Golden Chain 11350

vv. 50-56

11350 Lc 23,50-56

GREEK EX. Joseph had been at one time a secret disciple of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord, basely hanging on the cross; thus gaining a precious Jewel by the meekness of His words. Hence it follows, And, behold, there was a man, named Joseph, a counselor.

BEDE; A counselor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the curia. He is also wont to be called curialis, from his management of civil duties. Joseph then is said to have been of high rank in the world, but of still higher estimation before God; as it follows, A good man, and a just, of Arimathea, a city of the Jews, &c. Arimathea is the same as Ramatha, the city of Helcanah and Samuel.

AUG. Now John says, that Joseph was a disciple of Jesus. Hence it is also here added, Who also himself waited for the kingdom of God.

But it naturally causes surprise how he who for fear was a secret disciple should have dared to beg our Lord's body, which none of those who openly followed Him dared to do; for it is said, This man went to Pilate, and begged the body of Jesus. We must understand then, that he did this from confidence in his rank, by which he might be privileged to enter familiarly into Pilate's presence. But in performing that last funeral rite, he seems to have cared less for the Jews, although it was his custom in hearing our Lord to avoid their hostility.

BEDE; So then being fitted by the righteousness of his works for the burial of our Lord's body, he was worthy by the dignity of his secular power to obtain it. Hence it follows, And he took it down, and wrapped it in linen. By the simple burial of our Lord, the pride of the rich is condemned who not even in their graves can be without their wealth.

ATHAN. They also act absurdly who embalm the bodies of their dead, and do not bury them, even supposing them to be holy. For what can be more holy or greater than our Lord's body? And yet this was placed in a tomb until it rose again the third day. For it follows, And he laid it in a hewn sepulcher.

BEDE; That is, hewn out of a rock, lest if it had been built of many stones, and the foundations of the tomb being dug up after the resurrection, the body should be said to have been stolen away. It is laid also in a new tomb, wherein never man before was laid, lest when the rest of the bodies remained after the resurrection, it might be suspected that some other had risen again. But because man was created on the sixth day, rightly being crucified on the sixth day our Lord fulfilled the secret of man's restitution. It follows, And it was the day of the(Greek), which means the preparation, the name by which they called the sixth day, because on that day they prepared the things which were necessary for the Sabbath. But because on the seventh day the Creator rested from His work, the Lord on the Sabbath rested in the grave. Hence it follows, And the Sabbath was dawning. Now we said above, that all His acquaintance stood afar off, and the women which followed Him. These then of His acquaintance, after His body was taken down, returned to their homes, but the women who more tenderly loved Him, following His funeral, desired to see the place where He was laid.

For it follows, And the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid, that in truth they might make the offerings of their devotion at the proper time.

THEOPHYL. For they had not yet sufficient faith, but prepared as if for a mere man spices and ointments, after the manner of the Jews, who performed such duties to their dead. Hence it follows, And they returned, and prepared spices. For our Lord being buried, they were occupied as long as it was lawful to work, (that is, until sun-set,) in preparing ointments. But it was commanded to keep silence on the Sabbath, that is, rest from evening to evening. For it follows, And rested the sabbath day according to the commandment.

AMBROSE; Now mystically, the just man buries the body of Christ. For the burial of Christ is such as to have no guile or wickedness in it. But rightly did Matthew call the man rich, or by carrying Him that was rich he knew not the poverty of faith. The just man covers the body of Christ with linen. Do you also clothe the body of Christ with His own glory, that you may be yourself just. And if you believe it to be dead, still cover it with the fullness of His own divinity. But the Church also is clothed with the grace of innocence.

BEDE; He also wraps Jesus in clean linen, who ho has received Him with a pure mind.

AMBROSE; Nor without meaning has one Evangelist spoken of a new tomb, another of the tomb of Joseph. For the grave is prepared by those who are under the law of death; the Conqueror of death has no grave of His own. For what fellowship has God with the grave. He alone is enclosed in this tomb, because the death of Christ, although it was common according to the nature of the body, yet was it peculiar in respect of power. But Christ is rightly buried in the tomb of the just, that He may rest in the habitation of justice. For this monument the just man hews out with the piercing word in the hearts of Gentile hardness, that the power of Christ might extend over the nations. And very rightly is there a stone rolled against the tomb; for whoever has in himself truly buried Christ, must diligently guard, lest he lose Him, or lest there be an entrance for unbelief.

BEDE; Now that the Lord is crucified on the sixth day and rests on the seventh, signifies that in the sixth age of the world we must of necessity suffer for Christ, and as it were be crucified to the world. But in the seventh age, that is, after death, our bodies indeed rest in the tombs, but our souls with the Lord. But even at the present time also holy women, (that is, humble souls,) fervent in love, diligently wait upon the Passion of Christ, and if perchance they may be able to imitate Him, with anxious carefulness ponder each step in order, by which this Passion is fulfilled. And having read, heard, and called to mind all these, they next apply themselves to make ready the works of virtue, by which Christ may be pleased, in order that having finished the preparation of this present life, in a blessed rest they may at the time of the resurrection meet Christ with the frankincense of spiritual actions.

Catena aurea luke 24

vv. 1-12

11401 Lc 24,1-12

BEDE; 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. Still as long as night time restrained them, they came not to the sepulcher. And therefore it is said, On the first day of the week, very early in the morning, &c. One of the Sabbath, 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 sepulcher very early in the morning, is manifested their great zeal and fervent love of seeking and finding the Lord.

AMBROSE; 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 sepulcher. 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, 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;" 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 sepulcher 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 Marys, perhaps also there are several Mary Magdalenes, since the former is the name of a person, the second is derived from a place.

AUG. 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 sepulcher, 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.

EUSEB. The Instrument of the Word lay dead, but a great stone enclosed the sepulcher, 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.

THEOPHYL. An angel had rolled it away, as Matthew declares.

CHRYS. 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

CYRIL; 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.

EUSEB. 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 sepulcher, 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.

AMBROSE; 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.

AUG. 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 sepulcher, that is, into a certain space which was fenced off by a kind of wall in front of the stone sepulcher; 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,.

BEDE; 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 sepulcher, 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 you 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 spoke to 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.

ATHAN. 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 show His body to be dead, He suffered the interval of one day, and on the third day manifested His body to be without corruption.

BEDE; One day and two nights also He lay in the sepulcher, because He joined the light of His single death to the darkness of our double death.

CYRIL; 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 sepulcher, 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.

AMBROSE; It is not allowed to women to teach in the church, but they shall ask their husbands at home. To those then who are at home is the woman sent. But who these women were he explains, adding, It was Mary Magdalene,

BEDE; (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.

BEDE; 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.

THEOPHYL. Now the miracle of the resurrection is naturally incredible to mankind. Hence it follows, And their words seemed to them as idle tales.

BEDE; 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.

THEOPHYL. Peter, as soon as he heard this, delays not, but runs to the sepulcher; for fire when applied to matter knows no delay; as it follows, Then arose Peter, and ran to the sepulcher.

EUSEB. 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.

THEOPHYL. 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.

AUG. Luke is supposed to have mentioned this concerning Peter, recapitulating. For Peter ran to the sepulcher 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.

BEDE; According to the mystical meaning, by the women coming early in the morning to the sepulcher, 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 sepulcher also bore the figure of the Altar of the Lord, wherein herein 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 odor 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. But as when the Body of our Lord lay in the sepulcher, 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.

vv. 13-24

11413 Lc 24,13-24

GLOSS. 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.

THEOPHYL. Some say that Luke was one of these two, and for this reason concealed his name.

AMBROSE; Or to two of the disciples by themselves our Lord showed Himself in the evening, namely, Ammaon and Cleophas.

AUG. 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.

BEDE; It is the same as Nicopolis, a remarkable town in Palestine, which after the taking of Judea 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 the, 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.

THEOPHYL. 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.

BEDE; 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 fulfill that which He had promised, Where two or three are gathered together in my name, there, am I in the midst of them; as it follows, And it came to pass while they communed to-tether and reasoned, Jesus himself drew near and went with them.

THEOPHYL. 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.

GREG. Rightly also he refrained from manifesting to them a form which they might recognize, doing that outwardly in the eyes of the body, which was done by themselves inwardly in tile 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.

GREEK EX. They were in truth discoursing among themselves, no longer expecting to see Christ alive, but sorrowing as concerning their Savior slain. Hence it follows, And one of them whose name was Cleophas, answering him said, Are you only a stranger?

THEOPHYL. As if he said, "Are you a mere stranger, and one dwelling beyond the confines of Jerusalem, and therefore unacquainted with what has happened in the midst of it, that you know not these things;

BEDE; Or he says this, because they thought Him a stranger, whose countenance they did not recognize. 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 to 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.

THEOPHYL. 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 your works you have 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 honor of God first, we may live without offense to mankind.

GREEK EX. 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 trace redeemed Israel. We hoped, (he says,) not we hope; as if the death of the Lord were like to the deaths of other men.

THEOPHYL. 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.

BEDE; 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.

THEOPHYL. 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.

GREEK EX. The disciples also mention the report of the resurrection which was brought by the women; adding, Yes, 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 sepulcher.

Hence it follows, And certain of them that were with us went, &c.

AUG. But since Luke has said that Peter ran to the sepulcher; and has himself related the words of Cleophas, that some of them went to the sepulcher, he is understood to confirm the testimony of John, that two went to the sepulcher. He first mentioned Peter only, because to him first Mary had related the news.

vv. 25-35

11425 Lc 24,25-35

THEOPHYL. 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; but should not believe what they say of the resurrection, as, You shall not suffer your Holy One to see corruption. 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.

ISID. PEL. But although it behooved 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.

CHRYS. And therefore our Lord goes on to show 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 you 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.

BEDE; 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.

GREEK EX. 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 favorable object to their sight As it follows, And they drew night to the fortress whither they were going, and he feigned as if he was going further.

AUG. 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.

GREG. 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.

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.)

GREG. 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 broke, and gave it to them.

And their eyes were opened, and they knew him.

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

AUG. 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.

THEOPHYL. 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.

AUG. 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. 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.

GREG. Whoever then wishes to understand what he has heard, let him hasten to fulfill 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.

THEOPHYL. 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; By which is implied, that the words uttered by the Savior inflamed the hearts of the hearers to the love of God.

GREG. By the word which is heard the spirit is kindled the chill of dullness 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.

THEOPHYL. 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 were 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.

AUG. 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 has appeared to Simon.

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

CHRYS. 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. 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.

AUG. 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?

Golden Chain 11350