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ST BONAVENTURE'S COMMENTARY ON LUKE 24:13-35
Lk 24:13 First, therefore, concerning the concord of the disciples, he says: “And behold, two of them were going that same day to a village which was sixty stadia from Jerusalem, called Emmaus.”
In this, Luke the Evangelist expresses the number of those going—namely, that there were two—so as to signify their concord. For (Ecclesiastes 4): “It is better that two be together than one; for if one falls, the other will support him.” And therefore above (Luke 10) it is said that “He sent them two by two before His face.”
He also expresses the distance, for the understanding of the mystery. For, as Bede the Venerable says, a stadium is the eighth part of a mile, and thus sixty stadia contain seven thousand five hundred paces—that is, seven and a half miles. In this is signified that they were certain about the death and burial of the Lord, but doubtful and uncertain about the eighth day, that is, the Resurrection.
But (Ecclesiastes 11) says: “Give portions to seven and also to eight,” because not only Christ’s death and burial, but also His Resurrection, must be believed fully and perfectly.
He also expresses the terminus of the journey, saying that it was called Emmaus—and this for its significance. For that town was first called Emmaus, as is said here, and later Nicopolis. Hence Jerome writes in the epitaph of Paula: “Nicopolis, which was formerly called Emmaus, where the Lord was recognized in the breaking of bread, Cleophas consecrated his house as a church.”
For, as is read in the Historia Tripartita, after the destruction of Jerusalem the Romans called this city Nicopolis from the event of victory. Now Emmaus is interpreted as “hastening mother,” and Nicopolis as “city of victory.” This signifies the Church militant, which hastens toward the homeland and overcomes opposing powers.
Between this and Jerusalem—that is, between the Church militant and the Church triumphant—we must understand the distance of seven ages and the eighth already begun in our Head, Christ, so that from this we may arrive at that, by hastening toward good and triumphing over evil. Hence (Hebrews 4): “Let us hasten to enter into that rest, lest anyone fall after the same example of unbelief.”
Lk 24:14 Secondly, concerning the mutual conversation of those journeying, he adds: “And they were speaking to one another of all those things that had happened,” that is, of the things done concerning Christ.
This conversation was praiseworthy, because it concerned a good subject—namely Christ. Hence (1 Peter 4): “If anyone speaks, let him speak as the words of God.” And (Ephesians 4): “Let no evil speech proceed from your mouth, but only what is good for edification.”
They spoke of these things because they were thinking about them; and they thought about them because they loved them. For (Matthew 12): “Out of the abundance of the heart the mouth speaks.”
Nor did they only love—they also doubted; and therefore they conferred with one another. For (Proverbs 27): “Iron sharpens iron, and a man sharpens the countenance of his friend.” Hence (Sirach 9): “Associate with the wise and prudent.”
In such words the Spirit of the Lord is present as the source of all good speech. Thus (Matthew 10): “It is not you who speak, but the Spirit of your Father who speaks in you.” On the contrary, He flees from indiscreet words and empty thoughts (Wisdom 1): “The Holy Spirit of discipline will flee from deceit.”
Lk 24:15 Thirdly, concerning the gracious companionship of Christ, he adds: “And it came to pass, while they were conversing and reasoning together, that Jesus Himself drew near and went with them.”
They are said to “converse” (fabulari) because they spoke words lacking certainty—so that they might truly say (Sirach 43): “We speak many things and fail in words; the end of all speech is He.”
Because they were united in their journey and spoke of good things, they became worthy of Christ’s companionship. For (Matthew 18): “Where two or three are gathered in my name, there I am in the midst of them.” And this was because they loved Him. For (John 14): “If anyone loves me, he will keep my word… and we will come to him.”
Lk 24:16 And because they did not yet believe perfectly, they deserved to have His presence, but not yet the knowledge of Him. Therefore he adds: “But their eyes were held, so that they should not recognize Him.”
And this was fitting. Hence Gregory the Great says: “As they inwardly loved Him, yet doubted, so He was outwardly present, yet did not show who He was. While they spoke of Him, He gave His presence; while they doubted of Him, He withheld recognition.”
Thus (Mark 16) says that He appeared “in another form.”
Note that it says their eyes were “held”—from which it is clear that Christ did not truly change the appearance or form of His body, but only in appearance seemed different. He appeared otherwise in the perception of the disciples.
Hence the Gloss says that the disciples were struck with ἀορασία (aorasia, “a kind of non-seeing” or obscured vision), by which a thing is partly seen and partly hidden—just as Augustine of Hippo says happened to the Sodomites.
There was no change in the glorified body, nor deception on the part of Christ, but rather a dispensation: He veiled their eyes—first, because this was fitting, since they were not yet ready to receive His open presence; second, because they were to be led more fittingly to recognition; and third, because otherwise they would not have had such familiar conversation along the way.
Lk 24:17 After describing Christ’s companionship on the journey, he now describes His companionship in conversation, in which four things are presented: inquiry about the subject, narration of the sorrowful matter, explanation of their hesitation, and the interpretation of Scripture leading to certainty of faith.
First, concerning the inquiry, he says: “And He said to them: What are these words that you exchange with one another as you walk, and why are you sad?”
This is the proper way of entering into discourse: to listen and to ask, according to (Sirach 32): “Hear in silence, and inquire.”
Lk 24:18 And because one should not intrude into secret conversations (Sirach 32), their response shows that this matter was public and well known. Thus it says: “And one of them, named Cleophas, answering, said: Are you alone a stranger in Jerusalem, and have you not known the things that have been done there in these days?”
Although there were two, Luke introduces only one as speaking, as the more eminent—for the younger should yield to the elder (Sirach 32). Some interpreters say that Luke himself was the other disciple, and it is customary for sacred writers not to mention themselves—just as John speaks of “the disciple whom Jesus loved.”
Cleophas shows that the matter was known to all, not only citizens but even strangers, and therefore wonders that He, as a stranger, should be ignorant. He calls Him a “stranger,” either because He appeared as one, or because He seemed ignorant of what was widely known.
And rightly did He appear as a stranger: He was a stranger in the world (John 1); a stranger in the eyes of unbelieving disciples (Job 19); a stranger even in His members (Hebrews 11; 2 Corinthians 5).
Lk 24:19 Therefore He said to them: “What things?”
Christ asks not because He is ignorant, but to give us a model for seeking truth and to provide an occasion for instruction. Hence (Psalm): “His eyelids question the sons of men,” and (Matthew 16): “Whom do men say that I am?”
Secondly, concerning the narration of the sorrowful matter, they said: “Concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people.”
Thus He was praiseworthy in life and in doctrine (Ecclesiastes 8; Matthew 5). He was praiseworthy before God and men (Luke 2). As Gregory the Great says: one’s works should be public, but the intention hidden—so that we give example to others, yet seek only to please God.
Lk 24:20 Since Christ was perfect in every way, His condemnation was a great cause of sorrow. Therefore they add: “And how our chief priests and rulers delivered Him up to be condemned to death and crucified Him.”
Though it outwardly appeared to be done by Pilate, it was truly their deed (John 18). Thus it was a great crime and a great loss for all.
Lk 24:21 Therefore they say: “But we hoped that He was the one to redeem Israel.”
As if to say: now that hope has been taken away. This is the speech of those who have fallen from hope into great sadness—a harmful sadness, for (2 Corinthians 7): “The sorrow of the world works death.”
They had fallen into this by losing confidence. Therefore (1 Thessalonians 4): “Do not grieve as others who have no hope.” And (Sirach 14): “Blessed is he who is not pierced by sorrow… and does not fall away from his hope.”
Thirdly, concerning the explanation of the cause for which there was hesitation of mind, he adds: “And now, besides all this, today is the third day since these things were done.” In this, their sorrow and affliction had not been taken away, but rather fear and doubt had been added.
Lk 24:22 Hence he continues: “But certain women of our company also terrified us, who were at the tomb early in the morning.” For, as Jerome says, “they were more frightened by what they heard than made joyful.” The reason for this fear was the remembrance of a wondrous event which nevertheless seemed to them incredible.
Lk 24:23 Therefore he adds: “And not finding His body, they came saying that they had also seen a vision of angels, who say that He is alive.”
They were terrified because it seemed dreadful that the body of the Lord was missing, and incredible that He had risen. Hence Bede the Venerable says: “They are rightly said to have terrified them, since the report of the missing body increased their sorrow more than the announcement of the Resurrection brought them joy.”
And lest anyone say that the words of the women ought not to have moved them, he shows that these were not frivolous, by the testimony and sight of the men.
(Lk 24:24 Therefore he adds: “And some of those who were with us 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 Gospel of John 20. Thus Luke, who had previously spoken individually of Peter, now speaks of two, so that their testimony might be more firmly established that the body was gone.
From this they wondered and were afraid, but they did not rejoice, because they did not believe in the Resurrection, but rather hesitated concerning it. And in their hesitation they discussed these things, because they did not yet savor heavenly things but earthly, according to (Isaiah 29): “Your voice shall be as that of one with a familiar spirit from the earth.”
Against this (Colossians 3): “If you have risen with Christ, seek the things that are above… savor the things that are above, not those on earth.”
But the animal man, who does not rise through the Spirit, neither believes nor understands these things. Hence above it is said that these words seemed to them like delirium, because (1 Corinthians 2): “The natural man does not perceive the things of the Spirit of God.”
Lk 24:25 Fourthly, concerning the declaration of Scripture by which certainty of faith is attained, he adds:
“And He said to them: O foolish and slow of heart to believe all that the prophets have spoken!”
He calls them foolish because they despaired on account of the Passion—having fallen from the Spirit to the flesh, which is great folly, as in (Galatians 3): “Having begun in the Spirit, are you now made perfect in the flesh?”
He calls them slow of heart because they were unwilling to believe in Christ’s glory and Resurrection. Hence (Mark 16): “He reproached them for their unbelief and hardness of heart.”
Lk 24:26 Therefore, to establish faith in the Passion and Resurrection, he adds: “Was it not necessary for Christ to suffer these things and so enter into His glory?”
It was necessary—that is, fitting and most appropriate—first, for the remedy of sins. Thus (Romans 5): “When we were enemies, we were reconciled to God through the death of His Son.” And (Romans 4): “He was delivered up for our offenses and raised for our justification.”
Second, for the example of virtues. Hence (1 Peter 2): “Christ suffered for us, leaving you an example.” And (Philippians 2): “He humbled Himself, becoming obedient unto death.” Therefore (Acts 14): “Through many tribulations we must enter the kingdom of God.”
If it was necessary for Christ to suffer to enter His own glory, how much more for us to suffer to enter into another’s! Hence He said (Matthew 20): “Can you drink the chalice that I am about to drink?” And Jerome comments: no one can reign with the Lord unless he has imitated His Passion.
Third, it was fitting for the fulfillment of all Scripture. Hence above (Luke 18): “All things written by the prophets concerning the Son of Man shall be fulfilled.”
Just as the ark was completed in a cubit, so all the words of Scripture are brought to completion in this one Word—namely, born, suffering, buried, and risen. Hence (Isaiah 10): “The Lord will accomplish a consummation and a shortening in the midst of the earth.”
(Verse 27) Therefore, explaining this, the Evangelist adds: “And beginning from Moses and all the Prophets, He interpreted to them in all the Scriptures the things concerning Himself.”
For all Scripture and prophecy principally refer to Christ. To signify this, it is said (Exodus 25) that the two Cherubim faced one another toward the propitiatory—namely, the two Testaments looking toward Christ.
He was prefigured in Adam, from whose side Eve was formed (Genesis 2);
in Abel, slain by his brother (Genesis 4);
in Noah, uncovered in his tent (Genesis 9);
in Isaac, offered by his father (Genesis 22);
in Jacob’s stone and ladder (Genesis 28);
in Joseph, sold by his brothers (Genesis 37);
in Moses, leading the people from Egypt (Exodus 14);
in Joshua, bringing them into the promised land;
in Gideon and the fleece (Judges 6);
in Samson (Judges 16);
in Samuel;
in David, driven out by Absalom (2 Samuel 15);
in Hezekiah;
in Josiah, whose death was lamented;
in all the saints, especially Job, Tobias, Elijah, Elisha, and Jeremiah;
in all sacrifices, especially the paschal lamb;
in the tabernacle and its furnishings—the altar, the ark, the lampstand, and the table;
in the temple;
in the kingdom and the priesthood.
Hence Augustine of Hippo says against Faustus: Who can recount all the testimonies of the prophets concerning Christ? For all things contained in those books are either said of Him or for Him—some openly, others through allegories and figures.
Thus, when it says that He interpreted “in all the Scriptures,” this is not to be understood of absolutely everything said of Christ, but especially of those passages where His Passion and Resurrection are more clearly foretold.
After describing His companionship on the road and in conversation, the Evangelist now describes His companionship at table, where Christ was manifested in the breaking of bread.
Three things are noted: His affectionate reception, His clear recognition, and His providential disappearance.
Lk 24:28 First, concerning His reception, it says: “And they drew near to the village… and He made as though He would go farther.”
This the Lord did not by deception, but by giving them occasion to invite Him more earnestly and thus merit more. As in (Mark 6), He “would have passed them by.”
Thus here He “feigned”—that is, He prepared to go further, which He would have done had they not lovingly constrained Him. He did this to stir up devotion, not to deceive.
Lk 24:29 Therefore it adds: “And they constrained Him, saying: Stay with us, for it is toward evening… and He went in with them.”
As Gregory the Great says: from this example we learn that strangers are not only to be invited but even urged. Hence (Hebrews 13): “Do not forget hospitality.”
John Chrysostom says that Abraham received a great reward because he welcomed angels without knowing it. Likewise these disciples merited greatly, because they welcomed Christ as a stranger.
Lk 24:30 Secondly, concerning recognition, it says: “And it came to pass, as He reclined with them, He took bread, blessed it, broke it, and gave it to them.”
This was Christ’s custom—to bless before eating. Hence (1 Timothy 4): food is sanctified by the word of God and prayer. Therefore it is customary, especially among clerics, to bless food before eating.
Because this “stranger” conformed Himself to Christ in blessing and breaking bread, they were led to recognize Him.
Lk 24:31 Therefore it adds: “And their eyes were opened, and they recognized Him.”
The Lord opened their eyes rather in the breaking of bread than in the explanation of Scripture, to show that not hearers of the law but doers are justified (Romans 2). As Gregory says: truth is understood better by doing than by hearing.
Or this was done for a mystical reason. As Bede the Venerable says: Christ is not recognized unless one becomes a participant in His body—that is, in the Church, whose unity is signified in the one bread (1 Corinthians 10).
Thus Jonathan’s eyes were enlightened when he ate (1 Samuel 14), signifying that one comes to true contemplation only by partaking at Christ’s table (Revelation 2).
Lk 24:31 cont. And He vanished from their sight.
As Bede says: the visible form was withdrawn so that the glory of the Resurrection might begin to appear in their minds.
By withdrawing His bodily presence, He stirred up desire for His spiritual presence.
Lk 24:32 Therefore they said: “Was not our heart burning within us while He spoke on the way and opened to us the Scriptures?”
The word of Christ inflamed their hearts, because the word of God has a fiery nature, kindling love. Thus (Jeremiah 23): “Is not my word like fire?”
As Bede says: their hearts, once cold through unbelief and fear, were kindled by the fire of the Holy Spirit.
The word of the Lord inflames in two ways: first, with zeal (Proverbs 30; Zephaniah 3); second, with desire (Luke 12).
Hence the highest order of angels is called Seraphim—“burning.” This burning is accompanied by a sweet melting of affection (Song of Songs 5; Psalm).
Lk 24:33 Finally, concerning the certainty of the apparition: “And rising that same hour, they returned to Jerusalem.”
Their fervor is evident: neither the length of the journey nor the darkness of night delayed them, so great was their love for the apostolic fellowship.
Lk 24:34 They found the eleven gathered, saying:“The Lord is truly risen and has appeared to Simon.”
Thus they found them rejoicing together. Christ appeared first among men to Peter, as the Gloss notes.
Lk 24:35 "And they recounted what had happened on the way and how they recognized Him in the breaking of bread."
From this it is clear that Christ appeared many times on that same day—five times:
to Mary Magdalene, to the women, to Peter, to the two on the road, and to the gathered disciples.
And in memory of this, the priest turns five times toward the people during the Mass.
In total, Christ appeared ten times over forty days before the Ascension, and after ten more days sent the Holy Spirit.
Thus the Evangelists recount these appearances in different ways, so that both the mystery and sufficiency of the Resurrection witnesses may be made manifest.
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