Luke 24 · The Lantern

Then, on the first Sabbath, at very first light, they went to the tomb, carrying the aromatic spices that they had prepared.

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 prepared.

The women came to the sepulcher, and when they could not find the body of Christ—for he had risen—they were quite perplexed. And what followed? For the sake of their love and zeal for Christ, they were counted worthy of seeing holy angels who then told them the joyful news as the heralds of the resurrection, saying, "Why do you seek the living among the dead?

After the Evangelist has treated of Christ's incarnation, preaching, and passion, here in the fourth place he treats of the resurrection. This part is divided into four.

And they found the stone rolled back from the tomb.

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.

Mystically, the rolling away of the stone implies the disclosure of the divine sacraments, which were formerly hidden and closed up by the letter of the law. The law was written on stone. Indeed, in the case of each of us, when we acknowledge our faith in the Lord's passion and resurrection, his tomb, which had been closed, is opened up.

Second, as to the manner of finding the tomb, he adds: And they found the stone rolled away from the monument. Concerning the rolling away of this stone they were anxious, as is said in Mark 16: "And they said among themselves: Who shall roll away the stone for us from the door of the monument? And looking up, they saw the stone rolled away.

And upon entering, they did not find the body of the Lord Jesus.

And it happened that, while their minds were still confused about this, behold, two men stood beside them, in shining apparel.

For who can refuse to believe that these words often revolved in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them?

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 shown 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.

And it came to pass, while they were perplexed in mind. After describing the occasion for the revelation of the resurrection, he here describes the certainty of the revelation, which is gathered from two things, namely from the assertion of the witnesses and the confirmation of the testimonies.

Then, since they were afraid and were turning their faces toward the ground, these two said to them: “Why do you seek the living with the dead?

But let us hear what he says to the women as they arrive: "Do not be afraid." As if he were saying openly: Let those fear who do not love the coming of the heavenly citizens; let those be terrified who, weighed down by carnal desires, despair of being able to reach their fellowship. But why should you be afraid, who see your fellow citizens?

But as they were afraid and bowed their faces to the ground, they said to them: Why do you seek the living among the dead? He is not here, but has risen. Do not (they say) seek among the dead, that is in the tomb, which is properly the place of the dead, him who has already risen to life from the dead.

And therefore Luke adds: But as they were afraid and bowed down their faces to the earth, namely out of fear and reverence, as Daniel, Daniel 10: "When he spoke to me, I cast down my face to the earth and was silent"; and such persons are fit to hear the truth. — Whence he adds: They said to them: Why do you seek the living among the dead?

He is not here, for he has risen. Recall how he spoke to you, when he was still in Galilee,

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." "Must be delivered up; "and why, except that it was so written by God the Creator?

Remember how He spoke to you when He was still 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." On the third day, the Lord, as He predicted to His disciples and also to the women who followed Him (which we learn from this passage), celebrated the triumph of His resurrection.

Second, as to the proof of certain testimonies, he adds: Remember how he spoke to you, when he was still in Galilee, saying: That the Son of man must be delivered into the hands of sinful men and be crucified and on the third day rise again.

saying: ‘For the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

And they called to mind his words.

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.

And they remembered His words. The women standing at the Lord's tomb remembered the words He had previously spoken about His dispensation, providing us a model, that during the celebration of the mysteries of the Lord's passion, we should always remember with worthy veneration not only His blessed passion, but also His resurrection from the dead and His glorious ascension into…

And this was the way leading to faith, and therefore he adds: And they remembered his words; whence John 2: "What sign do you show us, since you do these things? Jesus answered and said to them: Destroy this temple, and in three days I will raise it up." "But he was speaking of the temple of his body.

And returning from the tomb, they reported all these things to the eleven, and to all the others.

Now it was Mary Magdalene, and Joanna, and Mary of James, and the other women who were with them, who told these things to the Apostles.

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... 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.

Now it was Mary Magdalene, and Joanna, and Mary of James, and the others who were with them, who told these things to the apostles. Mary Magdalene herself is the sister of Lazarus, who anointed the Lord with ointment. Joanna, wife of Chuza, the steward of Herod, about whom it has been read above.

And therefore especially among the others that sinful woman is named, when he adds: Now it was Mary Magdalene and Joanna and Mary of James and the others who were with them, who were telling these things to the Apostles.

But these words seemed to them a delusion. And so they did not believe them.

The women came to the tomb, but they didn't find the body in the tomb. Instead, they were told by angels that Christ had risen. The women reported this to men. And what's written? What did you hear? These things seemed in their eyes like an idle tale. How very unhappy is the human condition! When Eve related what the serpent had said, she was listened to straightaway.

And these words appeared to them as an idle tale, and they did not believe them. That the disciples were slow to believe in the Lord's resurrection was not so much their weakness as our (so to speak) future firmness. For the resurrection itself was shown to them with many proofs while they doubted.

Secondly, as regards the sight of the disciples, it is added: And these words seemed before them as idle talk, and they did not believe them. Hence they did not believe what they heard, both because what was being said was wondrous, and because this was being brought about by divine dispensation, so that a greater and more certain assertion of the truth might be obtained.

But Peter, rising up, ran to the tomb. And stooping down, he saw the linen cloths positioned alone, and he went away wondering to himself about what had happened.

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.

But Peter arose and ran to the tomb, and stooping down, he saw the linen cloths alone, and he went away, wondering to himself what had happened. Luke briefly mentions Peter's run; but how this happened is more fully detailed by John, who also says that the disciple whom Jesus loved ran with Peter, thus implying himself.

Therefore the doubt arising from hearing incited them to seek certainty through sight; on account of which he adds: But Peter rising up ran to the tomb, and stooping down he saw the linen cloths laid by themselves, and he went away, wondering within himself at what had happened.

And behold, two of them went out, on the same day, to a town named Emmaus, which was the distance of sixty stadia from Jerusalem.

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," -meaning their own, that is, the Creator's Christ.

And behold, two of them were going that very day to a village named Emmaus, which was about sixty stadia from Jerusalem, and they were talking with each other about all these things which had happened.

(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.

And they spoke to one another about all of these things that had occurred.

And it happened that, while they were speculating and questioning within themselves, Jesus himself, drawing near, traveled with them.

At his radiant birth therefore a radiant star appeared, and at his dark death there appeared a dark gloom. … The Lord of the star appeared in his own person to the two who were traveling with him along the road, but his identity was hidden from them. His star too was like this, for its light appeared to all humanity while its pathway was hidden from all humanity.

Jesus, having approached, went with them. For, having a body already spiritual and most Divine, He found no hindrance in distance of places to being with those with whom He wished.

Thirdly, regarding Christ's gracious companionship, he adds: And it came to pass, while they talked and questioned among themselves, that Jesus himself, drawing near, went with them.

But their eyes were restrained, so that they would not recognize him.

Therefore the Lord performed outwardly in the eyes of the body what was happening within them in the eyes of the heart. For they themselves within were both loving and doubting, while the Lord outwardly was both present to them and yet did not reveal who He was.

Therefore also the bodily features with which the Savior then appeared did not allow them to recognize Him. For He appeared to them, as Mark says (Mk. 16:12), "in another form" and with different features. He disposed of His body no longer according to the laws of nature, but supernaturally and spiritually.

And because these men did not yet perfectly believe, therefore they ought to have his presence but not have knowledge of him: therefore he adds: But their eyes were held, that they should not know him; and this indeed was fitting. Whence Gregory: "Just as they inwardly loved and yet doubted, so he both outwardly is present and yet does not show who he is.

And he said to them, “What are these words, which you are discussing with one another, as you walk and are sad?”

After Nero and Domitian … persecution was raised against us sporadically among the cities as a result of insurrection among the people. In this persecution we have learned that Simon [Symeon], the son of Clopas, whom we have shown to have been the second bishop of the church at Jerusalem, gave up his life by martyrdom.

You heard just now that the Lord Jesus, after rising from the dead, found two of his disciples on the road, talking to each other about all that had happened, and said to them, "What is this conversation you are having with each other, and why are you so sad?" …So what is the benefit of this reading for us? A very considerable one, if we understand it rightly. Jesus appeared.

And he said to them etc. After the described association of Christ with the disciples on the journey, here he describes the association in conversation, concerning the description of which four things are introduced, namely the inquiry into the matter about which the discourse; the narration of the matter about which the sorrow; the explanation of the matter about which the hes…

And one of them, whose name was Cleopas, responded by saying to him, “Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?”

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.

And because it is not for just anyone to thrust himself into secret conversations, according to that instruction: "Do not approach a council before you are called"; it is shown from the response that this kind of discourse is public and common.

(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?

And he said to them, “What things?” And they said, “About Jesus of Nazareth, who was a noble prophet, powerful in works and in words, before God and all the people.

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.

First comes deed, then word; for no word of teaching is approved unless first he who teaches shows 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.

Whence he adds: And he said to them: What things? Now Christ asks, not because he is in doubt, but in order to give us a model in the investigation of truth and to take occasion to instruct; whence the Psalm: "His eyelids examine the children of men"; and Matthew 16: "He asked his disciples: Whom do men say," etc.

And how our high priests and leaders handed him over to be condemned to death. And they crucified him.

And how the chief priests and our rulers delivered him to the sentence of death, and crucified him. But we had hoped that he was the one to redeem Israel. Rightly they walked sorrowfully, for they were also somewhat blaming themselves that they had hoped for redemption in him whom they saw now dead, and did not believe that he would rise again.

As if deceived in their hopes, they speak thus: we hoped that He would save others too, but He did not even save Himself. So faint-hearted and slow to believe were they! Their words resemble what those standing at the cross also said: "He saved others; He cannot save Himself" (Mk. 15:31). Therefore the Lord also calls them foolish and slow to believe.

Because therefore Christ Jesus had been perfect in every way, there was therefore great matter for grief concerning his condemnation by the rulers of the Jews; and therefore he adds: And how our chief priests and rulers handed him over to the sentence of death and crucified him.

But we were hoping that he would be the Redeemer of Israel. And now, on top of all this, today is the third day since these things have happened.

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.

(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.

Then, too, certain women from among us terrified us. For before daytime, they were at the tomb,

"Already the third day now,... and certain women from among us astonished us" and so forth. They say this in a state of perplexity. It seems to me that these two men were in great vacillation of thought, neither too disbelieving nor too believing.

Hence he adds: But certain women also from among us terrified us, who were at the tomb before dawn; because, as Jerome says, "at the report heard about him they were terrified rather than gladdened." The reason for this terror was the recollection of a wondrous thing and one also incredible to them.

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.

and, having not found his body, they returned, saying that they had even seen a vision of Angels, who said that he is alive.

And some of us went out to the tomb. And they found it just as the women had said. But truly, they did not find him.”

And some of us went to the tomb and found it just as the women had said, but Him they did not see. Although Luke previously mentioned that Peter ran to the tomb, now Cleopas says that some of them ran to the tomb, which suggests that two went to the tomb. But he first mentioned Peter alone because Mary had initially reported to him.

"And some of our people went," they say, that is, either Peter alone, or Peter and John. And from this it is evident that what some relate at length, others mention briefly and in passing, since John narrates more extensively about Peter and John going to the tomb (John 20:2–8), while this one (Luke), having mentioned a few, omitted their names.

Whence he adds: And certain of our company went to the tomb and found it just as the women had said: but him they did not find. These were Peter and John, as is said in John 20. Luke therefore, who previously expressed this singularly about Peter, now expresses it about the two, so that their testimony for believing that the body had been taken away might be firm.

And he said to them: “How foolish and reluctant in heart you are, to believe everything that has been spoken by the Prophets!

Was not the Christ required to suffer these things, and so enter into his glory?”

If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, that is, in this world (for "the field is the world"); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables.

But one must believe the prophets in all things, both regarding the state of humiliation and regarding the state of glory. For Christ had to suffer — this is the humiliation. But He also had to enter into His glory — this is the glorification.

And this is the reasoning Christ used, during forty days appearing to them. "Did not the Christ have to suffer these things before entering into His glory?"

And beginning from Moses and all the Prophets, he interpreted for them, in all the Scriptures, the things that were about him.

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." No doubt He had once said, "I have yet many things to say unto you, but ye cannot hear them now; "but even then He added, "When He, the Spirit of truth, shall come, He will lead you into all truth.

In this discourse the Lord shows that the law was necessary to make ready the way and the ministry of the prophets to prepare people for faith in this marvelous act, so that when the resurrection really took place, those who were troubled at its greatness might remember what was said of old and be induced to believe.

And therefore, for the explanation of this, the Evangelist adds: And beginning from Moses and all the Prophets, he interpreted to them in all the Scriptures the things that were about him. For all the Scriptures and prophecies principally have reference to Christ.

And they drew near to the town where they were going. And he conducted himself so as to go on further.

(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.

The Lord "makes as if He would go further," without doubt, according to His humanity.

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.

But they were insistent with him, saying, “Remain with us, because it is toward evening and now daylight is declining.” And so he entered with them.

(Hom. 22 in Ev.) 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.

For which reason he adds: And they constrained him, saying: Stay with us, because it is toward evening, and the day is now far spent. And he went in with them. Gregory says: "From this example it is gathered that strangers are not only to be invited to hospitality, but even to be drawn in"; and therefore in Hebrews, the last chapter: "Do not forget hospitality.

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.)

And it happened that, while he was at table with them, he took bread, and he blessed and broke it, and he extended it to them.

Even when the army surrounded Elisha a voice proved the key to the eyes of the shepherd. When the disciples' eyes were held closed, bread too was the key whereby their eyes were opened to recognize the omniscient: saddened eyes beheld a vision of joy and were instantly filled with happiness.

(ut sup.) 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.

Second, as regards the open recognition of Christ, he adds: And it came to pass, while he sat at table with them, he took bread and blessed and broke it and gave it to them. For this was the custom of Christ, that he always offered a blessing before eating.

And their eyes were opened, and they recognized him. And he vanished from their eyes.

This was said not of their bodily eyes, but of their mental sight.

And he vanished from their sight. And they said to one another, "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" "I have come to cast fire upon the earth, and how I wish it were already kindled (Luke 12:49)." The Lord indeed sent fire upon the earth when he kindled the hearts of the carnal with the breath of the Holy Spiri…

And therefore he adds: And their eyes were opened, and they recognized him. Now the Lord opened their eyes rather in the breaking of bread than in the exposition of the Scriptures, to show that not "hearers of the law, but doers are just before God," according to that passage in Romans 2: "Not hearers of the law, but doers shall be justified"; whence Gregory says: "Truth is bet…

And they said to one another, “Was not our heart burning within us, while he was speaking on the way, and when he opened the Scriptures to us?”

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;" and He let them handle Him, and showed them the prints of the nails in…

Just as we are distinguished from others by faith, so let us also be distinguished by morals and by works. Let us be on fire with charity, which the demons never had. It is the fire those two also were burning with on the road.

And therefore there is added: And they said to one another: Was not our heart burning within us, while he spoke on the way and opened to us the Scriptures? For the word of Christ had set their hearts aflame, because the word of God has a fiery nature on account of the enkindling of love.

And rising up at that same hour, they returned to Jerusalem. And they found the eleven gathered together, and those who were with them,

(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.

They were so overjoyed that "in the same hour, they rose and returned to Jerusalem," though they did not return in the same hour, for they rose in that very hour, but returned after as much time as they needed to cover the distance of sixty stadia.

And rising up the same hour, etc. After the described revelation of the resurrection and the apparition of the one rising, in this part he describes the certainty of the apparition. Now this part is divided into three.

saying: “In truth, the Lord has risen, and he has appeared to Simon.”

For He did not show 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.

It seems that our Lord appeared to Peter first of all those whom the four Evangelists and the Apostle mention.

And therefore he adds: And they found the eleven gathered together and those who were with them, saying: The Lord has truly risen and has appeared to Simon; and through this they found them rejoicing, so that it can truly be said: "Behold, how good and how pleasant it is for brethren to dwell together in unity!" For all were partakers of the joy from the apparition which was ma…

And they explained the things that were done on the way, and how they had recognized him at the breaking of the bread.

Then, while they were talking about these things, Jesus stood in their midst, And he said to them: “Peace be with you. It is I. Do not be afraid.”

Yet truly, they were very disturbed and terrified, supposing that they saw a spirit.

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?

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.

For which reason he adds: But troubled and frightened, they supposed that they were seeing a spirit. They were frightened because they had seen him dead on the cross, and because they feared lest "Satan should transform himself into an angel of light," and because he had come with the doors shut: whence John 20: "When therefore it was late on that day, the first of the week, an…

And he said to them: “Why are you disturbed, and why do these thoughts rise up in your hearts?

To convince them firmly and absolutely that he is the same one who suffered, he immediately shows that being God by nature, he knows what is hidden. The tumultuous thoughts within them do not escape him. He said, "Why are you troubled?" This is a very clear proof that the one they see before them is not some other person.

Because by the word of peace the agitation in the minds of the Apostles was not allayed, He shows 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?

And he said to them: Why are you troubled, etc. After having described the plurality of the appearances, he here describes the probability of the appearance and its probable certitude.

See my hands and feet, that it is I myself. Look and touch. For a spirit does not have flesh and bones, as you see that I have.”

And when he had said this, he showed them his hands and feet.

(Mor. 14. c. 55.) It follows, And when he had thus spoken, he showed them his hands and his feet, on which indeed were clearly marked the prints of the nails. But according to John, He also showed 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.

And when he had said this, he showed them his hands and feet. Not only the hands and feet, which bore the marks of the nails, but also the side which had been pierced by a spear, as attested by John, he showed. So that by showing the scars of his wounds, he might heal their wound of doubt and unbelief.

Likewise, for greater certainty he not only presented a palpable body, but also showed the scars of his body; whence he adds: And when he had said this, he showed them his hands and feet, namely with the scars. Now the Lord preserved these, as Bede says, for four reasons: "First, to establish faith in the resurrection.

Then, while they were still in disbelief and in wonder out of joy, he said, “Do you have anything here to eat?”

For is there not within a temperate simplicity a wholesome variety of eatables? Bulbs, olives, certain herbs, milk, cheese, fruits, all kinds of cooked food without sauces; and if flesh is wanted, let roast rather than boiled be set down.

To produce in them a more firmly settled faith in his resurrection, he asked for something to eat. They brought a piece of broiled fish, which he took and ate in the presence of them all.

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.

And they offered him a piece of roasted fish and a honeycomb.

Yes, and besides the figure, there is contumely with ready lip, and dishonour, and infamy, and the ferocity involved in the cruel things which then disfigured and lacerated the temples of the Lord, that you may now be crowned with laurel, and myrtle, and olive, and any famous branch, and which is of more use, with hundred-leaved roses too, culled from the garden of Midas, and w…

In the midst of these things, both yesterday's reading of the holy Gospel and today's admonishes us that we ought to carefully consider why our Lord and Redeemer is recorded to have eaten roasted fish after his resurrection. For what is repeated in deed is not without mystery.

And therefore he adds: And they offered him a piece of broiled fish and a honeycomb. Now Christ ate this not in secret but publicly, as a proof of his resurrection. Hence he adds: And when he had eaten before them, taking the remains, he gave to them. Now the Lord ate not from need but from power.

And when he had eaten these in their sight, taking up what was left, he gave it to them.

To establish the truth of the Lord's resurrection, we should also note what Luke reports, saying: "Eating together with them, he commanded them not to depart from Jerusalem." And a little later: "While they were watching, he was lifted up, and a cloud received him from their sight." Note the words, mark the mysteries. Eating together he was lifted up.

After his resurrection from the dead, he put aside all his passions: ruin, hunger and thirst, sleep and fatigue, and the like. Although he did taste food after his resurrection, it was not in obedience to any law of nature.

When the disciples still did not believe and were not convinced even by touch, the Lord added yet another proof — the partaking of food, consuming what was eaten by a certain divine power. For everything that is naturally eaten by the mouth passes out through the bowels, but He, as we have said, partakes not according to the law of nature, but by a special dispensation.

And he said to them: “These are the words that I spoke to you when I was still with you, because all things must be fulfilled which are written in the law of Moses, and in the Prophets, and in the Psalms about me.”

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?

When he restrained their thoughts by what he said, by the touch of their hands and by sharing food, he then opened their minds to understand that he had to suffer, even on the wood of the cross. The Lord reminds the disciples of what he said. He had forewarned them of his sufferings on the cross, according to what the prophets had long before spoken.

And he said to them: These are the words etc. After having described the plurality of appearances as testimony, and their probability as argument, he here describes their infallibility as the firmament of faith.

Then he opened their mind, so that they might understand the Scriptures.

Again, in the Pslams, David says: "Bring to God, ye countries of the nations"-undoubtedly because "unto every land" the preaching of the apostles had to "go out" -"bring to God fame and honour; bring to God the sacrifices of His name: take up victims and enter into His courts.

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.

This is what incarnate Wisdom says: "I dwelt in the highest heavens," in the creation; "My throne is in a pillar of cloud," in the incarnation; "I have walked in the waves of the sea," in the passion; "I have penetrated into the bottom of the deep," in the penetration of Scriptures, for after He arose, "He opened their minds, that they might understand the Scriptures." By faith…

And he said to them: “For so it is written, and so it was necessary, for the Christ to suffer and to rise up from the dead on the third day,

and, in his name, for repentance and the remission of sins to be preached, among all the nations, beginning at Jerusalem.

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; " for He thus fulfilled the psalm: "Their sound is gone out through all the earth, and their words to the end of the world.

What did he tell them from the Scriptures? He said, "Repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem." The disciples could not see this. They could see Christ talking about the church that would be. When Christ said something they could not see, they believed him.

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.

And you are witnesses of these things.

And I am sending the Promise of my Father upon you. But you must stay in the city, until such time as you are clothed with power from on high.”

After His resurrection He promises in a pledge to His disciples that He will send them the promise of His Father; and lastly, He commands them to baptize into the Father and the Son and the Holy Ghost, not into a unipersonal God.

The Savior promises the disciples the descent of the Holy Spirit, which God announced of old by Joel. He also promises power from above, so that they might be strong, invincible and fearlessly preach the divine mystery to people everywhere.He says to them that they received the Spirit after the resurrection, "Receive the Holy Spirit." He adds, "Wait for the promise of the Fathe…

Secondly, as to the promise of spiritual charisms, he adds: And I send the promise of my Father upon you. He says pointedly I send, because even then he gave the Holy Spirit in a breath, as is said in John 20: "As the Father has sent me, so I also send you. When he had said this, he breathed upon them, saying: Receive the Holy Spirit: whose sins you shall forgive," etc.

Then he led them out as far as Bethania. And lifting up his hands, he blessed them.

And it happened that, while he was blessing them, he withdrew from them, and he was carried up into heaven.

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.

"While he was blessing them, he departed from them and was carried into heaven." We must note that the Savior ascended into heaven after he gave his blessing to his disciples. At the same time, we must remember that, as we read in the Acts of the Apostles, angels appeared to them as they were watching his ascension.

But with such ones Christ ascended, and therefore he adds: And it came to pass, while he blessed them, he departed from them and was carried up into heaven.

And worshiping, they returned to Jerusalem with great joy.

And they were always in the temple, praising and blessing God. Amen.

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.

And because spiritual joy disposes us to spiritual acts, namely to praising and praying, he therefore adds: And they were always in the temple praising and blessing God. Amen. They were in the temple to pray and to await the Holy Spirit, according to that passage above in the twelfth chapter: "And you yourselves like men waiting for their lord, when he shall return," etc.

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.

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