Translated by Qwen
Denis the Carthusian's Commentary on Luke 24:13–35
The Appearance of Christ to the Two Disciples on the Road to Emmaus
Lk 24:13–15. Next, the appearance of Christ made to the two disciples is described: "And behold, two of them"—not from the number of the Apostles, but of the seventy-two disciples, as is stated there—"were going that same day," the day of the Lord's resurrectio n, "to a village called Emmaus, which was sixty stadia from Jerusalem." Sixteen stadia make one league; thus sixty stadia make four leagues, lacking four stadia. Moreover, a stadium contains one hundred twenty-five paces, and a pace is a distance of five feet. "And they were speaking to one another about all these things that had happened concerning Christ and concerning the women who had visited the sepulcher." Thus they were conferring about profitable matters. In this, those who journey ought to imitate them: to avoid vain conversations and frequently devote themselves to prayers and meditations while walking.
"And it came to pass, while they were conversing"—that is, conferring, taking this word "fabulari" as derived from the verb for, faris (to speak), not from fabula (a tale)—"and were questioning with themselves," that is, asking one another how the events that had been recounted might stand, "Jesus himself drew near and went with them." That is, applying himself to them in the manner of a traveler and pilgrim. For he himself said: "Where two or three are gathered in my name, there am I in the midst of them" (Matt. 18:20). And because they conferred concerning Christ's passion and piously compassionated with him, they were fit to be visited and consoled by him. For compassion and discourse concerning his passion are especially pleasing to the Savior.
Lk 24:16. "But their eyes were held, that they should not know him," because, as Mark has it, "he appeared to them in another shape" (Mark 16:12)—and this on account of their doubt and unbelief. Nevertheless, it is not to be thought that the disposition of Christ's countenance was changed, for he was truly glorified; nor was that "other shape" subjectively in the face of Christ, as the more probable opinion holds—although some say that Christ for a time changed the appearance of his countenance, as in the Transfiguration. It is therefore more credible that that other appearance was subjectively only in the eyes of the disciples, or, as some opine, in the air. Indeed, Christ could variously alter the vision of the disciples by the sole impression of such or such visual species or rays. Hence some say that they were stricken with a kind of blindness called acrisia, just as the Syrians seeing Elisha yet not recognizing him (2 Kings 6), and the Sodomites seeking the house of Lot yet not finding it (Gen. 19:11). For acrisia is a certain dimming of sight by which something is seen confusedly and imperfectly, yet not apprehended under its proper form. Whence, according to Gregory, Christ exhibited himself present to these disciples who loved him and were speaking of him, yet to those doubting concerning him, he withdrew the form by which he might be known.
"And he said to them: 'What are these discourses that you confer together as you walk, and are sad?'" He did not ask this out of ignorance, but that, in response to their answer, he might fittingly instruct them.
Lk 24:17–19. "And one, whose name was Cleophas, answering, said to him…" He was of the seventy-two disciples. According to Ambrose, the other was Ammaon; but Gregory, in the prologue to his Moralia on Job, says that it is believed to have been Luke the Evangelist himself, who out of humility concealed his own name.
"Art thou alone a stranger in Jerusalem, and hast not known the things that have been done there in these days?" Cleophas uttered all this not assertively, but interrogatively—as if to say: "Have you alone come to Jerusalem at this Passover, so as to be ignorant of what has occurred there on one of these days?"—that is, on the day of Preparation, and even before. Christ also performed wonders in Jerusalem. "For you comport yourself thus, questioning us, as though you alone had been a stranger here, and therefore had heard nothing from other pilgrims; whereas it is certain that in these days innumerable pilgrims were in Jerusalem, from whom you might deservedly have learned what was done there, since pilgrims readily inquire after and receive news."
Lk 24:20. "To whom he said: 'What things?'" That is, "What are those things that have been done in Jerusalem in these days?"
"And they said: 'Concerning Jesus of Nazareth'"—that is, these things concern Jesus of Nazareth, and were done about him and in him—"who was a man, in sex and in every perfection of virtues; a prophet, supreme, foreknowing all future things, so that the grace of prophecy was in him by way of a fixed habit—indeed, always in act—and equally perfect in power in work," that is, in every perfect virtuous act, and in signs, wonders, and miracles. Whence also he said: "The works which the Father has given me to accomplish, they bear witness of me, which no other man has done; if I had not done them, they would not have sin" (John 5:36; 15:24). "And in speech," because he was most wise and most eloquent in words, according to that: "Grace is poured forth on your lips" (Ps. 44:3); "All wondered at the words of grace that proceeded from his mouth" (Luke 4:22). His adversaries also were compelled to say: "Never did man speak as this man speaks" (John 7:46). And rightly is it now said that he was "powerful in work and speech"—prefacing "in work," for "he began to do and to teach" (Acts 1:1), so that he first accomplished what afterward he preached.
"Before all the people"—that is, according to the opinion of all, especially of the common people, who said: "Never did it appear thus in Israel, and a great prophet has risen up among us" (Luke 7:16; Matt. 9:33). Moreover, some are powerful in work and speech before men, but not before God, such as hypocrites.
Lk 24:20 (cont.). "And how"—that is, how unjustly—"the chief priests and our rulers," namely, the pontiffs and elders, "delivered him to be condemned to death," that is, judged him worthy of death, saying: "We have a law, and according to the law he ought to die, because he made himself the Son of God" (John 19:7). Importunately also they obtained from the governor the sentence of condemnation to death against Christ. "And they crucified him," because they procured his crucifixion.
"But we hoped," before his passion, "that it was he who would have redeemed Israel"—that is, would liberate the Israelite people, as the true Messiah promised in the Law and the Prophets, from original and every sin, and from the captivity of the devil and servitude—"but now we do not hope."
Lk 24:21. "And now, besides all these things"—that is, beyond what I have said—"today is the third day since these things were done"—that is, since the day of Preparation, on which these things occurred, namely, when Jesus was adjudged to death and crucified.
Lk 24:22–24. "But also certain women of our company"—that is, belonging to our society, because they devoutly followed the Lord Jesus with us—"frightened us, who before light," that is, very early at dawn, "were at the monument. And not having found his body"—because he had now risen—"they came, saying that they had also seen a vision," that is, a visible form of angels, so that they beheld angels in assumed bodies corporeally, "who say that he is alive"—that is, that Christ has risen. Therefore, the disciples, having heard the words of these women, were afraid, because perhaps they feared that the unbelieving Jews would charge them with having taken away the body of their Master, and therefore would persecute them. "And some of those who were with us went to the monument"—namely, Peter and John, as has been said (John 20:2–6)—"and so they found it just as the women had said," namely, the stone rolled away and the linens placed; "but him," that is, the body of Jesus, "they did not find."
Lk 24:25. "And he said to them: 'O foolish ones, and slow of heart to believe'"—that is, lacking knowledge of the Scriptures and the light of true faith, and sluggish in heart to believe "in all things which the prophets have spoken"—that is, in all the words and prophecies which the prophets uttered concerning my passion and resurrection—"when nevertheless you have sufficient inducements to believe that I am he concerning whom those prophets foretold; for by words and sufficient miracles I have proved that I am Christ."
It is asked why Christ called these disciples "foolish," when elsewhere he says: "Whoever shall say to his brother, 'You fool,' shall be in danger of hell fire" (Matt. 5:22). The answer is that sins of words are weighed according to the intention and affection of hearts, since the things that are in the voice are signs of the passions, affections, and intentions that are in the soul. Christ therefore forbade saying to one's neighbor "You fool" out of contempt, derision, or some similar vicious root—but not when charity and zeal for justice, with reasonable cause, demand it.
Lk 24:26. "Ought not Christ to have suffered these things, and so to enter into his glory?" That is, ought he not to have suffered these things on account of the eternal Father's preordination, the verification of the Prophets, the salvation of the human race, the leading forth of the saints from limbo, the opening of the heavenly homeland, the rebuilding of the heavenly Jerusalem—and thus, as it were, through passion to enter into his glory: that is, to ascend into heaven, to be glorified in body, and fully to possess heavenly glory? Indeed, Christ by his humiliation, passion, and death merited for himself an accidental reward and dominion over all creation, the Apostle saying: "He humbled himself, becoming obedient unto death; for which cause God also exalted him" (Phil. 2:8–9). And yet this glory was due to Christ also from another source: namely, by reason of the hypostatic union with the Word, and on account of the fullness of the beatific vision or essential felicity of his soul, which would have redundantly and ceaselessly flowed into his body and rendered it impassible, had not that redundancy been delayed by divine dispensation until the resurrection—as Augustine speaks in his letter to Dioscorus. And thus that glory was properly the glory of Christ. But also the entire glory of the heavenly court was and is the glory of Christ, insofar as he is God, as Lord and Giver.
If, therefore, it was necessary for Christ through passion and manifold tribulation to enter into his own glory, what of us, who are but servants, wishing through tribulations, adversities, and penitential works to enter into a glory that is not our own? Is the servant greater than his lord (John 13:16), or the member more excellent than its head, or the redeemed more sublime than the Redeemer, or a fragile creature than its Creator, the only-begotten Son of God? Rightly therefore did the Apostle say: "That through many tribulations we must enter into the kingdom of heaven" (Acts 14:21), and likewise: "All who wish to live piously in Christ shall suffer persecution" (2 Tim. 3:12).
Lk 24:27. "And beginning with Moses and all the prophets," that is, he took his exposition from the words of Moses, because he was the first and principal among those who wrote the books pertaining to the Old Testament; then he adduced the oracles of the other prophets. "He interpreted to them," that is, he made an exposition for these two disciples, "in all the Scriptures the things that were concerning him"—that is, he declared and adduced to them the prophecies foretold about him, either generally and many in particular, or all that were pertinent and sufficient for the purpose.
Lk 24:28 And they drew near to the village of Emmaus, where they were going. And he made as if he would go farther. According to Gregory, "to feign" (fingere) is here taken for "to dispose" or "to arrange," so that the sense is that the Lord Jesus disposed or prepared himself to proceed farther. It may also be said that he "feigned," that is, simulated, going farther, because simulation of action is lawful and praiseworthy when done for a reasonable cause and a good end. Hence Joshua also with the children of Israel simulated flight (Josh. 8:5–6). But Christ simulated thus for multiple reasons: first, mystically, to indicate that he was still far from the mind of those who did not yet believe; second, that by this he might give them occasion for a work of mercy, namely, of inviting and pressing him to lodging; third, that by this he might teach us to do likewise.
Lk 24:29 And they constrained him—that is, they invited him with great insistence and in a certain way importunately, saying: "Stay with us," taking supper and lodging with us. "For it is toward evening," that is, "the day is already declining," the sun tending toward its setting. So too, let us daily pray to and invite Christ, that he may deign to remain in the chamber of our heart. For he himself speaks in John: "He who abides in me, and I in him, he bears much fruit" (John 15:5). And as it is read in the Book of Wisdom: "God loves no one except him who dwells with wisdom" (Wis. 7:28). Finally, spiritually it is "toward evening," because our life daily tends toward its decline, and "the day declines" when the time for meriting begins to fail. Particularly, too, it "becomes evening" in the soul when it approaches guilt, and "the day declines" when it is estranged from grace—that is, when it is disposed to sins.
Moreover, as has been touched upon before, from this passage and example it is drawn how caritatively, insistently, and even importunately pilgrims and the poor ought to be invited to table and lodging. For this is a work of mercy. But works of mercy pertain especially to Christians, since the law of Christ is the law of all charity and piety. Great also is the virtue of hospitality, concerning which in the Old Testament Abraham (Gen. 18) and Lot (Gen. 19) are especially commended. Whence also holy Job says: "The stranger did not lodge in the street; I opened my door to the traveler" (Job 31:32). And Christ in the Gospel declares that on the day of judgment he will say to the elect: "I was a stranger and you took me in" (Matt. 25:35), but to the reprobate: "I was a stranger and you did not take me in" (Matt. 25:43). Hence the Prince of the Apostles exhorts: "Be hospitable to one another without murmuring" (1 Pet. 4:9). And Paul: "Do not forget hospitality, for by this some have entertained angels unawares" (Heb. 13:2).
Lk 24:30-31 And he went in with them. In this he gave an example of complying with a reasonable request, lest anyone be stubborn in his own judgment. And it came to pass, while he reclined—that is, rested and ate with them—he took bread and blessed it, not converting it into his body as at the Supper, but, as is customary, blessing the food. In this he taught us that before refreshment, food and drink ought to be blessed. And he broke it and gave it to them to eat, the bread already broken. And their eyes were opened, not that their physical eyes had hitherto been closed, but because they now saw Christ differently than before. For now they began to perceive him in his proper, recognizable, and definite appearance, whom before they had seen confusedly. Thus the eyes of our first parents are said to have been opened after the commission of sin (Gen. 3:7) with regard to seeing in another manner. And in the Books of Kings it is read that Elisha said: "Lord, open the eyes of these," namely, the Syrians (2 Kings 6:20). Therefore it is subjoined: "And they knew him in the breaking of the bread." For the Savior had the custom of thus taking, blessing, breaking, and distributing bread, as is proved from the Gospel, as when he refreshed the crowds from five barley loaves (Matt. 14) and afterward from seven loaves. Some, however, say that Christ broke the bread with his hands as if it had been divided by a knife, and by this they recognized him. It may also be understood of the inner eyes, which were opened—that is, illuminated—by knowing Christ.
And he vanished out of their sight—that is, suddenly and almost imperceptibly, and with great speed he disappeared from their view through the gift of agility. By this he showed that he possessed a glorified body, nor did he vanish like a phantom.
Lk 24:32-33 And the two disciples said to one another: "Was not our heart burning within us," especially our will, "ardent," that is, inflamed with desire for truth and for Christ, "while he spoke to us on the way"? That is, when Christ reproved and instructed us, walking with us, and "opened," that is, expounded to us the Scriptures.
Here it might be asked whether these disciples on the way were inflamed with the fervor of true charity. And it seems so, for the Gloss says that their heart was kindled by the fire of the Holy Spirit and the ardor of charity. But the contrary seems true, because they were not yet in faith; therefore neither in charity. To this some respond that they were not in charity nor did they possess the fervor of true charity, and that this ardor was from the Holy Spirit, but not with the Holy Spirit, just as servile fear. And if it be objected that Gregory says of these two disciples: "These could not be strangers to charity, with whom Truth was walking," it is answered that Gregory said this because they had something like charity and its effect. Moreover, if anyone holds the contrary strictly, he will be forced to concede that even the women going to anoint Jesus' body were outside charity and in a state of damnation—which is plainly absurd.
And rising up that same hour from the table, they returned to Jerusalem, because through the ardor of charity, which they now truly possessed with faith, they could not rest or delay so wholesome a message. Nor did they feel the toil of the way, and the ardor of love extinguished in them the servile fear of the Jews.
Lk 24:34-35 And they found the eleven Apostles gathered together in an upper room, and those who were with them, namely, certain other disciples of Christ from the seventy-two, or some women disciples of Christ. Therefore Thomas was present then, and shortly after went out, not believing what he heard, and thus he was absent from the appearance which is subsequently described, as is read in John (John 20:24). Saying: "The Lord is risen indeed, and has appeared to Simon."
Some refer this participle "saying" (Dicentes) to the verb "they found" (Invenerunt) as being in the nominative case, and the sense will be that these two disciples, finding the eleven gathered, said to them that the Lord truly rose and appeared to Peter. However, it seems more fitting that this word "saying" refers to the "eleven gathered" and is in the accusative case, so that the sense is that the two disciples found the eleven gathered, recounting among themselves and also saying to these two that the Lord truly rose. And this is proved from two reasons: First, because these two disciples do not yet seem to have known that Christ had appeared to Peter, but Peter reported this to the Apostles. Second, from the Evangelist's manner of speaking in the present place, because after the aforesaid words it is immediately added: "And they [the two] told what had happened on the way." From which it appears that that participle "saying" and this pronoun "they" (Ipsi) must be referred to different subjects, so that these two, having heard the words of the Apostles narrating to them Christ's resurrection and appearance to Peter, then they themselves told those who were narrating to them what had happened on the way—namely, how Christ associated himself with them on the way, and questioned, reproved, and taught them, and how they recognized him in the breaking of bread.
Finally, according to the Gloss, among men the Lord Jesus first appeared to Peter. For just as among women, after the glorious Virgin, Mary Magdalene was more devoted to Christ, more ardent in his love, and more familiar to him, so among men was Peter. Also, that by showing such mercy to Simon Peter, he might instruct him to show all mercy to sinners, and again, lest Peter be swallowed up by excessive sorrow and incur despair from his threefold denial. And truly it was ineffable piety that he showed himself first and especially to that disciple by whom he had been more dishonorably and frequently denied, and deservedly St. Peter was afterward most merciful to others.
CONTINUE
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