrueret. Mystice autem piscis assus, quem Christus comedit, significat Christum passum: ipse enim latere dignatus in aquis generis humani, capi voluit laqueo mortis nostrae; et quasi tribulatione assatus est tempore passionis suae: sed favus mellis nobis extitit in resurrectione. In favo quidem mellis utramque naturam exprimere voluit personae suae. Favus quippe mellis in cera est; mel vero in cera, est divinitas in humanitate
Theophylactus
Videntur autem et comesta aliud habere mysterium: quod enim manducavit partem piscis assi, significavit quod naturam nostram in huius vitae mari natantem, assans eam igne propriae deitatis, et exsiccans eius humiditatem, quam a profundis undis contraxerat, escam fecit divinam; et eam quae prius erat abominabilis, praeparavit Deo cibum suavem; quod significat favus mellis. Vel per piscem assum significat vitam activam consumentem nostram humilitatem laborum prunis; contemplationem vero significat per favum mellis, propter dulcedinem eloquiorum Dei
Beda
Postquam autem visus est, tactus est et manducavit, ne in aliquo sensus humanos ludificasse videretur, misit manus ad Scripturas; unde sequitur et dixit ad illos: haec sunt verba quae locutus sum ad vos cum adhuc essem vobiscum; idest, cum adhuc essem in carne mortali, in qua estis et vos: tunc quidem in eadem carne resuscitatus erat, sed cum illis in eadem mortalitate non erat: et subdit quoniam necesse est impleri omnia quae scripta sunt in lege Moysi et prophetis et Psalmis de me
Augustinus de Cons. Evang
Illud attendant qui magicis artibus Christum tanta potuisse, et nomen suum ad apostolos in se convertendos arte ipsa consecrasse delirant, utrum potuit magicis artibus prophetas divino spiritu antequam in terra nasceretur implere. Neque enim si magicis artibus fecit ut coleretur et mortuus, magus erat antequam natus, cui prophetando venturo gens una deputata est
24:45
St Bede † AD 735
After having presented Himself to be seen with the eye, and handled with hands, and having brought to their minds the Scriptures of the law, He next opened their understanding that they should understand what was read.
Theophylact † 1107
Otherwise, how would their agitated and perplexed minds have learnt the mystery of Christ. But He taught them by His words; for it follows, And said unto them, Thus it is written, and thus it behoved Christ to suffer, that is, by the wood of the Cross.
St Bede † AD 735
But Christ would have lost the fruit of His Passion had He not been the Truth of the resurrection, therefore it is said, And to rise from the dead. He then after having commended to them the truth of the body, commends the unity of the Church, adding, And that repentance and remission of sins should be preached in his name among all nations.
Eusebius † AD 339
For it was said, Ask of me, and I will give thee the heathen for thine inheritance. (Ps. 2:8.) But it was necessary that those who were converted from the Gentiles should be purged from a certain stain and defilement through His virtue, being as it were corrupted by the evil of the worship of devils, and as lately converted from an abominable and unchaste life. And therefore He says that it behoves that first repentance should be preached, but next, remission of sins, to all nations. For to those who first shewed repentance for their sins, by His saving grace He granted pardon of their transgression, for whom also He endured death.
Theophylact † 1107
But herein that He says, Repentance and remission of sins, He also makes mention of baptism, in which by the putting off of our past sins there follows pardon of iniquity. But how must we understand baptism to be performed in the name of Christ alone, whereas in another place He commands it to be in the name of the Father, and the Son, and the Holy Ghost. First indeed we say that it is not meant that baptism is administered in Christ’s name alone, but that a person is baptized with the baptism of Christ, that is, spiritually, not Judaically, nor with the baptism, wherewith John baptized unto repentance only, but unto the participation of the blessed Spirit; as Christ also when baptized in Jordan manifested the Holy Spirit in the form of a dove. Moreover you must understand baptism in Christ’s name to be in His death. For as He after death rose again on the third day, so we also are three times dipped in the water, and fitly brought out again, receiving thereby an earnest of the immortality of the Spirit. This name of Christ also contains in itself both the Father as the Anointer, and the Spirit as the Anointing, and the Son as the Anointed, that is, in His human nature. But it was fitting that the race of man should no longer be divided into Jews and Gentiles, and therefore that He might unite all in one, He commanded that their preaching should begin at Jerusalem, but be finished with the Gentiles. Hence it follows, Beginning at Jerusalem. (Rom. 3:2, Rom. 9:4.)
St Bede † AD 735
Not only because to them were entrusted the oracles of God, and theirs is the adoption and the glory, but also that the Gentiles entangled in various errors might by this sign of Divine mercy be chiefly invited to come to hope, seeing that to them even who crucified the Son of God pardon is granted.
St John Chrysostom † AD 407 Hom. i. in Act.
Further, lest any should say that abandoning their acquaintances they went to shew themselves, (or as it were to vaunt themselves with a kind of pomp,) to strangers, therefore first among the very murderers themselves are the signs of the resurrection displayed, in that very city wherein the frantic outrage burst forth. For where the crucifiers themselves are seen to believe, there the resurrection is most of all demonstrated.
Eusebius † AD 339
But if those things which Christ foretold are already receiving their accomplishment, and His word is perceived by a seeing faith to be living and effectual throughout the whole world; it is time for men not to be unbelieving towards Him who uttered that word. For it is necessary that He should live a divine life, whose living works are shewn to be agreeable to His words; and these indeed have been fulfilled by the ministry of the Apostles. Hence He adds, But ye are witnesses of these things, &c. that is, of My death and resurrection.
Theophylact † 1107
Afterwards, lest they should be troubled at the thought, How shall we private individuals give our testimony to the Jews and Gentiles who have killed Thee? He subjoins, And, behold, I send the promise of my Father upon you, &c. which indeed He had promised by the mouth of the prophet Joel, I will pour my Spirit upon all flesh. (Joel 2:18.)
St John Chrysostom † AD 407 Hom. i. in Act.
But as a general does not permit his soldiers who are about to meet a large number, to go out until they are armed, so also the Lord does not permit His disciples to go forth to the conflict before the descent of the Spirit. And hence He adds, But tarry ye in the city of Jerusalem, until ye be endued with power from on high.
Theophylact † 1107
That is, not with human but heavenly power. He said not, until ye receive, but be endued with, shewing the entire protection of the spiritual armour.
St Bede † AD 735
But concerning the power, that is, the Holy Spirit, the Angel also says to Mary, And the power of the Highest shall overshadow thee. (Luke 1:35.) And the Lord Himself says elsewhere, For I know that virtue is gone out of me. (Luke 8:45.)
St John Chrysostom † AD 407 ut sup.
But why did not the Spirit come while Christ was present, or immediately on His departure? Because it was fitting that they should become desirous of grace, and then at length receive it. For we are then most awakened towards God, when difficulties press upon us. It was necessary in the mean time that our nature should appear in Heaven, and the covenants be completed, and that then the Spirit should come, and pure joys be experienced. Mark also what a necessity He imposed upon them of being at Jerusalem, in that He promised that the Spirit should there be given them. For lest they should again flee away after His resurrection, by this expectation, as it were a chain, He kept them all there together. But He says, until ye be endued from on high. He did not express the time when, in order that they may be constantly watchful. But why then marvel that He does not reveal to us our last day, when He would not even make known this day which was close at hand.
St Gregory the Great † AD 604 de Past. 3. c. 25.
They then are to be warned, whom age or imperfection hinders from the office of preaching, and yet rashness impels, lest while they hastily arrogate to themselves so responsible an office, they should cut themselves off from the way of future amendment. For the Truth Itself which could suddenly strengthen those whom it wished, in order to give an example to those that follow, that imperfect men should not presume to preach, after having fully instructed the disciples concerning the virtue of preaching, commanded them to abide in the city, until they were endued with power from on high. For we abide in a city, when we keep ourselves close within the gates of our minds, lest by speaking we wander beyond them; that when we are perfectly endued with divine power, we may then as it were go out beyond ourselves to instruct others.
St Ambrose † AD 397
But let us consider how according to John they received the Holy Spirit, while here they are ordered to stay in the city until they should be endued with power from on high. Either He breathed the Holy Spirit into the eleven, as being more perfect, and promised to give it to the rest afterwards; or to the same persons He breathed in the one place, He promised in the other. Nor does there seem to be any contradiction, since there are diversities of graces. Therefore one operation He breathed into them there, another He promised here. For there the grace of remitting sins was given, which seems to be more confined, and therefore is breathed into them by Christ, that you may believe the Holy Spirit to be of Christ, to be from God. For God alone forgiveth sins. But Luke describes the pouring forth of the grace of speaking with tongues.
St John Chrysostom † AD 407
Or He said, Receive ye the Holy Spirit, that He might make them fit to receive it, or indicated as present that which was to come.
St Augustine † AD 430 de Trin. 15. c. 26.
Or the Lord after His resurrection gave the Holy Spirit twice, once on earth, because of the love of our neighbour, and again from heaven, because of the love of God.
The Latin text
Beda
Postquam praebuit se videndum oculis, manibus contrectandum, legis commemoravit Scripturas, consequenter aperuit sensum, ut intelligatur quod legitur; unde dicitur tunc aperuit illis sensum ut intelligerent Scripturas
Theophylactus
Alioquin quomodo eorum anima turbata et vacillans, circa Christi mysterium studuisset? Sed et verbis eos docuit; sequitur enim et dixit eis, quoniam sic scriptum est, et sic oportebat Christum pati, scilicet per lignum crucis
Beda
Perdidit autem Christus fructum passionis, si non esset veritas resurrectionis; unde subdit et resurgere a mortuis die tertia. Deinde post commendatam sui corporis veritatem, commendat Ecclesiae unitatem, cum subdit et praedicari in nomine eius poenitentiam et remissionem peccatorum in omnes gentes
Eusebius
Dictum enim erat: postula a me, et dabo tibi gentes hereditatem tuam. Oportebat autem conversus ex gentibus expiari a quolibet contagio et macula per ipsius virtutem, quasi contaminatos ab errore Daemonum idololatriae, et quasi nuper conversos a vita execrabili et impudica: et ideo dicit, quod oportet praedicari prius quidem poenitentiam, consequenter remissionem peccatorum in omnes gentes: eis enim qui prius quidem veram ostenderunt malorum poenitentiam, salubri gratia veniam commissorum donavit, pro quibus et mortem subiit
Theophylactus
In hoc vero quod dicit poenitentiam et remissionem peccatorum, etiam de Baptismate meminit, in quo per depositionem priorum scelerum subsequitur venia peccatorum. Sed quo pacto intelligetur in solo Christi nomine Baptisma fieri, cum alibi mandet hoc fieri in nomine patris et filii et spiritus sancti? Et primo quidem dicimus, quod non intelligitur quod in solo Christi nomine fiat Baptisma, sed quod Christi Baptismate aliquis baptizetur, idest spiritualiter, non Iudaice, nec tali quali Ioannes baptizabat ad solam poenitentiam, sed ad spiritus almi participationem; sicut et Christus in Iordane baptizatus ostendit spiritum sanctum in specie columbina. Porro Baptisma in Christi nomine, idest morte Christi, intelligas: sicut enim ipse post mortem triduo resurrexit, sic et nos ter in aquam mergimur, et consequenter emergimur, incorruptibilitatis spiritus arrham recipientes. Hoc etiam Christi nomen continet in se et patrem quasi unctorem, et spiritum quasi unctionem, et filium quasi unctum, scilicet secundum humanam naturam. Non autem decebat amplius bipartitum esse humanum genus in Iudaeos et gentiles: et ideo, ut omnes in unum uniret, mandavit incipere sermonem a Ierusalem et ad gentes terminari; unde sequitur incipientibus ab Ierusalem
Beda
Non solum quia credita sunt illis eloquia Dei, et eorum est adoptio filiorum et gloria; verum etiam ut gentes variis erroribus implicatae, hoc maxime indicio divinae pietatis ad spem veniae provocentur, quod eis qui filium Dei crucifixerunt, venia concedatur
Chrysostomus
Insuper ne dicerent aliqui, quod omissis notis iverunt se ostentaturos ad extraneos, ideo prius apud ipsos occisores pandunt resurrectionis signa in eadem civitate in qua prorupit temerarius ausus. Ubi enim crucifixores credere videntur, resurrectio plurimum demonstratur
Eusebius
Quod si ea quae Christus praedixit, iam sortiuntur effectum, et verbum eius vivax et efficax per universum mundum oculata fide perspicitur, tempus est non incredulos esse erga eum qui protulit verbum. Eum enim necesse est divinam vitam ducere cuius opera vivida verbis consona ostenduntur; quae quidem ministerio apostolorum impleta sunt; unde subdit vos autem estis testes horum, mortis scilicet et resurrectionis
Theophylactus
Consequenter ne turbati cogitarent: quomodo nos homines idiotae testimonium perhibebimus gentibus et Iudaeis, qui te occiderunt? Subiungit et ego mittam promissum patris mei in vos; quod scilicet per Ioelem promiserat dicens: effundam spiritum meum super omnem carnem
Chrysostomus
Sicut autem milites invasuros multos nemo dux exire sinit donec armati sint; sic et discipulos ante spiritus descensum, ad conflictum egredi non permittit; unde subdit vos autem sedebitis in civitate quoadusque induamini virtute ex alto
Theophylactus
Idest, virtute non humana, sed caelesti. Nec dixit: suscipiatis, sed induamini, integram tutelam spiritualis velaminis indicans
Beda
De hac autem virtute, idest spiritu sancto, dicit etiam Angelus Mariae: et virtus altissimi obumbrabit tibi; et ipse dominus alibi: nam et ego novi virtutem de me exisse
Theophylactus
Cur autem non Christo praesente, vel eo discedente statim spiritus venit? Decebat enim eos fieri cupidos rei, et demum recipere gratiam: tunc enim magis ad Deum erigimur, cum incumbit necessitas. Oportebat enim interim nostram comparere naturam in caelo, et foedera consummari, ac deinde spiritum advenire et gaudia celebrari serena. Attende etiam quantam eis necessitatem imposuit Hierosolymis esse, in eo quod illic spiritum promisit largiri. Ne enim rursus post eius resurrectionem aufugerent, hac expectatione quasi quodam vinculo omnes simul eos ibi detinuit. Dicit autem donec induamini virtute ex alto; nec expressit quando, ut sint iugiter vigiles. Quid ergo miraris, si diem nobis novissimum non pandit, cum diem hunc propinquum pandere noluit?
Gregorius Reg. Pastor
Admonendi sunt ergo quos a praedicationis officio vel imperfectio vel aetas prohibet, et tamen praecipitatio impellit, ne dum sibi tantum onus officii praecipitatione arrogant, viam sibi subsequentis meliorationis abscindant. Ipsa enim veritas, quae repente quos vellet roborare potuisset; ut exemplum sequentibus daret, ne imperfecti praedicare praesumerent; postquam plene discipulos de virtute praedicationis instruxit, mandavit eis ut in civitate sederent, donec induerentur virtute ex alto. In civitate quippe sedemus, si intra mentium nostrarum nos claustra constringimus, ne loquendo exterius evagemur; ut cum virtute divina perfecte induimur, tunc quasi a nobismetipsis foras etiam alios instruentes exeamus
Ambrosius
Consideremus autem quomodo secundum Ioannem acceperint spiritum sanctum; hic autem in civitate iubentur sedere, quoadusque induantur virtute ex alto. Sed spiritum sanctum vel illis undecim quasi perfectioribus insufflavit, et reliquis postea tribuendum promittit; vel eisdem ibi insufflavit, hic spopondit. Nec videtur esse contrarium, cum divisiones sint gratiarum. Ergo aliam insufflavit ibi operationem, hic aliam pollicetur: ibi enim remittendorum gratia tributa est peccatorum; quod videtur esse augustius: et ideo insufflatur a Christo, ut credas de Deo spiritum sanctum Christi, et credas de Deo spiritum: Deus enim solus peccata dimittit. Lucas autem linguarum gratiam describit effusam
Chrysostomus
Vel dicit: accipite spiritum sanctum, ut eos idoneos faceret ad receptionem: aut quod futurum est, ut praesens indicavit
Augustinus de Trin
Vel dominus post resurrectionem suam bis dedit spiritum sanctum: semel in terra propter dilectionem proximorum, et iterum de caelo propter dilectionem Dei
24:50
St Bede † AD 735
Having omitted all those things which may have taken place during forty-three days between our Lord and His disciples, St. Luke silently joins to the first day of the resurrection, the last day when He ascended into heaven, saying, And he led them out as far as to Bethany. First, indeed, because of the name of the place, which signifies “the house of obedience.” For He who descended because of the disobedience of the wicked, ascended because of the obedience of the converted. Next, because of the situation of the same village, which is said to be placed on the side of the mount of Olives; because He has placed the foundations, as it were, of the house of the obedient Church, of faith, hope, and love, in the side of that highest mountain, namely, Christ. But He blessed them to whom He had delivered the precepts of His teaching; hence it follows, And he lifted up his hands, and blessed them.
Theophylact † 1107
Perhaps pouring into them a power of preservation, until the coming of the Spirit; and perhaps instructing them, that as often as we go away, we should commend to God by our blessing those who are placed under us.
Origen † AD 253
But that He blessed them with uplifted hands, signifies that it becomes him who blesses any one to be furnished with various works and labours in behalf of others. For in this way are the hands raised up on high.
St John Chrysostom † AD 407
But observe, that the Lord submits to our sight the promised rewards. He had promised the resurrection of the body; He rose from the dead, and conferred with His disciples for forty days. It is also promised that we shall be caught up in the clouds through the air; this also He made manifest by His works. For it follows, And it came to pass, while he blessed them, he was parted, &c.
Theophylact † 1107
And Elias indeed was seen, as it were, to be taken up into heaven, but the Saviour, the forerunner of all, Himself ascended into heaven to appear in the Divine sight in His sacred body; and already is our nature honoured in Christ by a certain Angelic power.
St John Chrysostom † AD 407
But you will say, How does this concern me? Because thou also shalt be taken up in like manner into the clouds. For thy body is of like nature to His body, therefore shall thy body be so light, that it can pass through the air. For as is the head, so also is the body; as the beginning, so also the end. See then how thou art honoured by this beginning. Man was the lowest part of the rational creation, but the feet have been made the head, being lifted up aloft into the royal throne in their head.
St Bede † AD 735
When the Lord ascended into heaven, the disciples adoring Him where His feet lately stood, immediately return to Jerusalem, where they were commanded to wait for the promise of the Father; for it follows, And they worshipped him, and returned, &c. Great indeed was their joy, for they rejoice that their God and Lord after the triumph of His resurrection had also passed into the heavens.
A Greek expositor
And they were watching, praying, and fasting, because indeed they were not living in their own homes, but were abiding in the temple, expecting the grace from on high; among other things also learning from the very place piety and honesty. Hence it is said, And were continually in the temple.
Theophylact † 1107
The Spirit had not yet come, and yet their conversation is spiritual. Before they were shut up; now they stand in the midst of the chief priests; distracted by no worldly object, but despising all things, they praise God continually; as it follows, Praising and blessing God.
St Bede † AD 735
And observe that among the four beasts in heaven, (Ezek. 1:10. Rev. 4:7) Luke is said to be represented by the calf, for by the sacrifice of a calf, they were ordered to be initiated who were chosen to the priesthood; (Exod. 29:1.) and Luke has undertaken to explain more fully than the rest the priesthood of Christ; and his Gospel, which he commenced with the ministry of the temple in the priesthood of Zacharias, he has finished with the devotion in the temple. And he has placed the Apostles there, about to be the ministers of a new priesthood, not in the blood of sacrifices, but in the praises of God and in blessing, that in the place of prayer and amidst the praises of their devotion, they might wait with prepared hearts for the promise of the Spirit.
Theophylact † 1107
Whom imitating, may we ever dwell in a holy life, praising and blessing God; to Whom be glory and blessing and power, for ever and ever. Amen.
The Latin text
Beda
Praetermissis omnibus quae per quadraginta dies agi a domino cum discipulis potuerunt, primo diei resurrectionis eius coniungit tacite novissimum diem quo ascendit in caelum, dicens eduxit autem eos foras in Bethaniam. Primo quidem propter nomen civitatis, quae domus obedientiae dicitur: qui enim propter inobedientiam perversorum descendit, propter obedientiam conversorum ascendit. Deinde propter situm eiusmodi villae, quae in latere montis olivarum posita esse narratur: quia videlicet obedientis Ecclesiae domus in ipsius summi montis, idest in Christi, latere, fidei, spei dilectionisque suae fundamenta locavit. Eos autem benedicit, quibus praecepta docendi tradiderat; unde sequitur et elevatis manibus suis benedixit eis
Theophylactus
Forsan vim conservativam influens eis usque ad adventum spiritus; et fortassis instruens nos, ut quoties recedimus, benedictionibus subditos Dei commendemus
Origenes
Quod autem elevatis manibus benedixit eos, significat quod deceat benedicentem cuiquam ornatum esse variis operibus et arduis respectu aliorum: sic enim manus tolluntur in altum
Chrysostomus
Attende autem, quod dominus bravia repromissa aspectui subicit. Promiserat quidem corporum resurrectionem: a mortuis resurrexit, et per quadraginta dies discipulos certificat. Promittitur etiam, quod in nubibus rapiemur in aera; et hoc ipse patefecit per opera; sequitur enim et factum est dum benediceret illis, recessit ab eis, et ferebatur in caelum
Theophylactus
Et Elias quidem videbatur quasi assumi in caelum; sed salvator ipse praecursor omnium ascendit in caelum, appariturus divino conspectui in sacro suo corpore: et iam nostra natura in Christo honoratur a qualibet virtute angelica
Chrysostomus
Sed dices: quid interest mea? Quia et tu in nubibus suscipieris similiter: nam corpus tuum connaturale est illi corpori. Erit igitur et corpus tuum tam agile ut possit transire per aera; nam sicut caput, sic et corpus; sicut principium, sic et finis. Aspice autem quomodo honoratus es per hoc principium. Infima pars rationalis creaturae homo erat; sed pedes effecti sunt caput, sublimati in regiam sedem in suo capite
Beda
Ascendente autem in caelum domino, discipuli adorantes ubi steterunt novissime pedes eius, confestim Hierosolymam redeunt, ubi promissionem patris sunt expectare praecepti; sequitur enim et ipsi adorantes regressi sunt in Ierusalem cum gaudio magno. Gaudia magna agunt, quia Deum ac dominum suum post triumphum resurrectionis etiam caelos penetrasse laetantur
Graecus
Et erant vigilantes: non degentes in propriis Laribus, sed expectantes supernam gratiam conversantur in templo, inter cetera etiam loci honestatem adicientes; unde dicitur et erant semper in templo
Theophylactus
Nondum aderat spiritus, et iam spiritualiter conversantur: prius erant reclusi, iam stant in medio principum sacerdotum, nec aliquo distrahuntur mundano, sed omnibus contemptis iugiter Deum laudant; sequitur enim laudantes et benedicentes Deum
Beda
Et attende, quod Lucas inter quatuor animalia caeli designatus accipitur per vitulum; cuius victima, qui in sacerdotium eligebantur, initiari sunt iussi, eo quod ipse sacerdotium Christi ceteris amplius exponendum suscepit; et Evangelium suum, quod a ministerio templi per sacerdotium Zachariae coepit, in templi devotione complevit: et apostolos ibi ministros novi sacerdotii futuros, non in victimarum sanguine, sed in laude Dei et in benedictione conclusit: ut in loco orationis et inter laudum devotiones promissum spiritus sancti adventum paratis cordibus expectent
Theophylactus
Quos nos imitantes, in sacra vita semper degamus, laudantes et benedicentes Deum, cui est gloria et benedictio et virtus in saecula. Amen
24:1
Ver. 1. Now upon the first day of the week. The first day after the Sabbath, the Lord's day, i.e. the day on which Christ rose from the dead. See S. Mat 28:1.
24:10
Ver. 10. Joanna. A disciple, although her husband Chusa was the steward of Herod, who was an avowed enemy of Christ. So, as in the cases of SS. Serena, the wife of Diocletian, Antherina, her daughter, Tryphonia and others who were the near relatives of emperors notorious for their persecutions. God gathers roses from thorns, and wills that wives should win over their husbands, and that queens should make of none effect the evil counsel of kings. Ver. 13. And, behold, two of them went that same day to a village called Emmaus, &c. These two are generally considered to be the same as those mentioned by S. Mar 16:12, but Euthymius is of a different opinion, and argues that the Apostles believed these (see verse 34), whereas S. Mar 16:13, expressly states that those spoken of by him, "went and told it unto the residue: neither believed they them." But I answer that most of them believed, although some, as Thomas, doubted. You ask, who were these two? I answer, one was Cleopas, but that it is uncertain about the other. S. Ambrose thinks he was called Amaon, because he was a native of Emmaus. Origen calls him Simeon. S. Epiphanius considers him to be the Nathanael mentioned by S. John i. 45. Very many again think that it was S. Luke himself, but it seems from the introduction to this Gospel that S. Luke had never seen Christ in the flesh, and that he was converted after the death of the Lord.
24:13
Two of them, i.e. of the disciples, went probably on some matter of business, and also for the purpose of diverting their thoughts from the sad subject of their Master's passion.
Threescore furlongs, στάςιους i.e., 125 paces, the eighth part of a Roman mile.
Called Emmaus. Emmaus was a village in the time of Christ, according to S. Jerome the birthplace of Cleopas; who seems now to have gone thither for some family reason. In the Hebrew the name may mean, according to its spelling, "fear" or "ardour." Each meaning is here very appropriate, for these two disciples were of a timorous disposition, but when the love of Christ was kindled in their hearts, their fear gave place to burning zeal. Others take ε̉μμαὺς as equivalent to עם מאום am mans, "a people rejected," and explain that the two disciples, because of their doubtings and distrust, were drawing nigh unto rejection, but were recalled by Christ and sent back to the chosen Apostles in Jerusalem. Some say that this Emmaus, after the capture of Jerusalem by the Romans, was enlarged and called Nicopolis, of which Sozomen writes, "Before the village, where the roads meet, when Christ made as though He would have gone further, is a healing spring, in which not only men, but also animals suffering from manifold diseases, seek relief. For they say that Christ came thither with the disciples, and washed His feet therein, from which time its waters have possessed healing power." He adds something similar about a tree near Hermopolis, the leaves, fruit, and bark of which cure many diseases, because it bent in adoration as Christ passed on his flight into Egypt. Many are of opinion that there were two places known by the name of Emmaus, one, the city afterwards called Nicopolis, about 140 stadia from Jerusalem, the other the village mentioned in the text. Ver. 14. And they talked together of all these things which had happened, i.e. they were talking of the sufferings, the death, and the burial of their Master, grieving that so great a prophet had suffered so unworthily, and sorrowing because they would see Him no more; for they evidently despaired of his resurrection and of the redemption of Israel.
24:15
Ver. 15. And it came to pass, &c. Jesus teaches here that He is present with those who speak concerning Him. Let us then speak of Jesus, and He will be present with us also, and take part in our communings: not indeed now in bodily form, but spiritually, by the grace of His Holy Spirit, by which He inspires our hearts. For this much He Himself has promised, saying, "Where two or three, are gathered together in My name, there am I in the midst of them," S. Mat 18:20. They therefore that speak of good have Jesus in their midst. They who speak of evil, Satan. Of this there can be no doubt.
24:16
Ver. 16. But their eyes were holden. You will ask, How was this effected? 1. Dionysius the Carthusian replies, and S. Augustine (lib. xxii. chap. 9 De Civit.) favours his opinion, that they were struck with blindness like the men of Sodom, Gen 19:11. But this can hardly be true, for they saw Christ, and conversed with Him, although they knew Him not. 2. Cajetan thinks that their eyes were holden because their minds were so preoccupied, and taken up with the events which had come to pass. But the words of S. Mar 16:12, "He appeared in another form" are against this view. 3. S. Augustine (Epist. 59, Quæst. viii.) is of opinion that some change had come over the countenance of Christ, as at the transfiguration. But this does not accord with the dignity of his glorified body, which is changeless and everlasting. Later on, Augustine (De Consens. Evang. iii. chap. 25) changed his opinion and says that the eyes of the disciples were clouded over by Satan, or a darkness of some kind cast upon them, so that they might not recognise Christ. But, like as He appeared to the Magdalen in the form of a gardener, so he appeared to the two disciples in another form. The circumstances of His appearance were in accordance with His will and uninfluenced by the action of Satan. I say, therefore, that they did not know the Lord, because although the body of Christ is unchanged, yet because it was glorified and united to the divine Word it possessed the power both of withdrawing itself from view, and also of affecting the sight of beholders either by appearing in a different form, by changing the medium as mirrors do, and even by a direct change of vision. For this is what, S. Luke says, "their eyes were holden," by Jesus, just as if they had been covered by a veil so that they were unable to exercise their functions. Hence immediately that Jesus willed, they recognised Him. It is much more easy to account for the fact that the disciples did not recognise the voice of Christ, for many without any difficulty so change the sound of their voices as to appear other than they are. S. Thomas, Suarez, and others. There are several reasons why Christ appeared in another form to these disciples. 1. Because Christ and the angels when they appear to men make themselves like those to whom they appear. The two disciples were journeying: Christ therefore appeared to them as a wayfarer. They were in doubt concerning Him: therefore He made as if He were a stranger. So S. Augustine (de Consens. Evang. iii. 35) and S. Gregory (hom. 23 in Evang.) say, "The Lord did that outwardly in the eyes of the body which was done by themselves inwardly in the eyes of the mind. For they themselves inwardly both loved and doubted, but to them the Lord was present outwardly, although He did not reveal himself. To them, therefore, as they talked of Him He exhibited His presence, but as they doubted of Him He concealed the appearance which they knew. He indeed conversed with them, upbraided them with their hardness of heart, expounded the mysteries of holy Scripture which referred to Himself, yet because in their hearts He was a stranger to their faith, He made as though He would have gone further." 2. Lest, if He at once manifested himself to the disciples they might be overcome by the novelty and newness of His resurrection, and imagine that they saw not Christ but a phantom, and therefore might remain doubtful whether He had risen from the dead. But now since He had conversed with them for some time, and then made Himself known, they could no longer doubt that He had risen from the dead. 3. "That the disciples might lay bare their sorrows and be cured of their doubt." Theophylact. For if He had at once said that He was Christ, they would not have dared to confess that they had been doubtful of the resurrection. 4. That from the circumstances of His appearance He might teach us that we are pilgrims and strangers, seeking an heavenly country, which we should be ever longing for, and strive our utmost to obtain. Wherefore S. Francis, who happened on a certain occasion to be spending his Easter in a monastery, where there were none of whom he could ask charity, mindful of our Lord's appearance to the two disciples in the form of a stranger on that very day, asked alms of the brothers themselves; and when he had received their alms, in a burst of sacred eloquence, he reminded them with all humility, that on their way through the desert of this world as strangers and pilgrims, like the true Israel they should in all lowliness of mind continue to celebrate the Passover of the Lord, i.e. their passage from this world to the Father; and he went on to inform them that it is the pilgrim's rule to seek shelter under the roof of others, to thirst for their own country; and peacefully journey thereunto. (Chronicle of the order of S. Francis).
24:17
Ver. 17. And He said unto them, What manner of communications are these that ye have one to another, as ye walk and are sad? σκυθζωποί, "sullen" in the sense of downcast. Christ knew whence their sadness arose, but asks them the cause, in order that He might remove it: "As I followed I heard you speak of some one who was slain at Jerusalem; tell me therefore who he was, and how, and for what reason he was put to death." Ver. 18. And one of them, whose name was Cleopas, answering said, &c. This Cleopas was the brother of S. Joseph, the husband of the Blessed Virgin, the father of S. James the less, and S. Jude, and the grandfather of S. James the greater and S. John, who were the sons of Salome, the daughter of Cleopas. See chap. iii. 23. Helecas, Bishop of Cæsarea, tells us on the authority of S. Jerome, that "Cleopas, or Alphæus, was the brother of S. Joseph, and one of the seventy disciples, and that he was slain by the Jews in the castle of Emmaus because of Christ." He was therefore a martyr. Hence, in the Roman Martyrology, the 25th of September is put down as the birthday of Blessed Cleopas, the disciple of Christ, who they say was slain by the Jews for confessing the faith in the very house in which he had entertained the Lord. See also Dorotheus (Lives of the Patriarchs). Again, Cleopas, in the Greek Κλεόπας, is the same as "all glory," for the Jews who were subjugated by Alexander and the Greeks, took Greek names. But in the Hebrew the name may be taken to mean "adding to or increasing the Church," for קהלה kehala, is an assembly or church, and כּוש, pus, is to multiply. For Cleopas gave many sons and daughters to the Church of Christ.
24:18
Art thou only a stranger in Jerusalem? Theophylact and Euthymius translate παζοικει̃ς ε̉ν Ιεζονσαλὴμ by "Art thou (only) a dweller in Jerusalem?" Others render it, "Art thou (only) a sojourner in Jerusalem?" The meaning is "Art thou such a stranger in Jerusalem, and so ignorant of what has been done in it to Jesus of Nazareth, as to ask who and what he was, about whom we are so sorrowfully conversing? All know the circumstances of His crucifixion and death, and can talk of nothing else. How is it that thou only art ignorant of these things?"
24:19
Ver. 19. And He said unto them, What things? Christ constrains them to open their grief and to confess their doubts as to His resurrection.
And they said unto him, concerning Jesus of Nazareth. They acknowledge Him, says Bede, to be a great prophet, but they do not speak of Him as the Son of God, either because their faith was imperfect, or because they feared lest they might fall into the hands of the persecuting Jews. For they knew not with whom they were speaking and therefore concealed what they believed to be true. Because they say (verse 21) that they trusted that it had been he, as being the Messiah and the Son of God, which should have redeemed Israel. Mighty in deed and in ward. So should every Christian be, especially those who have devoted themselves to a religious life, or have been called to any office in the Church. What they preach they should perform, and teach first by example and then by word.
24:20
Ver. 20. And how the chief priests, and our rulers delivered him, &c. They do not accuse the chief priests and the rulers, although they were persuaded of the injustice of their actions. For they feared lest this stranger might be a spy, seeking some cause of accusation against them.
24:21
Ver. 21. But we trusted that it had been he which should have redeemed Israel from the power of their enemies, e.g., from the power of the Romans. "We trusted that he had been the Messiah who would have restored the kingdom of Israel to the same, or even greater, dignity than it had possessed in the time of David and of Solomon. But now that he has been so unworthily put to death, although we do not despair, we have but little hope." This was their grief, the wound which their faith had received, which Christ desired to hear from them, in order to heal. "O disciples," says S. Augustine (serm. 140 De Temp.), "ye were hoping, therefore ye do not now hope. Behold Christ lives, but your hope within you is dead;" and again, "He was walking with them as their companion, and yet was their leader and guide."
And beside all this, to-day is the third day, &c. For Christ was crucified on the sixth day, and after three days rose from the dead. This is an aposiopesis, for the disciples, anxious and perplexed, knowing not what to think about Christ, as good as say, 'Jesus when He was alive said that He would rise from the dead on the third day; but although this is the third day we know not whether He has risen or is yet to rise." They were doubtful, balanced between hope and fear. "They speak thus," says Theophylact, "as men in doubt, and seem to me to be very undecided in their minds, for they are not absolutely unbelieving, nor do they believe aright. For their words 'we trusted that it had been he,' &c., indicate incredulity, but when they make mention of the third day, they show themselves mindful of the words of Christ, 'on the third day I shall rise again;'" and again, "On the whole they spake as men in perplexity and doubt."
24:22
Ver. 22. Yea, and certain women also of our company made us astonished (ε̉ξέστησαν). For what the women had told inspired them with awe rather than fear, and, says Theophylact, "overthrew their doubting and unbelief, whilst it strengthened their faith and hope in the resurrection of Christ. Their fear therefore struggled with their hope, and between the two they were undecided and in doubt."
24:25
Ver. 25. Them said He unto them, O fools. Άνόητοι, rendered here in the Vulgate "stulti," but Gal 3:1., "insensati." With these keen words Christ as the Master rebukes the disciples for their ignorance and slowness to believe. For a teacher is allowed to stimulate his disciples by sharp reproof to th pursuit of higher or more accurate knowledge. See S. Mat 5:22. So our nature, frail and dull of understanding, needs some such stimulus to, enable it to believe in spiritual things, and to keep itself steadfast in the hope of their realisation.
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Ver. 26. Ought not Christ... to enter into His glory? He calls His glorious resurrection and ascension, the sending of the Holy Spirit, His exaltation over every creature, the adoration of His name, the spread of the gospel throughout all the world, and His eternal kingdom, "glory." "Ought not," ("futurum erat," the Arabic and Syriac). It behoved Christ through the Cross to enter glory: 1. Because the prophets had foretold it. 2. Because God the Father had decreed it from all eternity. 3. Because it was necessary that He should purchase our redemption by His death upon the Cross. 4. Because it was fitting that such glory should be obtained through the merit of such sufferings and labour. 5. Because it behoved Christ, as leader, to become an example to the martyrs, and to all those who strive through much tribulation to enter into the kingdom of heaven. The meaning is, "My death upon the Cross has shaken your faith and hope in My resurrection, therefore ye said 'we trusted' (sperabamus). But ye spake rashly and without cause. For this ought to have confirmed your faith, for there is none other way to the resurrection save through death, nor to glory save through suffering, and the reproach of the Cross." Ver. 28. And He made as though He would have gone further. This was no deceit: for He would have gone on if the disciples had not constrained Him, but as He knew that they would thus constrain Him to abide with them, in this respect he was not willing, but was making as if (πζοσεποιει̃το) He would have gone further. Hence S. Augustine (Quæst. Evang.) says, "When one feigning has reference to a certain meaning, it is not a falsehood, but a certain figure of the truth." And again, "A fiction founded on truth is a figure; not so founded, it is a lie." And S. Gregory (hom. 23 in Evang.) writes, 11 By the word 'fingere' we mean to put together or form, hence modellers of clay we call 'figuli.' He who was the truth did nothing by deceit. He manifested Himself to them in the body, such as He came before them in their midst. He would prove them whether they could show charity to Him as a stranger, although they might not yet love Him as God." Ver. 29. And they constrained Him. "From which example it is gathered," says S. Gregory, "that strangers are not only to be invited to hospitality, but even to be taken by force." And S. Augustine adds (Serm. 140 De Temp.), "Detain a guest, if you wish to recognise the Saviour; for hospitality restored what unbelief had taken away."
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Saying, Abide with us; for it is towards evening, and the day is far spent, i.e. it is drawing near sunset. In order to detain Christ as their guest they exaggerate the lateness of the hour, for they returned soon after to Jerusalem, which was a three hours' journey. Cardinal Hosius his whole life long had these words continually in his heart and on his lips, and died repeating often, "Abide with us, O Lord, for it is toward evening," and in truth the Lord abode with him, working many marvels by his means in Poland, in Germany, and in Italy, which are related by his biographer Rescius, who ends by eulogising him as "the atlas of religion, the voice and other hand of Paul, the demolisher of Luther, the janitor of heaven, and the love and admiration of the world."
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Ver. 30. He took bread and blessed it. He blessed it by causing it to become His body as in the consecration of the Eucharist. For that Christ thus consecrated it, although Jansenius and some others deny it, is clear: 1. Because S. Matthew, S. Mark, and S. Luke use the same words concerning the institution of the Eucharist, as S. Luke uses here. 2. Because this blessing does not appear to have been given it the commencement of the meal, for Christ wished not to vanish out of their sight before He had eaten with them, lest they might think him a phantom. It was given in the midst, or rather at the end, of the meal. It was not therefore the ordinary blessing on what had been provided for their use, but solemn and eucharistic. 3. This is clear also from the effect which this blessing of the bread had upon the disciples. "their eyes were opened and they knew Him." 4. Furthermore, this is the opinion of the great majority of the Fathers. So the author quoted by S. Chrysostom (Hom. 17) says, "The Lord not only blessed the bread, but gave it with His own hand to Cleopas and his companion. But that which is given by His hand is not only sanctified, but sanctification and a cause of sanctity to the recipient." Again, "How did the Lord will to make Himself known? By the breaking of bread. We are content then; in the breaking of bread the Lord is made known unto us. In no other way is it His will to reveal Himself. Therefore, although we shall not see Him in bodily form, He has given us His flesh to eat." S. Augustine (Serm. 140 De Temp.) This passage of Holy Scripture is a proof of the use of one species only in the Eucharist, for it is clear that Christ neither consecrated nor gave the cup to the disciples. After He had blessed the bread, and given it to them, they knew Him, and immediately He vanished out of their sight. S. Augustine, Chrysostom, Bede and others.
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Ver. 31. Their eyes were opened. "See here the power and effect of the Eucharist. It opens the eyes of the mind to the knowledge of Jesus, and enables it to comprehend heavenly and divine mysteries. For the flesh of Christ possesses a great and illuminative power." Theophylact. Hence S. Augustine (Serm. 140 De Temp.) says, "Whosoever thou art that believest, the breaking of bread consoles thee, the absence of the Lord is no absence. Have faith, and He whom thou seest not is with thee." Tropologically, he goes on to say, "By the exercise of hospitality we come to the knowledge of Christ." Again, "Let him who wishes to understand what he has heard, put in practice what he has understood." "Behold the Lord was not known whilst He was speaking, but when He gives them to eat, He allows Himself to be recognised." Gregory. Or according to the Gloss. "Truth is understood better in operation than by hearing; and none know Christ unless they are partakers of His Body, i.e. the Church, whose unity the Apostle commends in the sacrament of bread, saying, 'we being many are one bread, and one body.'" 1Co 10:17.
And He vanished out of their sight. άφαντσς ε̉γένετο, absconditus ab illis, Arabic version. Christ was present with His disciples, but made Himself invisible to them: a power possessed, as theologians teach us, by His glorified body. So after His resurrection He was wont to appear to His disciples and vanish from their midst. Calvin, rashly, denies this, and contrary to its meaning translates άφαντος by "He withdrew Himself." He denies this somewhat craftily, lest he might be compelled to acknowledge that Christ was present in the Eucharist, but hidden and invisible. The causes why Christ vanished out of their sight directly He was recognised by the disciples are these 1. To show that He had risen from the dead, and had become glorified. For it is the property of a glorified body to appear or disappear at will. His sudden disappearance therefore was a new argument by which Christ proved the truth of His resurrection. 2. To teach that by the resurrection He had passed from this mortal life to a state of glory, and therefore no longer held familiar converse with men, but with God and the angels. 3. To teach us how we ought to reverence Christ, and those blessed ones who have entered into heaven. For we are bound to render to our glorified Lord the worship of latria, and to the blessed saints that of dulia. 4. That the disciples might return to the Apostles, who were sorrowing over the death of Christ, and comfort them by the tidings of His resurrection and appearing.
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Ver. 32. And they said one to another, Did not our Hearts burn within us? This was a new and certain proof that Christ was alive from the dead. For Christ taught not as Aristotle, Plato, and the philosophers, but so as to inflame the hearts of his hearers with divine love. Let then all teachers and interpreters of Holy Scripture imitate their Master, and seek not only to enlighten the understandings of those who attend upon their teaching, but to kindle the love of God in their hearts as well. Let them not be content with being as the Cherubim, but be also as the Seraphim. Let them be as S. Francis and his disciple S. Bonaventura, who became known as the "Seraphic Doctor." So David wrote, "Thy word is very pure" (ignitum, Vulgate), Psa 119:140; and Solomon: "Every word of God is pure," Pro 30:5; and Moses: "From His right hand went a fiery law," Deu 32:2. So also Christ. declared, "I am come to send fire on the earth." Luk 12:49. Thus the Baptist "was a burning and a shining light," S. Joh 5:35; and Elias the prophet "stood up as fire, and his word burned like a lamp," Ecclus. 48:1. Let us be, each one, an Ignatius, a burning and fiery disciple and preacher of Christ, so that the words of the prophet may be true of us, "Their appearance was like burning coals of fire, and like the appearance of lamps." "They ran and returned as the appearance of a flash of lightning."
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Ver. 33. And they rose up the same hour (i.e., immediately and without waiting to finish their meal) and returned to Jerusalem, and found the eleven gathered together. Actually there were but ten assembled, for Thomas was absent and Judas had hanged himself. But the Apostolic college is spoken of as "the eleven," even though some of the members may not happen to be present. They "returned" (ύπέστζεψαν) quickly, filled with an eager joy.
Them that were with them. The other disciples who were tarrying at Jerusalem with the Apostles.
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Ver. 34. Saying, The Lord has risen indeed, and has appeared unto Simon. Christ appeared unto Peter before He showed Himself to the two disciples and the rest of the Apostles, because he was penitent, and because he was the prince of the Apostles. See verse 36.
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Ver. 35. How He was known of them in breaking of bread. S. Luke's expression for the Eucharist. So also S. Paul, 1Co 10:16: "The bread which we break, is it not the communion of the body of Christ?"
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Ver. 36. And as they thus spake, Jesus Himself stood in the midst of them. In their midst, says Euthymius, that He might be seen of all, like as a shepherd stands in the midst of his scattered sheep to gather them again together around him. Ezek. xxxiv. 12.
"Peace be unto you." This was the ordinary salutation of the Hebrews, who under the name of peace included prosperity, health, and every other blessing. Very fittingly does Christ grant them His peace, to take the place of the fear and perturbation of mind which His death had caused them. For He is the peace of all His people, says S. Cyril. Because "doing away with every difficulty, He gathered together in one the merits of the Cross, which are peace, because all hindrances are taken away." S. Chrysostom on S. Mat 28
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Ver. 37. But they... supposed that they had seen a spirit. Because of Jesus' sudden appearance in their midst although the doors were shut. Hence S. Ambrose says, "Although Peter believed in the resurrection, yet it was but natural that he should be terrified and affrighted when he saw that the Lord had the power of suddenly presenting Himself in bodily form, in a place guarded by closed doors, and despite of obstructing walls."
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Ver. 38. And He said unto them,... Why do thoughts arize in your hearts? i.e. why do you give way to them and permit them to arise? "These thoughts," says Augustine (serm. 69 De Diversis) "were earthly. For had they been from heaven they would have descended, not ascended, into their hearts. Thus Christ showed that He knew the hearts of men, (καζδιογνω̃στης, Acts i.. 24) and that He was God." Titus and Euthymius.
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Ver. 39. Behold My hands and My feet,&c. If you cannot believe your sight, believe your touch. Let your hands prove whether your eyes have played you false. S. Augustine. For the sense of touch is more to be relied upon than the sight.
Handle me (ψηλαφήσατέ), that by touching my body you may be assured of the reality of its existence. Hence it is clear, says S. Gregory, that a glorified body is immaterial (subtile) by reason of its spiritual powers, but material (palpabile) inasmuch as it is true to its nature. You will ask, firstly, how the glorified body of Christ could be at one and the same time material and immaterial? I answer. First, because glorified bodies possess (1) the property of permeability, and hence are able not only to offer no resistance to another body, but even to penetrate it. And they possess (2) the power of eluding the touch, as they have the power of vanishing from the sight, according to what I have just said. These properties or powers they use or not, according as they are inclined. Consequently, glorified bodies can be apprehended by the touch or not, according as they will. You will ask secondly, whether this handling of Christ, His sitting at meat with the disciples, and such like, are sufficient proofs of His resurrection? I answer that these proofs were not absolutely and physically certain, for the angels, when they appeared in bodily form, were touched and handled by Abraham, Lot, and others; but they are certain in a moral sense, and as far as human certainty permits. 1. Because on this account Christ willed to abide long with the Apostles, and to manifest Himself after His resurrection, as in His death, to their hearing, sight, and touch, senses which are held by men to be most trustworthy. 2. Because it pertained to the providence of God not to let these so great signs pass unnoticed, but to take away all pretence of deception. For the truth of the Messiah and the new religion was at stake, specially the point as to whether He really had risen from the dead. 3. Because these signs, taken in conjunction with the miracles of Christ, and the prophecies of His coming, made it both credible and certain, that He had indeed risen from the dead. Ver. 40. And when He had thus spoken, He shewed them His hands and His feet "pierced, and still bearing the prints of the nails," says Euthymius; as is clear from S. Joh 20:27. For Christ willed that these five wounds, or rather wound-prints, should remain in His glorified body as trophies of His victory over sin and death and hell. "He bore them with Him to heaven," says S. Ambrose, "in order to show them to od the Father, as the price of our liberty." For "He who destroyed the kingdom of death would not efface the signs of death." In like manner also the martyrs will exhibit their scars in heaven, as so many glorious tokens of their victory. For they will be to them not a disfigurement but dignity, and in their bodies a certain beauty will shine forth, a beauty not of the body, but of merit; for such marks as these must not be accounted blemishes. S. Augustine (De Civit. Lib. xxii. cap. xx.) You will ask whether the disciples actually handled and touched the pierced hands and feet of Christ after His resurrection? I answer that this is a matter of uncertainty, because Scripture is silent on the subject. But it is probable that some both handled and touched the Lord, especially those who were the more doubtful concerning His resurrection, because they, on their part, were anxious to satisfy themselves, by actual touch, that it was no phantom, but Christ alive from the dead because also Christ Himself bade them "handle" Him, so that there might be no room for doubt, but that the Apostles might be able to preach to the Gentiles that Christ had indeed risen from the dead. So we read, "That which we have looked upon, and our hands have handled of the Word of Life... declare we unto you." 1Jn 1:1. Ver. 41. And while they yet believed not for joy, and wondered. On the one hand, because they had handled Him, the disciples believed that Jesus had risen, and taken again His true body; but on the other hand, so great was their joy and their wonder at the strangeness of the event, that they could scarcely believe that it was the very Jesus who had been so recently crucified. They rejoiced greatly because they believed, but the greatness of their joy reacted on their faith. So it is a matter of common experience that if a trustworthy person brings us some unexpected good news, our joy is so great that we refuse to credit it, lest if it prove untrue, and we find that we have been deceived, we sorrow as much as we before rejoiced. We restrain our joy until we are sure that it is well founded. So was it with the Apostles: "their exceeding great joy," says Vatablus, "obscured their judgment."
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Have ye here any meat? Christ appeared to His disciples "as they sat at meat" (S. Mark, xvi. 13), and they, when they saw Him, out of reverence rose up from the table and ran to meet Him, full of joy and astonishment, and therefore doubtingly. Hence, Jesus suffered them to handle Him, and since they did not even then fully believe, asked for meat, in order that He might eat before them, and so show that He was alive again. Ver. 42. And they gave Him a piece of a broiled fish, and of an honeycomb. A proof of the frugality of the Apostles, for if they had had any better food they would have offered it to their Master. But as fishermen they fed on fish, just as Athæneus (De Cœnis Sapientum) tells us the frugal men of old were accustomed to do; and in point of fact up to the time of the deluge flesh was not known as an article of food. (See Gen 9) Symbolically, says Bede, "the broiled fish signifies the sufferings of Christ. For He, having condescended to lie in the waters of the human race, was willing to be taken by the hook of our death, and was as it were burnt up by anguish at the time of His passion. But the honeycomb was present to us at the resurrection; the honey in the wax being the divine nature in the human;" and again "He ate part of a broiled fish, signifying that having burnt by the fire of His own divinity our nature swimming in the sea of this life, and dried up the moisture which it had contracted from the waves, He made it divine food of sweet savour in the sight of God, which the honeycomb signifies. Or we may take the broiled fish to mean the active life drying up the moisture by the coals of labour, and the honeycomb is the sweet contemplation of the oracles of God." Theophylact. "By the command of the law the passover was eaten with bitter herbs, but after the resurrection the food is sweetened with a honeycomb." Gregory Nyssen. Tropologically, says the Gloss: "Those who endure tribulation (assantur tribulalionibus) for the sake of God, will hereafter be satisfied with true sweetness." Another reason why Christ ate the broiled fish is given by an anonymous writer in the Greek Catena: "The word of God as a new and unapproachable fire, by the hypostatic union, dried up the moisture in which human nature as a fish because of its incontinency was immersed, and set it free by mixture of His passion, fulfilling so sweetly this dispensation as to make ready sweet food for Himself; for the salvation of men is the food of God." Hence Christ soon after He had eaten, breathed on the Apostles, and bestowed on them the gift of the Holy Ghost for the remission of sins. S. Joh 20:22.
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Ver. 43. And He look it, and did eat before them. Christ truly ate of the food, and not in appearance only, after the manner of an angel "I did neither eat nor drink, but ye did see a vision." Tobit xii. 19. Yet He was not thereby nourished. So Theophylact says, "He ate by some divine power consuming what He was eating." Similarly, S. Augustine: "The thirsty earth, and the burning rays of the sun absorb water, each in a different way; the one because of its need; the other by its power." So D. Thomas and the Schoolmen. The Vulgate adds, " sumens reliquias, dedit eis;" but these words, although in the Arabic, are absent from the Greek and from the Syriac versions. Ver. 44. And He said unto them, These are the words which I spake unto you, while I was yet with you, &c., i.e. that I was to suffer death upon the Cross and rise again the third day. Acknowledge Me then as the true Messiah, inasmuch as My words have been verified to the letter. Or by a metonomy these are the words, i.e. the things which I spake to you, My passion, death, and resurrection, which ye see accomplished. These things therefore ought not to appear to you strange and unexpected, for they were predicted, not only by me, but in time past by Moses, and the prophets, and by David in the Psalms concerning Me. Some think that S. Luke wrote these words by anticipation, and that Christ spake them not on the day of His resurrection but on that of His ascension. For it was then that He bade the disciples remain in Jerusalem (Acts i. 4), as Luke records, verse 49, going on in the verses following to describe the ascension. But perhaps the words were used on both occasions, the oftener to impress them upon the Apostles for the greater confirmation of their faith. Ver. 45. Then opened He their understanding that they might understand the scriptures. He expounded unto them in all the Scriptures the things concerning Himself, as He had done before at Emmaus. See ver. 27. Christ did this both to confirm the Apostles in their belief, and to prepare them to teach and to preach the faith. For it was part of the apostolic office to expound the Scriptures. Hence what He here began, Christ perfected at Pentecost, by the gift of the Holy Ghost. Hence it is clear: 1. That Holy Scripture is not, as heretics say, easy of interpretation to all. 2. That it is not to be interpreted, as they contend, according to the letter, but according to the teaching of that Holy Spirit, which Christ bestowed upon His Apostles, which the Apostles delivered to the Church, and the Church has handed down to us. Hence S. Paul, 1 Cor. xii., tells us that God hath set teachers in the Church, and among the diversities of gifts numbers "the interpretation of tongues." And so in former times the Church had her interpreters, whose special duties are described by Baronius, vol. i. p. 394.
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Ver. 46. And said unto them, Thus it is written (Isa 53:5-10., Psa 22:16-19 et alib.) and thus it behoved Christ to suffer, &c. See how by these articles of faith Christ opened the understanding of the Apostles, to the acknowledging the Scriptures, which foretold these events.
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Ver. 47. And that repentance and remission of sins should be preached in His name, i.e. 1. By His authority. 2. At His command. 3. In His stead. That the Apostles should continue the teaching of Christ, and spread the doctrine of repentance and remission of sins throughout the world. 4. In His name, i.e., in virtue of His meritorious death upon the cross, whereby alone God gives the spirit of repentance and remission of sin.
Beginning at Jerusalem. A command to the Apostles to commence their preaching at Jerusalem, and from thence to go unto all nations. "Beginning" (α̉ζξάμενον, incipientibus, Vulgate). The Apostles were to begin their preaching at Jerusalem: 1. Because there the Synagogue was flourishing, and there the Church had its origin, for the old Jewish dispensation was transformed into the Christian Church by the preaching of Christ, according to the words of the prophet: "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem." Isaiah ii. 3. And again, "Arise, shine; for thy light has come." Ibid. lx. (Vulgate). 2. Because Christ, with all the blessings He came to bestow, was promised to the Jews by the prophets, and Jerusalem was their chief city; and 3. Because David and Solomon had reigned there, and Christ, the son of David, had come to restore their kingdom, but in a higher and a spiritual sense (see Acts i. 4).
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Ver. 48. And ye are witnesses of these things. (See commentary on Acts i.)
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Ver. 49. And behold, I send the promise of My Father upon you, i.e., after a few days, when the Feast of Pentecost is come, I will send you the Holy Spirit, who will teach you clearly many things besides these, and enable you to preach the gospel to all nations.
But tarry ye in the city of Jerusalem until ye be endued with power from on high. δυνάμιν, i.e., with the gifts of the Holy Spirit, for "as a general does not permit his soldiers who are about to meet a large number, to go out until they are armed, so also the Lord did not permit His disciples to go forth to the conflict before the descent of the Spirit." S. Chrysostom in Catena. Tropologically. S. Gregory (Past. iii 26) says, "We abide in a city when we keep ourselves close within the gates of our minds, lest by speaking we wander beyong them; that when we are perfectly endued with divine power we may then as it were go out beyond ourselves to instruct others."
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Ver. 50. And He led them out as far as to Bethany, and from thence to the mount of Olives. Bethany was about fifteen furlongs [stadia] from Jerusalem, and close by the mount of Olives. Christ went to Bethany to say farewell to Lazarus and his sister, and to bring them with Him to mount Olivet, in order that they might witness His ascension, and share in His triumph.
And He lifted up his hands towards heaven, as if seeking a special blessing for his disciples.
And blessed them, signing them with the sign of the Cross, as Dionysius the Carthusian and others think. Indeed, S. Jerome, commenting on the words, "I will set a sign upon them," Isa 65:19, says, Our ascending Lord left us this sign, or rather placed it on our foreheads, so that we may freely say, "The light of Thy countenance is lifted up upon us, O Lord." For the Cross is the sign of Christ, which is the fountain of all benediction and grace. Hence the tradition which has come down from the time of Christ and the Apostles that in giving a blessing the hands should always form the sign of the Cross. Therefore, says Theophylact, we should learn when about to leave our dependents or friends, to give them our blessing, and, signing them with the sigh of the Cross, commit them to the keeping of God.
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Ver. 52. And they worshipped Him, and returned to Jerusalem with great joy. They rejoiced greatly because they had seen their Master triumphantly ascend into heaven, because they eagerly and without doubting looked for the promised gift of the Comforter, and because they had good hope that Christ would, in like manner, after they had laboured in the gospel cause, receive them to Himself, according to His gracious promise. S. John.
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Ver. 53. And were continually in the temple, praising and blessing God. Amen. "Continually." We may either take this word to refer to the time of the descent of the Holy Spirit, for before His coming they remained at home for fear of the Jews, or we may take it absolutely, for the upper room in which they dwelt was near the temple, so that they could easily go to and fro. Act 1:13. In midst of prayers and praises, with eager preparation of heart, they waited for the promise of the Spirit, says Bede, who also observes "that S. Luke, who commenced his Gospel with the ministry of Zacharias, the priest in the temple, very fitly concludes it with the devotion of the Apostles in the same holy place. For he has placed them there, about to be the ministers of a new priesthood, not in the blood of sacrifices, but in the praises of God, and in blessing." Morally, the Apostles and the disciples teach us by their example to make the Christian life a perpetual round of praise to God and Christ. For thus we enter upon the life of the blessed, to whom the ceaseless praise of God is, as I have often shown, for everlasting their labour and their rest. "Blessed are they that dwell in Thy house: they will be alway praising Thee." END OF VOL. VI. (proof read from the third edition 1892)
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v. 1 una autem sabbati i. e. prima die hebdomadis cf. Matth. 28,1; 773 arcte adnectitur ad xat 7d viv o464acoy 23,56, valde diluculo profundo @2%éw¢ diluculo, i. e. summo mane ‘venerunt ad monumentum portantes quae paraverant aromata; ef. Mare. 16,1; « quod autem valde diluculo veniunt, magnus quaerendi et inveniendi Dominum fervor caritatis ostenditur » (Beda);
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v. 2 ef ~ invenerunt lapidem revolutum a monumento, cum sepulcrum e petra Tesum, nunc vocat eum Dominum Iesum, quia iam. verificatum erat ‘in eo illud quod dicitur : data est mihi omnis potestas etc. et illud : plexae (Caz. Luc.), plane nesciae quomodo id explicandum sit
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v. 4 ef ; factum est dum mente consternatae essent de isto 2v 76 dmopstoban non ~ tam consternationem vel pavorem dicit evangelista, sed anopiay 1. e. 628 SO AAG are cra duo viri steterunt secus tllas in veste fulgenti éxéorqsav (2,9) de subita angelorum apparitione; vir? vocantur, cum virorum, iuvenum forma se sisterent visibiles. Mulieres « propter suam erga Christum caritatem — et pii officii stadium dignae habitae sunt visione angelorum qui bonum illis nuntium tulerunt » (S. Cyr.). Angeli nuntiarunt Christi _ nativitatem, ei ministrabant in deserto, angelus eum confortabat in agonia; congruum igitur erat, ut eius quoque gloriam nuntient. Ap- 28,3); dein dicitur vox apud profanos quoque de re splendente. « Laetitiae gaudiique signa et Servatoris resurgentis indicia obtutui exhibent vestium candore; vultus hilares et laetabundos et albam vestem festo Servatoris dieiconvenientem gestabant » (Hws.) et fulgenti habitu gloriam triumphi sip tes ee Luc.). Apparitione coelesti timor incutitur mortalibus (cf. Is. 6,5. Ez. 2,1. Dan. 7,15. Lue. 1,12. 29)
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v. 5 cum timerent autem et wien nt vultum in terram, « novo scationem in eos respicere » (Huth. Luc.), dixerunt ad illas : quid quaeritis viventem cum mortuis? eum scil. qui iam mortis yinculis solu-_ tis ad vitam rediit idque clarius explicant:
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v. 6 non est hic, sed sur-_ reait; quod ut iis persuadeatur, monentur de praedictione iam antea a Christo facta : recordamint qualiter locutus est vobis cum adhuc in Galilaea esset, diu itaque ante passionem, quo certius id ab eo prae- _ sciri cognoscerent et longa praeparatione quasi munirentur, ne dum
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manus hominum peccatorum et crucifigr et die tertia resurgere; ch Cum antea praedictionem mortis et resurrectionis non intellexissent (18,34), nunc re gesta et admonitione facta omnino est ad animi najam antea statim intellexerint
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v. 9 ef egressae a@ monumento nuntiacatur, uti Act. 1,15. Primo quidem tempore, cum essent etiamtum illis quae viderant et audierant nimis perturbatae nemini quidquam dixe- __ runt (Marc. 16,8); verum timore quo linguae ligabantur mox recedente illa nuntiarunt, praesertim cum aliorum quoqué accederent te- Bok stimonia de vacuo sepulcro (cf. Ioan. 20,2. 5 seq.); v. 10 erat cwtom . procuratoris Herodis 8,3 e¢ Maria Taseet scil. mater ut distinguatur a ‘Maria, sorore Lazari, a Maria Magdalene, a Maria matre Domini, et
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— ceterae quae cum eis erant, v g. Salome, cuius meminit Marcus 16,1, quae dicebant ad ‘postolos haec; verum tantum abest ut Paci. nuntium resurrectionis avide suscipiant, ut eum tamquam rem abso-. nam primo repudient
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v. 11 e¢ visa sunt ante illos sicut deliramentum | verba wsta et non crediderunt eis ; sed cum postea tanta constantia et firmitate resurrectionem ubique praedicarent, immo vitam et sanguinem repugnantia firmissimum evadit resurrectionis argumentum: Id quod _ aliique : « quod discipuli tarde crediderunt, non tam illorum incredulitas, quam nostra, ut ita dicam, futura firmitas fuit; nam illis du- _bitantibus resurrectio multis argumentis monstrata est, quae dum 5 legentes agnoscimus, quid aliud quam de eorum dubitatione solidamur’)? Atque quod primo mulieres mittuntur nuntiae resurrectionis ad apo- _ stolos, haud immerito consideraveris praemii loco tribui illis quae _ tanta fidelitate et constantia Christo in cruce pendenti adstiterint et de honore praestando mortuo fuerint sollicitae. Praeterea « sicut in prinmortem viro prior gustaverat, resurrectionem prior vidit, culpae ordine et remedio prior; quae culpam viro transfuderat, transfudit et _ gratiam veterisque lapsus compensat aerumnam resurrectionis indicio » (S. Ambr. similiter S. Cyr. Bed. Bon. et serm. 17 de tempore 2 qui nomine S. Aug. ab aliquibus profertur, sed perperam; M. 39,1993, _ serm. 125 in append.); cf. cat. S. Thom. non sustinuit, sed quid rei esset pro indole ferventi et praecipite statim - inquirere alas (ef. Luc. Schanz)
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v. 12 Petrus autem surgens cucurrit ad monumentum, « non simpliciter ivit, sed cucurrit, incitatus ardore pe buctcandas rei adeo novae int usitatum suum pandit fervorem; unde S. Bon. quoque notat id narrari a Luca de Petro, ut _ ostendat quod ipse a fervore suo ‘non destiterat. Quare id plane ad indolem Petri congruit qui cum audisset sepulcrum esse vacuum iam se continere non potest, sed pro solito suo ardore rem ipse vult in- _ yestigare. Et sane plus quam mirum esset, si discipuli audito mulie- - rum nuntio nihil curassent essetne res ita necne. Quare cognita Petri indole narratio quam maxime apte, ne dicam necessario fluit; unde _ versum istum esse genuinum, iam suadetur. Neque interpolationis _ suspicio merito potest proponi; nam si quis fuisset interpolator, is certe -narrationem magis ad Ioan. 20,3 conformasset; et procumbens napa- -zbac incurvato corpore introspiciens widit linteamenta sola (posita) dens unus, cui nomen Cleophas, dixit ei : et. principes nostri in damnationem autem sperabamus quia ipse esset re- _dempturus, Israel; et nunc super haec res dixerunt, ipsum vero non invenerunt. 24,13. Kat = £ r zs a f. * TH Hugea joav mopevouevor els xbyynv ard od, So 26 adtav év adth yousay otadlovg EEfxovra dnd ‘Iscousahiy., F @voua "Eppaotst 14. xa adtot dplrovy mods GAAjAovg zepl mdvtwy tov ovp6ebn—— zétwv toltwv., 15. xar eyévero 2v to durrety adtods xat ovvtntety , ey “adtbe. "Inoods eyylaas aaa eS adtots: 16. oy dt dpbadrmot Tiveg of Adyor odtor, ode d&vt6dAActE is. &AAHovg TeormatoUvtes; == xak ) cxvdpwrols 18. aroxobele 88 cic, dvduat Kr<edmae, mpg. Ly _pdvo 19. xo <trev adtot;, Moin; of 88 etxay adr, Te meet “Inoot tod Nataprvet , cy tyévero avijp moogytys, Suvatds ev Foye zat Adyw évavtfov tod Osod xat mavto¢ 00 20. Sxws &pyteptts xat of aie: jddy “te “xel Qavdrov, xor totadpwoav adréve 21. Ayet og iAntCopey Bradt eorttw 6 pedhov Aurpotcbat tov “Isparjr. ae: YE war ody mao tovtots tpltyv tadtny hugoav aye dy’ od tara eyéveto. 22. aMA& nad yuvat ebewat ext tb pyapetov" 23. xat pa eb: Ortactay adyyédwv Ewoaxévar, of ag adrtoy Civ. Q4. nar anHrOdy TIVES. Toy uty ext ) page, Har Binal of 06 x6 af yovatnes etxov: adtby de od% 7 tnt quia prope erat ad obtenebrescendum; v. 30 et cum accumberet, accepit panem; num erit mendum pro Tp ardens?) erat in via, cum explicaret nobis seripturas; v. 34 Dominus noster). cordi sit suos erigere, docere, consolari eosque ad veram sui cognitionem evehere;
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v. 13 e¢ ecce duo ex illis, cf. v. 9 in quo de undecim et decim mane die prima hebdomadis congregati erant. Neque obstat guantur ab apostolis, id esse argumento narrationem hanc olim in alio solos spectat apostolos , zbant ipsa die in castellum cis xoyqy quod erat sciunt mulieres quasdam sepulcrum vacuum invenisse et visionem an- _ cunda vice ad monumentum regressa (Ioan. 20,10) et Domini appari- Jerusalem profectos esse, ut festo transacto redirent domum; id quod nuper accurata natrationts evangelicae explicatione bene ostendit — _ tutinam (ab orto sole hora secunda) e cuansedle one ne congregati _ erant abiisse (vide Ratholike 1893 I p. 345 seq: p: 406). Ubi autem Emmaus, *Epyaots vel "Aupaots quaeri debeat, tres propositae sunt _ Sententiae. Et recentiorum quidem sat multi assignant vel Kubeibeh (el Kubabeh ; ita Zschokke, Schegg, Holzammer, Fil.) vel Kulonieh (colonia; ita Calm. Sepp, Reischl, Caspari, Weiss, Sp. Schiirer; cf. Ritter, XVI Iudaca etc., p- 545; Bourquenoud, Etudes religieuses , historiques et litt. 1863 p. 596 seq.; Kirchenlexicon ed. Kaulen : v., Riess, Bibelatlas s. v., Realencyclopaedie f. prot. Theol. XI p. 771); antiquis- " -sima autem traditione designatur Emmaus, quae urbs petente Iulio Africano e ruinis ~ restituta est et anno 223 nomine Nicopolis donata; hodie eo loco Amwéas reperitur. _ Huius traditionis testes sunt Eusebius, Hieronymus , Sozomenus, Theodosius ar- * chidiaconus, Cassiodorius etc. vide Schiffers , Amwas p. 14 seq., quam sententiam utpote saepe ab Hieronymo traditam non solum multi interpretum adoptarunt (cf. _ - Bed. Bon. Ians. Baronius, Luc. Ipr. Salm. Mald. Sa, Suarez, Lap. Mariana, Tirinus, oe Gordonus etc.), verum etiam aliqui recentiores, uti Robinson, Guérin, Judée p. 293 _ Seq. et praecipue Schiffers qui amplam et eruditam ea de quaestione disputationem conscripsit (Amwas, Freiburg i. B. 1890) suamqte sententiam ulterius defendit in Katholik 1. c. et in Revue biblique II p. 223. Huius antiquae traditionis vestigia apparent quoque in lectione 160 stadiorum. Et Eusebius quidem et S. Hieronymus ita: « Emmaus de quo loco fuit Cleophas, ae cuius Lucas meminit evangelista , haec est nunc Nicopolis, insignis civitas Palaestinae » (Onom.). Eusebii testimonium certe grave est; erat ipse natus in Palaestina, - metropolita provinciae ecclesiasticae Palaestinae primae, ad quam Nicopolis sedes - episcopalis pertinebat. Hieronymus quotiescumque meminit Emmaus etiam addit _-nune dici Nicopolin quae prius Emmaus vocabatur, ubi Iudaeae provinciae montana - incipiunt ; attribui tribui Dan, Lyddam et Emmaum nunc dici Diospolim et Nicopolim ; suscepisse Iulium Africanum legationem pro instauratione urbis Emmaus quae - postea Nicopolis sit appellata etc. (cf. Schiffers, Amwas p. 14); pariter elucet s. doc- _ torem Emmaus, de quo in libr. Mach. nominare Nicopolim neque unquam vel duo _ oppida Emmaus vel duas urbes Nicopolim distinguere. Pariter constat illa antiqua traditione Nicopoli domum Cleophae ecclesiam esse consecratam et a piis eodem — modo esse frequentatam devotionis causa sicut Nazareth, Bethlehem etc. Iam vero omnes concedunt Nicopolim eo loco sitam fuisse, ubi hodie Amwas. _ _Neque obstat quod Emmaus, urbs illa de qua in libro Mach. (1 Mach. 340.57 5453) _ fuerit civitas satis insignis, a Luca autem zy appelletur. Nam tempore Christi -revera a priore dignitate ceciderat; incolae eius a Cassio Longino in servitutem — venditi erant; urbs ipsa postea a Quintilio Varo incendio erat destructa (cf. Schiffers <1. ep. 23.40). Ex antiqua’ igitur illa et per multa saecula traditione lectio de 160 i. e. in regione campestri, in Schephela et distat ab urbe stadiis 152 (Guérin) vel est ei loco unquam inditum esse nomen Emmaus et quae tentata sint ad ostenden-— dum Kubeibeh olim nomen quoque gessisse Nicopolis, proin duas urbes insignes V Nicopolim esse distinguendas vi et eflicacia carere videntur, cum veteres de duabus eiusmodi urbibus plane sileant. Porro ex iis quae apud veteres memoriae prodita sunt colligitur Nicopolin (quae Emmaus ab iis dicitur) sitam fuisse in regione tribus 13 : Dan, in campestribus (Schephela), ubi Iudaeae provinciae montana incipiunt con- — surgere , 4 milliaribus a Gazer, 2 milliaribus ab Aialon tribus Dan, 10 milliaribusa Bethoron, 10 milliaribus a Lydda (ita apud Eusebium, Hieronymum, aliqua apud — Iosephum); iam vero-Amwas situm est 4 milliaribus a Tell Ghezer, 2 milliaribus ab _ Yalo, 10 a Betur, 10 a Lydda, in regione tribus Dan, in Schephela. Verum plane “Dum duo illi discipuli iter facerent,
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v. 14 ipsi loquebantur ad in- 5 larentur et secum quaererent svv¢qzetv, quid disceptaverint, colligitur — ex v. 19 seq.; nam nullo modo res quae videbantur maxime contrariae_ inter se conciliare poterant : Tesu vitam, doctrinam, miracula et eius mortem ignominiosissimam, qua morte a spe quam de illo utpote ; Messia conceperant deiecti sunt. Sed cum de Jesu loquerentur et con- _ tristati essent, Iesus qui partem aliquam suae beatitatis libentissime a, suis largiri gestit, qui ubi duo in suo nomine sint congregati se in medio eorum fore promiserat, ipse Iesus appropinguans ibat cum illis,— in littore staret, discipuli 1 non cognoverunt esse Tesum (eee 20, less ne De, b): ef. Mare. 16,12 duobus ambulantibus ostensus est in alia others Xe 2y éréox popey. » Sicut in eius potestate erat ut corpus suum videretur — vel non videretur, ita I in ee elus erat ut ex eius Seas formare- Thom. 3 p. qu. 54 art. 1 ad 3; sim. Jans. Salm. Suarez, Cord. Lap Luc.; Christum revera rites corporis forma eoperute S. Hier Mala. aliique docent). ae Cur autem non statim se illis manifestaverit, has affert Theoph rationes : « ut ambiguam sententiam revelarent, ut ulcus detegeren i ut doceret ex Mose et prophetis ac tunc agnosceretur et magis creda: _ egit foris Dominus 3 in oculis corporis tod Aigee ipsos NM aeetotur intus eae in oculis cordis; ipsi namque apud semetipsos intus et amabant et du- _ bitabant; eis ante foris Dominus et praesens aderat et quis esset non Bétehdebat. De se ergo loquentibus praesentiam exhibuit, sed de Se _dubitantibus cognitionis suae speciem abscondit (cf. Bed. Bon. Tans. | Lap, Sylv.). Jesus autem tamquam viator qui illos a tergo assecutus aliquid quos confertis ad mvicem ambulantes et estis tristes? vide lect. var. et -steterunt tristes; subita hac allocutione quasi attoniti sistunt gradum — vultumque Saiibeut ex habito colloquio tristem de iis quae acciderant;
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v. 18 e¢ respondens unus, cui nomen Cleophas Kisonag , nomen g ut videtar contractum e BAe , uti “Avelzasg ex “Aveinaceos, Lucas. ; Lucanus) etc. (cf. Schanz, Weiss, Grimm s. v.), quare non cogitandum est de Kxwx% qui cum filio suo, Iacobo minore iter hoc instituerit fe -prout Holtzmann.vult, contra quam opinationem vide Cornely, Com- _ agi ment. in 4 Cor. p. 156. Quis alter fuerit alii aliud coniectarunt; 8. Cyr. eum vocat Simonem, S. Amor. Ammaonem , EpiphaniusNathanael ; ; neque defuerunt qui putarent | Lucam se ipsum simili modo — “ tacuisse, uti Ioannes in evangelio de se ut de alio discipulo loquatur i tel: S. Bon. Alb. Theoph.); dixit et : tu solus peregrinus es in Ierusalem napometc tamquam advena versaris et non cognovisti quae facta. -suntin his diebus? v.19 quibus tlle dixit : quae? et dixerunt : de Iesu Nazareno, gui fuit tyévezo factus est, se ut talem exhibuit, vz7r propheta potens in opere et sermone coram Deo et omni populo v. 20 et Ms quomodo eum tradiderunt summi sacerdotes et principes nostri in -damnationem mortis et crucifixerunt eum; eodem modo loquitur Petrus — — Act. 2,23; 3,15; 4,10; nam eorum opera et clamoribus factum est ut — Pilatus eum traderet ad supplicium crucis( Wezss , Kez/); immerito dicit _ Schanz apud Lucam Iudaeos describi tamquam qui crucifixionem ex-_ secuti sint (cf. 23,36. 47);
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v. 24 nos autem sperabamus quia gpse esset _redempturus Piseehaec spes opere et sermone Iesu in eis excitata — erat; sed si est Wessiae: quomodo fieri potest, ut a principibus Israel repudietur, ut immani supplicio interimatur? en haec est difficultas — quam Matthaeus suo evangelio removere studet. Etenim cum Messias — ad Israel mittendus sit et Israel quoque suum Messiam diu iam promis-_ sum exspectet, exoptet, summis votis desideret, quomodo is censeri — _ poterit Messias quem Israel non selon reiicit sed supplicio teterrimo _ interemptum VUle? _Dicentes : Nos pete uats. ENN detegunt; ¢ et nune super haec omRLS acge Luc. 2421-26. Sunt dood ex quo; teltny tadtHY hucpay ayer, aliqui explicat ‘Tqcobs ayer (ef. Weiss); sed cum illi Iesam mortuum opinentur, de mortuo vix ‘dici apte videtur : agit tertium diem; vide tamen Ioan. 11,17 (invenit Lazarum quattuor dies in monumento habentem et v. 39): alii : yooves dyer (Luc. Schanz); alii dictionem accipiunt impersonalem (Fil. Keil); alii #uo¢ &ye1; quod autem dicunt iam agi tertium diem, profecto pandunt se scire Iesum de die tertio praedixisse, quo die restitutum iri regnum Israel (Act. 1,6) exspectasse videntur. Verum quam parum iis in mentem venerit de resurrectione a mortuis, demonstratur
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v. 22 sed et mulieres quaedam ex nostris terruerunt nos 2ééorqcay obstupefecerunt nos (ad admirationem traduxerunt, uti apud Aristotelem in Rhetoricis Cicero vocem vertit, Rosenmitller); quaeante _ lucem 2p0ewat proprie matutinae 1. e. mane (cf. Aeneas se matutinus agebat, Vergil. Aen. 8,465) fuerunt ad monumentum,
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v. 23 et non invento corpore eius venerunt dicentes se etiam vistonem angelorum vidisse qui dicunt.eum vivere; cf. v.93 v. 24 et abterunt,quidam ex nostris ad monumentum, scil. Petrus v. 12 et Ioannes Ioan. 20,2; ex qua - narratione simul colligitur, quomodo Matth. 28,9 nonsit accipiendum ; “neque enim mulieres cum prima vice redirent a sepulcro, Ilesum habe- - bant obvium, sed postmodum alia occasione; et ita tnvenerunt sicut —mulieres dixerunt; ipsum vero non invenerunt cdx eigev non viderunt; _ innuunt si vere viveret etiam debuisse videri ab eis Iesum. En quam longe absunt ab exspectatione resurrectionis! Sed ipsum hoc pronobis _ evadit argumentum factam esse resurrectionem, quia postea discipuli - omnes tanta animorum constantia Iesum a mortuis surrexisse affir— _ mabant. - Cum iam totum animi statum declarassent,
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v. 25 zpse coe ad eos: 0 stulti et tard: corde ad credendum in aNey quae locuti sunt ‘sia praedixerunt et quod sint animo segnes, quasi hebetes, tardi, qui non sinant se adduci ut credant omnia quae a prophetis annuntiata =~ sunt; notio quippe illa praeconcepta de glorioso regno messiano im- -pedimento erat quominus animum adverterent ad oracula de Messia patiente; ceterum etiam notum est difficile homini persuaderi id a quo animus abhorret;
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v. 26 nonne haec quae facta sunt vy. 18.24, oportuit patt Christum scil. secundum oracula prophetarum, ef (ta) intrare in gloriam suam? vide 23,43 Christi gloria quae iam in eius) morte tenebris, terrae motu, scisso velamine est declarata, statim — = ; apparuit quoque in anima eius beata, in descensu ad ee ubiv hae patribus in limbo beatitatem, visionem Dei, largitus est, et ote Ca magis apparuit in resurrectione, cum corpus assumeret gloriosum apiritale (ef. 1 Cor. 15,42 seq.). Bérpenant aliqui (cf. Weiss) verba ita accipiunt quasi hic assereretur statim a passione secutam esse __ascensionem in coelum; nam statum gloriosum iam nactus est resur- - rectione, uti Tioalenter apparet ex modo quo se manifestat in corpore - iam non terrestri, mortali, sed in spiritualem quandam et coelestem -_conditionem artato: Kt sieut in corpore mortali suos cum omni pa- _ tientia docuit, ita idem in gloria sua praestare non fastidit
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v. 27 ef inciprens a Moyse et omnibus prophetis interpretabatur illis in omnibus scripturis quae de ipso erant,; ef-v. 44, ex qua Christi institutione ceredendum erit nobis servata esse illa quae in evangeliis et epistolis -explicantur vaticinia; apostoli enim docuerunt quae a Domino didicerant et « Spiritus sidutds suggeret vobis omnia quaecumque dixero -_vobis » (Ioan. 14,26). @ Ita a Domino edocentur, ut scandalum crucis removeatur, cum de- : _ finito Dei consilio et voluntate Messiam esse passum ex oraculis pro- _ phetarum eluceat;
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v. 28 ef appropinguaverunt castello quo ibant, et apse se finxit longius ire i. e. composuit gestus et motus suos quasi _ longius iturus; id quod etiam fecisset, i. e. abiisset nisi eum invitassent (ef. Cai. Jans. Luc.); probandi enim erant si eum saltem tamquam peregrinum amarent (Beda) et dum instituit longius progredi, iis dat - occasionem ut affectiosius invitent et magis mereantur (S. Bon.); v. 28 et ipse se finxit etc. Priscillianistae adhibebant, ut contende- . “ cium, 13 n. 28; M. 40,538). Et Mald. quoque dicit : « tantum hoc apud quosdam — argumentum valuit, ut Christum vere putarint mentitum licereque nobis aliquando — eius exemplo mentiri; in quo errore fuit quoque Cassianus, auctor catholicus et _ bonus ; sed nullum tam pulchrum est corpus, ut naevo careat. Christum mentitum re ‘non esse certum esse debet; quomodo eius fictio mendacium non fuerit, facilius” est aa credere quam explicare. Nam in duabus rationibus quas d. affert Augustinus fateor +e ingenium meum non acquiescere ; utraque in hac una re versatur, mendacium non — esse, cum non ad fallendum, sed ad aliquid maius significandum aliquid fingimus ; Christum itaque ideo mentitum non fuisse, quia fictione illa sua non fallere disci-_ pulos, sed docere et maius quiddam significare voluit » (quaest. evang. 2,51; M.35 ai ig 1362). Sed quod ipse Mald. demum ad solvendam quaestionem affert nescio num - multis probetur ; noluit Christus discipulos fallere, sed docere eos falli et ab errore _liberare. — Verum res non videtur difficultate seria premi. Nam Christus ita gresme sum habitumque composuit, ut longius progredi videretur; et longius revera esset progressus, i.e. abiisset, nisi eum precibus ad manendum adegissent. Videntur — aliqui nodum in scirpo quaerere. Ceterum vide lectionem sin : et videbatur illis sicut _ Ex iis quae ad v. 29 dicta sunt, etiam patet ex hisce verbis revera nullam posse _ desumi obiectionem contra sententiam. qua Amwas hodiernum censetur Emmaus. — : ‘Via illa stadiorum 160 quam mane ingressi sunt facile confici poterat in sex vel septem horis. Unde cum mane profecti esse censeri possint hora circiter octava,, = ita loqui poterant hora 2-3 post meridiem (secundum nostrum computandi modum). Redeuntes vero in urbem gaudio et exsultatione abundabant de Christo resurgente ; unde iter quam maxime accelerarunt, prout solent qui nuntium faustissimum aliis tristibus quam citissime afferre gestiunt. Idcirco reduces esse poterant hora octava vel nona vespertina. Et quia eo die apostoli tot audierant quae maximam exspecta- : tionem et admirationem eorum animis indebant , non mirum est. quod eo tempore - vigiles in eadem domo erant congregati usque in multam noctem. Quis enim éa in _ conditione prae animi excitatione dormire potuisset? Wy ee ~adeo ut esset forsan octava vel nona hora (scil. post solis ortum; ergo 2 vel 3 pos vi (uations quia a septima quasi ad vespertinam partem tnelaat sol; praeterquam quad? ‘cursum “ili adhibuerint prae gaudio ut nuntiar ent initacutian ts oy pervenirent valde sero. Serum enim appellare solemus quod ad multam noctem protenditur tempus » (M. 93, 1443). Iesus qui se ad iter continuandum composuit ut rogaretur manere, mtravit cum illis;
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v. 29 — et coegerunt illum dicentes, instanter eum rogabant et obsecrabant; nam ex eius sermonibus sentiebant animos suos recreari et illustrari et inusitata quadam suavitate perfundi (v. 32); unde eius consuetudine diutius frui ardenter desiderant; mane nobiscum, guoniam adiS vesperascit et inclinata est iam dies; quid ludaeis sit diem inclinari— - discitur ex Iud. 19,8 seq. ; dicit scil. socer ad levitam : considera quod _ men proficiscitur ducens secum duos asinos onustos a Bethlehem Ie- - pusalem versus et cum iuxta Ierusalem esset, dies valde declinaverat; ille autem coeptum carpebat iter et cum usque ad Gabaa pervenisset, sol occidit. Iam a Bethlehem usque Jerusalem sex numerantur milliaria i. e. iter duarum horarum; a Jerusalem usque Gabaa (Iosephus — - viginti stadia numerat) iter est horae unius. Quare merito notat de . - Hummelauer ad Jud. 19,8 (975 N12 diem inclinari) : « dies converti ~ incipit meridie quando. sol ab ortu ad occasum vergere incipit; sane non intelligitur vespertinum tempus, cum enim iter ex Bethlehem in Silo sit septem circiter horarum non poterat profectio in vesperum -differri, si iter esset eo die complendum »; cf. etiam Schiffers qui iter ~ hoe plus quam septem horarum esse dicit (Katholik 1893 I p. 400). _ Proinde « ex verbis hisce minime licet concludere eos hora fere vespertina (secundum nostrum loquendi modum) in Emmaus advenisse. — Unde bene monet Jans. : « verisimile est aliquot adhuc horas abfuisse a vespera et occasu solis et tamen quia valde cupidi erant retinendi Iesum causam manendi afferunt ipsam advenientem vesperam »; id-— circo eos usos esse aliqua exaggeratione, qua suam invitationem red : derent efficaciorem, ad mores hominum ardenter aliquid exoptantium omnino est.accommodatum. Quare notat Luc. :« nec enim tam — propinqua erat vespera quam verba ipsorum prae se ferunt; sed rem — exaggerant, ut retineant gratum hospitem » etc. : - Quod dicitur
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v. 30 et factum est cum recumberet cum eis, accepit panem et benedixit ac fregit et porrigebat ilks ; Iesus iam non -agit tamquam conviva, sed tamquam dominus vel: paterfamilias; unde ipse cibum praemissa benedictione distribuit ; benedixit ebibyqcev; _ etiam rabbini praescribunt ante comestionem emnlan quandam pre- _ eatoriam (benedicamus, benedicite ; cf. Lightfoot ad h. 1.); eodem modo - dicit apostolus : si ego cum one participo, quid blasphemor pro eo . ~ quod gratias ago (4 Cor. 10,30 et vide Rom. 14,6). Eo modo Iesus " saepe censendus erit per vitam publicam medius inter discipulos mensae accubuisse et benedixisse panemque fregisse et porrexisse; unde - etiam eo agendi modo familiari se voluit nunc manifestare et agnosci, ut gaudium suorum compleret et iis quasi partem suae beatitatis lar- - giretur
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v. 31 et aperti sunt oculi eorum et cognoverunt eum et ipse evanuit ex ocults eorum, v. 35 narrant eum cognitum esse in fractione | - panis, év 7% xAdoet, quasi in signo quo in eius cognitionem ducti sunt. (cf. Ioan. 13,35; Schanz, Weiss). Hic nobis ostenditur dos corporis -oculis mortalium evanescere et potest se subito ianuis clausis inferre _ quo vult v. 36. Puto esse assentiendum iis qui dicunt Christum non porrexisse iis sacram eucharistiam, sed benedixisse panem, uti moris erat ante comestionem; ita A/b. Euth. Car. Dion. Estius, lans. (qui id esse probabilius censet) Calm. Schegg, Schanz, Fil. Nam ex voce _ benedixit nullum posse desumi argumentum pro consecratione, bene - monent S. Bon. Estius, cum ante manducationem fenerencien prae- ~ mitterein more positum sit (Euth.). Dein diseipuli hi cum coenae pa- _ schali non interfuerint non possunt censeri edocti esse de sacra eucha- ‘ristia., ut monet Estius ; ; nemini autem dandum est corpus Christi nisi illud eae cognoscenti et credenti, ut idem ait. Denique etiam in- — ~ certum est comederintne panem exhibitum; Iesu enim statim agnito ipsorumque oculis subducto certe in eam animi admirationem et obstuciborum penitus esse oblitos credi -Dotest (ef. Calm.). tur efficax. Nam in priore deest id died praecipuum est : et dixit : accipite et comedite : hoc est corpus meum. In altero autem adverti debet aliud esse frangere panem in coetu sacro ad orationem collecto et aliud si narratur post iter aliquot horarum yiatores domum advectos fregisse panem. Eius sententiae esse dicunt S. Aug.; rectene id asserant dubium est. En Securi sumus, panem frangimus et Dominum agnoscimus. Noluit agnosci, nisi ibi; propter nos qui non eum visuri eramus in carne et tamen manducaturi eramus eius carnem. Quisquis ergo fidelis es, quisquis non inaniter christianus vocaris, quisquis ecclesiam non sine causa ingrederis, quisquis verbum Dei cum timore et spe audis, consoletur te fractio panis » (serm. G4 catione fractione panis intelligit et explicat eucharistiam. Sed ex eo quod in applicatione verba eo sensu accipiuntur, nondum sequitur ea etiam in ipso sacro textu eodem modo ex mente s. doctoris esse capienda. Idem valet de altero eius loco (de cons. evang. 3,25. 72) ubi hance colligit applicationem : ne quisquam se Christum agnovisse putet, si eiws corporis mendat apostolus. Atque hanc applicationem Beda quoque profert ad v. 35, dum alias nihil de eucharistia innuit ad v. 30. 31; quare immerito nominatur pro sententia de eucharistia. Magis ei sententiae favet quod s. doctor esse a satana, « sed a Christo facta permissio usque ad sacramentum panis, ut unitate corporis eius participata removeri intelligatur impedimentum ; videtur esse applicatio eadem de qua modo antea, scil. ut unitatis corporis -» _ eius sit particeps quicumque Ecclesiae aggregetur. S. Hieronymus dicit -secrationem factam esse per eucharistiam nullo modo innuit. Nonne domus sua dat.non solum sanctificatum est, sed etiam sanctificatio est (U.S alte- Religuit Christus Decinites gaudio et consolatione plenos; v. 32 ‘et dixerunt ad invicem : nonne cor nostrum ardens erat in nobis, dum loqueretur in via et aperiret nobis Ser ipturas? xaovévy, hyouv agstouo% » Tahhoperg (Euth.); mirantur nune Domino agnito quod non iam eaque in Iesu completa ostendit, et ex intimo animi affectu et ardore - guem iam tum ex verbis fiserint In ista animorum commotione __cernitur vis verborum Iesu; experiebantur, ut antea semper, sermo- _ timcum aliis communieare festinant iis afferentes nuntium faustissimum
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v. 33 ef surgentes eadem hora, sine mora; quos enim lugentes et flentes in urbe reliquerant (cf. Mare. 16,10), iis quam citissime gaudium annuntiare in deliciis habent, regress¢ sunt in Ierusalem et invenerunt congregatos undecim; poterant esse reduces hora octava vel nona vespertina (secundum nostram computandi rationem) et cum tempus esset plenilunii, non erat propter tenebras molestum ambuerant
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v. 34 decentes ; quod surrexit Dominus vere ou évzw¢ addunt hoe quia antea Mariae Magdalenae idem nuntianti non crediderant _comprobatur hominibus vera, ef apparuit Simoni; Petro primo ex apo- - stolis Iesum apparuisse, sic apostolus affirmat 1 Cor. 15,5. Admi- discipulum (qui ter eum negaveral) ante omnes alios apparitione sua ei tribuit. Primum dignitate quoque inter apostolos eum ostendit dum _ officio confirmandi fratres et hi auctoritati eius deferunt; nam Petro fidem, saltem plerique, quamvis, uti in re adeo mira et inaudita, facile fieri potuerit ut mox iterum dubia quaedam orirentur (cf. v. 37. 41; Marc. 16,13). Quare frustra iactant aliqui (cf. Meyer, Wecss) re- - periri contradictionem inter Marcum et Lucam; hi non videntur legisse v. 41 neque Ioan. 20,24 seq. neque attendisse quam succincte eo loco Marcus narret (cf. Comment. Marc. p. 439);
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v. 35 e¢ ipst narrabant quae gesta erant mn via et quomodo cognoverunt eum in fracpanem (Schegg ; beim Brodbrechen, dum alii malunt vertere et expli- 3 care : am Brodbrechen) ; ; vide ad v. 30. Sunt qui propterea Christum an Ex altera lectione (ef. var. lect. et sin) mirantur quod mente adeo caeci fuerint, ut panem habuisse opinentur. 24,36. Tatta dt adtiiv Axodvtwyv, adrds z 2 t Boho Ws St ns otn év péow adtdv, xat Adyer adroit, Elojvy Suty. 37. Oponbévtes GF zat Eupobor aden 2ddz0uv mvedue Oewpetv; 38. xat etrev adtotc, Th tetapaypéver eoté; zat th y pov, Ste yw elur adrdc dynhavicaté pe zat ete iete tas yetpds pov zat tobs mddas Btt mvedua adoxa zat dotéa odx Eye, zabdos gue Oewpeite Eyovta. 40. xat todto ened AL. Tis yapas xat Oavualdvtwv, etmev adtotc, "Ey ete Boudotpov Enédwxay ata tyObco dzt0d tépos, [xat and — wsAtacion xyptov]. 43. abd etkev adtotc tx yetopag xat tobe Ett O& amtotovytwy adtey dro \ pe, Me ; zar Ever Lov. adtiy epayev, iva év tH vouw Muvocws xat tots moovr- Tag “xt Yarwots Ste Get rAjpwlijva: névta te yeypau= rept éuov. 45. téte ee votey avtiv toy votv, tod cuvtdvat - Tas f yeaods’ 46. xal etzev adtote rt oftos yéypantar “(zat obtws Fst) nabsty tov EPS nar avaotijvar &x vexptiv ti tplty Nucor, AT. nat RAPE eG! int ta bydyart abroU ustdvoy ete dysow Tavta tx Evy, deetubver ano ‘Tepousadyiy. 48. éy eEanootéAAw thy exayyehiay tod matpds pov é” bude busts 02 xablaate ev tH mdder, Ewe 08 evOdayabe 26 Shove ddvautv. pépsto stg tov pieets 52. zal adrar, Rposuvvijoavtes adtov, bnésteebay ete Tego eyo ett, wy pobero0e; item cf vulg syr (sch, hr) arm aeth arr perss tat Amb Aug ego sum, nolite timere (quae fortasse ex Ioan. 6,20 petita sunt, Ti). In v. 37 B OoonOevtec, ff? lr Ti; sed rell testes verss etc. eum habent; ergo neque cum W H. uncis includi civitate; y. 51 et cum benedixisset eis, elevatus est ab illis (ex illis) et illi reversi sunt in Ierusalem in gaudio magno et benedicebant omni tempore in templo Deum). Christus redivivus promptus est ad suos erigendos et consolandos; quare postquam discipuli et relatione mulierum et Petri aliorumque festare iisque fidem suae resurrectionis, fundamentum inconcussum ac firmissimum totius religionis christianae (cf. 1 Cor. 15,14 seq.), medio eorum; cf. loan. 20,19; steézt i. e. subito et inopinato visus est non advenire sed stare, quasi non aliunde advenisset, sed antea praesens modo invisibili derepente se visibilem exhiberet; nullum nuis clausis adstat; ad eum igitur modum praesens factus est quo tam resurrexisse (Luc.) nobisque dotes manifestans corporis gloriosi; et dixit eis : pax vobis, consueta utitur salutationis formula cf. 10,5, quae tamen ea in conditione longe sublimiorem prae se fert significationem; nam postquam sub mortem pacem eis dederat et reliquerat (Ioan. 14,27), rediens a morte pacem eis precatur princeps pacis (Is. 9,6), pacem illam quam solus Messias dare potest et quam tamquam summam bonorum messianorum prophetae annuntiaverant; pacem precatur, ut moestos ac timidos erigat; « non adsum ut poenas a vobis verat, resurrectio laetificet, ut consoler, dodortetn instruam vos” veni » (Luc.); ego sum, rib tite tamere ; if Matth. 14,27. loan. 6,20; quae tamen verba, uti in codd pler er qeniae: ita quoque ex v. 37 non aa fe commendari eaectae, oy Verum subitanea hac apparitione nihilominus obstupefacti sunt et perterriti v. 37 conturbat vero Oeenbévtec; pler xtonfévtec perterrefacti et conterriti existimabant se spiritum videre, vel quasi spectrum quoddam. Timor iste natus est, ut Luc. ait, ex eo quod nulloi ingressu patente prius constiterit in meni eorum subito atque improviso, quam aut adventum illius ullo sensu percepissent aut vestigium ullum qua _ ingressus esset vidissent, non apertas fores, non strepitum adventantis, non umbram saltem appropinquantis. Inde spectaculi novitas sensum eis excussit, ita ut suis oculis credere non auderent, sed contra imaginarentur spiritum apparere, eo quod spiritus esset non corporis clausa penetrare. En, quamvis iam haberent testimonia tria, mulierum, Petri, duorum discipulorum, tamen Iesum sibi adstare re-_ divivum Gouden sibi persuadent! v. 38 et dixit eis : guid turbati varias volvitis apud vos cogitationes? scil. de spiritu apparente vel — spectro. UtiS. Hieronymus refert, legebatur in evangelio Nazaraeorum, — discipulos putasse daemonium incorporale apparuisse (praef. in lib. num (S. Cyr. Theoph.);
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v. 39 videte manus meas et pedes, quia ego a si visus non sufficit : palpate contrectate manus, pedes, corpus meum adstare, guéa spiritus carnem et ossa non habet, sicut me videtis habere, o%. 1. e. nam spiritus, cum corpus non habeat, palpari non pot-— Tesus discipulos ul se cognoscant esse eundem ipsum Iesum in corpore _ enim manus et pedes exhiberet, nisi ob eam causam? Alioquinenim ia : facie homo agnoscitur. Ceterum res clarissime exprimitur Joan. 20, 25 seq. Cur autem Iesus in corpore glorioso signa mortis retinere voluerit, ies semper innoyet quam misericorditer sint adiuti; postremo ut perfidis de-_ age j «in quo non solum fidem firmat, eee etiam devotionem, mane quod vul- nera suscepta pro nobis coelo inferre maluit, abolere noluit, ut Deo Patri - nostrae pretia libertatis ostenderet; talem sibi Pater ad dexteram locat , tropaea nostrae salutis amplectens ». Vult itaqué Christus in perpetuum pertinent enim vulnera haec ad maiorem cumulum gloriae, in quantum decor apparebit. Aliam quoque rationem affert Swarez, ut ad spem et fidu- beneficio, et ut sectatores eius in illum intuentes sua non sentiant vulnera et exemplo capitis sui animum erigant et ad similia mala pro Christo toleranda fiant fortiores (in. 3 ‘Pp. qu. 54 disp. ATs. 2n. 8-12). , Bene affort Alb. illa S. Gregorii magni verba : quod discipuli tarde crediderunt, non tam illorum infirmitas quam nostra, ut ifa dicam, — futura firmitas fuit;
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v. 41 adhuc autem illis non credentibus et mt- “rantibus prae Soucy explica cum graeco et d f r : non credentibus illis prae gaudio et mirantibus; « causa incredulitatis erat gaudii et rei magnitudo, ne videlicet rem tantam credendo, gaudio postea amisso miseriores fierent; nam ut Augustinus in Ps. 147 optime dicit : quae multum laeta sunt vix creduntur » ([pr.). Nam experientia constat nos quod maxime optamus verum esse timere certo credere (Lwc.), cuius rei exempla Ma/d. affert Gen. 45,26 et Act. 12,9 et Wesstein illud ex Livio (39,49) recitat : vix sibimet ipsi prae nec opinato gaudio credentes. Spectaculi autem novitate, alloquio Iesu, ostensione vul- ~nerum in admirationem rapiebantur at uti fit in re plane extraordinaria, sensibus vix credere et fidere audent; unde aliud iis argumen- . tum ee dixit : habetis hic aliquid ee manducetur? vy. 42-at alli obtulerunt er. partem pisers! asst et favum mellis, et ex favo apiario i. e. partem favi apiarli and peAdolov wn elon ;
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v. 43 ef cum manducasset coram eis sumens reliquias dedit eis » Sraece communiter + (vide lect. var.) sicut af: et accipiens coram ipsis manducavit; cf. Act. 10,40. 44 hunc Deus dedit manifestum fieri.., nobis qui manduca- S. Aug. : «certe fides christiana de ipso Salvatore non dubitat quod etiam post resurrectionem, iam quidem in spirituali carne sed/tamen Notat Mald. : « argumentabitur fortassé subtilis aliquis dialecticus non bene probasse Christum verum se habere corpus » et S. Thomas eandem sibi facit obiectionem: nihil enim ostendit Christus discipulis post resurrectionem quod etiam angeli hominibus apparentes vel non ostenderint vel ostendere non potuerint; nam angeli se ostendebant in humana efligie, loquebantur et comedebant ac si essent veri homines (cf. quae narrantur de Abraham, Lot, Tobia). Respondet 8. Thomas : licet singula argumentorum non suflicerent ad manifestandam peérfecte Christi resurrectionem, tamen omnia simul accepta perfecte Christi resurrectionem manifestant, maxime propter Scripturae testimonium et angelorum dicta et etiam ipsius Christi assertionem miraculis confirmatam. Angeli autem apparentes non asserebant se esse homines, sicut asseruit Christus vere se hominem esse (3 p. qu. 55, art. 6). Ad quem locum adnotat Suarez : « addo insuper, si omnia illa signa recte perpendantur per se sumpta et absque alio testimonio vel auctoritate, fuisse evidentia indicia hominis vere viventis, ita ut fere tam evidens fuerit apostolis Christum post resurrectionem vivere, sicut fuit evidens post passionem esse mortuum, quia tam manifesta signa vitae illis praebuit, sicut prius mortis praebuerat ». Si narrationes evangelicae, dubia et haesitatio discipulorum solum obiter considerantur, tamen statim deprehenditur quam insigni levitate scribat Renan: « dans ae ; quelles conditions l’enthousiasme, toujours crédule, fit-il éclore l'ensemble de récits par lequel on établit la foi en la résurrection? C’est ce que nous ignorerons a jamais. Disons cependant que la forte imagination de Marie de Magdala joua dans cette cir= constance un role capital. Pouvoir divin de l'amour! moments sacrés ot la passion dune hallucinée donne au monde un Dieu ressuscité » ! Ex modo narrandi neutiquam sequitur ea quae evangelista subdit v. kh eodem die esse a Christo dicta. Rem nunc breviter absolvit, cumin _ altera operis sui parte scil. in Act. sibi proposuerit de Iesu cum apostolisper quadraginta dies frequenti commercio et de eius in coelum ascen- ~ sione accuratius scribere. Neque obstat quod pergit evangelista ctzey 64; nam particula 3: nullo pacto indicatur semper series quaedam eventuum continua vel non interrupta; ea enim Lucas etiam utitur si ad eventum alium, longiore temporis spatio a priore separatum —__ transit, sicuti ex narrationum evangelicarum comparatione et hara monia patet 6,1. 12; 9,46. 51; 13,23; 18,15 etc. Quare perperam con-— 4 tendit Weiss formula cizey 3¢ significari id statim sine ulteriore mora’ ~ esse dictum, id quod merito negant Schanz , Keil allegantes 16,1; 17,
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444851; 20,1 v. 44 et dixit ad eos : ‘chal sunt verba quae iscerae ag sum ad vos, cum adhue essem vobiscum, scil. in corpore mortalicontinuo vobiscum versans; nam post resurrectionem iam non eratcum eis eodem modo, sed apparitione facta ab eis discedebat alio tempore iterum venturus et pariter discessurus; quandoque arctius id explicant: cum communis mihi et vobis esset vita mortalis; quali scil. commu-— nione nune non erat cum eis, quoniam ipse ad vitam transierat im-_ mortalem et impassibilem (cf. Bed. Cai. Luc. Ipr. et similiter S. Greg. =i ks hom. 24 in evang.), guoniam necesse est impleri omnia quae seripta LUC. Q4,44-47, sunt in lege Moysi et prophetis et psalmis de me, bx di allegantur | scil. breviter quae locutus sit Iesus cum esset cum eis; quare haec ____verba referri oportet non ad antecedentia (hae sunt res, quas nunc vi- Schanz); iis scil. in memoriam revocat quod iam antea, ante passionem, lis praedixerit de sua passione et resurrectione eosque edocuerit oracula prophetarum esse implenda; cf. 18,31; 22,37. Matth. 26,314. : Mare. 14,27. Ioan. 3,44; 5,46; 13,18; 15,25; 17,12. Libri sacri He- Z braeorum in tres classes iam saeculo secundo ante Christum distri- ; buti erant, uti patet ex prologo Kecli. : ipsa lex et prophetae ceteraque aliorum librorum, quam distributionem hic Iesus quoque innuit; sed ___ tertio loco psalmos commemorat, in quibus scil. oracula messiana ~ _haud pauca habentur. Uti elucet ex Ioan. 13,18 et 15,25 et 17,12, ; Iesus saepius ex psalmis de sua sorte futura eos edocuit (Ps. 40,10 et 68,5 et 108,8; cf. Act. 1,20). Ex paucis hisce quae in evangeliis commemorantur omnino colligendum est Iesum frequenter discipulos ad oracula messiana remisisse. Tertiam sacrorum librorum partem Josephus qauoque hymnos continere dicit (c. Ap. 1,8; vide de partitione ~ Cornely, Introd. I edit. alt. p. 30 seq.). Sed quod antea non intellexerant (18,34), nunc impletione facta et
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_sensum, ut intelligerent Scripturas ; proin quae in evangeliis et epistolis "legimus explicata ex veteris foederis libris, huic explicationi Iesu merito accepta referenda erunt;
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v. 46 ef dixit eis - quoniam sic scriptum est (et sic oportebat) Christum pati et resurgere a mortuts tertia die; cam illud et sic oportebat non referri possit ad v. 47, debebit per moduet _ parenthesis intelligi appositum ad prius solum Gaaci bea: de passione vide oracula Is. 50,6. 7; 58,2-12. Zach. 12,10. Ps. 21,2 seq.; de re- ~ surrectione Is. 53,11. Ps. 15,10; praeterea typum agni paschalis, ; etiam annuntiatur debere
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v. 47 et praedicari in nomine eius poenta tentiam et remisstonem peccatorum im omnes gentes ex) vo dvouat. adTod concedi propter nomen Messiae, vi nominis eius quod cum fide invocetur; ille enim passione sua nobis meruit hanc sanationem vulnerum; vide Is. 53,4. 5. 6. 10. 11. Ter. 31,34. Ceterum ‘huc spectant omnia vaticinia quibus messiano tempore sanctitatem fore annuntiatur, quae frequentissima sunt. Pariter bona messiana omnibus destinari gentibus sollemne est apud prophetas et iam primis vaticiniis expressum ; cf. Gen. 3,15; 9,27; 12,3; 49,10. Ps. 21,28; 71,9-44. Is. 11,10; 42,6; 49, 6; 60,3 seq. etc. ete.; incipientibus ab Terosolyma ae5aucve. ponitur per zovtwy; alii testes praebent éo2d4uevoy incipiendo ab Ierosolyma; inde lerusalem centrum regni Dei in vetere testamento fuerit constitutum . aequum est, ut ex ea urbe nuntius messianus in omnes terras propagetur; idem colligi potest ex Ps. 2,6; 109,2.1s. 2,2. 3; 60,1 seq. Mich. 4,1 etc.; v. 48 vos autem testes estis horum, passionis scil. et resurrectionis, operis messiani, impletionis vaticiniorum. Atque ut tales qui earum rerum testimonium omnibus exhibent, debent exire in — omnem terram. Ad quod munus obeundum Jesus illis mittet, uti promisit (loan. 1%,16.17-56; 15,26), Spiritum sanctum v.49 e¢ ego mitio promissum Patris met in vos scil. id quod Deus per prophetas promisit de effusione spiritus; vide Is. 44,3. Ez. 11,19; 36,26. 27; 39,29. loel 2,28; quod Pater promisit, mittit Filius, « significat se Patri aequalem, dum in se recipit munus praestandi id quod promiserat Pater » (Luc.). Revocat igitur iis in memoriam quod dixerat antea; ex alto; simul significat quid Spiritus sanctus in eis operaturus et efee erect sit : instruentur et toti perfundentur robore ac fortitudine -coelesti, ut intrepide et cum magna. potestate testimonium reddantde _buerant et postea ostendebant ianuis ob metum Iudaeorum clausis, | _ Ioan. 20,19) penitus ablata. Metaphora induendi et apud profanos et i -sacros auctores est usitata; cf. 1 Par. 12,18; 2 Par. 24,20. Iob 8, 22; 29,14. Ps. 34,26; 92,4 etc.; locos profanorum vide apud Weistein. o at Hac. itaque forutndines in saad armaturae induentur ac munientur | (Theoph. Huth. ); hic est ille baptismus quo Spiritu sancto baptizabuntur (Act. 1,5; Beda), | a . Atque aes ultima fere fuisse verba quae Ghristas hisce in terris suis eo Mole dixit, docemur Act. 4,5; unde adnectitur v. 50 eduxit aun tem eos foras in Bethaniam gz xgo¢ Bad. usque Bethaniam versus, _non usque in ipsum pagum, sed usque eo ubi in monte oliveti via nee : _thaniam versus deflectitur (ef, Act. 4 12), et elevatis manibus suits - benedizxit eis, Lev. 9,22 et extendens manus ad populum benedixit ei, _ Tesus discipulis ae precatus est; « fecit ut pater qui moriens aut longe non rediturus abiens. filiis benedicit; quod autem levavit ma-. Patre Ronnie » (Mald, )i
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v. 51 ef factum est dum benediceret illis , tione, dum iis optima quaeque apprecatur et divina sua benedictione te lum fertur. mth verba illa e¢ ferebatur in aoehae. hic non legerentur, tamen ¢iorq ax’ adt@v de ascensione in coelum deberet explicari. Ita enim recedere ab eis hoc loco dicitur, ut iam ulterius non cum ipsis in terris versetur; eo autem modo recessisse ascensione in coclum manifestum est ex clara doctrina sacrorum librorum et idem Lucas id quam clarissime refert Act. 1,9; cf. Marc. 16,19. Act. 3,21. Eph. 4,10. ~Hebr. 6,20; 7,26; 9,12. 4 Tim. 3,16; quae ascensio supponitur, cum (etistus aieatae sedéne a dextris Dei Col. 3,1. Hebr. 1,3; 8,1; 10,42 12,2. 1 Petr. 3,22;
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v. 52 e¢ ipst Oopanies Reoonuvijcavtes adtov, cum _participes suae consolationis et beatitatis. Ceterum nos quoque orare _ docemur : : gratias tibi agimus propter magnam gloriam tuam. | Ut praeceptum Christi impleant (v. 49) vacant illis diebus usque ad reddantur ad accipiendum Spiritum sanctum v. 53 et erant semper. i. e. assidue, quotidie horis congruis et ad orationem destinatis ; quod quis studiose et frequenter facit, id semper facere dicitur communi loquendi modo, in templo laudantes et benedicentes Deum; « haec cet novi sacerdotii futuros, non in victimaram sanguine, sed in laude Dei et benedictione concluserit. Quare congruit nobis quoque, ut cum _ _ §. Cyr. in Dei laudem desinat explicatio: « glorificemus itaque eun- ~ passus est, resurrexit a mortuis et corruptionem Sate qui as- De modo narrandi. summatim ‘vel connectendi eventus inter se separatos bene “ Bethaniam, et assumptus est, non plane per ea tradit nobis statim eum fuisse as- “sumptum (i. €. iam primo resurrectionis die). Mos enim est scriptoribus de brevitate 4 descripsit ieee in Iordanem adventum ipsiusque pracdicationem quac ae triginta fere annos suscepta est. Sed et multa similia qui volent collegerint ad fide an faciendam evangelicae concordiae, ut omittamus quod in Actibus apostolorum repetens narrationem de ascensu quadragesimo die contigisse eum retulit » (Collectio difficult. et solut. n, 59; M. 93, 1446). Quod itaque Lucas hie per compendium mt narrat, statim in altero sermone de Actibus explicite refert adeoque ipse satis providit ne falso intelligatur. Nihilominus non desunt ex criticis qui haec clara indicia ae negligentes, contendant, ‘omnia quae v. 44-53 narrantur eadem vespera primi diet _ resurrectionis evenisse. Proin etiam mirum illud debent assumere Iesum multa, iam nocte discipulos eduxisse versus Bethaniam et noctu ascendisse in coelum (cf. Strauss , Ewald, Bleek, Holtzmann, de quibus vide Keil). Quod plane incredibile est Meyer quoque statuere non est. veritus. Censet quippe Lucam secutum esse duplicem te _ traditionem ; priorem in evangelio ie: Tesum ipso die resurrectionis ‘in coelum - _ascendisse; alteram quam postea cognoverit in Actibus i. e. ascendisse demum post | : 40 dies. Num Lucas qui sedulo cuncta investigavit non explorare potuit ascenderitne - Christus primo die an diutius cum discipulis versatus sit? quomodo scribens. evan= ele in eo SS on esse errore socius peat neue a ee Christum visum > ae ELC Kare eee fo, Pons ordine liber sit eoitpositus A wate as is De subsidiis interpretationis .— BTR TEL, DAtra ote — Historia infantiae 1,5-2,52 . 0... 2) near AS _@) Annuntiatio nativitatis praecursoris. ' be 25 ~ 6) Annuntiato nativitatis Tesu 1,26-38 . Dyed sehen OO g) Pastores veniunt ad Iesum natum p 8 20. 3 h) Puer Iesus factus sub lege 2,21-40 . ..... i - 4) Tesus duodennis in templo 2,41-52. .. . .. ee - Proxima ad ministerium Christi praeparatio 3,1 ce 13 a) Praedicatio praecursoris 3,1-20 . _ 6) Tesus baptizatur, texitur stemma 32188 Ss) ee ues ~ ¢) Iesus tentatur a diabolo 4, 1-13 . ; hoe Primwn tempus minister te in Catiinea 4; 13- 6,11 aes a) Iesu in Nazareth praedicatio 4 tig, 30° Te Retain c) Miraculosa piscatio 5,1-11. . . ie rar CERT AN mR d) Sanatio leprosi et paralytici 5, 12- 26: ae ais e) Vocatio Matthaei ,27-39 f ¢) Iesus sanat servum centurionis 7,1-10. .— Been d) Suscitatur iuvenis in Naim 7,11-17 : a 5 e) Mittit Ioannes discipulos ad Iesum 7,18-35 . se ee yy Ren f) Peccatrix ungit pedes Iesu 7,36-50. 2... ......4es vs g) Parabola de seminante 8,1-18 . __ A) Tesus visitatur a cognatis; sedat tempestaemn 8, 19- 25. i) Tesus in regione Gerasenorum 8,26-39 . _k) Tesus suscitat filiam Tairi 8,40-56 . aS ee Tertium tempus ministerit tn Galilaed 9,1-50.) 225. a aes a) Apostoli mittuntur ad praedicandum 9,1-9. c) Petrus confitetur Christum qui passionem praedicit 9,18-27. . e) Sanatur Junaticus ; docetur de passione et Bominete 9, 37- 50. a vies PARS 6.804007 ec Ose Se Ad Gohan ys ; i A die prima hebdohiades ad feriam diane 19. 28-29,38, en : a) Sollemnis in urbem ingressus 19,28-48 . . . .-. 6) Disceptatio cum synedristis 20,1- Sh ae cs eR Bs ‘c) De censu quaeritur 20,20-26 .. . . nytag taal d) De resurrectione mortuorum 20,27-40. 2e) Ultima i in templo verba 20,41-21 BE : f) Praedicuntur tribulationes 21,5-19 . . . 2... -g) De ruina urbis et altero Christi adventu 21,20- 38. h) Coena paschalis Dp} COG ire saraee ie i eet) 4) Ex sermonibus ea vespera habitis 22,24- 88%, $e Se ~ Enarratur passio 22,39rE OSI a age eae cS. _ @) Iesus in horto 22, 39-53 Maes ao Ree Soe Triplex Petri negatio 22, SACRA Seeae c) Iesus male habitus a ministris et synedrio 22, 63- 7 1 _ d) Tesus coram Pilato et Herode 23,1-25...... - e) Tesus crucifigitur et moritur 23,26-49 . . 2. | i f), Tesus sepelitur 28,50-56 0 nn BEFORE TAKING BOOK from library. remove slip from this pocket: put your | name and date ou it and place it in the box provided for the sume. WHEN RETURNING BOOK return the slip to the pocket and replace the book in | its proper place. Your cooperation in keeping an orderly library. will — enable you to get the best service possible froin your , .
24:1
Le chapitre est mal coupé; ce v. n’est que la suite du précédent; son δέ répond à μέν. Le jour du sabbal les femmes ne bougent’ pas, mais... μία τῶν σαό- 6drwv (Me. 2; Jo. 1) est le jour un de la semaine (τὰ σάδδατα) — δαθέως est un gén. attique pour δαθέος, plutôt qu'un adverbe. Ce mot peut qualifier le temps, pour dire très matin ou très tard, ὀφὲ πάνυ βαθ[εἸίας ἑσπέρ[ας] P. Lips. I, 40, Hi, 10 (ive/ve s. ap. J.-C.) (MM.). Luc suit la vraisemblance en ne faisant pas acheter les aromates si matin. Il est étrange qu'il n'ait pas nommé les femmes dès le début. C’est probablement pour que leur nom pèse davantage au moment où elles rendent témoignage (10).
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La disposition fréquente des tombeaux creusés dans le roc avec leur grosse meule fermant l'ouverture justifiait l'anxiété des femmes dans Me., mais Lc., à son ordinaire, néglige ce détail, et ne s'arrête pas non plus à la grosseur de la pierre. L'intérêt est concentré sur le fait principal.
24:3
Ge fait c’est l'absence du corps, supposé par les autres, exprimé par Luc.
24:4
Au lieu d'un jeune homme {Mc.), deux hommes, et, ce qui est étrange, tous deux parlent. Il était plus naturel de ne laisser la parole qu'à l’un des deux, et, en conséquence, de n’en mettre qu'un en seène. IL semble donc que Le. ἃ délibérément parlé de deux hommes (anges) parce qu’il les trouvait dans la tradilion, d'autant qu'il n’est pas porté à changer un en deux (cf. un seul démoniaque, vin, 27, un seul aveugle xvur, 35 au lieu de deux dans les endroits parallèles de Mt.). — La tournure est hébraïque : καὶ ἐγένετο ἐν τῷ... χαὶ ἰδού, avec ἀπορεῖν (manquer de) au sens intellectuel; cf. I Macch. μι, 31; I Macch. vin, 20; Jo. χπι, 22, Act, xxv, 20 etc. — La Vg. mente consternatae essent exprime l'abatlement plutôt que l'embarras. — ἐπέστησαν αὐταῖς exactement comme x, 9, en parlant d'un ange. La leçon critique ἐσθῆτι ἀστραπτούσῃ (au lieu du pluriel ἐσθήσεσιν ἀστραπτούσαις, qui suppose ἔσθησις comme Act. 1, 10) car le vêtement se dit au singulier, distributive; cf. Eph. vi, 14.
24:5
D'une forme parliculière propre à Le. — La crainte était de circonstance, 12. admis par S V; om. à tort par T H (entre doubles crochets); — eœurov (S V) plutôt que αὐτὸν (H). mais ἔμφοθος n'est pas dans les évangiles (xxrv, 37; Act. x, 4; xxiv, 25; Apoc. x, 13 ἘΝ, T.). Les vêtements qui jettent des éclairs (cf. 1x, 29) obligent les femmes à baisser les yeux, et au lieu du « ne craignez pas » ordinaire, la question radieuse qui révèle le nouvel horizon du rire l'opposition de la mort et de la vie (Rom. νι, 8).
24:6
οὐχ ἐστιν ὧδε ἀλλα ἡγερθὴ (T S V) et non om. (H doubles crochets).
Après le v. 5, le début du v. 6 est un peu froid, et a paru suspect — comme une interpolation d’après Mc. ou Mt. Cependant — sans parler ici des témoins mss., — ἠγέρθη parait nécessaire comme point de départ du rappel d'idées terminé au ν.- 7. par ἀναστῆναι. — Mc. parlait de la Galilée pour y donner rendez-vous aux femmes; Le. prononce aussi ce nom, mais pour faire allusion au passé. Seul un esprit imbu des pures méthodes rabbiniques eût pu croire que de cette facon il ne s’écartait pas de sa source. Ce ne pouvait être l'état d’esprit de Luc, le gentil. I] a plutôt voulu orienter la Galilée elle-même vers Jérusalem devenue le foyer de l’évangile. La prédiction avait été adressée aux disciples, plutôt qu'aux femmes, mais elles ont pu être présentes, et le message des anges est destiné aux disciples. — Dans xvi, 25 μνήσθητι avec ὅτι, ici ὡς, parce que les paroles vont être rappelées et presque reproduites (PL.).
24:7
λέγων, en Galilée 1x, 22; quant à xvin, 32 s., on n'était déjà plus en Galilée. 8 5.) Le trouble des femmes n'est point accusé comme dans Me. ; il y ἃ même une contradiction en apparence, puisque dans Mc. les femmes ne disent rien, el que dans Le. elles vont parler. La meilleure manière de la résoudre est de conslater que le récit de Mc. a été interrompu après le v. 8. Nous avons dans 8 la première impression; mais comme 16 message de l’ange devait avoir son résuldat, les femmes auraient sans doute surmonté leur terreur et parlé, si le récit avait été poursuivi ou conservé intégralement entre les versets 8 et 9 de Mc. D'après Plummer, c’est plutôt parce que Lc. attribue aux femmes ce qui fut le propre de Madeleine. Maïs le propre de Madeleine fut une apparition de Jésus. Dans Le. les femmes parlent non seulement aux Onze, mais à tous les autres, ce qui prépare le v. 23. — πάντα... πᾶσιν manière de Le.
24:9
ταῦτα παντα (H V) où παντα ταυτα (T S).
24:10
Loisy : « Construction pmbarrasste; les deux verbes ont-ils les mêmes sujets, ou bien faut-il partager ceux-ci, attribuant les trois noms à ἦσαν, et le bloc des « autres » à ἔλεγον» (π, 734 note 3). — Mais il n'y ἃ aucun embarras si, au lieu d'une virgule après Ἰαχώδου (FT), on met un point en haut (H) ou même un point (5), et si l’on ne traduit pas ἔλεγον par « dirent ». Luc nomme les trois femmes pour autoriser leur témoignage; il le confirme ensuite par la déclaration des autres qui pour ainsi dire l'une après l’autre (ἔλεγον) venaient déposer la même chose. Les deux premières nommées sont Marie-Madeleine et Marie (mère) de Jacques, comme dans Mc. La troisième est Joana qu'il a présentée déjà (vin, 2), et qui fut peut-être une des personnes qui l'ont informé; elle prend la place de Salomé (Mc.). 11 est d’ailleurs vraisemblable que le groupe, d'abord restreint, se soit augmenté insensiblement. Le tombeau n'était pas tellement loin de la ville. ᾿ ὌΝ à
24:11
Propre à Le. Comme les Apôtres n'ont pas vu le tombeau vide, les paroles dites en Galilée ne les émeuvent pas. Le mépris d’un récit extraordinaire fait par des femmes n’étonne pas en Orient, où moins qu'ailleurs. Dans Me. xvi, 11, même refus de croire une femme. — λῆρος est le terme technique médical pour signifier le délire causé par la fièvre (Hobart p. 177). Ici le sens est moins accentué, c'est radotage. 42. PIERRE AU TOMBEAU (cf. Jo. xx, 3-10).
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Ce verset est pris par plusieurs critiques (Holtz. etc.) pour un extrait de Jo. xx, 3-10 fait par quelque copiste. Mais pourquoi n’aurait-il pas suivi Jo. de plus près? Il y a assez de différences pour que les harmonistes stricts se soient crus obligés d'admettre deux visites de Pierre au tombeau, l’une de 13. noav πορενομενοῖ p. ἡμερα (T Π) plutôt que p. αὐτῶν (8 V). Pierre seul, l'autre de Pierre avec Jean. C’est donc probablement un serupule de ce genre qui ἃ fait omettre ce verset, où Le. nous ἃ laissé unç première rédaction de la présence de Pierre au tombeau, mise au point par Jo. Le style est de Le. : ἀναστάς, τὸ γεγονός. On objecte le défaut de contexte. Mais pourquoi Le. n’aurait-il pas opposé à l'incrédulité générale l'impression faite sur Pierre qui, ardent comme toujours, court pour savoir à quoi s'en tenir? La ressemblance entre παρακύψας βλέπει τὰ ὀθόνια dans Le. et παρακύψας βλέπει κείμενα τὰ ὀθόνια (Jo. xx, 5) est si étroite, et sur des mots si rares, qu'on ne ΘΟΠΟΙαΐ pas volontiers à deux rédactions indépendantes. Mais pourquoi Jo. n'aurait-il pas repris les termes de Le. pour les employer avec la précision d'un témoin oculaire, ou plutôt d'un acteur? Quant à la vérité historique, elle n'est point en cause pour de semblables nuances. Sur παραχύπτειν cf. Field. Le sens n'est pas «se pencher», mais regarder en avançant la tête; ce qui ne se fait guère sans la pndt, surtout dans un cas comme celui-ci; cf. Gen. xxvi, 8; Prov. vu, 6.
24:13
δύο ἐξ αὐτῶν, non pas des Apôtres, comme on le verra par le nom de Cléophas, mais du groupe des autres, v. 9. — ἐν αὐτῇ τῇ ἡμέρᾳ, style de. Le., mais ici le mot a une gravité particulière; on est au jour de la he — ἦσαν πορευόμενοι, οἵ. πορευυμένοις εἐς ἀγρόν Mc. xvr, 42. Ce n’est pas une promenade. Les disciples vont là pour leurs affaires ou plus vraisemblablement ils rentrent chez eux après la Pâque. — κώμη selon le sens du terme et l'usage de Le. est un lieu moins important qu’une ville (πὶ, 1; xt, 22). Il est fort douteux qu'il ait pu donner ce nom à 1" Ἐμμαοῦς des Macchabées (I Macch. m1, 40. #7; ἵν, 3) rangée parmi les places fortes à côté de Jricho, Béthoron, Béthel etc : καὶ ὠχοδόμησαν πόλεις ὀχυρὰς ἐν τῇ Ἰουδαίχ, τὸ ὀχύρωμα τὸ ἐν Ἰεριχὼ καὶ τὴν ᾿Ἐμμαούμ *. t. À. (1 Macch. 1x, 50). Josèphe connaissait aussi cet ᾿λμμαοῦς (var. Ἐμμαοῦς), pour une ville aussi puissante que Gophna καὶ τέσσαρας πόλεις ἐξηνδραπόδισε... ὧν ἦσαν ai δυνατώταται l'épvare καὶ ᾿Αυμαοῦς (Ant. XIV, x1, 2; οἵ. ΧΥΤΙ, x, 9; Bell I, x1, 2; UM, v, 13; IV, vu, 1). D'autre part Le. qui emploie volontiers < environ » (wc) pour ses évaluations donne la distance précise sans réserve, ce qui suppose que le bourg était sur le bord d'une grande route. Les Romains semblent avoir été les premiers à employer les bornes routières, mais déjà sous les Stleucides on évaluait exactement des distances assez considérables; pour la forme ἀπέχουσαν σταδίους, cf. Il Macch. x11, 29 ἀπέχουσαν ἀπὸ Ἵερ. σταδίους ἐξαχοσίους (Scythopolis). — Sur le chiffre 160 ou 60 voir la note après ce chap. — Le stade est d'environ 185 mètres, soit 8 pour un mille romain. Ἐμμαούς (HTS) est dans les Macchabées et dans Josèphe une variante d'’Auuaoës (Niese écrit οὖς) due peut-être à la présence d''Enpaods dans Le. ν᾿ τὰ La Michna connait ONON (‘Arakin un, 4; Kerithoth ur, 7) (ponctué DiNON dans l'édition de Jost), qui n'est évideñment qu’une transcriplion du grec. Et on peut en dire autant de l'écriture des Syriens et des Arabes, DNTAY, quoique plus éloignée du grec. Ces transeriplions ne nous renseignent donc pas sur le nom hébreu primitif. Si la première leltre avait été un ñ ou un ñ, on ne s’expliquerait guère l'esprit doux de ‘E ou ’A, et si le nom ancien a persévéré dans le nom moderne, du moins pour sa première partie, il faudrait chercher une racine … ὮΝ; cf. "ΩΝ 992 Jos. xvinr, 24.
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ὁμιλέω, ici et v. 15; Act. xx, 11; xxiv, 26; + N. T. Le thème de la conversation indique [65 préoccupations des disciples et prépare ce qui suit avec beau-
24:15
συνζητεῖν, les deux disciples ne sont pas d'accord sur le sens de tout cela, spécialement sur ce que signifie ce tombeau vide; ils échangent leurs vues — xai, (omis par B) est significatif : c'est précisément de Jésus qu'ils parlaient. Il s'approche; sans doute comme s’il les avait rejoints en marchant plus vite.
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xpatéw « retenir, empècher de » Apoc. vi, 1. — τοῦ avant l'infinitif indique normalement le but. Il n’y ἃ pas de raison de lui donner un sens plus vague. C’est Dieu naturellement qui agit pour empêcher que les disciples ne reconnaissent Jésus avant le moment voulu, Ge n'est pas en contradiction avec Me. xvi, 12 qui résume brièvement l'épisode. D'ailleurs on peut bien penser qu'un ressuscité n'a pas l’apparence familière de tous les jours (cf. Jo. xx, 14 s.; χχι, 4). Peut-être les disciples auraient-ils reconnu Jésus si leur foi en sa résurrection leur avait ouvert les yeux.
24:17
ἀντιδάλλειν est le mot employé pour la collation des mss. — Field conclut à un latinisme, conferre sermones. Mais ἀντιθάλλειν usité dans le sens d'échanger des coups ἃ pu ensuite signifier « échanger des vues ». — Le texte recu (et Vg.) καί ἔστε σκυθρωποί fait partie de la question et s'explique aisément (cf. Gen. xL, 7; Neh. π, 3). Mais le texte xat ἐστάθησαν σχυθρωποί (vivement attaqué par Field) est beaucoup plus fin. Les disciples échangeaient entre eux leurs idées; mais voici qu'un étranger les interroge sur un point si délicat pour eux! On comprend bien une hésitation qui se manifeste. par un temps d'arrêt dans la marche, bientôt reprise quand Cléophas se décide à parler. Et la tristesse qui élait en eux, mais que certaines espérances tempéraïient peut-être, apparaît décidément en présence d'un indifférent. σταθῆναι est sans doute rare pour s'arrêter sauf le participe σταθείς, cependant cf. Apoc. var, 3.
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Κλεόπας est l'abrégé de Κλεόπατρος, nom parfaitement grec, maïs le personnage n’était pas Grec et en tout cas ce nom de Κλεόπας a dû être prononcé ΝΞῸΡ (palmyrénien) qui en grec est Κλωπᾶς (Jo. χιχ, 25). Cependant il n'y ἃ pas de raison positive d'identifier ces deux personnes. Origène ne doutait pas que l’autre disciple fût nommé Simon et le nomme toujours le premier (cf. v. 34) : 6 Σίμων καὶ ὃ Kkséras. Celte opinion doit à tout le moins exclure Luc lui-même, auquel Théophylacte ἃ pensé. Cyr. d'AL (commentaire syriaque) dit aussi Simon, mais Ambr. dit Ammaon en plusieurs endroits, et qui aurait changé Simon en Ammaon? Peut-être la tradition aura-t-elle conservé quelque part un nom gentilice avec l’ancienne forme du nom de lieu : Ammaon serait l'habitant d’Ammaous ou ‘Ammaôn. — μόνος est en contact avec παροικεῖς mais se rapporte pour le sens à οὖκ ἔγνως. Dans le même sens Field cite Dion Chrys. Or. nt, p. 42, : où ἄρα, εἶπε, μόνος ἀνήκοος εἶ τούτων ἃ πάντες ἴσασιν; Charit. Aphrod. 1, 11; Lucien, Ep. Sat. 25. — παροικεῖν fixer sa demeure comme hôte, client ou étranger; cf. Ps.-Sal. xvir, 31. Avec l’accus., Gen. xvir, 8; Ex. γι, 4.
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Cl‘ophas s'était exprimé avec réserve. Sans doute le ton de l'étranger est sympathique, car l’un des disciples (ou l’un après l’autre) s'explique au nom des deux. Avec quel tact! TI ne pense pas qu'on puisse contester que Jésus s’est montré grand prophète par ses actions, c’est-à-dire des miracles qui attestaient son pouvoir auprès de Dieu, et par sa prédication qui avait paru au peuple ramener les jours des anciens hommes de Dieu, annonçant ses volontés, rappelant au devoir. — Cf. Act. vir, 22, pour les paroles etles actes. Luc tient à l'ordre « faire et dire » quand il s’agit de Jésus (Act. 1, 1.).
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ὅπως τε dépend de ἔγνως (τε souvent dans les Actes). Cléophas donne toute la faute aux chefs de leur nation, si bien qu'elle paraît aussi peser sur les disciples (ἡμῶν). Cependant παρέδωχαν implique bien que d’autres ont pris part à la crucifixion. Mais sans les Juifs elle n'aurait pas eu lieu. Ils en sont responsables.
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À l'opinion générale sur Jésus avant l'intervention brutale de la hiérarchie, Cléophas ajoute celle du cercle des disciples; il exprime sa foi messianique dans le rachat d'Israël. λυτροῦσθαι, « délivrer un esclave en payant pour lui La délivrance pouvait s'entendre au sens moral : Tit. π, 14; 1 Pet. τ, 18. Même quand on parlait de secouer le joug de l'ennemi, on pensait à l’action de Dieu ou de son instrument (Ps.-Sal. 1x, 1; vit, 13. 36.). — Le contraste avec cette espérance est fortement marqué : ἀλλά γε nat signifie déjà : [il n’y a pas que cela], « mais encore »…, auquel s’ajoute σὺν πᾶσιν τούτοις « en plus de tous ces symptômes néfastes pour nos espérances »... jusqu'à la mort de Jésus, on pouvait attendre l'intervention de Dieu. Α tout le moins devait-elle se produire aussitôt après. mais on est au troisième jour... Cette date ne fait aucune allusion à la résurrection prédite pour Le troisième jour mais elle impressionne le lecteur qui est au courant. — ἄγει sans sujet ne peut être qu'impersonnel, car aucun sûjet ne peut être sous-entendu à propos. On ne peut rien citer de tout à fait semblable; cf. ἄπεχει Me. χιν, 41.
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Nouvelle péripétie : ἀλλὰ καί : «il y a cependant un élément dont on pourrait tenir compte » — ἐξέστησαν, cf. Act. vu, 9 (+ N. T. pour le sens actif), « jeter dans la stupeur »; c'est la seule impression produite par le récit des femmes. Or si le tombeau vide était un signe équivoque, les paroles des anges étaient formelles. , 4
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Mais ce sont paroles de femmes (λέγουσαι), rapportant une vision d'êtres 27. om. τι nv α. τα περι (T H V) et non add. (8). surnaturels, qui auraient dit (λέγουσιν) au présent, mais dans le discours ndirect, « qu'il est vivant ». ἃ
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χαι α. αἱ (T S V) plutôt que om. (H).
Ceux qui sont allés au tombeau confirment le témoignage des femmes sur le tombeau vide. Mais pourquoi Jésus ne se serait-il pas montré à ses disciples s’il était vivant? Et si les disciples n'ont pas vu des anges, ne serait-ce pas un indice que les fémmes n’en ont point vu? Celui qui parle donne ici l'opinion de tous deux, quoi qu’il en soit de leurs divergences particulières elle est fort découragée. Le pluriel ἀπῆλθαν τινες s'imposait en quelque sorte après le pluriel des femmes, si l’on ne voulait expliquer qui était Simon-Pierre; il n'y donc rien là de décisif contre Le v. 12; mais ce pourrait er être la raison qui l’a fait omettre dans quelques mss.
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ἀνόητοι cf. Gal. πὶ, 1; défaut de clairvoyance plutôt que d'intelligence. — πιστεύειν ἐπί est suivi de l’accus. quand il s'agit de la personne (Act. 1t, 42: x1, 11; xvi, 34; xxu, 19); ici les prophéties sont le fondement de la foi (Schanz, PL.). I fallait ne pas fermer les yeux sur certains passages, mais bien peser tout. Sainte Catherine de Sienne s'élève contre ce qu'elle nomme 18 religion du Père, excluant le Fils, c'est-à-dire ne voulant que repos et gloire sans souffrances; c'était le cas des Juifs qui ne voulaient voir dans ἀσὼν que les gloires du Messie.
24:26
ἔδει fait allusion au décret divin; ef. 1x, 22; xur, 38; xvu, 25; xx, 37; χχιν, 7, mais pour la première fois le verbe est à l’imparfait. [1 est vrai que ἔδει peut signifier un subjonetif irréel, cf. Mt. xx, 23 : ταῦτα ἔδει ποιῆσαι κἀχεῖνα μὴ ἀφεῖναι, mais ici les souffrances sont un fait accompli, et ἔδει ἃ son sens de passé. Comme ce verbe gouverne aussi εἰσελθεῖν, il faut en conclure que le Christ est déjà entré dans sa gloire, et ce peut être une partie de cette gloire qu'un état surnaturel où l'on n’est pas soumis aux lois ordinaires des sensations.
24:27
Si la construction devait être prise à la lettre, Jésus aurait commencé par le Pentateuque et tous les prophètes pour aborder le reste ensuite. Mais ce nous, car le soir vient, etle jour est déjà sur son déelin. » Et il entra pour rester avec eux. commencement eût été plus important que le tout. Il faut donc supposer une négligence dans l'emploi de la copule rai ἀπό, sans que la clarlé en souffre trop. De même que dans Actes 11, 22 ss., le Christ commence par Moïse et passe aux prophètes dans un sens large, comprenant même les psaumes. ἀπὸ πάντων doit être plutôt collectif que distributif; il n’est pas dit qu'on doive trouver une prophétie messianique dans chacun des prophètes ou des livres de la Bible. Mais c'est le Christ lui-même qui affirme son autorité prophétique “ relativement à sa Personne. — Ce n'est pas le lieu de faire une liste des prophéties messianiques, d'autant qu'on ne saurait conjecturer celles que le Christ a citées, si ce n'est peut-être Is. Liu, parce que ce passage mène à la gloire par la souffrance.
24:28
πορρωτερω (T S V) et non πορρωτερον (H).
11 est dit très clairement que les disciples sont arrivés au terme de leur voyage, et non pas dans une hôtellerie intermédiaire; ils vont donc être chez eux ou chez l’un d'eux. Au moment où ils vont quitter la grande route pour prendre le chemin qui les y conduit, Jésus se donna l'air (περιποιήσατο, et non προσεποιεῖτο, texte reçu) d'aller plus loin. Il est tout à l'honneur de la sincérité chrétienne qu'elle se soit inquiétée de cette apparence de fiction. Or, il n’y ἃ pas le moindre mensonge, même dans le geste, maïs seulement une leçon : le Christ n'allait pas à Emmaüs ou du moins n'y serait pas allé si les disciples ne l'en avaient charitablement prié. Il ne veut que leur donner une occasion de l’inviter; occasions précieuses et qu'il ne faut point négliger.
24:29
En matière d'hospitalité antique, la politesse exige qu'on fasse les dernières instances, une sorte de violence : Act. xvr, 45; encore le même verbe dans ce sens Gen. xix. 9; I Regn. xxvin, 23; IV Regn. v, 16. — ἑσπέρα de Luc seul dans le N. T. — sur χλίνω dans cette acception, cf. ix, 12. Entre midi et le coucher du soleil, le jour baisse, le soir approche (cf. ἠσθένησεν à ἡμέρα εἰς τὴν ἑσπέραν, Jud. xx, 9 ms. A); encore ont-ils dû exagérer l'heure tardive pour obliger l'étranger à accepter l'hospitalité. Il semble de plus en plus que les disciplés sont chez eux. Ils n'avaient pas à prodiguer les instances pour faire entrer leur compagnon de route dans une auberge. 32, εν nv (T S V) et non om. (H).
24:30
Bientôt on se met à table, et on laisse l'étranger présider le repas. Les deux disciples devaient le prendre à tout le moins pour un rabbi des plus doctes. — ἐν τῷ καταχλιθῆναι, non pas après le repas (Mald.), maïs aussitôt qu’on est - étendu pour commencer le repas. Jésus donna-t-il l'Eucharistie aux disciples? C’est incontestablement l'opinion d'Augustin (contre Kn.) qui la juge certaine Et quod ab illis duobus in fractione panis est agnitus, sacramentum esse quod nos in agnitionem suam congregat, nullus debet ambigere (P. L. XXXIII, c. 644). Et Jérôme en disant que la maison de Cléophas à Emmaüs fut transformée en église semble indiquer la continuation du mêmerite au même lieu (P. L. XXII, 883). Bède est formel (P. L. xcur, 625 et 628). Mais aucun Pèregrec ne parle de l’Eucharistie avant Théophylacte. L’exégèse catholique du xvie ‘siècfe pencha dans le sens d'Aug., mais Chrysostome n'étant pas l'auteur de l'opus imperfectum in Matth., c'le est aujourd’hui plutôt pour la négative (Schanz, Kn., Fillion.) ou pour le doute. Du moins nous ne saurions affirmer à la fois « que Jésus n'a pas renouvelé pour eux le moment tragique de la dernière cène », et que « le souvenir de l'eucharistie… parait essentiel à la conception du récit » (Loisy, τι, 763). La solution n'est point aisée. Si l’on se réglait d’après le v. 35, on conclurait à l’Eucharistie, car il semble bien que la fraction du pain soit un terme technique dans les Actes (1, 42 et xx, 7) pour désigner l'Eucharistie (malgré Zahn), conformément au style de Paul (I Cor. x, 16). Mais alors il faut être logique, et comprendre dans la fraction même la manducation, comme l'entend Luc dans les Actes. Et en effet on ne concevrait pas que Jésus ait consacré et donné le pain aux deux disciples et que ceux-ci ne l’aient pas consommé. Ce serait même par la grâce spéciale de l'Eucharistie que leurs yeux se seraient ouverts. Mais peut-on donner ce sens au v. 30 où il n’est pas question de manducation? On le pourrait d'autant mieux que si Luc dit expressément à la multiplication des pains que le peuple a mangé (1x, 17), il ne le dit pas des Apôtres à la Cène, comme pour laisser dans le mystère cette manducation spéciale. Au contraire dans Act. xxvn, 35 où Paul ne consomme pas l’Eucharistie. Plummer ἃ objecté que Le. xxiv, 30 ressemble plus à la multiplication des pains qu'à la Cène, parce que Luc emploie ici (ἐπεδίδω) l’imparfait, de même que dans la multiplication des pains (χατέκλασεν καὶ ἐδίδου, x, 16; ἔχλασεν za Édroou Mc. vu, 6), landis qu'à la Cène aucun des synoptiques n'emploie l’'imparfait. Mais si l'imparfait se distinguait du parfait d'une façon notable, ce serait parce qu'il indiquerait une action répétée. L'acte de la Cène, accompli une fois, se distinguerait de, celui du chef de famille qui rompt le pain, le garde auprès de tandis qu’il nous parlait dans le chemin, tandis qu’il nous découvrait les Écritures? » lui et le distribue selon les besoins. Or ce ne peut être le sens ici, ἃ moins qu'on ne suppose un repas prolongé, ce qui, dercchef serait contre l'hypothèse d’une reconnaissance à la simple fraction du pain. Cependant on n'ose conclure expressément à la distribution de l'Eucharistie, parce qu'il serait étrange que Jésus ait renouvelé la Cène avec deux disciples qui n'avaient pas été présents à l'institution, tandis qu'il va prendre avec les Apôtres une nourriture ordinaire (v. #3). Il semble done que Luc ait voulu montrer dans les apparitions une sorte de crescendo, Jésus ayant daigné dans sa Sagesse préparer les disciples à une révélation aussi extraordinaire, en leur laissant l’occasion d'en mesurer pour ainsi dire la réalité. Les disciples d'Emmaüs le reconnaissent à la fraction du pain, mais ne 16 voient pas manger; il mangera plus tard. Aussi insistent-ils sur la fraction du pain (+. 35). Pour donner à ce mot un sens précis, il suffit de supposer que Jésus avait sa manière à lui de rompre le pain après l'avoir béni, manière que les siens connaissaient. D'après saint Cyrille d'Al. (commentaire syriaque οἱ Catena) les yeux des disciples furent ouverts après que l’enseignement eût éveillé la foi. Après tout ce que le Christ avait dit, le voyant agir comme autrefois, le retrouvant dans un geste con- ” gacré, ils le reconnurent.
24:31
Le momerit où les yeux furent ouverts n'est pas précisé, et il n'a pas été question de manducation; cf. Gen. χχι, 19; IV Regn. νι, 20. — ἄφαντος est poétique pour ἀφανῆς; cf. IE Macch. πὶ, 24, des anges : ἀφανεῖς ἐγένοντο, Eur. Or. 1494 5. ἃ (Hélène) δ᾽ ἐκ θαλάμων ἐγένετο διαπρὸ δωμάτων ἄφαντος. Ici ἀπ᾿ αὐτῶν, car Luc a insisté sur leur compagnie, et on ne doit pas penser à. une personne qui serait demeurée tout en se rendant invisible. Le Christ a quitté les disciples, en disparaissant soudain. — C’est le seul cas connu de ἄφαντος avec un complément de personne; Luc a construit d’après l’analogie de ἀφανίζειν ἀπό, et sans doute celte construction était admise, puisqu'elle se retrouve dans le grec moderne (MM).
24:32
Dernier trait el charmant, de exquis sans doute pour les copies qui ont changé καιομένη en χεκαλυμμένη (D), ou appesanti (les syriens). Il n’y ἃ même pas à songer à une confusion entre Dpte ardent » et Vp* «appesanti » pour la tradition syrienne, car la version sah, ἃ soit « voilé », soit « appesanti », ὁ excaecatum, ἐ optusum, e exterminatum. — Tous ceux-là ont pensé avec Loisy que le cœur couvert ou alourdi, c’est-à-dire l'intelligence voilée ou appesantie est « plus conforme aux habitudes du langage biblique et en meilleure harmonie avec le contexte » (τι, 764). Mais qu'il faut savoir gré à Luc de ce cœur échauffé, brôlant aux paroles du Christ! La réalité des faits exclue, M. Loisy nous s propose la carte forcée de Strauss. 86. καὶ λεγει αὐτοῖς εἰρηνὴ ὑμῖν (S V) ou om. (T H doubles cr.). réfutant Paulus. Nous ne pouvons pas accepter l'explication rationaliste de Renan : « qui montre les deux disciples soupant avec un juif pieux el versé dans les Écritures, qu'ils avaient rencontré sur leur chemin, puis oubliant sa présence et s'imaginant que Jésus est là qui rompt le pain, et se persuadant enfin, parce que leur compagnon s'est éclipsé pendant leur réverie, que l'étranger et Jésus ne faisaient qu'un » {11, 767). « Hypothèse fantaisiste », mais qu'il est « impossible de réfuter » si l’on s’obstine à méconnaitre le earactère symbolique du récit. C’est à savoir : « Le Christ est ressuscité : les Écritures l'avaient annoncé. 1] est vraiment vivant : on le retrouve « dans la fraction du pain ». La foi à la résurrection de Jésus et la foi à la présence du Christ au milieu des siens dans le repas de la communauté se sont affirmées en même temps » (x, 761). Et voilà pourquoi l'Eucharistie n’est pas accomplie d’après le texte, et comment elle est essentielle à la conception du récit (1, 763). C’est sans doute pour prouver le sens symbolique que M. Loïsy nous dit encore : « Mais il faut avouer que le narrateur se tient dans le vague, et que le récit est comme suspendu entre ciel et terre » (π, 763). Hélas! il n’est que trop vrai; Luc nous tient souvent dans le vague! Mais pour une fois il indique le village où l'on allait, sa distance exacte de Jérusalem, le nom d’un des disciples, le jour précis, l'heure de la reconnaissance. Il ἃ pris soin de dire que les disciples ont le plus vite possible mis les Apôtres au courant... Que pourrait-on lui demander de plus pour bien marquer son intention de raconter un fait réel et ais à Que n’a-t-il eu toujours le même goût de la précision!
24:33
L'importance de l'événement est telle que les deux disciples, renonçant au repos qu'on goûte si volontiers quand on est rentré chez soi, partent à l’heure même pour informer les Apôtres, qu'ils espèrent rencontrer encore à Jérusalem. Et de fait, ils trouvent tout le groupe réuni. Il semble bien d’après Le. que c'est le même jour, sans quoi il aurait dû le dire. Mais ce peut être à une heure tardive, et c'est ce que dit Jean (xx, 19), qui place au soir de Pâque une apparition aux Apôtres. Il est vrai qu'ils n'étaient que dix d’après Jean, puisque Thomas était absent. Mais il est clair que ἕνδεκα dans Le. marque moins un nombre précis que le groupe des Apôtres, comme distinet des autres disciples. — αὐτῇ τῇ ὥρᾳ style de Le.; ἀναστάντες aussi; cf. τ, 39; xv, 48.20; Act. x, 20. La tradition ancienne de Jérusalem qui plaçait Emmaüs à 160 stades se préoccupait . du temps qu'il avait fallu pour le retour (Hésychius, Catena), mais ne s'en étonnait pas. Et pourquoi, dans leur empressement, les disciples n'auraient-ils pas-pris des montures? 4
24:34
Wellhausen n'avait pas assez d'autorité comme helléniste pour prononcer que la lecon λέγοντας détonne; λέγοντες (D) est beaucoup moins naturel. C'était cependant sûrement la lecon d'Origène, car il met toujours Simon avant Cléophas (Comm. in Johann. I, v et vus, hom. in Jerem. xx; contra Cels. τι, 62), sans faire la moindre allusion à une tradition qui aurait conservé le nom de Simon. Sa pensée était donc que le Seigneur avait apparu à Simon sur la route d'Emmaës, nommé seul ici comme le plus digne. Mais celle exégèse et celte leçon sont clairement contredites par tout le thème. Si Simon est Pierre, pourquoi ne pas l'avoir nommé dès le début? et si c’est un autre Simon, pourquoi lui faire honneur de la vision? Ce sont donc bien les autres disciples qui probablement aux premiers mots des deux disciples répondent qu'en effet le Seigneur est bien (ὄντως) ressuscité et qu'il a apparu à Simon, c’est-à-dire à Pierre. Il est très étrange que Lc. ne raconte pas cette apparition en détail. Peut-être ne la connaissait-il que par Paul (1 Cor. xv, 5, ὥφθη Κηφ) qui la plâce la première, avant celle accordée aux Douze (encore une désignation globale).
24:35
καὶ αὐτοί pourrait s'entendre de tous les disciples (avec la leçon λέγοντες) avec λέγοντας il n'est pas nécessaire de traduire « eux de leur côté »# (contre Wellh.), puisque αὐτοί se rapporte au sujet de la phrase précédente, Sur la fractio panis, cf. v. 30. On ne peut nier que ce terme n'ait ici quelque chose de mystérieux. Én lout cas on ne saurait l'expliquer comme notre locution vulgaire : casser une croûte.
24:36
Κη. tient avec raison pour une glose : ego sum, nolîte timere. Assurément καὶ λέγει αὐτοῖς εἰρήνη ὑμῖν sont mieux alteslés, n'étant omis que par la tradition latine ancienne (af et it) et D. Mais ils se trouvent textuellement dans Jo., où ils sont nécessaires, tandis qu'ici on dirait bien que le début des paroles de Jésus est au v. 37. Le décret du concile de Trente n'est pas intéressé par de pareilles minuties. — Jésus ἔστη, c'est-à-dire apparut subitement comme il avait disparu subitement à Emmaüs.
24:37
Sans s'inquiéler qu’on lui reproche une « contradiction formelle » (Loisy) 40. Avec S V, et non om. (T H doubles cr.). avec le v. 34, Le. indique la première impression des disciples. On leur avait dit que le Seigneur était ressuscité, mais qu'est-ce qu’un ressuscité? Ils reconnaissent Jésus, mais leur première impression est de le prendre pour un esprit, au sens populaire, quand on croit voir l'âme d’un mort. D'ailleurs Le. ἃ ses raisons pour accentuer celte impression; l'apparition va précisément montrer la différence entre un esprit ct un ressuscité. À Emmaüs il semble que Jésus a disparu avant de manger. — πτοηθέντες ou θροηθέντες; le sens n'est guère diffé-
24:38
εν τὴ χαρδια (T Η) plutôt que εν ταῖς χαρδιαις (5 V). x Ν
τί n'est pas synonyme de διὰ τί (Hahn), mais plutôt l’objet à l'aceus. de τεταραγμένοι ἐστε; les pensées montent au cœur (Act. vi, 23; I Cor. π, 9; ef. Is. τὰν, 46; Jer. in, 16; xxx, gr. xxxix, 35), tournure hébraïque : comme si des pensées confuses et incertaines sortaient de profondeurs inconnues pour se présenter à la raison, Celle-ci ne sait que dire.
24:39
Les sens extérieurs trancheront la question. Les mains et les pieds, parce qu'ils portent encore les traces de la crucifixion, font reconnaitre le Maître; et si la vue ne suffit pas à distinguer un corps de l’image d'un corps, le toucher est la marque décisive de la réalité du corps dont il peut suivre les dimensions. La gradation est donc rationnelle : il était plus aisé de reconnaître le Christ que de se convaincre qu'il était réellement ressuscité corporellement. Glorieuses traces des blessures, source perpétuelle de charité pour les âmes qui les contemplent : in quo non solum fidem firmat, sed etiam devotionem acuit ; quod vulnera suscepta pro nobis coelo inferre maluit, abolere noluit ; ut Deo Patri nostrae pretia libertatis ostenderet (Ambr.). — Saint Ignace (ad Smyrn. ur, 2) : καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλθεν, ἔφη αὐτοῖς" Adfere, ψηλαφήσατέ με καὶ ἔδετε, ὅτι οὐκ εἰμὶ δαιμόνιον ἀσώματον ἃ probablement cité d’après le Κήρυγμα πέτρου (de princip. proem. 8). Sur l'opimon de saint Jérôme qui attribue ce daemonium incorporale à l’évangile des Nazaréens, cf. ΗΒ. 19142, 5925.
24:40
Le texte de Jo. est : καὶ τοῦτο εἰπὼν ἔδειξεν καὶ τὰς χεῖρας χαὶ τὴν πλευρὰν αὐτοῖς. On voit que ce n’est pas lout à fait notre v. 40, et si l’on ἃ pris ce verset dans Jo. en remplaçant le côté par les pieds, comment se fait-il que tout le monde se soit trouvé d’accord sur ce changement? Car Soden cite un seulms. qui aurait conservé τὴν πλευρὰν αὐτοῦ, Tatien devait naturellement mettre les deux, et l’on peut croire que τὴν πλευράν serait demeuré dans beaucoup d'exemplaires si l'addition eût été le fait des copistes. Nous retenons donc le verset, très naturel dans Le., malgré l'omission dans D, ancienne latine (ab de ff? rl), syrsin et cur. — Harnack (Harcion… 229*) rend avec raison Marcion responsable de l'omission. Si on lit ἐπέδειξεν, cf. Le. xvir, 14; Act. 1x, 39. #1) Il est clair que l’incrédulité ne paraît ici que pour amener l'épreuve suprème et l'argument convaincant; aussi Le. a-t-il soin de lui donner pour cause la joie : ce serait trop beau! υἱῷ sibimet ipsi prae necopinato gaudio credentes (Tite-Live, xxxix, 49, Schanz). ἀξ 5.) Le ressuscité n'avait pas besoin de nourriture. — Alors pourquoi en prendre? — Si c'était pour convaincre ses disciples, ne leur faudrait-il pas conclure que la nourriture était le fait ordinaire des ressuscités? Telles sont nos perplexités, semblables aux leurs. Sans doute les manifestations de la gloire du Sauveur furent si éclatantes, que les disciples ne risquaient pas d'assimiler entièrement cette vie à la nôtre. Il fallait plutôt les convaincre de la réalité de la résurrection, et c'est pour cela que le Christ consentit à leur donner nn signe où ils pourraient bénir sa condescendance sans méconnaître sagloire.— Le poisson salé n'était pas rare à Jérusalem, οἱ l'on est obligé d'y recourir aujourd’hui encore assez souvent. — Le rayon de miel n'est sûrement pas authentique. On peut concéder à M. Loisy qu'il ἃ pu être ajouté dans une intention symbolique « Peut-être n'est-il pas hors de propos de rappeler que le miel avait sa place dans l’ancienne liturgie du baptême » (π|, 770).
24:44
λόγοι doit s'entendre ici des paroles en tant que réalisées, comme s'il y avait: --α Ce qui vient de se passer, c'est bien ce qu'annonçaient mes paroles». — La parole ἔτι ὧν σὺν ὑμῖν d’après Loisy « sonne faux; 0116 dénonce le rédacteur qui parle par la bouche du Christ à ses lecteurs et à l'Église de son temps » (x, 774). — Non, elle constate simplement que le Christ n’est plus le compagnon des anciens jours. Il est glorifié. D'ailleurs celte parole est plus naturelle quelques jours après la résurrection que le jour même. Sur ces anciennes paroles cf. 1x, 22, 44: xvn, 25, χύπι, 31-33; xx, 37. Les psaumes peuvent être ici pour la troisième partie du canon juif; ef. dos. conf. Ap. 1, 8, qui nomme les lois, les prophètes et les hymnes. D'ailleurs ils sont nommés pour eux-mêmes, à cause de leur importance messianique, spécialement pour ce qui regarde les douleurs et la gloire (Ps. xxr et xx; 1, xvr et ex).
24:45
Cf. v. 31 s. On emploie volontiers de l'intelligence, au sens métaphorique, ce qui se dit de la vue au sens propre. Ouvrir les yeux permet de voir, ouvrir l'esprit ou le cœur (selon l'usage hébraïque) c'est faire comprendre; cf. Acl. xvi, 44; 11 Macch. 1, 4. 46 5.) Jésus apparaissant ressuscité, sa résurrection est évidente par ellemême, et n'a pas besoin d’être prouvée par l'Écriture. Ce que le Christ révèle ici, c'est le sens de l'Écriture : 4° relativement au Christ; 39 relativement à l'œuvre qui doit être accomplie en son nom, mais par d’autres. On est étonné de trouver dans une phrase tout ce merveilleux secret, sur lequel les Juifs peinent encore. Dès le premier jour la pensée chrétienne recevait son orientation définitive. La part du Christ, c'était de souffrir, mais comme Christ il devait ressusciter; ce qui eut licu le troisième jour. Dans cette déclaration du sens général de l'Écriture, il n’y ἃ pas à chercher si elle ἃ précisément prédit la résurrection le troisième jour, du moins d’une facon littérale précise; γέγραπται a le sens d'une ordonnance divine, d’un conseil divin, comme ont compris les mss. ou versions qui ont ajouté ἔδει ou même remplacé γέγραπται par ἔδει, — ὅτι avant οὕτως est probablement récitalif.
24:47
εἰς α. ἀφεσιν (T Η) etnon και (8 V),
La seconde révélation n’est pas moins étonnante. Le Christ victorieux auquel Dieu avait promis les nations en héritage disparaît presque de la scène du monde; cependant si les nations doivent être invitées à se repentir en son hom, c'est qu'elles obliendront le pardon à cause de ses souffrances (xx, 49 s.). — Les deux points sont développés dans le discours de Paul à Antioche de Pisidie (Act. xur, 26-41). — μετάνοιαν avec εἷς plutôt que καί, ef. ii, 3, et pour la chose, τ, 77. L'évangile de Luce se termine comme il ἃ commencé. Ce qui n'était qu'une aurore dans le Benedictus, avec le ministère précurseur de Jean, va devenir la prédication des Apôtres. — ἀρξάμενος signilie seulement « à partir de », d’où l’anacoluthe ἀρξάμενοι, corrigé en ἀρξάμενον (A etc.), mais qui a son posiau Act. x, 37. Il n’est donc pas nécessaire de mettre un point en haut après ἔθνη pour commencer ensuite une nouvelle phrase. é
24:48
C'est duels μάρτυρες τούτων qui est une phrase distincte, le témoignage s'appliquant ‘avant tout aux faits dont l’Écriture indiquait d'avance la réalité divine.
24:49
χαὶ 100 syw (H V) plutôt que xayw (T S).
Parole éclairée par les Actes des Apôtres (Schanz). 1] serait très étrange qu'en écrivant tout cela Luc n’ait pas eu déjà dans la pensée les faits du début des Actes. — ἐγώ par opposition à ὑμεῖς; un seul acte du Christ rendra les Apôtres capables d'exécuter leur mission. — ἐξαποστέλλω, le présent pour le futur (cf. Jer. vin, 47). — « La promesse du Père » comme Act. 1, 4, parce qu’il en est l'auteur; la formule es{ plus complète dans Act. 1, 33 : τήν τε ἐπαγγελίαν τοῦ δΊ. καὶ avepepeto εἰς τὸν ουρᾶνον (5 V) et non o#. (FT H d. er.). 52, προσχυνήσαντες αὐτὸν (S V) et non om. (T Η d. cr.) πνεύματος τοῦ ἁγίου λαδὼν παρὰ τοῦ πατρύς. Mais un certain mystère convient à l'avenir. Le séjour à Jérusalem suppose bien qu'on y est; mais les Apôtres ont pu aller en Galilée et revenir à Jérusalem; ce qu'ils ont fait d'après Me. χνι, 7; Mt. xxvIU, 7. 40. 46 et Jo. xxr, 1 ss. Cet intervalle avait pour but dans les desseins de Dieu de bien marquer la différence entre des âmes encore incerlaines, et des apôtres revêtus de la vertu de Dieu comme d’une armure : Rom. xt, 44 etc.
24:50
Les Apôtres sortent, parce qu'ils étaient dans la ville, où ils vont retourner, v. 52. Il faut lire πρός et non εἰς après ἕως. On n'est pas entré à Béthanie. L'ancienne tradition, supposant avec vraisemblance que Jésus avait continué de s'entretenir avec ses apôtres,. situait ce suprême entretien à la grotte des discours eschatologiques, de sorte que l’église de l'Éléona était à la fois le mémorial des entretiens les plus importants et de l’Ascension (Vincenr et ABEL, Jérusalem nouvelle, ch. xiv). — Les mains élevées pour bénir, selon l’an- %ique geste (Lev. 1x, 22; cf, Gen. χινπι, 14).
24:51
διέστη, éloignement définitif, qui signifie l’Ascension, comme l'explique ce qui suit. Si καὶ ἀνεφέρετο x. τ᾿ À. n'était pas authentique, ce serait donc διέστη qui à lui seul indiquerait l'Ascension, quoique d'une manière vague, car Luc prétendait bien (Act. 1, 2) avoir conduit son évangile jusqu’au moment où le Sauveur ἀνελήμφθη, L'authenticité de καὶ ἀνεφέρετο εἰς τὸν οὐρανόν nla donc pas de portée dogmatique. Augustin ἃ omis ces mots une fois (de με eccl. x), etles -& cités une fois (de cons. ev. m1, 83). sé
24:52
Se prosterner devant le Maître glorifié après un dernier regard était dans les convenances. La joie, moins indiquée par la nature, procède déjà d’une impulsion de l'Esprit de Jésus; ils voient son triomphe ct ils attendent son secours.
24:53
La reconnaissance qui remplissait leur cœur s’épanchait dans le Temple, qui était pour eux comme pour tout Israël le lieu de la prière. Luc ne dit rien de l'avenir; il y avait dans l’évangile assez de sujets de bénir Dieu. La ovesrion D'Emmaüs. — Nous ne nous proposons pas de traiter ici toute la question d'Emmaüs, mais seulement d'indiquer les variantes sur la distance, en cherchant à en expliquer πος (1). On hésite entre cent soixante ou soixante stades à partir de Jérusalem. 1 Les textes -grecs cités par Tischendorf (vie maïor) pour le chiffre de 160 stades sont δ I Κ΄ N° Π 158, 1756. 233" 237* 420*. Ce sont les mêmes que cite Gregory dans son édition de Θ {Die Koridethi Evangelien p. 743), si ce n’est que 1 qui est [7 est dénommé 079, et qu'il y faut joindre 8 lui-même, soit six onciaux. Ces six onciaux sont cités par Soden; K = 2, I = 16; Καὶ = 1°; N— 19, cité sous la forme x minusc.; Π — 73, cité sous la forme 71"; 6 — 050 @). 11 dénomme les minuscules d'après sa notation : 207, 285, 1121, 1353. Sauf N, tous les mss. qu'il cite sont ramenés à la notation 1, qui pour lui signifie recension palestinienne; le ms. 050 du groupe 1“, le ms. N du groupe Fr, le ms. 207 du groupe σ; les mss. 71" et 73 avec 1131" et 285 du groupe [*, et enfin 16 et 1353 sont raltachés à 1 sans être d’un groupe distinet; à la p. 1455 ils sont rangés derrière Ka (Mélange de I et de K), et Soden refuse d'admettre que la leçon 160 soit primilive « si difficile à expliquer qu'elle soit ». Le type E est le meilleur de 1:1 1 sont moins bons en décroissant; quant ‘à 1 ἃ qui ne figure pas dans la table des sigles p. 2177, ce ne peut être qu'un texte mélangé de I et de Καὶ (vol. I, p. xv). De toute facon nous sommes toujours d’après S. sous l'influence palestinienne. Quant à K, il le rattache à l'Égypte, et à bon droit, mais ce ms. ἃ contenu dès le début les canons eusébiens, ce qui suppose bien l'influence d'Eusèbe, à une époque où elle ne devait pas être très répandue (we 8.). L'origine première des autres onciaux est encore mystérieuse. Cependant 6 semble bien originaire d'Arménic; 1 a des notes géorgiennes, K vient de Chypre, N de Cappadoce, Il de Smyrne. Aucun de ces mss. ne se rattache ni à l'Égypte ni à la recension antiochienne. Ce qui est plus important peut-être que le témoignage direct d’un ms., c'est la scholie notée aux Mss. 34 el 194 ἑκατὸν ἑξήκοντα λεχτέον' οὕτως γὰρ τὰ ἀχριδῆ περιέχει καὶ à ὠριγένους (34. om.) τῆς ἀληθείας βεδαίωσις. On voit que la variante appelait l'attention; aussi ἑκατόν a-t-il été supprimé dans Καὶ N, 293, 237, 420 et dans le n° 1121 de 5. Bar-hebraeus (ap. Jon.) ἃ noté « dans quelques’ manuscrits grecs cent soixante ». Chez les Syriens, Sin. et cur. ettousles mss. de la peschif{o ont soixante. Mais les trois mss. de l’évangéliaire dit palestinien ont 460 (écrit NY ou NN ou NU). De l'origine palestinienne de cette version on ne saurait douter, soil à cause du dialecte, soit parce que le ms. A, le seul connu jusqu'en 1892 (Revue Biblique p. 96) a été écrit à Aboud, non loin de Jérusalem (1) (The Palestinian Syriac Lectionary of the Gospels, 1899). Enfin Tischendorf cite, sans les désigner autrement, quelques mss. de la version philoxénienne ou héracléenne. L'étude de ces deux recensions n'a guère donné de résultats positifs. On ne peut aboutir à distinguer l'œuvre de Philoxène de la révision par Thomas Heraklensis. Datant du vie siècle, et avec son cachet d’érudition, elle ne peut représenter qu'un choix fait parmi des mss. grecs, non une tradition syrienne. Encore l'ensemble de ses mss. paraît-il favorable ἃ 60. Quelques mss. arméniens ont cent soixante, mais combien? on en cite un pour 150. Parmi les mss. latins, Tisch. ne citait que le Fuldensis pour 160. IL faut y ajouter plusieurs mss. de la Vulgate (2). On comprend que Wordsworth et White s'en soient tenus à la leçon sexaginta, mais on peut se demander si Jérôme n'avait pas écrit cenfum seæaginta, leçon qui aurait été submergée dans le flot unanime de l’ancienne latine et du grand nombre des mss. grecs. Cependant l’ancienne latine e avait septem, ce qui a paru suffisant à Soden pour écrire af., c'est-à-dire recension africaine (Κ étant lacuneux). En revanche les versions égyptiennes sont sans variation pour 60. Un ms. arabe au couvent copte de Jérusalem note en marge 160 d'après des mess. grecs et syriaques. Les choses étant ainsi, il est bien évident que les variantes ne peuvent provenir d’un hasard de copie. La variante septem pourrait venir d'un chiffre romain mal lu, vn au lieu de 1x, et encore est-ce plutôt une tentative de - raccourcir la distance. Quoi qu'il en soit, il faut choîsir : ou bien on a ajouté cent parce qu'on savait qu'Emmaüs était à la distance de 160 stades, environ; ou bien la distance ayant paru trop forte, on a supprimé cent. Incontestablement le chiffre de 160 paraît trop élevé, puisque les deux disciples ont pu revenir le soir même à Jérusalem. C'est même pour cela que Tischendorf a fini par préférer la lecon 60. C'est le grand argument qu'on propose contre Amwäs, mais n'est-ce pas concéder que ceux qui lisaient 160 devaient être fatalement amenés à supprimer 100? A cela on peut répondre que si 160 était le chiffre original, il devrait être plus répandu. Or il est exclu par la tradition latine ancienne, par la tradition égyptienne (sauf N qui n'est pas purement égyptien) et par la tradition d'Antioche, soit grecques soit syrienne. De plus, si l'on avait corrigé pour diminuer la distance, n’aurait-on pas ee tantôt 100, tantôt 60, le dernier chiffre se présentant le second, ou n’aurait-on pas mis à la place un autre chiffre, ce qu’on ne trouve que‘dans le septem de e et le 450 d’un ms. arménien? L'autre hypothèse, correction de 60 en 160 en faveur d'Amwäs, c'est-à-dire en faveur d'une tradition palestinienne, est d'autant plus vraisemblable que cette tradition ἃ existé et qu'il y a coïncidence entre l’origine palestinienne de ses défenseurs et l’origine vraisemblable des mss. Ici nous devons indiquer les données topographiques. Les textes littéraires connaissent deux endroits qui portent à peu près le nom Le moins connu est ᾿Αμμαοῦς où, d’après Josèphe (Bell. VII, νι, 6), Vespasien fonda une colonie de huit cents vétérans : ὀχταχοσίοις δὲ μόνοις ἀπὸ τῆς στρατιᾶς διαφειμένοις χωρίον ἔδωχεν εἷς χατοίχησιν, ὃ καλεῖται μὲν ᾿Αμμαοῦς, ἀπέχει δὲ τῶν Ἱεροσολύμων σταδίους τρίαχοντα. Trente est la lecon de six mss. vus par Niese; un septième a éffxovræ, lecon naturellement suspecte, le chiffre ayant dù être changé d'après l’évangile. D'après Josèphe, c'était un lieu, χωρίον, pas même un bourg. Le nom de Colonie semble se retrouver dans la xpÂvn Κολωνείας, à 3 milles romains de Jérusalem, citée dans le Μαρτύριον τῶν ἁγίων ἑξήκοντα νέων μαρτύρων (édité par Papadopoulos Kerameus, Saint-Petersbourg 1892) : κατὰ τὴν χρήνην Kohwvelas, ὡς ἀπὸ σημείων τριῶν οὖσαν τῆς ἁγίας Xo. τοῦ θεοῦ ἡμῶν πόλεως (paragraphe 6). Ce doit être la source située dans la vallée à l’ouest de Jérusalem, 5 au-dessous du village de Colonieh, qui a conservé ce nom. Entre ces données et celles du Talmud, il n’y a pas une différence inconciliable. La Michna (Soukka ιν, 3) parlait d’un lieu nommé Mosa (NY) situé au-dessous de Jérusalem où l'on allait couper des branches de saule. Dans le Talmud de Jérusalem (Soukka, 54b) on demandait : Qu'est Mosa, si ce n'est mamséia (ΝΥ) ἢ Rabbi Tanchouma (palestinien) dit : « Son nom est qolonia » (ND). De même à peu près dans le Talmud de Babylone (Soukka 452). Il importe peu qu'on ait joué sur la ressemblance entre Colonia, qui signifiait « exempt d'impôt », sans doute à titre de Colonie romaine, et mosa, chose eæclue. L'identification de mosa (ou mesiia) avec Colonia doit avoir un fondement et ne s'écarte pas tellement du renseignement dé Josèphe. Car mosa peut avoir été kammosa (ΠΧ) de Josué (xvur, 26), et pourquoi ne serait-ce pas en grec Emmaous? En tout cas Colonia près et au-dessous de Jérusalem doit être la Colonie de Josèphe et le même endroit que Qolonieh. Cependant la distance de trois milles qui seraient précisément 24 stades est trop faible. Qolonieh doit être à quatre milles romains, soit environ 32 stades. L’hagiographe des martyrs a eu soin de dire : à pen près. Les choses étant ainsi, on serait tenté de dire avec Schürer que la distance de Josèphe est trop courte el celle de Luc trop longue. Toutes deux seraient approximatives, et il faudrait chercher Emmaüs évangélique à Qolonieh. C'est en suivant cette piste que nous avons été visiter le Kh. Mizzeh, à quarante minutes de Qolonieh qui pourrait être l'ancienne Mosa, devenue Colonie romaine, le nom de Qolonieh étant descendu plus près de la source, phénomène qui n'est pas sans exemple (Rev. bibl. 1894 p. 139). Au Kh. Beit-Mizzeh on est à environ 40 stades de Jérusalem si l'on y va directement sans passer par Colonieh. Mais il faut convenir que personne dans l'antiquité n'a suivi cette voie. Tout le monde connaissait en Palestine le célèbre ᾿Εμμαοῦς des Macchabées (1 Macch. ut, 40.87; ιν, 3, 1x, 50), connu aussi de Josèphe (Ant. XIV, x, ἃ; XVII, x, 9; Bell. 1, x, 3; ἢ, v, 1; IV, viu, 4) et des juifs sous le nom d'OYNON (Michna Arakhin 11, 4; Kerithoth im, 7), qui est transcrit du grec. Cet Emmaüs est devenu Nicopolis, et Nicopolis est d'après le pèlerin de Bordeaux à 22 milles, soit 176 stades de Jérusalem. A cette distance se trouve aujourd'hui le village arabe d'‘Amwäs ( Qrlsss), bien connu des géographes arabes (Emmaüs-Nicopolis et les auteurs arabes, par le R. P. Van Kasteren, ΕΒ. 1892 p. 80 ss.). En dépit ou à cause des controverses récentes, il est hors de doute que ce village d'’Amwäs est l'ancien Emmaüs des Macchabées, transformé en Nicopolis. On a seulement pu douter si la fondation de Nicopolis ne datait pas de la conquête de l'an 70, et c'est ce que semble dire Sozomène (Hist. Eccl. v, 24) μετὰ τὴν ἅλωσιν Ἱεροσολύμων χαὶ τὴν κατὰ τῶν ᾿Ιουδχίων νίχην, Mais Schürer (Geschichte… 1, 640 ss.) a montré que cette opinion ne saurait prévaloir contre l’autorité d'Eusèbe (Chron. ad ann. Abr. 2237, éd. Schoene π|, 178 5. — Chron. paschale ed. Dindort 1, 499), qui rattache la fondalion de Nicopolis à Jules Africain et au lemps d'Élagabale. Suivi par le Chronicon paschale, le Syncelle (ed. Dindorl 1, 676, au temps d'Alexandre Sévère) et saint Jérôme (de vir. ülustr. rx), Eusèbe était aussi d'accord avec un fragment qu’on peut attribuer à Philippe de Side {vers 430), et qui de plus pr‘tendait savoir que Jules Africain était précisément d'Emmaüs : ἦν δὲ ὁ ᾿Αφριχανὸς ἀπὸ ᾿Ευμαοῦς τῆς χώμης τῆς ἐν Παλαιστίνῃ, ἐν ἤ οἱ περὶ Ἀλεύπαν ἐπορεύοντο, ἥ τε ὕστερον δίκαια πόλεως λαδοῦσα κατὰ πρεσδείαν ᾿Αφρικανοῦ Νικόπολις μετωνομάσθη (extrait figurant sur le cod. Baroceianus et publié par de Boor, Texte und Untersuchungen, v, τι, p. 169). Nous pourrions bien avoir ici la clef de toute l'affaire. Jules Africain, qui n'avait d'africain que le nom, maigré Suidas, était donc originaire d'Emmaüs. Le règne de Septime Sévère, nous nous en apercevons toujours davantage, fut pour la Palestine un temps de réorganisation et de prospérité. On a trouvé à Latroun, près d’Amwäs, une inscription qui porte le nom d'Élagabale. Sur la demande de ce citoyen important, assurément très cultivé, Emmaüs devient Nicopolis, peut-être en souvenir de la grande victoire qui a assuré l'empire à Sévère. On se pr‘occupa alors de son histoire, et Jules Africain, « un écrivain qui n'était pas le premier venu » (Eus. H.Æ. 1 vi) et qui s'occupait de questions bibliques, qui en conférait avec Origène, Africain a dû se demander si son Emmaüs n'était pas celui de Luc, ou plutôt il ἃ déjà trouvé la question résolue dans la tradition du lieu, car chaque village de Terre Sainte où il y avait des chrétiens aimait à se rattacher àla Bible. Pour Africain le concours d'Origène était surtout précieux pour l'étude du texte. D'après le scholion que nous avons cité, Origène intervint en effct. Les 176 stades de la voie romaine existante alors n'étaient point un obstacle à l'identification, car au temps de Luc la voie pouvait être un peu plus courte. Aussi fut-elle adoptée par Eusèbe (Onomasticon), par saint Jérôme (Epitaphium Paulae), par Sozomène (v, 21), le à TRE, À ra de Jérusalem (Ρ. G. xeur c. 1444). C'était incontestablement la tradition du clergé de Jérusalem, et, plus sûrement encore, du clergé de Nicopolis, et lorsqu'on bâlit la belle église dont les ruines ont été décrites par le P. Vincent (ΕΒ. 1903 p. 571 ss.), et qui ne peut être postérieure au ve siècle, on l’établit peut-être un peu en dehors de la ville pour conserver le souvenir de la maison de Cléophas. IE faut aussi reconnaître qu'aucun de ces palestiniens ne s'est arrêté à l’objection de la distance : Comment les deux disciples ont-ils pu revenir à Jérusalem le soir même (Luc. xxiv, 38)? Quelqu'un a noté seulement que partis à l'heure même où ils ont reconnu Jésus, Cléophas et son compagnon ne sont arrivés que quelques heures après, le temps de parcourir cent soixante stades : οὐχ αὐτῇ δὲ τῇ ὥρᾳ εὗρον συνηθροισμένους τοὺς ἕνδεκα, καὶ ἀπήγγειλαν τὰ χατὰ τὸν Κύριον Ἰησοῦν, ἀλλὰ μετά τινας ὥρας, ὅσας εἰχὸς ἦν αὐτοὺς ποιῆσαι τὸ διάστημα τῶν [ἑκατὸν cod.] ἑξήκοντα σταδίων βαδίζοντας, ἐν αἷς πάντως καὶ ὁ δεσπότης ὥφθη τῷ Σίμωνι (Catenae de Cramer, 11, 172). Ce passage curieux, d’où l'éditeur CGramer avait eru devoir éliminer ἑκατόν que lui offrait son ms., fait suite à un extrait du commentaire de saint Cyrille d'Alexandrie, mais n'est point contenu dans le texte syriaque du commentaire et ne saurait en faire partie, car si Cyrille n’admet pas que les disciples d'Emmaüs aient retrouvé les Apôtres le jour de la Résurrection, c'est pour mettre un intervalle entre la résurrection et l'ascension. De la distance d'Emmaüs il n’a cure, Nous avons donc ici affaire à une glose vraisemblablement palestinienne. On sait d'ailleurs l'importance des monastères de Jérusalem, recrutés en grande partie parmi des Arméniens ou des Géorgiens (Lazes); on comprend donc que leur influence ait été assez forte pour amener la leçon 160 dans la région comprise entre l'Égypte et Antioche, et spécialement en Arménie. Nous disions au début qu’il faut choisir entre la suppression. de éxaré à cause de la distance et pour harmoniser avec le v. 33, et l’influence exercée par une opinion locale puissante, aboutissant à l'addition de ce mot. Cette influence a existé, et pour n’admettre pas que la tradition ἃ pu naître sans être appuyée sur le texte, et même en dépit du texte, il faudrait méconnaître la façon dont sont nées en Terre Sainte — et ailleurs — tant de traditions hagiographiques. Cependant la contradiction devait être résolue, et elle 16 fut en effet par une addition dans le texte. Si au contraire le texte primitif avait porté 100 stades, aboutissant à une ville connue, étant soutenu par le clergé et les savants du pays, il eût à la longue prévalu contre les objections. La leçon 160 se présente à nous comme relativement tardive, puisqu'elle est inconnue des anciennes versions; elle pénètre dans des milieux érudits (version philoxénienne, arménienne), puis elle disparaît jusqu'aux recherches modernes. C'est précisément ce qui répond à l'effort d’une opinion érudite (Jules Africain ou du moins Origène) et d’un clergé influent en Orient. Si saint Jérôme a essayé de la faire pénétrer en Occident par sa révision de la Vulgate, elle s’est heurtée à une tradition textuelle invétérée. Nous ne sommes donc guère plus avancés que Jean, métropolite des Euchaïtes dans le Pont, qui écrivait vers l'an 1050 : ἔτι δὲ τὸ « εἰς χώμην ἀπέχουσαν σταδίους ἑξήκοντα » οἱ μὲν εἰς πολλῷ πλείους τούτων ἐχτείνουσιν, οἷ δὲ τοὐναντίον εἰς τριάχοντα μόνους ἐπισυνάγουσιν, ἀποδειχνύντες τοσοῦτον ἀφεστῶσαν μᾶλλον τὴν ᾿Ἐμμαοῦντα τῆς ᾿Ἱερουσαλὴμ. πρὸς ἀχρίδειαν (Cité par le P. van Kasteren, ΗΒ. 1892 p. 97, d'après l’éd. de Bollig-Lagarde, Gôttingen, 1882, p. 63). Jean était-il venu à Jérusalem, ou avait-il interrogé des pèlerins? Il semble meltre en présence des traditions locales, pour montrer que le seul remède est de supposer une erreur de copiste. Les uns, dit-il, étendent la distance beaucoup plus loin que soixante stades, les autres la restreignent à trente stades seulement, faisant état, non pas de textes, mais de ce qu'Emmaüs est précisément à cette distance de Jérusalem. Ils s'appuyaient donc sur autre chose, c'est-à-dire sans doute sur la tradition d'Amwäs, et sur une autre qui probablement cherchait Emmaüs à 30 stades, soit à Qolonieh. Mais nous ne saurions, pour résoudre celte question, suivre Josèphe de préférence à Luc. (1) Cf. Emmaüs, par l'abbé Heyper, dans le Dictionnaire biblique de Vigouroux. La discussion de critique textuelle n’est pas le meilleur point; l’auteur ne reconnaît pas ce qui est admis de tout le monde que les mss. de l’ancienne latine, fussent-ils du vu° siècle, représentent un très ancien état du texte; de même pour les versions syriennes. — On peut voir aussi RB. 1892 p. 80 ss.; 1893, 26 ss. ; 223 ss.; 1894, 139 ; 1896, 87 88. (2) Date et provenance inconnues. D'après M. Beermann (Die ΚΟΥ. ev. p. 681), le plus ancien séjour constatable du ms. avant l'an 900 est Martyropolis, en pleine Arménie. D’après Soden (1, 1297 ss.) ce ms., le meilleur représentant de I (recension palestinienne) après D (Cod. Bezae), a été écrit par quelqu'un qui ne savait pas le grec. (1) Malgré les doutes de M. Burkitt. (2) Epternacensis, Fuldensis, Oxoniensis, Ins. Lindisfarnensis et San-Germanensis, les quatre premiers étant rangés parmi les meilleurs mss. hiéronymiens. On sait que le San-Germanensis ne donne le texte de l’ancienne latine que pour saint Matthieu.
24:1
The appearance of the angel to M. M. and to the other Mary at the tomb, according to the Gospel texts (Mt. 28, 1-10; Mk. 16, 1-13; Lk. 24, 1-12; Jn. 20, 1-18), is the one most often represented in ancient Christian art.
24:9
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… The fixed number also emerges from Acts 1:15 ff., where the election of Matthias in place of Judas is narrated, and thus "the eleven" (Mt. 28:16; Mk. 16:14; Lk. 24:9, 33; Acts 1:26) become "the twelve" again. …
1. Κλεόπας (Lk. 24:18) is one of the two disciples (in communion with the Apostles: Lk. 24:9) of Emmaus (v.); the other was called Simon (according to Origen, who
24:10
… In this case James the son of Alphaeus would represent the tradition of Mary, his mother (Mk. 15:40; 16:1; Mt. 27:56; Lk. 24:10), as a witness of the Resurrection of Christ. …
… Beside the Cross there was Mary [the wife] of C. (Jn. 19:25), presented by the Synoptics as Mary the mother of James the Less (Mk. 15:40 and 16:1; Mt. 27:56; Lk. 24:10); the father of the latter was Alphaeus (Mt. 10:3; etc.). …
J. was among the women who went to embalm the body of Jesus on the morning of the Resurrection (Lk. 24:10). In the two Lukan passages J. is named alongside Mary Magdalene. …
… She was present on Calvary (Mt. 27:56-61; Mk. 15:40-47; Jn. 19:25); she witnessed the burial of Jesus (Mt. 27:61; Mk. 15:47); on the morning of the Resurrection she went to the tomb and was favored with an appearance of Jesus (Mt. 28:1-9; Mk. 16:1-9; Lk. 24:10; Jn. 20:11-18).
4. Wife of Clopas (John 19:25), mother of James the Less and of Joseph (Matt. 27:55; Mark 15:40-47; Luke 24:10), cousins of the Lord (Mark 6:3 etc.). …
24:13
… On the day of the Resurrection, while they were recalling the drama of Jesus' Passion, they were instructed by Jesus, who came upon them along the way, and they recognized him only at the "breaking of the bread"; then, in Jerusalem, they saw him appear to the Apostles (Lk. 24:13-36).
In the Gospels and in Acts only four d. appear with their name: the rich Joseph of Arimathea (Mt. 27:5; ἐμαθητεύθη τῷ Ἰησοῦ); two of them (Lk. 24:13; δύο ἐξ αὐτῶν) go to Emmaus; one has the name Κλεατός. …
3. Village of E. - Jesus, on the day of the Resurrection, appeared there to Cleopas and his companion (Lk. 24:13-26). Three places claim the honor of being the Gospel E., but the text, tradition and ruins do not lead to explicit preferences. …
… Thus, imperceptibly, almost by the ways of the heart, the persuasion penetrated that the Lord had instituted the fraternal banquet, that indeed he was present in the individual celebrations: some came to believe they had seen Jesus at one of the agape meals (cf. Lk. 24:13-43; Jn. 21:1-23). This psychological explanation of Jülicher is supported by an approach of Spitta: the catastrophe of Golgotha, which occurred on the 14th of Nisan, the day of the Jewish …
… They see him eating with them (Lk. 24, 41-43) and preparing food for them (Jn. 21, 9-14; cf. the impression made on the Apostles, in Acts 10, 42), they hear him often whether he asks for their love (Jn. 21, 15-17), or pities or reproves their weaknesses (ibid. 20, 27; Lk. 24, 13-31; Mk. 16, 14), or corrects their ideas about the character of his Kingdom (Acts 1, 7) etc. While they observe the new life of J., entirely similar to the previous life, the Apostles …
… He is the only one who speaks of the sweat of blood in the garden of agony (Luke 22:43-44), and of the pilgrims of Emmaus (ibid. 24:13-35). He says nothing about the appearances in Galilee. …
… C. Baronius still rejected the identification as "levis conjectura." St. Epiphanius (Haer., 23: PG 41, 307) identified N. with the companion of Cleopas (Lk. 24:13-35); from the 16th century onward isolated conjectures identify him with Matthew or Matthias (whose name = N.), John the Evangelist, Simon the Cananaean ("of Cana"), Stephen (Jn. 1:51 = Acts 7:56).
24:15
… resurrection of Jesus, many of the dead came out of their tombs and appeared to many persons in Jerusalem (Mt. 27, 53); the risen Jesus appeared to Mary Magdalene (Mk. 16, 9), then to St. Peter (Lk. 24, 33), to the two disciples on the road to Emmaus (Lk. 24, 15), to the apostles gathered in the upper room (Mk. 16, 14; Mt. 28, 17; Jn. 20, 19), to Saul on the road to Damascus (Acts 9, 3-7), etc.
24:18
1. Κλεόπας (Lk. 24:18) is one of the two disciples (in communion with the Apostles: Lk. 24:9) of Emmaus (v.); the other was called Simon (according to Origen, who
Luke drew, at least mediately, on the treasury of Mary's memories (Lk. 2:19, 51). He had the possibility of receiving precious information coming from Johannine circles (ibid. 9:54), from Peter (ibid. 22:8), from Cleophas (ibid. 24:18), from the deacon Philip (Acts 21:8), particularly well informed about what concerned Samaria (Acts 8:5-8; Lk. 9:52-56; 17:11-19). The pious women (Lk. 8:2-3; 23:55), Martha and Mary …
24:19
… The form N. (Ναζαρηνός) is read in Mk. 1:24; 10:47; 14:67; 16:6; Lk. 4:34; 24:19; the form Nazorean (Ναζωραῖος) in Mt. 2:23 (Vulg. …
24:21
… In fact, the Apostles, until the coming of the Holy Spirit, had an imperfect faith (John 14:13-22; Acts 1:8; Luke 24:21).
… The forgiveness of sins (H. L. Strack-Billerbeck [v. bibl.], I, p. 493), redemption, were entirely ignored, and the sufferings of the M. were resolutely denied (cf. Mt. 16, 21 ff.; Mk. 8, 31 ff.; 9, 31 ff.; Lk. 18, 34; 24, 21; Jn. 12, 34).
24:22
Primacy of Saint Peter and of the Roman Pontiff
… Mary Magdalene first reported the empty tomb to him (Jn. 20:2; cf. Mk. 16:7: "tell his disciples and Peter"), and on entering it John gave him precedence (Jn. 20:6; cf. Lk. 24:22). Later, Peter's decision to go fishing drew six other disciples (Jn. 21:3). After Jesus' ascension, Peter found himself in full, conscious and active possession of his primacy. …
24:23
… Mary, apparitions to Joseph, apparition to the shepherds, flight into Egypt and return to Galilee), at the beginning of the public ministry (Mt. 4, 11), in the passion (Mt. 26, 53; Lk. 22, 43), in his triumph of the resurrection and ascension (Mk. 16, 5; Lk. 24, 23; Jn. 20, 12; Acts 1, 10), in the future judgment (Mt. 13, 39, 41, 49; 16, 27; 24, 31; 25, 31; Mk. 8, 38), in the definitive triumph of heavenly glory (Rev. 1, 11; 8, 2 ff.). - 2) The …
24:25
They indeed report or presuppose the various elements from which it results that the sacred writer is a "prophet" (Mt. 26, 56; Lk. 18, 31; 24, 25; Rom. 16, 26; Heb. 1, 1-2, etc.), that he writes under the influence of God who fills him with the Holy Spirit (Hos. 9, 7; Mic. 3, 8; Ezek. 2, 2; 3, 12; 8, 13; 11, 5, 24; Zech. 7, …
… the Father (ibid. 13, 31-32; 17, 5; cf. 7, 39); as the hour of the enemies and the power of darkness (Lk. 22, 53); as a giving of his life in redemption for many (Mt. 20, 28); as a fulfillment of prophecies, necessary for J. C. to enter into his glory (Lk. 24, 25-27). The first apostolic catechesis likewise saw in the Passion a fact that happened because and as God had foreseen and decreed it (Acts 2, 23), a rejection by the Jews of the stone, …
1. In particular the heart (καρδία) is the center of every sensitive, intellectual and moral life: man believes, doubts, speaks, argues with or in the heart (for example Mk. 2, 6-8; 6, 52; 8, 17; Lk. 24, 25; Rom. 10, 8-16).
24:26
… From the Nativity (Mt. 2:4) to the confession of Peter (Mt. 16:16, 20; Mc. 8:29; Io. 6:69) and of Nathanael (with the synonym "King of Israel": Io. 1:49), of Martha (Io. 11:27), of the demons (Lc. 4:41), to the revelations of the Risen One (Lc. 24:26, 46; Act. 26:23), the proclamation resounds. …
… with knowing things far off and the hearts of the Apostles, which provokes the exclamation "My Lord and my God" (Jn. 20, 27-28). The risen J. attributes to himself in explicit statements the messiahship and the divinity: to the disciples of Emmaus (Lk. 24, 26-27); to the Apostles (ibid. 44-49), to the disciples through Mary Magdalene (Jn. 20, 17), to the Apostles in sending them as the Father has sent him: ibid. 21.
24:27
… herald of the gods who announces the divine counsels and wills, he is the god of eloquence (cf. Acts 14:12); ἑρμηνεύς or ἑρμηνευτής is he who translates and interprets his own or another's language, he is the interpreter of words, signs, dreams, etc. (cf. Lk. 24:27; 1 Cor. 12:10; 14:26-28). Biblical i. is called "sacred" hermeneutics to distinguish it from profane hermeneutics.
24:30
… Thus in the two multiplications of the loaves (Mt. 14:19; 15:36), in the Eucharistic Supper (Mt. 26:26 ff.), in the supper at Emmaus (Lk. 24:30) and elsewhere (Acts 27:35; Rom. 14:6).
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
… The f. p. at Emmaus (Lk. 24:30-35), on the shores of the lake (ibid., 24:41-43; "piscis ausus") and during the stormy voyage toward Malta (Acts 27:35) is today commonly considered an ordinary meal, whereas that celebrated …
24:32
… Grace, corresponds to the promised mission of the Spirit Consoler (Jn. 14:26). Authentic spiritual consolation is, in various ways and degrees, a notable intensification of this action, in a passive accentuation, normally transitory, of the soul's fervor (Lk. 24:32): a favor usually experienced at intervals by devout souls, whether already proven or still beginners, each according to its own dispositions. …
24:33
… apostles on Tabor appeared Moses (Mt. 17, 3); after the resurrection of Jesus, many of the dead came out of their tombs and appeared to many persons in Jerusalem (Mt. 27, 53); the risen Jesus appeared to Mary Magdalene (Mk. 16, 9), then to St. Peter (Lk. 24, 33), to the two disciples on the road to Emmaus (Lk. 24, 15), to the apostles gathered in the upper room (Mk. 16, 14; Mt. 28, 17; Jn. 20, 19), to Saul on the road to Damascus (Acts 9, 3-7), etc.
24:34
… He appeared to the Magdalene who was weeping near the tomb found empty (Mk. 16, 9; Jn. 20, 11-18), to the pious women (Mt. 28, 9-10), to Peter (Lk. 24, 34), to two disciples on the road to Emmaus (ibid. 24, 13-35),
Primacy of Saint Peter and of the Roman Pontiff
… particular prayer "that once converted he might strengthen his brethren in the faith" (Lk. 22:21 f.), while he did not spare him rebukes (Mt. 16:23; 14:31; Mk. 14:37; Mt. 26:31, 34; cf. Lk. 22:61). On the day of his Resurrection he appeared to him singly (Lk. 24:34; I Cor. 15:5) and before ascending to heaven he foretold to him alone the manner of his death (Jn. 21:18). More important, in an Eastern and Hebrew setting, was the gesture performed …
24:36
to the Apostles, except Thomas, in the cenacle (ibid. 24, 36-43; Jn. 20, 19-25), again to the Apostles, including Thomas, to whom the Risen One ordered to place his hands in his wounds (ibid. 20, 26-29), to five Apostles and two disciples on the …
24:41
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
… The f. p. at Emmaus (Lk. 24:30-35), on the shores of the lake (ibid., 24:41-43; "piscis ausus") and during the stormy voyage toward Malta (Acts 27:35) is today commonly considered an ordinary meal, whereas that celebrated by the first Christians in Jerusalem …
… They see him eating with them (Lk. 24, 41-43) and preparing food for them (Jn. 21, 9-14; cf. the impression made on the Apostles, in Acts 10, 42), they hear him often whether he asks for their love (Jn. 21, 15-17), or pities …
24:43
… The expulsion of the sinner from the protecting paradise (Gen. 3:22) corresponds to the intrinsic exigency of sin, which places him under the sovereignty of Satan; the return to paradise (Lk. 24:43) will be the term of the Redemption, often described as resurrection to the spiritual-celestial life (I Cor. 15:20-54). Since in reality there is no naturally good order of the world, …
24:44
… Two men clothed in white appeared and declared: "This same Jesus who has been taken up into heaven from you will come in the same way that you have seen him go into heaven" (Lk. 24:44-53; Acts 1:1-14). The appendix of Mk. (16:19) also alludes to the Ascension. …
… hearts of the Apostles, which provokes the exclamation "My Lord and my God" (Jn. 20, 27-28). The risen J. attributes to himself in explicit statements the messiahship and the divinity: to the disciples of Emmaus (Lk. 24, 26-27); to the Apostles (ibid. 44-49), to the disciples through Mary Magdalene (Jn. 20, 17), to the Apostles in sending them as the Father has sent him: ibid. 21.
… opposition to the Christian one, informed by faith and Grace (cf. Rom. 6:14 ff.); therefore, not only the five books of Moses, as when the L. is distinguished from the "prophets" and the "other books," that is, the "hagiographa" (Eccl., prologue; cf. Lk. 24:44), and, still less, only the strictly legal parts of the Pentateuch. …
24:45
Furthermore, there are in Sacred Scripture the texts commonly cited as relating to each gift in particular, for example Lk. 24:45, concerning the disciples of Emmaus: « Then Jesus opened their minds so that they might have understanding of the Scriptures »; Ps. 110:10: « The fear of Yahweh is the beginning of wisdom. …
I. INSTITUTION OF THE PRIESTHOOD OF THE NEW TESTAMENT. - Jesus, by right of nature and by divine vocation High Priest of the New Covenant (Heb. 4:14), since he had to withdraw his sensible presence (John 16:6-7) and at the same time render the economy of salvation both perpetual and visible (Luke 24:45-48), from the very beginning of his public life chose certain disciples, whom he educated with every care. …
24:47
… Lagrange); but Jesus eliminated the ancient barrier (Eph. 2:14) and called all ethnics to his kingdom (cf. Mt. 28:19; Mk. 16:15; Lk. 24:47;
… Council (ibid., cann. 2 and 3: Denz-U, 912 ff.) moreover rejected certain subterfuges of Protestant exegesis, which had sought to interpret the mandate of Jesus Christ either as the power to baptize or as the preaching of the Gospel of remission (cf. Lk. 24:47 and II Cor. 5:18-20); attempts that have no substance also because they do not take into account the «bifarious» nature proper to the power granted by Jesus: namely that it is given …
… Toward unbelievers, as long as they have not freely accepted the Christian faith, it has no other power than that communicated to it by Christ to announce the revealed truth to all nations (cf. can. 87, Mt. 28, 19; Mk. 16, 15-16; Lk. 24, 47). In the exercise of this ministry two principles sustain its action. …
24:48
… prolonged through the centuries and extended to the whole human race, a perennial public and social profession of the faith in him and in the Father; the apostolic mission consists essentially in the charge to testify publicly to the faith in Jesus Christ (Lk. 24, 48; Jn. 15, 27; Acts 1, 8; 5, 32); his disciples, in order to be saved, will have to profess their faith in him before men (Mt. 10, 32), entrusting their persecuting hatred (Jn. 15, 18-21). …
… infallibility, pointing to it in the Spirit of truth, who, possessed and operative, will assist the Apostles, as his witnesses and interpreters of his doctrine, enlightening them, sanctifying them in all truth, making them one thing with him and with the Father (Lk. 24:48-49; Jn. 14:16 ff. 26; 15:26; 16:7-14; 17:17; Acts 1:8 and 2:4).
… His brothers and he have an identical concept of the apostolate: according to the order received from Jesus (Lk. 24:48; Acts 1:8), they present themselves as the "witnesses" of facts that did not occur in angulo, in secret (Acts 26:26; 1:21-22; 2:32; 3:15; 4:19-20; 5:32; 10:39), not as purveyors of …
24:49
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… The apostles become witnesses of the resurrection of Christ (Lk. 24, 49 and 46; I Cor. 15, 8 ff.), but not all the witnesses of the resurrection become apostles, neither the 500 brethren, nor the women. …
… Eccl., III, 11-20; 4, 22; 2, 22; PG 20, 196, 252-61, 380). Io. 19, 25 indicates that the wife of Clopas is a sister of the Mother of Jesus, identical with Mary the mother of James and of Joseph, mentioned by the Synoptics (Mt. 27, 56; Mc. 15, 40; Lc. 24, 49).
… Preaching and sacramental action will be carried out by men, and for this reason Jesus will invest them with His Spirit (Lk 24:49), and the Holy Spirit will accompany human action, purifying it, quickening it, strengthening it; but to that action it will also be granted to deploy together all the energies proper …
… One also customarily cites the texts where the temporal mission of the Holy Spirit is spoken of (Jn. 14:16; 14:26; 15:26; 16:7; Lk. 24:49; Acts 2:33; Tit. 3:6), which presupposes the dependence, as regards origin, of the Person sent upon the one who sends him. A compendium of the whole doctrine of the New Testament on …
… the Word (Lk. 1:35; Mt. 1:18), is certainly attested in connection with John the Baptist (Lk. 1:15), with Simeon (Lk. 2:25), with the baptism of Jesus (Mk. 1:9-11), with the blasphemy against him (Mt. 12:31-32) and in the promise of Jesus (Lk. 24:49). The testimonies of the Synoptics conclude with the trinitarian formula of Baptism: "Go therefore and teach all peoples, baptizing them in the name of the Father and of the Son and …
… gives its first fruits in the act of communicating the mission received from the Father and the power to forgive sins (Jn. 20, 21-23). He promises it, commanding the Apostles to remain in Jerusalem until they are clothed with "power from on high" (Lk. 24, 49: which is the power of the Holy Spirit, Acts 1, 4-8). J. thus fulfills the other messianic prophecy, which promised for his days the outpouring of the Spirit of the Lord: Is. 32, …
24:50
In Sacred Scripture we have the blessings of God (Gen. 1:22, 28), of kings (ibid. 14:19), of patriarchs, of parents (ibid. 9:26). In the Gospel we read of Jesus' blessings upon foods, upon his own, and upon children (Mt. 14:19; Lk. 24:50; Mk. 10:16). The Apostles followed the example of Jesus. …
the Ascension took place (Lk. 24, 50). But it is known principally for the resurrection of Lazarus (Jn. 11, 1-44). Christians did not cease to go there to venerate the tomb of Lazarus, over which in the 4th century a …
… Risen One ordered to place his hands in his wounds (ibid. 20, 26-29), to five Apostles and two disciples on the lake of Gennesaret (ibid. 21, 1-24), to the Eleven in Galilee (Mt. 28, 16 ff.), again to the Apostles on the day of the Ascension into heaven (Lk. 24, 50-52).
… 19, 13 says that children are brought to the Lord « ut manus eis imponeret et oraret ». And welcoming this desire, Jesus, as we read in Mc. 10, 16, clasps the little ones to his breast « et imponens manus super illos, benedicebat eos »; according to Lc. 24, 50, Jesus, before ascending into heaven, blessed the Apostles by stretching out his hands over them: « Elevatis manibus suis, benedixit eis ».
24:51
… of God (Acts 1, 3) for forty days, and having thus completed his work and left to the Apostles the task of transmitting his message of salvation and of teaching men to observe all that he had commanded them, he was taken up to heaven (ibid. 1, 9; Lk. 24, 51; on the fact of the Ascension and on the problems of literary and historical criticism cf. V. Larranaga, La Ascensión del Señor en el Nuevo Testamento, Madrid 1943).
24:52
… However scanty the information about Christian worship in the earliest times of the Church, it is nevertheless known that the Apostles did not entirely abandon Jewish usages, which they only completed with specifically Christian worship: the Eucharist (Lk. 24:52 ff.; Acts 2:46; 3:1). It is not excluded, indeed it is probable, that the formal part of apostolic worship, including the Eucharistic worship, which was not held in the Temple, used …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.