Commentary on Luke (chapters 23–24)
Commentary on Luke
continued
Chapter 23
Luke 23:1
And the whole multitude of them arose and led him unto Pilate. That the word of Jesus might be fulfilled, which he had predicted concerning his death: For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: And they shall scourge him, and put him to death (Luke XVIII). By Gentiles, he indeed means the Romans. For Pilate was Roman, and the Romans had sent him as governor to Judea, to whom the Jews deliver the Lord to be crucified, wishing in this manner to make themselves appear as if not involved in his death, so that their cruelty might be shown, not their innocence. [Luke 23:2] -- And they began to accuse him, saying: We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a King. The Jews are convicted of impiety, because in accusing the Savior they do not even find anything plausible in the falsehood they can charge him with. And so, as Mark says: their witness did not agree (Mark XIV). However, he himself, to provide us an example of patience, just as he endured being scourged before, so now accused, he is silent and keeps quiet.
Luke 23:3
But Pilate asked him, saying: Art thou the king of the Jews? And he answering said, Thou sayest it. By the same word, he replies to the governor, as he did to the chief priests, so that they might be condemned by their own judgment. And it is to be noted that of the two charges brought against the Lord, namely that he forbade giving tribute to Caesar and that he claimed to be Christ a king, Pilate thought it necessary to inquire only about the word concerning the kingdom. For it could have happened that that judgment of the Lord, where he said, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's (Matt. XXII), also came to Pilate’s hearing, and thus deeming this accusation a manifest lie born of envy, he considered only the one concerning the kingdom as worthy of inquiry.
Luke 23:4
But Pilate said to the chief priests and the crowds: I find no cause in this man. This is what he himself said to the disciples the day before he suffered among other things: For the prince of this world is coming, and he has nothing in me (John 14). But because the prince of the world, that is, Pilate, absolved him, in whom he found no cause to condemn, see what the Jews do, who, not out of love for justice to investigate the truth, but driven by the goad of envy, strive to condemn the just. [Luke 23:5] -- But they prevailed, saying: He stirs up the people, teaching throughout all Judea, beginning from Galilee even to here. This speech of the accusers teaches more that he who is accused is innocent, and that they who accuse are perverse. For to have taught the people, and by teaching to have stirred them from the indolence of former times, and by such an action to have traversed from Galilee to Judea, that is the entire land of promise from end to end, this is shown to be an indication of virtue, not of crime. For indeed some lover of the Lord, as he also did, could place this same statement in the place of praise, saying to good listeners: You know that the word was proclaimed throughout all Judea. For starting from Galilee after the baptism which John preached, Jesus of Nazareth, how God anointed him with the Holy Spirit and power, who went about doing good, and healing all who were oppressed by the devil, because the Lord was with him. Finally, Pilate, not thinking it necessary to question the Savior about this, but seizing the opportunity, more desires to set him free by judging him. For it follows:
Luke 23:6
But Pilate, hearing of Galilee, asked if the man were a Galilean. And when he knew that he was under Herod’s jurisdiction, he sent him to Herod, who was also in Jerusalem in those days. Pilate, indeed, lest he be forced to sentence him, whom he knew to be innocent and handed over out of envy, sent him to Herod to be heard, so that he would rather absolve or punish him, who was the Tetrarch of his homeland: truly, by divine Providence, lest any excuse remain for the Jews, as if they had not crucified Christ but the Romans, Herod also, who by birth and religion was a Jew, was permitted to show what he thought of him with his army. At the same time, the impiety of both provinces, namely Judea, in which he was born, and Galilee, in which he was raised and lived, conspiring in his death, is shown.
Luke 23:8
But Herod, seeing Jesus, was very glad. For he had wanted to see him for a long time, because he had heard many things about him, and he hoped to see some sign done by him. But he questioned him with many words, and he answered him nothing. He was silent and did nothing, because neither did his cruelty deserve to see divine things, and the Lord avoided boasting. And perhaps all the impious are signified in Herod, who, if they do not believe in the law and the prophets, cannot see the wonderful works of Christ in the Gospel. [Luke 23:10] -- The chief priests and the scribes also stood, vehemently accusing him. With the chief priests and scribes accusing him, the Lord responded little to Pilate, and answered nothing to Herod, lest by refuting the accusation he might be released by the governor, and the benefit of the cross be delayed. For it was indeed just that he should respond in part to Pilate, who reluctantly delivered the sentence: but Herod and the other Jewish leaders whom he regarded as wholly unworthy of his words, since they condemned the innocent against the decrees of their own law. Because of these things, although he refused to answer, the likeness of the Lamb was given so that in his silence he might be considered not guilty, but innocent. For when he remained silent, he displayed the patience of a lamb about to be slaughtered for the whole flock; but when he answered, he fought like a good shepherd against the threats of wolves and robbers for the sheep entrusted to him.
Luke 23:11
But Herod, with his soldiers, despised him, and mocking, arrayed him in a white garment and sent him back to Pilate. The white garment, in which he was arrayed, signifies the purity of his passion, since the spotless Lamb of God was about to take away the sins of the whole world. For he who was despised and mocked in a white garment, suffered and was buried in a pure body. Alternatively: that he was mocked here in a white garment, but according to other evangelists in a purple or scarlet garment, expresses the double type of martyrdom, with which the passions of the holy Church are adorned. Which, admiring the innocent death of her Lord and groom, says: "My beloved is white and ruddy" (Cant. V). White in action, doubtless, and ruddy in blood. And he himself, blooming with the various flowers of his members, brings forth lilies in peace, and roses in war.
Luke 23:12
And Herod and Pilate became friends on that day. For previously they had been enemies to each other. This most nefarious pact between Herod and Pilate, which they made in killing Christ, is still maintained by their successors as if by hereditary right, when pagans and Jews, although differing in race and religion as much as in mind, nevertheless agree in persecuting Christians, and in trying to destroy faith in Christ within them. [Luke 23:14] -- But Pilate, having called together the chief priests, and the magistrates, and the people, said to them: Consider how much effort Pilate took to release Jesus. First, when the chief priests accused him, he said he found no cause in him. Then, when they persisted in their accusation, he sent him to Herod to see if he might find any crime in him, or perhaps decide to release him. Finally, having recognized his own will and not having found any wrongdoing in Jesus, he asked the people whom he was accustomed to release one person to at Passover. Again and for the third time, he wanted to release him. But the more carefully he sought a way to release Jesus, whom he found innocent, the more he accused those who unanimously desired his death:
Luke 23:14
You have presented this man to me as turning away the people, yet look, I have questioned him before you and found no basis for your charges against him. By saying this, Pilate indeed absolved Jesus, whom he found innocent, but so that the Scriptures might be fulfilled, he whom he absolved by judgment, he crucified by mystery. [Luke 23:15] -- But neither did Herod. For I referred you to him, and look, nothing deserving death has been done by him. Listen, blind Jew, listen, cruel pagan. Pilate himself confesses that neither he nor Herod found anything deserving death in Christ, but in putting him to death or mocking the innocent, they only obeyed the cries of others' cruelty. Therefore, let the writings perish that, composed so long after against Christ, do not show him accused of magical arts before Pilate, but demonstrate you are to be accused before the Lord of treachery and falsehood.
Luke 23:16
Therefore, I will have him corrected and release him. I will scourge him and mock him as much as you demand, as long as you do not thirst for innocent blood. [Luke 23:17] -- Now, he had to release one to them at the feast. He had to do so, not by the sanction of imperial law, but bound by the annual custom of the nation, whom he was pleased to gratify with such things. [Luke 23:18-19] -- But the whole crowd shouted together, saying: Away with this one, and release to us Barabbas, who for a certain sedition made in the city and for murder, was thrown into prison. The Jews' request remains with them until today, which they obtained with so much effort. For given the choice, they chose a robber over Jesus, a killer over the savior, a taker of life over the giver of life, and deservedly lost salvation and life, and immersed themselves so much in robberies and seditions that they lost their country and their kingdom, which they loved more than Christ, and until now they have not deserved to receive the freedom of either their soul or their body which they sold.
Luke 23:20
But Pilate again spoke to them, wanting to release Jesus. But they shouted back, saying: Crucify, Crucify him. How great the cruelty of the unfaithful, who not only desire to kill the innocent, but to kill with the worst kind of death, that is, by crucifixion! For those hanging on the wood of the cross, fastened to the wood by nails in their feet and hands, were killed by a prolonged death, and they were long-lived on the cross, not because a longer life was chosen, but because death itself was extended, lest the pain end quickly. But He, by dying the worst kind of death, killed all death. It was terrible to the unknowing Jews. For it was chosen by the Lord. For He was to have that very cross as His sign, He was to place that very cross as a trophy over the conquered devil on the foreheads of the faithful, so that the Apostle might say: But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world (Galatians 6:14).
Luke 23:22
But he said to them the third time: "What evil has this man done? I find no cause of death in him. I will chastise him, therefore, and release him." He earnestly sought to satisfy the people with this chastisement, to prevent them from raging to the extent of crucifying the Savior, not only having offered him by pleading but even mocking and scourging, showing it to the desires of the wicked, and the words of the evangelist John, and even the column to which he is bound bears witness. He who used to free the shackled submitted his members, full of God, to lashes. The aforementioned column, placed in the Church of Mount Zion, shows clear traces to those who behold it up to this day. But although Pilate did these things, observe what the insatiable fury of the sacrilegious desires. [Luke 23:23] -- But they insisted with loud voices, demanding that he be crucified, and their voices prevailed. Because they saw that the entire accusation they had brought against the Lord had been invalidated by the frequent and diligent interrogation by Pilate, finally, without shame, they only turned to pleas so that what they could not achieve by accusing and reasoning, they might now accomplish by demanding and shouting. This method of raging, even the persecutors of the blessed martyrs held onto, as demonstrated sufficiently by ecclesiastical history.
Luke 23:24
And Pilate adjudged that their petition be made. But he released to them the one who had been cast into prison for murder and sedition, whom they requested. Jesus, however, he delivered to their will. The seditious thief and author of murders was released to the Jewish people, that is, the devil, who long ago, due to the guilt of pride, had been expelled from the homeland of light and cast into the prison of darkness, and thus the Jews cannot have peace because they preferred to choose the leader of seditions rather than the Lord. Since Barabbas means son of the father or son of the master, he can carry the type of the Antichrist, whom those of whom it is said: "You are of your father the devil" (John VIII), will prefer to the true Son of God. The son of the devil, the Antichrist, is called not by birth from him, but by imitating him, as other sinners do.
Luke 23:26
And as they led him away, they seized a certain Simon, a Cyrenian, coming from the countryside, and they laid on him the cross to carry it behind Jesus. The evangelist John narrates that the Lord himself carried his own cross. From this it is understood that the cross was first carried by the Lord, and then laid upon Simon whom they perhaps met coming out, in a fitting order of the mystery. Because he suffered for us, leaving us an example so that we may follow his footsteps (I Peter II). He is well described as carrying the cross behind Jesus, according to what he himself commands: And take up his cross, and follow me (Matthew XVI). And because this Simon is said to be not from Jerusalem, but a Cyrenian, for Cyrene is a city of Libya, as we read in the Acts of the Apostles, it is rightly through him that the peoples of the nations are designated. Those who were once strangers and foreigners to the covenants, now, by obeying faith, are citizens and members of God's household. And, as it is said elsewhere: Heirs indeed of God, but co-heirs of Christ (Romans VIII). From which it is beautifully interpreted that Simon obediently translates Cyrene as heir. Nor should it be passed over that Simon is said to have come from the countryside. For the countryside is called πάγος in Greek, from which the term pagans is derived, because they are foreign to the city of God and almost ignorant of urban conversation. But Simon, coming out from the countryside, carries the cross behind Jesus, when the people of the nations, having abandoned pagan rites, obediently embrace the footsteps of the Lord's passion.
Luke 23:27
Following him was a large crowd of people, and women who were mourning and lamenting him. But Jesus, turning to them, said: A great crowd likewise followed the Lord's cross, but not with the same mind. For the people indeed, as those who had obtained his death, looked happily upon him dying; but the women, because they desired him to live, wept at him about to die, dying, and dead. It was not, however, solely the lament of the women that followed him, because also an innumerable assembly of believing men was very sorrowful over his passion, but because the female, as the more contemptible sex, could more freely show their sentiments against them in the presence of the chief priests and magistrates. But because the Lord knows who are his, having dismissed the crowd of the raging populace, he turned his eyes and words to the women who loved and mourned him, saying:
Luke 23:28
"Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. Do not (he says) mourn for me about to die, for whose quick resurrection can dissolve death, whose death shall destroy all death, and death’s author itself. Rather, weep for yourselves and your progeny, so that you may not be damned along with the faithless to eternal death in retribution for my cross, and cleanse yourselves with worthy fountains of tears." And it should be noted when he calls them daughters of Jerusalem, that not only those who had come with him from Galilee, but also the women citizens of the same city adhered to him. And now also, as if Jesus is about to be sacrificed, a double crowd follows him, with some reading, listening to, and recollecting his passion's story as if worthy of laughter, and others with tearful eyes as is proper. Some regard the mysteries of his flesh and blood as cheap common foods, whereas others partake of it with a heart worthy of such a great matter. But where the Lord sees a contrite and humbled heart, he soon adds the grace of salvific compunction, from which the most pleasant, sweet, and gentle comforter brings solace.
Luke 23:29
For behold, the days are coming in which they will say: Blessed are the barren, and the wombs that never bore, and the breasts that never nursed. Then they will begin to say to the mountains: Fall on us; and to the hills: Cover us. He signifies the days of the coming siege and captivity by the Romans. About which he previously said among other things to his disciples: Then those who are in Judea, let them flee to the mountains. And shortly after: Woe to those who are pregnant and nursing in those days (Matthew XXIV). For it is natural, with captivity imminent and hostile destruction raging in the fields and cities, for all who can escape to seek out high places or hidden refuges, where they can hide. And Josephus specifically mentions that, with the Romans pressing upon them, the Jews competitively sought out caves in mountains and hills. So much so that he himself testifies to being discovered, captured, and handed over to the enemies in a hideout in a cave with forty companions during the fall of the fortified city of Jotapata. And it can also be understood superfluously, that those sterile and not giving birth are said to be blessed, referring to those who castrate themselves in either sex for the kingdom of heaven. Saying to the mountains and hills: Fall on us and cover us, when anyone, mindful of their own frailty, during the onset of temptations, seeks to be defended by the example, advice, and prayers of men of lofty status, by virginity, martyrdom, or any other virtue.
Luke 23:31
For if they do these things to the green wood, what will happen to the dry one? The green wood signifies himself and his chosen ones, while the dry one signifies the impious and sinners. Therefore, if I, he says, who have not committed sin, who has rightly been called the tree of life, bring forth the fruits of grace twelve times a year, without leaving the world without the fire of passion, what torment do you think awaits those who are empty of fruits and furthermore do not fear to give the very tree of life to the flames? If now is the time for judgment to begin with the house of God, and all who wish to live godly in Christ suffer persecution, what will be the end of those who do not believe the gospel of God? [Luke 23:32] -- And two other criminals were also led away with him, to be put to death. So that what was said might be fulfilled: And he was numbered with the wicked. But he was numbered with the wicked in death, so that he might justify the wicked in the resurrection, who, being in the form of God, was made man for the sake of men, to give men the power to become children of God (John 1).
Luke 23:33
And after they came to the place that is called Calvary, there they crucified him. Outside the city of Jerusalem and outside the gate there were places where they beheaded the condemned, and they took the name Calvary, that is, of the beheaded. Therefore the Lord was crucified there, so that where the area of the condemned had been before, the standards of martyrdom might be raised. And just as he was made a curse for us on the cross, and was scourged, and crucified, so for the salvation of all he was crucified among the guilty as if he were guilty, so that where sin abounded, grace might abound all the more. Certainly, how the Lord was placed on the cross, and what the position of that most sacred body signifies in itself as a royal type, Sedulius beautifully expressed in verses in his Paschal poem: "That no one may be unaware of the form of the cross to be revered, which carried the Lord exultantly with powerful reasoning, gathering the four regions of the squared world. The resplendent East shines from the head of the creator, the sacred feet are bathed by the star of the West. The right hand holds the North, the left elevates the middle axis, and the entire nature of the creator lives from the members. And Christ controls the world, embraced by the cross, everywhere. The Apostle also describes the moral figure of the most holy cross, where he says:
"Rooted and grounded in love, that you might comprehend with all the saints what is the breadth and length and height and depth, to know also the love of Christ which surpasses knowledge" (Ephesians 3). In the breadth indeed he signifies good works of charity, in the length the perseverance of a holy life unto the end, in the height the hope of heavenly rewards, in the depth the unsearchable judgments of God, from which this grace comes to men. And these are so connected to the sacrament of the cross, that in the breadth it is understood the transverse beam to which the hands are outstretched, for the signification of works. In the length, from itself down to the earth, where the whole crucified body seems to stand, which signifies persistence, that is, long perseverance. In the height, from the same transverse beam upwards, which stands out toward the head, because of the expectation of what is on high, lest those good works and perseverance in them are believed to be done for earthly and temporary benefits of God, but rather for that which faith, working through love, hopes eternally from above.
In the depth also, the part of the wood that is hidden and fixed in the ground, but from which all that emerges arises, just as from the hidden will of God man is called to the participation of so great a grace in one way or another, but above all the love of Christ that surpasses knowledge, where indeed there is that peace which surpasses all understanding.
Luke 23:33
And the thieves, one on the right and the other on the left. The thieves who are crucified with the Lord on either side signify those who, under the faith and confession of Christ, either undergo the struggle of martyrdom or the discipline of stricter continence. But as many as do these things solely for eternal and heavenly glory, these are rightly designated by the merit and faith of the right-hand thief. But those who renounce the world either with a view to human praise or for any less worthy intention, not unreasonably imitate the mind and actions of the blasphemous and left-hand thief. Of such the Apostle says: If I give my body to be burned, if I give all my goods to feed the poor, if I do many other things, but have not charity, it profits me nothing (I Cor. XIII). But blessed are they who suffer persecution for justice's sake, for theirs is the kingdom of heaven (Matt. V).
Luke 23:34
But Jesus said: Father, forgive them, for they do not know what they do. Because Luke, through the type of the calf, intended to write of the priesthood of Christ, rightly with him the Lord both intercedes as a priest for his persecutors and opens the gate of paradise to the confessing thief by the same office. For it is not to be thought that he prayed to the Father in vain, but that in those who believed after his passion he obtained what he prayed for. It should be noted that he did not offer prayers for those who, driven by envy and pride, preferred to crucify Him whom they understood to be the Son of God rather than confess Him, but certainly for those who, having a zeal for God, but not according to knowledge (Rom. X), did not know what they did (Luke XXIII). But also, the Apostle John says: There is a sin unto death, I do not say that he should pray for it (I John V). Therefore, imitate your Lord, intercede for your enemies, and if you cannot yet do so, at least take care not to presume to pray against them. For thus, increased by daily progress, and at some time, with the Lord’s help, you will reach that point, where you can even intercede for them.
Luke 23:34
Dividing his garments, they cast lots. And the people stood watching. This Evangelist John expounds more fully, because, namely, the soldiers divided the rest of the clothes into four parts, according to their number, but for the tunic which was seamless, woven from the top throughout, they cast lots. The divided garment of the Lord, however, symbolized his Church divided into four parts, spreading over the entire earth, which consists of four parts, and equally, that is, harmoniously distributed in all these parts. However, that tunic which was cast lots for signifies the unity of all parts, which is held together by the bond of charity. For if charity, according to the Apostle, both has a more excellent way, surpasses knowledge, and is above all commands (Ephes. III), rightfully the garment by which it is signified is indicated to be woven from above. But what is commended in the lot if not the grace of God? Thus, indeed, it came to all in unity through one, since the lot pleased all, and the grace of God reaches all in unity, and when a lot is cast, it is attributed not to any person's merit, but to the hidden judgment of God.
Luke 23:35
And the rulers mocked him, along with them saying: He saved others, let him save himself if he is the Christ, the chosen one of God. Even unwillingly, the rulers and people of the Jews confess that he saved others. Therefore, your own sentence condemns you. For he who saved others could indeed save himself if he wished. "Let him save himself," they say, "if he is the Christ, the chosen one of God." On the contrary, he did not want to save himself by descending from the cross precisely because he is the chosen one of God. For he, who came to be crucified for us, neglected to save himself by descending from the cross because, along with the other sinners, he also took care to save those who crucified him through dying. [Luke 23:36] -- But the soldiers also mocked him, approaching and offering him vinegar, and saying: If you are the king of the Jews, save yourself. The vinegar itself was the Jews, degenerating from the wine of the patriarchs and prophets. With this vinegar, indeed, the soldiers gave the Lord to drink, whom they handed over to death at their suggestion. And it is to be noted, that the Jews, blaspheming, mockingly rejected the name of Christ and the Son of God, credited to them by the authority of Scripture. But the soldiers, being ignorant of the Scriptures, mocked not Christ the chosen of God, but the king of the Jews.
Luke 23:38
There was also an inscription written above him in Greek, Latin, and Hebrew letters: This is the king of the Jews. Appropriately, the title which testifies to Christ as king is placed not below but above the cross, because although he suffered on the cross in human weakness for us, he shone above the cross with the majesty of the king. Who fittingly also, because he is both king and priest, as he offered to the Father the excellent sacrifice of his flesh on the altar of the cross, displayed the dignity of the title of king which he held, that it might be known to all who wished to read, that is, to hear and believe, that he did not lose but rather confirmed and strengthened his kingdom by the cross. Whence the Apostle, having described the ignominy of the cross, added: Therefore God also exalted him, and gave him the name which is above every name, etc. (Philippians II). For the fact that this name was written in Hebrew, Greek, and Latin, this is what the same Apostle subsequently added: And every tongue should confess that Jesus Christ is in the glory of God the Father (Ibid.). As far as the letter is concerned, these three languages stood out above others. Hebrew for the Jews glorying in the law, Greek for the wisdom of the nations, Latin for the Romans who were then ruling over many and almost all nations. Therefore, whether the Jews like it or not, every kingdom of the world, every worldly wisdom, all the sacraments of the divine law testify that Jesus is the king of the Jews, that is, the emperor of those who believe and confess God.
Luke 23:39
But one of the criminals hanging there blasphemed him, saying: If you are the Christ, save yourself and us. Some may be troubled by how the other evangelists say that the criminals who were crucified with him reproached him. Indeed, one of them, according to the testimony of Luke, rebuked him, but then looked at him and believed in God. But let us understand that they, briefly covering this matter, used the plural number for the singular. Just as we read in the Epistle to the Hebrews: They shut the mouths of lions (Heb. XI), although Daniel alone is meant. And it is said in the plural: They were sawn asunder (ibid.), even though it is handed down about Isaiah alone. Also in the psalm where it is said: The kings of the earth stood up, and the rulers gathered together (Psalm II), the plural number is used for the singular, as found in the Acts of the Apostles. For kings is understood to mean Herod, and rulers to mean Pilate, who applied the testimony of the same psalm. But what is more common (for example) than for someone to say, The peasants mock me, even if only one mocks? [Luke 23:40] -- But the other, answering, rebuked him, saying: Do you not fear God, seeing that you are under the same condemnation? And we indeed justly, for we are receiving due reward for our deeds; but this man has done nothing wrong. And he said to Jesus: Lord, remember me when you come into your kingdom.
Who would not marvel at the spirit of this thief? Rather, who could marvel worthily at the aid given by the grace of the Lord? Let him be venerated with due thanks. On the cross, nails had bound his hands and feet, leaving nothing free from punishment except his heart and tongue. By God’s inspiration, he offered to God all that he found free in himself so that, as it is written: With the heart one believes unto righteousness, and with the mouth confession is made unto salvation (Rom. X). Moreover, the Apostle testifies that three virtues remain greatly in the hearts of the faithful, saying: And now abides faith, hope, charity (I Cor. XIII). All of these the thief received by sudden grace and kept on the cross. For he had faith, who believed that the Lord would reign, although he saw Him dying together with him. He had hope, who asked for entrance into His kingdom. He also held onto charity vividly in his death, who rebuked his brother and fellow thief for dying for similar wickedness and preached to him the life he had come to know. He who came to the cross guilty, behold what kind of person leaves the cross by grace. He confessed the Lord whom he saw dying beside him in human weakness, even when the apostles, who had seen Him perform miracles through divine power, denied Him.
Luke 23:43
And Jesus said to him: Amen, I say to you: Today you will be with me in paradise. A most beautiful example of the conversion to be sought, that so quickly the thief is forgiven, and the grace is more abundant than the prayer. For the Lord always gives more than he is asked. For he asked that the Lord remember him when he came into his kingdom. But the Lord said: Amen, I say to you, today you will be with me in paradise. For life is to be with Christ, because where Christ is, there is the kingdom. Some fit the two thieves crucified with the Lord to the two kinds of the baptized. For whoever has been baptized into Christ Jesus, has been baptized into his death (Rom. VI). For both are similarly crucified, but one is worse in blasphemy on the cross, the other is made a martyr by confession. Because through baptism, by which we sinners are washed, some praise God suffering in the flesh with faith, hope, and charity, and are crowned; others, while they either refuse to have the faith or the works of baptism, are deprived of the gift they received.
Luke 23:44–45
It was about the sixth hour, and darkness came over all the land until the ninth hour, and the sun was obscured. The brightest light of the world withdrew its rays so that it might not see the Lord hanging, or that the impious blaspheming might not enjoy its light. And it is to be noted that the Lord was crucified at the sixth hour, that is, when the sun was about to leave the center of the world; and at dawn, that is, when the sun was already rising, he celebrated the mysteries of his resurrection. For the time signifies what he exhibited by the effect of the work. Because he died for our sins and rose for our justification (Rom. IV). For when Adam sinned, it is written that he heard the voice of the Lord God walking in the garden at the breeze after midday (Gen. III). After midday, indeed, with the light of faith declining, and at the breeze, with the warmth of charity cooling: he was heard walking because he had withdrawn from the sinning man. The order of reason therefore required that at the same time of the day at which he then closed for sinning Adam, now the Lord should open the gate of paradise to the repenting thief.
Luke 23:45
And the veil of the temple was torn in two. This happened as the Lord expired, as Matthew and Mark attest, but Luke relates it in advance. For, wishing to add miracle to miracle, when he had said "The sun was darkened," he immediately considered it appropriate to add: "And the veil of the temple was torn in two." The veil of the temple is torn, so that the secrets of the covenant and all the sacraments of the law, which were previously covered, may appear and be accessible to the nations. For it had been said before: "God is known in Judah, in Israel His name is great" (Psalm 76). But now: "Be exalted above the heavens, O God, and let your glory be over all the earth" (Psalm 57). And in the Gospel, he first said: "Do not go into the way of the Gentiles" (Matthew 10). But after the passion: "Go and teach all nations" (Matthew 28).
Luke 23:46
And crying out with a loud voice, Jesus said: "Father, into your hands I commend my spirit"; and saying this, he expired. By invoking the Father, he declares himself to be the Son of God. By commending his spirit, he does not suggest the weakness of his power, but demonstrates the confidence of the same authority as the Father. For he loves to give glory to the Father, so that he might instruct us to give glory to the Creator. Therefore, he commends his spirit to the Father, in accord with the words spoken with a joyful heart and lips exulting with the hope of resurrection, in another psalm: "For you will not abandon my soul to the netherworld, nor let your holy one see corruption" (Psalm 16).
Luke 23:47
But when the centurion saw what had happened, he glorified God, saying, "Truly this man was righteous." Not only did the centurion glorify God, but also the soldiers who were with him guarding Jesus (as Matthew writes), having seen the earthquake and the things that were happening, were greatly afraid and said, "Truly this was the Son of God" (Matthew 27). Therefore, how great is the blindness of the Jews, who, though so many miracles were performed by the Lord, and so many signs appeared at His death, refused to believe, and were more insensitive than the Gentiles who scorned to glorify or fear God. Hence, rightly through the centurion the faith of the Church is designated, which, with the veil of heavenly mysteries torn open by the death of the Lord, immediately affirms Jesus as truly a righteous man and truly the Son of God while the synagogue remains silent. For even the sum of one hundred, which in the bending of the fingers, as was previously mentioned, from the left hand passes to the right, perfectly corresponds with the sacraments and faith of the Church, to which the Gospel is believed in place of the Law, and the heavenly kingdom is promised in place of earthly riches.
Luke 23:48
And all the multitude of those who came together to this spectacle, and saw the things that happened, returned beating their breasts. That they beat their breasts, because it is a sign of repentance and mourning, can be understood in two ways. For either they mourned unjustly for the one whose life they loved, being killed, or they trembled as they remembered having obtained his death, seeing him more glorified in death. But whether this, or that, or both reasons together caused various and dissenting persons in the crowd to beat their breasts, the distinction between the nation and the nation must be noted. For the Gentiles, fearing God with the death of Christ, glorify with open confession, while the Jews, only beating their breasts, silently return home. [Luke 23:49] -- But all his acquaintances stood at a distance, and the women who followed him from Galilee, seeing these things. This is what the Lord Himself laments to the Father in the psalm, explaining the series of His passion, saying, "You have taken from me friend and neighbor, and my acquaintances from misery" (Psalm 88).
Luke 23:50
And behold, there was a man named Joseph, who was a member of the Council, a good and just man. He had not consented to their decision and deeds. He is called a Council member because he belongs to the order of the council and administers the office of the council, and he is also often called a Curialis for managing civil duties. [Luke 23:51] -- From Arimathea, a city of Judea, who also awaited the kingdom of God. From Arimathea, the same is Ramathaim, the city of Elkanah and Samuel in the Thannite region near Diospolis. [Luke 23:52] -- He approached Pilate and asked for the body of Jesus. Joseph, indeed, was of great dignity in the world, but he is praised for having greater merit before God, so that by the righteousness of his merits he was worthy to bury the Lord’s body, and by the nobility of his worldly power he could receive the same body. For not just anyone unknown could approach the governor and obtain the body of the crucified.
Luke 23:53
And he wrapped it up in a shroud and placed him in a hewn tomb, in which no one had yet been laid. And from the simple burial of the Lord, the ambition of the rich is condemned, who cannot be without wealth even in their tombs. But we can also, according to spiritual understanding, sense this: that he wraps Jesus in a clean shroud who receives Him with a pure mind. Moreover, He is placed in a new tomb, so that after the resurrection, with other bodies remaining, another would not be pretended to have risen. It is well remembered that the tomb was hewn from rock, so that if it had been built from many stones, it might be said to have been stolen with its foundations dug up. Otherwise: The Lord is enclosed alone in the tomb, so that His unique burial, unlike ours, as well as the other mysteries of His dispensation, differing from the frailty of our nature, signifies His unique resurrection. For the old man appeared, but conceived and born from a virgin mother. And He was tempted in all things, but without sin for likeness. And He died, but in the manner that He wished. And He was buried, but as long as He wished. And He was raised, but when He wished. Therefore, this is what He said: I am singular until I pass (Psalm 140). And elsewhere about the unique burial: In peace I will lie down and sleep, for you alone, O Lord, have set me in hope (Psalm 4), meaning, with the resurrection of other mortals reserved for the end, you promised me by a unique gift to rise from the dead on the third day.
Luke 23:54
And it was the day of Preparation, and the Sabbath was drawing near. Preparation is interpreted as preparing, by which name the Jews who lived among the Greeks called the sixth day of the week, which is now called Friday by us, because on that day they prepared what was necessary for the Sabbath. According to what was once commanded concerning manna: "On the sixth day you shall gather double," etc. (Exodus 16). But the Jews who lived among the Romans more commonly called it in Latin, "the pure supper. Because man was made on the sixth day, and the whole creation of the world was perfected, and on the seventh the Creator rested from his work, hence he commanded it to be called the Sabbath, that is, rest, rightly the Lord was crucified on the same sixth day, fulfilling the mystery of human restoration. Therefore, when he had received the vinegar, he said: "It is finished" (John 19), that is, the work of the sixth day, which I undertook for the resurrection of the world, is entirely completed. On the Sabbath, resting in the tomb, he awaited the event of the resurrection which was to come on the eighth day. Here shines the example of our devotion, for whom it is necessary to suffer for the Lord in this sixth age of the world, and to be crucified as it were to the world;
but in the seventh age, that is, when one joyfully pays the debt, the bodies indeed remain in the tombs, but the souls remain in secret peace with the Lord, and it is fitting to rest after good works, until finally in the coming eighth age even the bodies themselves, purified by the resurrection, receive incorruptibility of eternal inheritance together with the souls. Hence it is aptly read that the seventh day in Genesis did not have an evening, because the rest of souls which now exists in that age shall not be consumed by any sorrow, but shall be increased by the fuller joy of the future resurrection.
Luke 23:55
But the women who had come with him from Galilee followed, and saw the tomb, and how his body was laid. Above it is written that all his acquaintances stood at a distance, and the women who had followed him. Therefore, after his acquaintances of Jesus had returned to their own homes after his body was taken down, the women alone, who loved him more closely, followed the funeral to see how he was laid, so that at the appropriate time they might offer their gift of devotion to him. And even until now, holy women do the same on the day of Preparation, when humble souls, and those who are more conscious of their greater fragility, fervent with greater love for the Savior, diligently follow the footsteps of his passion in this world, where rest is to be prepared in the future, and carefully consider with diligent curiosity in what order the same passion was accomplished if perhaps they might be able to imitate it.
Luke 23:56
And they returned and prepared spices and ointments. And indeed they rested on the Sabbath according to the commandment. The commandment was that the Sabbath silence be observed from evening to evening, and therefore the devout women, after the Lord was buried, were occupied in preparing ointments as long as it was permitted to work, that is, until sunset. Which they had done not only on the day of Preparation but also, after the Sabbath, that is, at sunset, as soon as the permission to work returned, they bought spices so that coming early in the morning they might anoint his body, as the Evangelist Mark testifies. For they did not wish to visit the tomb on the evening of the Sabbath, when night was already approaching. But after seeing the burial of the Lord and returning, they prepare spices and ointments, those who, having read, heard, recalled the passion of the Lord, immediately turn to perform works of virtue by which Christ is pleased, and indeed on the Sabbath, with the spices prepared, they rest, waiting to come to the Lord after the Sabbath with their offerings, when, with the preparation time of this present life completed, they joyfully expect in blessed rest, when appearing at the time of resurrection, fragrant with the spiritual actions of Christ as if with spices, they will meet him.
Chapter 24
Luke 24:1
But on the first day of the week, very early in the morning, they came to the tomb, bringing the spices which they had prepared. The first day of the week, or the first day after the Sabbath, is the day which Christians call the Lord's Day because of the Lord's resurrection. That the women came to the tomb very early in the morning shows, according to the historical account, the great fervor of love in seeking and finding the Lord. In a mystical sense, it gives us an example of approaching the most holy body of the Lord with an enlightened face and the darkness of vices dispelled. For that venerable tomb had the figure of the Lord's altar, on which the mysteries of His flesh and blood are celebrated. Hence the ecclesiastical custom holds that these mysteries should be consecrated not in silk, not in dyed cloth, but in pure linen similar to the shroud in which Joseph wrapped Him. Just as He offered the true substance of his earthly and mortal nature to death for us, so we also, in commemoration of the same dreadful and venerable sacrament, place pure linen from the earth's produce, white, and, as it were, chastened by many types of mortification, on the altar. Moreover, the spices which the women bring signify the fragrance of virtues and prayers with which we should approach the altar. Hence John in his Apocalypse, having described the golden bowls in the hands of the angels, that is, the pure consciences in the hearts of the elect, full of incense, added explaining, and said: "Which are the prayers of the saints."
Luke 24:2–3
And they found the stone rolled away from the tomb, and upon entering, they did not find the body of the Lord Jesus. How the stone was rolled away by the angel, Matthew has sufficiently explained. But the rolling away of the stone mystically signifies the revelation of the sacraments which were hidden under the veil of the letter. For the Law is written on stone. When its covering is removed, the dead body of the Lord is not found but is proclaimed as living. For even if we have known Christ according to the flesh, yet now we no longer know Him that way. [Luke 24:4] -- And it came to pass, while they were perplexed about this, behold, two men stood by them in shining garments. They were perplexed, because they were astonished at the stone of such immense size having been rolled away, and grieved at not finding the body of such great reverence. Just as when the Lord was tempted in the wilderness, immediately after the completion of victory, angels came and ministered to Him, so also after the Savior had suffered in the flesh, following the contests of conquered death, angels came who announced the glory of the triumphant not only with comforting words but also with shining attire. Just as it is read that when the Savior's body was placed in the tomb, angels stood by, so it is also believed that during the consecration of the most sacred mysteries of His body, angels are present, with the Apostle urging women to wear a veil in the Church because of the angels (I Cor. XI).
Luke 24:5
But as they were afraid and bowed their faces to the ground, they said to them: Why do you seek the living among the dead? He is not here, but has risen. Do not (they say) seek among the dead, that is in the tomb, which is properly the place of the dead, him who has already risen to life from the dead. And therefore, when we enter the Church following the example of the women devoted to God, and approach the heavenly mysteries, either because of the presence of angelic power or because of the reverence of the holy offering, we ought to enter with all humility and fear. Indeed we bow our faces to the ground in the sight of the angels, humbly remembering that we are dust and ashes, when contemplating the eternal joys of the heavenly citizens. Just as blessed Abraham said: I will speak to my Lord, though I am dust and ashes (Gen. XVIII). And it should be noted that the holy women, with the angels standing before them, are not said to have fallen to the ground, but to have bowed their faces to the ground. And we do not read that any of the saints, at the time of the Lord's resurrection, either when the Lord himself or the angels appeared to them, worshipped prostrate on the ground. From this, the ecclesiastical custom has arisen, that either in memory of the Lord’s resurrection or in hope of our own resurrection, on all Sundays and throughout the entire period of Pentecost, we pray not on bended knees, but with faces bowed to the ground.
Luke 24:6
Remember how He spoke to you when He was still in Galilee, saying, "The Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again." On the third day, the Lord, as He predicted to His disciples and also to the women who followed Him (which we learn from this passage), celebrated the triumph of His resurrection. Indeed, on the day of the Preparation, He handed over His spirit at the ninth hour, was buried in the evening, and rose on the morning of the first day of the week, as the evangelist Mark clearly indicates. Therefore, it is not unjust that He lay in the tomb for one day and two nights, because He joined the light of His simple death to the darkness of our double death. For He came to us who were held in the death of both spirit and flesh, He brought us His one death, that is, of the flesh, and dissolved the two deaths He received from us. If He had taken on both, He would have delivered us from neither, but He mercifully accepted one and justly condemned both. He conferred His simple death to our double death and, by dying, overcame our double death.
Luke 24:8
And they remembered His words. The women standing at the Lord's tomb remembered the words He had previously spoken about His dispensation, providing us a model, that during the celebration of the mysteries of the Lord's passion, we should always remember with worthy veneration not only His blessed passion, but also His resurrection from the dead and His glorious ascension into heaven. [Luke 24:9] -- And having departed from the tomb, they reported all these things to the eleven and to all the others. Just as in the beginning the woman was the author of the fault to man, and man the executor of the error, so now the one who first tasted death saw resurrection first, and so that she might not bear the reproach of perpetual guilt among men, the grace she had conferred upon man she also conferred upon herself. [Luke 24:10] -- Now it was Mary Magdalene, and Joanna, and Mary of James, and the others who were with them, who told these things to the apostles. Mary Magdalene herself is the sister of Lazarus, who anointed the Lord with ointment. Joanna, wife of Chuza, the steward of Herod, about whom it has been read above. Mary of James is the mother of James the Less and Joseph, as the evangelist Mark says, the sister of the Lord's mother, hence James himself deserved to be called the Lord's brother.
Luke 24:11
And these words appeared to them as an idle tale, and they did not believe them. That the disciples were slow to believe in the Lord's resurrection was not so much their weakness as our (so to speak) future firmness. For the resurrection itself was shown to them with many proofs while they doubted. As we acknowledge these things by reading, what else are we but strengthened by their doubt? [Luke 24:12] -- But Peter arose and ran to the tomb, and stooping down, he saw the linen cloths alone, and he went away, wondering to himself what had happened. Luke briefly mentions Peter's run; but how this happened is more fully detailed by John, who also says that the disciple whom Jesus loved ran with Peter, thus implying himself. Therefore, it is asked how Luke says of Peter: "And stooping down, he saw the linen cloths alone" (Luke 24), while John signifies that he himself did this, but that Peter, upon entering the tomb, saw not only the linen cloths but also the napkin that had been on his head. It must be understood that Peter, stooping down, saw what Luke records, which John is silent about; but after entering, to more carefully discern the interior, he entered, yet before John entered.
Luke 24:13
And behold, two of them were going that very day to a village named Emmaus, which was about sixty stadia from Jerusalem, and they were talking with each other about all these things which had happened. A stadium, as the Greeks say, with Hercules as the author, is the measure of distances and is an eighth part of a mile; therefore, sixty stadia signify seven thousand and five hundred steps. This distance well suits those who were certain of the death and burial of the Savior, but doubtful of the resurrection. For who could doubt that the resurrection, which happened after the seventh Sabbath, harmonizes with the eighth number? Therefore, the disciples who were speaking of the Lord as they went and had completed the sixth mile of their journey, because they mourned that he had lived without reproach up to his death, which occurred on the sixth Sabbath, also completed the seventh, since they did not doubt that he had rested in the tomb. But of the eighth, they only completed half, because they did not yet fully believe in the glory of the celebrated resurrection. Now Emmaus is the same as Nicopolis, the famous city of Palestine, which after the expulsion of the Jews was restored under Emperor Marcus Aurelius Antoninus, having changed both its status and its name.
Luke 24:15
And it happened that while they were conversing and questioning, Jesus himself, approaching, walked with them. The Lord, approaching, accompanied them while they were speaking of him, so that he might both kindle their faith in his resurrection in their minds and always fulfill what he had promised by the hidden presence of his majesty. For where two or three are gathered in my name, there (he says) I am in the midst of them. [Luke 24:16] -- But their eyes were held, so that they might not recognize him. And he said to them: What are these words which you discuss with each other while walking, and are sad? Indeed the Lord appeared, but he did not show them the appearance that they might recognize. Therefore, the Lord externally did in the eyes of the body what was being done among them internally in the eyes of the heart. For among themselves internally they both loved and doubted; but to them the Lord was externally present, and did not show who he was. Thus, to those speaking of him he showed his presence, but to those doubting about him he concealed the appearance of his recognition.
Luke 24:18
And one of them, named Cleophas, answering, said to him: Are you alone a stranger in Jerusalem, and do not know the things which have happened there in these days? They thought him to be a stranger, whose face they did not recognize. But truly, he was a stranger to them, from whose perception the glory of the resurrection already obtained was far removed from their frail nature. He was a stranger to them, from whose still uninformed faith, as yet ignorant of his resurrection, he remained a foreigner. [Luke 24:19] -- To whom he said: What things? And they said to him: Concerning Jesus of Nazareth, who was a prophet, powerful in work and word before God and all the people. They confess him as a prophet and great, they are silent about him being the Son of God, either as not yet believing perfectly, or being anxious lest they fall into the hands of the persecuting Jews, because they did not know who it was they were speaking to, while hiding what they truly believed.
Luke 24:20
And how the chief priests and our rulers delivered him to the sentence of death, and crucified him. But we had hoped that he was the one to redeem Israel. Rightly they walked sorrowfully, for they were also somewhat blaming themselves that they had hoped for redemption in him whom they saw now dead, and did not believe that he would rise again. And they grieved especially that he was killed without guilt, because they knew him to be innocent. [Luke 24:21] -- And now, on top of all this, today is the third day since these things happened. Moreover, some women among us amazed us. They were at the tomb early this morning, and when they did not find His body, they came back saying they had seen a vision of angels who said He was alive. They are said to have rightly terrified those, whose minds, already filled with sorrow over the Lord’s body not being found, could not yet see the joy in the announcement of His resurrection by the angels.
Luke 24:24
And some of us went to the tomb and found it just as the women had said, but Him they did not see. Although Luke previously mentioned that Peter ran to the tomb, now Cleopas says that some of them ran to the tomb, which suggests that two went to the tomb. But he first mentioned Peter alone because Mary had initially reported to him. [Luke 24:25] -- And He said to them: "Oh foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into His glory?" And starting with Moses and all the prophets, He interpreted to them in all the Scriptures the things concerning Himself. In this place, we are not obliged to interpret any Scripture, but we are doubly humbled, who are neither sufficiently taught in the Scriptures nor as intent on fulfilling what we might have learned as we ought to be. For if Moses and all the prophets spoke concerning Christ, and that He would enter into His glory through the suffering of His passion, by what reason do those who, according to the measure of their abilities, neither investigate the Scriptures as to how they pertain to Christ nor desire to attain the glory they wish to have with Christ through the sufferings of tribulations, boast themselves to be Christians?
Luke 24:29
And they approached the village to which they were going, and He made as if He would go further, and they constrained Him, saying: Stay with us, because it is evening, and the day is now far spent. And He went in to stay with them. The truth did nothing simple through duplicity, but what is said: He made as if He would go further, He appeared to the disciples in such a body, as was in their mind. However, they had to be tested to see if those who, even if they did not yet love Him as God, could at least love Him as a stranger. But because those with whom the Truth walked could not be estranged from charity, they invited Him to the lodging as if He were a stranger. Why do we say they invited, when it is written there: And they constrained Him? From which certainly it is understood, that strangers are not only to be invited to lodging, but also to be compelled.
Luke 24:30
And it came to pass, as He sat at meat with them, He took bread, and blessed it, and brake, and gave it to them. And their eyes were opened, and they recognized Him. Whom they did not recognize in the explanation of Holy Scripture, they recognize in the breaking of the bread. They were not enlightened by hearing the commandments of God, but by doing they were enlightened. Because it is written: Not the hearers of the law are just before God, but the doers of the law shall be justified (Rom. II). Therefore, whoever wishes to understand what they have heard, let them hasten to fulfill by action what they have already understood.
Luke 24:31
And he vanished from their sight. And they said to one another, "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" "I have come to cast fire upon the earth, and how I wish it were already kindled (Luke 12:49)." The Lord indeed sent fire upon the earth when he kindled the hearts of the carnal with the breath of the Holy Spirit. And the earth burns when the hearts of the carnal, previously cold in their own pleasures, abandon the desires of the present age and are set aflame with the love of God. "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" they ask. For indeed, upon hearing the word, the mind ignites, the coldness of the body recedes, the mind becomes anxious with a desire for the heavenly, alien to earthly desires. True love which has filled this mind torments in tears. But while it is tormented with such ardor, it is fed by its very torments, it delights in hearing heavenly precepts, and as it is instructed by each commandment, it is as if it is set on fire by so many torches.
Luke 24:34
And they got up that very hour, returned to Jerusalem, and found gathered the eleven and those who were with them, saying that the Lord has truly risen and has appeared to Simon. By now, there was a report that Jesus had risen, made by those women, and by Simon Peter to whom He had already appeared. For indeed, these two found them speaking when they arrived in Jerusalem. Therefore, it could be that out of fear they did not want to say on the way that they had heard He had risen, when they only said that the women had seen angels. For they did not know with whom they were speaking, and rightly could be anxious that, by carelessly proclaiming Christ's resurrection, they might fall into the hands of the Jews. Therefore, it is understood that the Lord first appeared to Peter among all the men, at least from all those whom the four evangelists and the apostle Paul have mentioned. For Paul speaks to the Corinthians about the Lord, saying that He was buried, and that He rose again on the third day according to the Scriptures, and that He appeared to Cephas, and then to the eleven.
Luke 24:35
And they recounted what had happened on the road, and how they recognized him in the breaking of the bread. Besides the fact that because of their still ignorant understanding, it was necessary for Christ to die and to rise again, their eyes experienced something similar, not because truth was deceiving, but because they themselves were unable to perceive the truth, and thought something different from reality. Also, for the reason of a certain mystery, it happened that another form was shown to them in him, so that they would not recognize him except in the breaking of the bread, lest anyone suppose that he recognized Christ if he is not a partaker of his body, that is, of the Church, whose unity in the sacrament of the bread the Apostle commends, saying: One bread, one body, we are many (Rom. 12), so that when he gave them the blessed bread, their eyes would be opened, and they would recognize him. Their eyes were indeed opened to his recognition, the hindrance by which they were held being removed, so that they did not recognize him. However, we may not unreasonably consider that this hindrance in their eyes was from Satan so that Jesus would not be recognized, yet Christ permitted it up to the sacrament of the bread, so that by sharing in the unity of his body, it may be understood that the enemy's hindrance is removed, so that Christ may be recognized.
Luke 24:36
While they were talking about these things, Jesus stood in their midst, and said to them: Peace be with you. It is I, do not be afraid. This appearance of the Lord after the resurrection is also understood to be mentioned by John, who speaks thus: So when it was evening on that day, the first day of the week, and the doors were closed where the disciples were for fear of the Jews, Jesus came and stood in their midst, and said to them: Peace be with you, etc. But what John says, that Thomas was not with them at the time, agrees with the account according to Luke, when the two, of whom one was Cleopas, returned to Jerusalem and found the eleven and those who were with them gathered together, it is undoubtedly to be understood that Thomas had gone out from there before the Lord appeared to them while they were speaking these things.
Luke 24:37
They were troubled and terrified, thinking they were seeing a spirit. This is what the Manichean heretics suspect and believe about Christ, that He was not true flesh, but a spirit. This first thought arose in the hearts of the apostles. And indeed those Manicheans never believed that Jesus was a man. However, the disciples knew the man with whom they had conversed for such a long time. But after He died, could they believe that what they knew could be raised again if it could die? Therefore, He appeared to their eyes as the one they knew. And not believing that true flesh could rise from the grave on the third day, they thought they were seeing a spirit. This error of the apostles is the sect of the Manicheans. However, when these things are objected to them, they usually respond in this way: What harm do we believe? We believe Christ as God, we believe He was a spirit, we do not believe He was flesh. Spirit is better than flesh. We believe what is better; we do not wish to believe what is worse. If there is nothing wrong with this statement, let Jesus leave His disciples in this error. What harm did the disciples believe too? They believed Christ to be a spirit. For they did not think He was nothing, but a spirit. If you think you are at risk from a small sickness, listen to the doctor's sentence.
Luke 24:38
And He said to them: Why are you troubled, and why do thoughts arise in your hearts? What kind of thoughts, if not false, morbid, pernicious? For Christ would have lost the fruit of His passion if the truth of the resurrection did not exist. Why are you troubled, and why do thoughts arise in your hearts? As a good farmer would say: What I planted there, I will find there, not thorns which I did not plant. Let it descend into your heart, because it is from above. But these thoughts did not descend from above, but in the very heart like a bad herb they arose.
Luke 24:40
And when he had said this, he showed them his hands and feet. Not only the hands and feet, which bore the marks of the nails, but also the side which had been pierced by a spear, as attested by John, he showed. So that by showing the scars of his wounds, he might heal their wound of doubt and unbelief. Indeed, just as after the resurrection he graciously revealed the places of the nails and the spear to strengthen the faith and hope of his disciples, so in the day of judgment he will come revealing the same signs of his passion and the very cross itself to confound the wickedness and unbelief of the proud. Clearly, that he might show to all, angels and men alike, that it is him who died for the impious and by the impious, and they shall see (as it is written) him whom they pierced, and all the tribes of the earth shall mourn over him (Rev 1:7). Certainly, it must be noted that the Gentiles are accustomed to raising a challenge in this place, and foolishly ridicule the faith in our hoped-for resurrection. For if your God (they say) could not heal the wounds inflicted by the Jews on himself, but as you say, took the marks of the scars with him to heaven, with what boldness do you believe that he will restore your bodies from dust to their entirety?
To which the response must be that our God, who raised his flesh, glorified now with perpetual immortality, from the sepulcher when and how he chose, also restored it as he willed. For it does not follow that he who is proven to have done greater things would be unable to do lesser ones. But certainly, out of grace of his dispensation, he who did the greater chose not to erase the lesser, that is, he who destroyed the realms of death chose not to obliterate the signs of death. First, evidently, so that through these he might establish the faith of his resurrection for the disciples. Then, so that while interceding with the Father for us, he might always show what kind of death he endured for the life of mortals. Third, so that he might always renew the signs of the same death by which they have been redeemed, generously aiding them, so that they might never cease to sing the mercies of the Lord eternally, but let those say, who have been redeemed by the Lord, that he is good, for his mercy endures forever. Finally, so that, in the judgment, he might also demonstrate to the faithless how justly they are condemned, by showing, among other crimes, even the scars of the wounds he received from them.
Just as if some most valiant man, by the command of his King, striving in singular combat for the salvation of the entire people, should receive many wounds but nonetheless kill the enemy, plunder his spoils, and bring victory to his people; and when asked by the physician tasked with his care whether he desires to be healed in such a way that no traces of the wounds remain or rather that the scars should remain while all deformity and filth are completely absent, he would reply that he prefers to be healed in such a way that, having fully recovered his former state of health and glory, he perpetually carries with him the signs of such a great triumph. Likewise, the Lord, for the perpetual sign of victory, preferred to bring the scars of the wounds of his passion with him to heaven, rather than to erase them. Yet, none of this detracts from the faith in our resurrection, concerning which it is prophesied with true promise: Not a hair of your head will perish (Luke 21:18).
Luke 24:41
But while they still did not believe for joy and marvelled, he said: “Have you anything here to eat?” To show forth the truth of his resurrection, he not only allowed himself to be touched by the disciples but also deigned to eat with them. Not indeed because he needed food after the resurrection, nor signifying that in the resurrection which we await we will need food, but so that he might confirm the nature of the resurrected body in such a manner that they would not think it a mere spirit, nor believe he appeared to them in semblance alone. He ate by power, not necessity. For the thirsty earth absorbs water differently from how the burning rays of the sun draw it; the former out of need, the latter by power.
Luke 24:42
Then they offered him a piece of broiled fish, and a honeycomb. And when he had eaten before them, he took the remains and gave them to them. What do we believe the broiled fish to signify, if not the Mediator between God and men, himself suffering as a man? For he deigned to hide in the waters of the human race and willed to be caught in the snare of our death, and as it were, to be roasted by the fire of his passion. But he who deigned to become a broiled fish in his passion, was to us a honeycomb in his resurrection. Or does the one who willed in the broiled fish to symbolize the tribulations of his passion, in the honeycomb wish to express both natures of his person? For the honeycomb is honey in wax. The honey in the wax is divinity in humanity. Thus, the Redeemer manifests his own, so that he might lay out for us the path to follow. For behold, he wished to join a honeycomb with his broiled fish because assuredly he receives into eternal rest in his body those who here endure tribulations for God and do not withdraw from the love of interior sweetness. When a honeycomb is taken with a broiled fish, it means that those who here take on affliction for the truth are there satisfied with true sweetness.
Luke 24:44
And he said to them: These are the words which I spoke to you while I was still with you. That is, while I was still in the mortal flesh in which you also are. For then he had been resurrected in the same flesh, but was not with them in the same mortality. And indeed he was with them for forty days after he rose again (as it is read) by the exhibition of bodily presence, but he was not with them in the fellowship of human frailty. [Luke 24:44] -- Because it is necessary to fulfill all things that are written in the law of Moses and the Prophets and the Psalms concerning me. See how he dispelled all doubts. He was seen, he was touched, he ate, he was indeed himself. Yet, lest he should appear to deceive human senses in any way, he directed them to the Scriptures. Let the pagans say what they will, he was a magician, he could show himself in this way. But could a magician have prophesied about himself before he was born? Produce the Scriptures, because what you see was foreseen, what you behold was foretold. Hear, daughter, see (Psalm 44); hear what was foretold, see what was fulfilled.
Luke 24:45–46
Then he opened their minds to understand the Scriptures, and he said to them: Because it is written thus, and thus it was necessary for Christ to suffer, and to rise from the dead on the third day. He offers himself to be seen with the eyes, he offers himself to be handled by the hands. It is not enough to read, he recalls the Scriptures. And this is not enough, he opens the mind, so that what you read you understand. Then after commending the truth of his body, he commends the unity of the Church.
Luke 24:47
And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. The rage of the heretics is not hidden in a corner; the Church is spread throughout the whole world; all nations have the Church, let no one deceive us, it is the true one, it is catholic, it began at Jerusalem, it reached us, and it is there and here. For it did not leave there to come here. It grew, it did not migrate. And rightly it is written among the other sacraments of the Lord's mercy, and it was fitting that the ministers of the word, who were to preach repentance and remission of sins in the name of Christ crucified and risen from the dead among all nations, should begin at Jerusalem, not only because the oracles of God were entrusted to them, because theirs is the adoption of sons, and the glory, and the covenants, and the lawgiving, and the service, and the promises, because theirs are the fathers, and from them is Christ according to the flesh, who is over all, God blessed forever (Rom. IX), but also so that the nations, entangled in various errors and crimes, might be called to the hope of obtaining pardon, by this very sign of Divine mercy, which they would see granted even to those who crucified the Son of God, not only the pardon of guilt by the Father, but also the joy of eternal life.
Luke 24:49
But you are witnesses of these things, and I send the promise of my Father upon you. The grace of the Holy Spirit is called the promise of the Father, and in the Gospel of John it is more fully and also briefly intimated here when it follows:
Luke 24:49
"But you, stay in the city until you are clothed with power from on high. About which power, that is, the Holy Spirit, the angel also says to Mary: And the power of the Most High shall overshadow you (Luke 1). And the Lord himself elsewhere says: For I know that power has gone out from me (Luke 8). And even Luke more openly mentions in the Acts of the Apostles that the promised power from on high and the commanded stay in the city. He commanded them (he says) not to depart from Jerusalem, but to wait for the promise of the Father, which you have heard from my mouth. Because John indeed baptized with water, but you will be baptized with the Holy Spirit not many days from now (Acts 1). And a little later: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses (Ibid.). It should be noted indeed that there are those who are prevented from the office of preaching either by imperfection or by age, and yet are driven by rashness, who should be warned to consider that Truth itself, which could suddenly strengthen those whom it wished, as an example to followers so that the imperfect would not presume to preach, after fully instructing the disciples in the power of preaching, immediately added: But you, stay in the city until you are clothed with power from on high. We indeed stay in the city if we confine ourselves within the enclosures of our minds, so that speaking outwardly we do not wander, so that when we are perfectly clothed with divine power, then we may go out as if from ourselves also instructing others."
Luke 24:50
He led them out as far as Bethany, and lifting up his hands, he blessed them. And it happened that while he blessed them, he parted from them, and was carried up into heaven. Omitting all that could have been done by him with the disciples over forty days, he silently joins the first day of his resurrection to the last day on which he ascended into heaven. Beautifully, as he was about to ascend into heaven, he led the disciples whom he blessed out to Bethany. Firstly, because of the name of the city, which is called the house of obedience. Because he who descended due to the disobedience of the perverse, ascended surely due to the obedience of the converted: For he died, as the Apostle says, for our offenses, and rose again for our justification (Romans 4). Secondly, also because of the location of the same village, or little city, which is said to be situated on the side of the Mount of Olives. Because evidently the house of the obedient Church, worthy of apostolic hospitality, has established its foundations not elsewhere but on the very side of the high mountain, that is, the side of Christ, faith, hope, and love. From which indeed, through the lance-opened side, it delighted to see the sacraments of blood and water, by which it is both born and nourished, flow forth.
From whose most abundant peak, that is, from the summit of divinity, it desires the gifts of spiritual anointing, and eagerly expects the promises of perpetual light and peace. Thirdly, because as John writes, Bethany was near Jerusalem, about fifteen furlongs off (John 11). This number, indeed, due to the seven and eight which comprise it, fits the mysteries of the Scriptures, whether representing the life that is now or the life to come, or the Old and New Testament, or the rest of souls in the future and the resurrection of the flesh, or certainly something else entirely containing a heavenly and spiritual secret. And therefore rightly, to those to whom he opened the knowledge of both Testaments, whom he also taught every rule of living and hoping, he led out to the place where he would bless them and give them teaching commands, fifteen furlongs away. Rightly he separated the place of his glorious ascension from the place of his most victorious passion by fifteen furlongs, so that he might strengthen all who desire to live or die for him, with both the desire and love of first resting after death and finally being resurrected from the dead.
Luke 24:52–53
And they worshiped and returned to Jerusalem with great joy, and they were continually in the temple praising and blessing God. As the Lord ascended into heaven, the disciples worshiping in the place where His feet had last stood, immediately returned to Jerusalem, because there they were commanded to wait for the promise of the Father, which they had heard through the mouth of the Lord. They bring great joys, because they rejoice that their God and Lord, after the triumph of the resurrection, has also penetrated the heavens. They remain continually in the temple praising and blessing God, so that, in the place of prayer and among the devotions of praises, they might wait with ready and prepared hearts for the promised coming of the Holy Spirit. And we, following the example of the disciples, after celebrating in Jerusalem, and this in the vision of peace, the solemnities of the Lord's passion and resurrection, let us soon seek the fields of Bethany with Christ as our guide, so that with a peaceful mind, and already calmed from every whirlwind of discord, we might be imbued with the sacraments of His body and blood: let us ensure that we exist in the house of obedience, truly following His footsteps, who, to give us a form of living, was made obedient unto death (Philippians II).
Thus indeed we also daily deserve to be exalted by His blessing, if, daily mindful of His triumphant ascension into heaven, praising and blessing God, in Jerusalem, that is, in the already and greatly desired vision of the heavenly peace, we rest, like men awaiting their lord when he returns from the wedding feast (Luke XII). Since the blessed evangelist Luke, among the four animals of heaven, is received as signified by the calf, by whose sacrifice those chosen for the priesthood were commanded to be initiated, because he undertook to set forth the priesthood of Christ more fully than the others, beautifully beginning his gospel from the ministry of the temple through the priesthood of Zechariah, he completed it in the devotion of the temple, when he concluded with the apostles there, namely, future ministers of the new priesthood, not in the blood of victims, but in the praise and blessing of God. Amen.