The first part of this post, up to the words, "and beginning from Moses," was translated by Qwen, ChatGPT was used to translate the remainder.
Lk 24:13-14 And behold, two of them were going that same day to a village which was sixty stadia from Jerusalem, named Emmaus. And they were speaking to one another about all these things that had happened.
Here he begins to treat of the Lord’s apparition, which is the express and true proof of the Resurrection. It is divided into three parts: in the first, the apparition is treated; in the second, the sending of the disciples to the Gentiles; in the third, the Ascension. In the first part, he treats of a threefold apparition, and according to that threefold apparition it is divided into three parts: in the first, concerning the apparition made to Cleophas and Luke; in the second, concerning the apparition made to Peter; in the third, concerning that which was made to all together. The first of these is divided into four parts: in the first, it is said when and where he appeared; in the second, how Christ, appearing, joined himself to his disciples, namely while they were conversing about him; in the third, how he showed the mysteries of his Resurrection through the Scriptures; in the fourth and last, how he was recognized by them.
In the first part, he mentions three things: namely, the name of the place, its distance from Jerusalem, and the conversation. He says therefore: And behold, two of them, namely, of the disciples, one of whom below is called Cleophas, while the other was the author of this book, Luke. For it is the custom of authors of Sacred Scripture not to place their own names in solemn events out of humility. As Paul says in 2 Cor. 12: I know a man in Christ fourteen years ago, whether in the body or out of the body I do not know, God knows. And he does not name himself Paul, although he himself was that man. They were going, perhaps avoiding persecution, that same day, that is, the very day of the Lord’s Resurrection, to a village where perhaps some believing friends of the disciples lived, which was at a distance of sixty stadia from Jerusalem. A stadium is so called from standing, because it is said that the giant Hercules ran and stood still in a single breath. A stadium contains one hundred twenty-five paces, and is the eighth part of a Roman mile. A Roman mile contains a thousand paces, and a mile is half a league. Or, as others say, three miles make two leagues. Therefore, sixty stadia contain seven thousand five hundred paces, that is, seven and a half miles from the metropolitan city of Jerusalem, named Emmaus. Emmaus was originally a distinguished metropolis of Palestine, which after the conquest of Judea under Marcus Aurelius and Emperor Antoninus was restored, and with its condition changed its name. Whence it was afterward called Nicopolis, which is interpreted city of victory. There, moreover, the house of Cleophas is said to have been, to which Luke and Cleophas were going.
And these two were conversing with one another. Eph. 4: Let no evil speech proceed from your mouth, but that which is good, to the edification of faith, that it may administer grace to the hearers, concerning all these things that had happened about the Lord Jesus. For when speaking of good things, the Lord joins himself. And this is what follows:
Lk 24:15-16 And it came to pass, while they were conversing and questioning with themselves, that Jesus himself drew near and went with them. But their eyes were held, that they should not recognize him.
Here three things are mentioned: namely, how they were speaking to one another about the Lord; how the Lord joined himself to them while they were speaking of him; and how he instructed them through the Scriptures concerning the mysteries of his Passion and Resurrection. Concerning the first, he says: And it came to pass, contrary to their intention but by divine ordinance, while they were conversing. He does not mean that they were telling fables, but that they were speaking of mystical things which are in composition like a fable. And they were recounting wonders about Jesus; therefore they are said to be conversing (fabulari) because a fable is composed of mystical and wondrous things. And such things these men were discussing among themselves from the Scriptures concerning the Lord. And this is what he adds: and questioning with themselves, mutually, one from the other. For unless they were treating of mysteries, they would not be questioning. To question is to seek out the understanding of something profound. Ps. 23 [24]: This is the generation of them that seek him, of them that seek the face of the God of Jacob, that is, knowledge. Sirach 39: The wise man will seek out the wisdom of all the ancients, and will be occupied in the prophets, he will preserve the narration of men of renown. And Jesus himself drew near, more truly and more profoundly inwardly than outwardly. James 4: Draw nigh to God, and he will draw nigh to you. Deut. 4: For what other nation is so great, that hath their gods nigh them, as the Lord our God is present to all our petitions. He went with them. Matt. 18: For where two or three are gathered together in my name, there am I in the midst of them. Prov. 8: Playing in the world, and my delights were to be with the children of men, that is, with rational beings and those who treat of rational things through the intellect.
But the eyes of these disciples were held, not indeed by the Lord, but by an inward doubt, just as when a man does not believe that someone appears, and deems it impossible that it is he, immediately the inner estimation turns the eyes away from the sighted form to something else. And of such persons it is said in 2 Cor. 3: that a veil is laid upon their heart. It is not true what some say, that they were struck with acrisia, like the Sodomites who wished to act impudently against the Angels, Gen. 19; or those sent to capture [Elisha], 4 Kings 6; Wisdom 19: They were stricken with blindness, like those at the door of the just man, when they were covered with sudden darkness. For the disciples suffered nothing of the sort. But rather, just as we see in those who doubt, that they imagine very slight and dissimilar shapes to be harmful animals and flee, perhaps from something desirable, and then approach. So the doubt of the Resurrection and the fear from the Jews made it so that they recognized nothing of the Lord’s apparition outwardly, because even though the Lord manifested himself before their eyes, they could not distinctly recognize him. And in this way their eyes were held, that they might not recognize him, that is, that they could not acknowledge him. Outwardly indeed they saw, but, as it were, existing in an ecstasy of doubt, inwardly they were unwilling to form a judgment of distinct knowledge concerning him. Isa. 59: We have groped for the wall like the blind, and like as without eyes we have felt our way. Job 36: All men see him, every one beholdeth him afar off, because he hath made himself far off through the prolongation of doubt.
Lk 24:17-18 And he said to them: What are these discourses that you confer together as you walk, and are sad? And one, whose name was Cleophas, answering, said to him: Art thou alone a stranger in Jerusalem, and hast not known the things that have been done there in these days?
Here begins the instruction of illumination, and it has two parts: in the first, he takes occasion from what was said by the disciples; in the second, he sets down the illumination of instruction. In the first part, three things are contained: in the first, a question is posed from their conversation; in the second, a response of wonder, if so great a matter is ignored by someone; in the third, the question is reiterated and a narration of the facts is set down. In the first of these, two things are sought: what the conversation is about, and what is the cause of such great sadness, as appeared in them. He says therefore: And the Lord said to those disciples, seeking an occasion to enlighten them. John 1: There was the true light, which enlightens every man coming into this world. John 8: He that follows me walks not in darkness, but shall have the light of life. What are these discourses that you confer together? that is, Of what matter are they? He does not ask as one ignorant, but that room may be given for instruction. For it is a sign of love to speak of one’s master. And it is a sign of good disciples always to treat of the master’s teaching. Concerning the first it is said in Matt. 12: Out of the abundance of the heart the mouth speaks. Ps. 144: They shall utter the memory of the abundance of thy sweetness. Concerning the second it is said in John 8: If you continue in my word, you shall be my disciples indeed, and you shall know the truth, and the truth shall make you free. As you walk and are sad: that is, What is the cause of this sadness, that I see you walking in sadness? Now the cause of this sadness was the punishment seen in the Lord, the doubted Resurrection, and the fear instilled by the Jews. John 16: The world shall rejoice, and you shall be sorrowful; but your sorrow shall be turned into joy. Ps. 29: Weeping shall tarry for the evening, and joy shall come in the morning.
And one, whose name was Cleophas, to whose house they were then going, because his house was in the village of Emmaus, answered. But Ambrose says that the second, who was Cleophas’s companion, was called Amaon, otherwise Ammaon, son of Rufus. The more common opinion, however, is that it was Luke himself, as we said above. He said to him, the Lord: Art thou alone a stranger in Jerusalem, that is to say, Art thou alone a stranger, that is, an alien, in Jerusalem? And there is the question. And afterward, under another question: and hast not known the things that have been done there in these days? As if to say: This is very remarkable, if thou alone art a stranger to these things that have happened, and hast not known them, which concerning so famous a person and so famous a deed have been done in these days. Thus therefore the text is to be read. Now what he says: Thou alone art a stranger, that is, an alien, signifies that he was already estranged from their hearts because of doubt, wandering from their minds. Isa. 28: For his work is strange to him. This Jeremiah 14 foresaw in spiritual wonder, saying: Why wilt thou be as a sojourner in the land, and as a wayfaring man turning aside to lodge? In this manner all the saints make themselves pilgrims, because they do not consider that they have here an abiding city, but seek one to come. Heb. 11: Confessing that they are pilgrims and strangers on the earth. For this is proper to pilgrims: not to have a dwelling in the place of pilgrimage, but to seek the future. It is also proper to a pilgrim to pass on continually and not to remain. 1 Pet. 2: I beseech you, as strangers and pilgrims, to refrain yourselves from carnal desires, which war against the soul. Thirdly, it is proper to pilgrims to know the signs of the way and to strive toward that which they seek. 2 Cor. 5: While we are in the body, we are absent from the Lord. For we walk by faith, and not by sight. Fourthly, he who is on pilgrimage in a place of pilgrimage is content with few things pertaining only to sustenance. 4 Kings 8: Go, and sojourn where thou canst. Thus it was said to the Sunamitess, which is interpreted captive. Fifthly also, a pilgrim is an exile, and considers himself in exile. Gen. 15: Know thou beforehand that thy seed shall be a sojourner in a land not their own. But according to that reasoning, pilgrims are placed here because he shows himself as a stranger to the disciples, that he might instruct them, for through doubt he had been estranged from their minds. But the literal sense is that which we mentioned above. As for what they say: and hast not known, so great were those deeds in their hearts, that they thought no one was ignorant of them, but that they were known to all, which were done by public judgment in their presence. Acts 1: It was made known to all the inhabitants of Jerusalem, so that the same field was called in their tongue, Haceldama, that is to say, the field of blood. And this is what they say: and hast not known the things that have been done there in these days. Joel 1: Hear this, ye ancients, and give ear, all ye inhabitants of the land: did this ever happen in your days, or in the days of your fathers?
Lk 24:19-24 To whom he said: What things? And they said: Concerning Jesus of Nazareth, who was a man, a prophet, mighty in deed and word before God and all the people; and how our chief priests and princes delivered him to be condemned to death, and crucified him. But we hoped that it was he who should have redeemed Israel; and now besides all this, today is the third day since these things were done. Yea, and certain women also of our company frightened us, who before it was light were at the sepulcher, and not finding his body, came, saying that they had also seen a vision of angels, who say that he is alive. And some of them that were with us went to the sepulcher, and found it so as the women had said, but him they found not.
To whom the Lord, the disciples, said: What things? that he might take occasion to instruct. And they answered then both speaking eagerly, because they had taken boldness from the conversation: Concerning Jesus of Nazareth. In this narration of the facts, five things are contained: the first is the magnification of him who was slain; the second, how and by whom he was killed; the third, what was hoped concerning him; the fourth, the report of the women concerning the Resurrection; the fifth, the experimental proof by the disciples. They say therefore: Concerning Jesus, who according to his name was greatest for the salvation of the people, as is said in Sirach 46. Of Nazareth, who from his parental and ancestral name was the flower of all beauty and honesty. Sirach 24: My flowers are the fruit of honor and honesty. who was not from yesterday or the day before, but from all past time a man of spiritual freshness. Job 1: That man was great among all the people of the east. A prophet, conscious of all God’s secrets. John 1: No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him. And note that these men, not recognizing the Lord out of fear, fear to call him Son of God and God, but speak of him as a prophet conscious of divine secrets. Deut. 18: The Lord thy God will raise up to thee a prophet of thy nation and of thy brethren, like unto me: him you shall hear. Luke 7: A great prophet is risen up among us. And because God hath visited his people, mighty, Matt. 28: All power is given to me in heaven and in earth. Matt. 7: He spoke as one having power. in the work of miracles and virtues. Ps. 113: Whatsoever the Lord pleased he hath done, in heaven, in earth, in the sea, and in all the deeps. and in speech. John 7: Never did man speak like this man. For he did what he taught. Matt. 5: He that shall do and teach, he shall be called great in the kingdom of heaven. before God. Matt. 3 & 17: This is my beloved Son, in whom I am well pleased. Whence John 12: A voice came from heaven, saying: I have both glorified it, and will glorify it again. and before all the people. Luke 6: All the multitude sought to touch him, because virtue went out from him, and healed all.
And how they delivered him. This is the second part: the chief priests by authority and counsel, and our princes by the exercise of power. John 18: Thy own nation and the chief priests have delivered thee up to me. What hast thou done? to the condemnation of death. Acts 3: The author of life you killed, and desired a murderer to be granted unto you. and crucified him, that they might heap confusion upon the horror of the death of the cross. Acts 4: In the name of Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even in him doth this man stand here before you healed.
But we hoped. The third is concerning the hope of the Saints in him. Ps. 70: My hope, O Lord, from my youth. that it was he who should have redeemed Israel. 2 Cor. 1: In whom we hope, that he will yet deliver us. Jer. 17: Thou art my hope. Prov. 13: Hope that is deferred, afflicteth the soul. Moreover, Israel he redeemed from the hand of the devil and of death and of hell. Hosea 13: I will redeem them from death; I will redeem them from the hand of death.
And now besides all this, which we have said, today is the third day, on which he foretold he would rise from death, which is the decisive day of our consolation. Matt. 20: The third day he shall rise again. Matt. 12: For as Jonas was in the whale’s belly three days and three nights, so shall the Son of man be in the heart of the earth. Zeph. 3: Expect me in the day of my resurrection to come. since these things were done, and we have not yet received the longed-for consolation. Isa. 66: Behold I myself will comfort you, and in Jerusalem you shall be comforted, you shall see and your heart shall rejoice. John 16: But I will see you again, and your heart shall rejoice; and your joy no man shall take from you.
But also certain women. This is the fourth, concerning the announcement of the women, of whom it was said above, of our company, because they were disciples of the Lord, just as we were, following him with us. Sirach 26: Grace upon grace is a holy and modest woman. frightened us. Now this fright was because they had announced that they did not find him. Ps. 77: Thy terrors have troubled my soul. Or because they announced a terrible vision of angels, which had struck the guards as it were dead. Therefore he says: They frightened us. Ps. 75: Thou art terrible, and who shall resist thee? From that time forth is thy wrath. who before it was light, lest they be seen by all, were at the sepulcher. Mark 16: And very early in the morning, the first day of the week, they come to the sepulcher. John 20: And the first day of the week, Mary Magdalen cometh early, when it was yet dark, unto the sepulcher. and not finding his body, which they wished to anoint. Cant. 3: By night in my bed I sought him whom my soul loveth: I sought him, and found him not. they came to us returning from the tomb, announcing to us joyful tidings. 4 Kings 7: This is a day of good tidings; if we hold our peace and will not tell it till morning, we shall be counted guilty of a crime. to them also as it were a second sign of his Resurrection. For the first was that they did not find the body, although the linen clothes lay in the sepulcher. But the second sign was the vision of angels. a vision of angels. Gen. 32: These are the camps of God. For just as angels instructed the patriarch, and the lawgiver, and Joshua the leader [Josh 5], so now departing from those they instruct the Church. Whence Josephus says that before the destruction of Jerusalem voices of angels were heard in the air, saying: Let us depart from these seats. Ps. 90: For he hath given his angels charge over thee, to keep thee in all thy ways. who, namely, the angels, say that he, Jesus, namely, is alive. Whence above: Why seek you the living with the dead? John 5: For as the Father hath life in himself, so he hath given to the Son also to have life in himself.
And some of ours went. This is the fifth, in the report of the disciples, as said above, to the tomb, that they might prove the words of the women. 1 Thess. 5:21: Prove all things; hold fast that which is good; from every appearance of evil refrain yourselves. and so they found it just as the women had said, concerning the angelic vision; but the Lord’s very body they did not find. John 4: they said to the woman: For now we believe, not for thy saying: for we ourselves have heard him, and know that this is indeed the Savior of the world. And he himself said to them: O foolish men, and slow of heart to believe in all things which the prophets have spoken! Ought not Christ to have suffered these things, and so to enter into his glory? [Cf. Rom. 8:18: For the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us.]
Lk 24:25 And he himself says to them, beginning to teach them from their words. Matt. 5: Opening his mouth, he taught his disciples. Now this part is divided into two: in the first, the instruction from the Scriptures is treated; in the second, the recognition of the Lord. In the first of these he does three things: First, he sets down a rebuke for unbelief; second, the manifestation of the truth; third, the demonstration of that same truth through the Scriptures. He says therefore: O foolish. They are called foolish as if dull, because from the long teaching of Christ they had progressed so little. Isa. 32: The fool will speak foolish things. Heb. 5: Whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God, and are become such as have need of milk. and slow of heart to believe. Mark 16: He upbraided them with their incredulity and hardness of heart, because they did not believe them who had seen him after he was risen again. in all things which the prophets have spoken. For the prophets especially foretold the grace and sacraments accomplished through Christ. And Christ often treated of their words with his disciples. 1 Pet. 1: Of which salvation the Prophets have inquired and diligently searched, who prophesied of the future grace in you, searching what manner of time, or of what time, the Spirit of Christ did signify in them, foretelling the sufferings that are in Christ, and the glories that should follow. Because, therefore, the Spirit of Christ had often treated of this with them, on this account they are rebuked for slowness in believing all that the prophets have spoken.
Lk 24:26 Ought not Christ to have suffered these things? For the Passion is the door to glory, because the blood of Christ removed the sword. Ps. 106: He hath broken the gates of brass, and burst the iron bars, he brought them out of the way of their iniquity. Likewise, in this manner he merited for himself the glory of his body. Phil. 2: For which cause God also hath exalted him, and hath given him a name which is above all names. In this manner also he found reconciliation for us. Rom. 5: For when we were enemies, we were reconciled to God by the death of his Son. Moreover, because by this price and no other could the world be redeemed, since it was worth more than the whole world. 1 Pet. 1: You were not redeemed with corruptible things as gold or silver, from your vain conversation of the tradition of your fathers, but with the precious blood of Christ, as of a lamb unspotted and undefiled. Moreover, in this way he gave us a pattern of patience and hope. 1 Pet. 2: Christ also suffered for us, leaving you an example, that you should follow his steps. Finally also, thus he showed that the future glory will be so great, that it is not worthy of so many and such great passions, but better than the sufferings of this present time to the future glory which shall be revealed in us. 2 Cor. 4: For that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen. and so to enter into his glory. Heb. 2: But we see Jesus, for the suffering of death, crowned with glory and honor. James 1: When he hath been proved, he shall receive the crown of life, which God hath promised to them that love him.
ChatGPT was used to translate the following:
Lk 24:27 “And beginning from Moses and all the Prophets, He interpreted to them in all the Scriptures the things that concerned Himself.”
Behold here the proof of what He had said—drawn from the Scriptures. Therefore it says: “And beginning from Moses,” that is, from the writings of Moses. Hence in Gospel of John it is said (John 5): Do not think that I will accuse you before the Father; there is one who accuses you—Moses, in whom you hope. For if you believed Moses, you would perhaps believe me also; for he wrote of me. But if you do not believe his writings, how will you believe my words?
“And from all the Prophets.” Hence concerning all the prophets it is said (Sirach 36): Give reward, O Lord, to those who wait for you, that your prophets may be found faithful. And therefore with the Lord (Matthew 17) Moses and Elijah appeared, so that He might have the testimony of the Law and the Prophets.
“He interpreted to them,” that is, He explained the mysteries in all the Scriptures—namely, that those Scriptures were about Him. Thus (Mark 4): He explained everything privately to His disciples. And (1 Corinthians 14): Let two or three prophets speak, and let the others judge.
This is as in Genesis 41, where prisoners saw dreams and Joseph interpreted them. And (Psalm 17): Waters in the clouds of the air—that is, doctrine in the prophets. But in His brightness—that is, in His interpretation—the clouds passed away, because He made what was obscure to be luminous. Thus (Job 28): He brings hidden things to light.
Lk 24:28-29 “And they drew near to the village to which they were going, and He made as though He would go farther. And they constrained Him, saying: Stay with us, Lord, for it is toward evening and the day is now far spent. And He went in with them.”
Here is shown how the Lord was recognized by the disciples. Four things are noted: first, the merit of their hospitality; second, how they recognized Him in the breaking of bread; third, how, returning to themselves, they perceived His presence even while still on the way; fourth, the joy of such glad tidings.
In the first, four things are said: the Lord’s approach to the lodging, His feigning of going further, the compulsion by the disciples, and His remaining with them.
“They drew near to the village,” their journey having been quickly completed—where, as is said, the house of Cleophas was. “And He Himself made as though He would go further.”
Observe that although fictio (feigning) in no way belongs to truth, yet this feigning had truth in what it signified: namely, that He was already further from their minds. For He was indeed far from their understanding, and this the feigning represented. Thus the outward feigning was a sign of an inward truth.
Hence “feigning” here means the shaping of an outward behavior to manifest an inward disposition of the mind. Thus (Sirach 19): There is one who humbles his face and pretends not to see what is unknown. And as Gregory the Great says, to “feign” is to compose or arrange. Hence we call potters “fashioners” (compositores). Thus (Romans 9): Does the thing formed say to him who formed it: Why have you made me thus?
Such “composition” may be for good or for evil. For good: sometimes in wisdom, which wisely “forms” things in creatures (Psalm 33): He who fashioned each of their hearts; sometimes in precepts, arranging difficulty so that obedience may remove iniquity (Psalm 93); sometimes to show us our own interior disposition—as here.
For evil, it is taken as hypocrisy: (Wisdom 1): The Holy Spirit of discipline will flee from the deceitful.
Thus, by this outward comportment showing the disciples how far He was from their hearts, it says: He made as though He would go farther. As also (Mark 6): He meant to pass them by.
“And they constrained Him.” As Gregory says, it is shown that guests are not only to be invited but even pressed and compelled—by reverence and insistence. Thus Abraham compelled the angels (Genesis 18), and (Hebrews 13): Do not neglect hospitality, for by it some have entertained angels.
“Stay with us”—out of hospitality. (Romans 12): Practicing hospitality. Bede says: if a layman receives one or two, he fulfills hospitality; if a bishop does not receive all, he is inhuman.
“For it is toward evening.” The time of hospitality has come; the day is declining (Jeremiah 6): The day declines, the shadows grow long. Night is the time of rest for man and activity for beasts (Psalm 103).
So also the Lord is to be detained when life declines toward evening, and one should say (Psalm 70): Do not cast me off in the time of old age.
“And He went in with them.” (Genesis 24): Enter, blessed of the Lord; why do you stand outside?
Lk 24:30-31 “And it came to pass, while He reclined with them, He took bread, blessed it, broke it, and gave it to them. And their eyes were opened, and they recognized Him; and He vanished from their sight.”
Here is the second point, containing three things: how He broke bread, how He was recognized, and how He vanished.
“It came to pass,” by divine ordering, that while He reclined—as if tired from the journey, though He could not be weary—(Song of Songs 1): While the king was at table, my nard gave its fragrance—that is, the fragrance of humble hospitality.
“He took bread,” that by the touch of His hand it might receive divine power; “and blessed it,” with a blessing known to them; “and broke it,” so each might receive a portion; “and gave it,” for their use. As in Matthew 14 and John 6.
Thus also the bread of the word or sacrament must be received, blessed with prayer, broken by understanding and exposition, and given reverently to others. But now, alas, as Lamentations 4 says: The children asked for bread, and there was none to break it for them.
“And their eyes were opened,” the veil being removed; as in Acts 9: Something like scales fell from his eyes. The coverings of doubt were taken away, and they recognized Him whom uncertainty had concealed.
This happened chiefly through two things: the explanation of His word (Psalm 119): The unfolding of your words gives light; and obedience flowing from hospitality (Psalm 119): From your commandments I have understanding.
“And He vanished from their sight,” to show that the glory of the immortal is not subject to mortal eyes (1 Corinthians 2). The Gloss adds: He vanished to teach that they should not seek human glory (Matthew 6).
Lk 24:32 “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?”
This is the third point: returning to themselves, they recognize the signs of His presence even before they knew Him.
“Was not our heart burning within us?”—the heart, from which life, motion, and sense proceed (Proverbs 4). It burned with the fire of charity (Song of Songs 8), with divine truth (Psalm 18), with the Holy Spirit (Acts 2), and with zeal (Zephaniah 3).
Thus it burned while He spoke—words tested like fire (Psalm 11)—and “opened the Scriptures,” that is, revealed their mysteries through spiritual understanding, which alone is the key of Scripture (Isaiah 22).
Lk 24:33-34 “And rising that same hour, they returned to Jerusalem… and found the eleven gathered together… saying: The Lord is truly risen and has appeared to Simon.”
This is the fourth point: how they communicated their joy.
They rose “in the impulse of the Spirit” (Ezekiel 1). Thus Mary Magdalene ran (John 20), and Peter and John ran together. The grace of the Holy Spirit knows no delay (Proverbs 6).
They returned to Jerusalem (Psalm 121), found the eleven united in charity (Psalm 49), and those with them (Acts 1).
They heard: The Lord is truly risen—lest the resurrection be thought imaginary; for it was true, showing flesh and bones.
“He appeared to Simon,” first among the men—though before all He appeared to Mary Magdalene (John 20), because she loved much (Luke 7), was a sinner (Matthew 9), had anointed Him, and sought Him more diligently (Song of Songs 3).
Lk 2:35 Finally, the two disciples recounted all that had happened on the way—His conversation, the interpretation of the Scriptures, and how they recognized Him in the breaking of bread.
This was the fourth appearance on the day of the Resurrection.
CONTINUE
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