Cleopas

according to Eusebius and Epiphanius, was brother of Joseph, both being sons of Jacob. He was the father of Simeon, of James the Less, of Jude, and Joseph or Joses. Cleopas married Mary, sister to the blessed virgin. He was therefore uncle to Jesus Christ, and his sons were first cousins to him. Cleopas, his wife, and sons, were disciples of Christ. Having beheld our Saviour expire upon the cross, he, like the other disciples, appears to have lost all hopes of seeing the kingdom of God established by him on earth. The third day after our Saviour’s death, on the day of his resurrection, Cleopas, with another disciple, departed from Jerusalem to Emmaus; and in the way discoursed on what had lately happened. Our Saviour joined them, appearing as a traveller; and, taking up their discourse, he reasoned with them, convincing them out of the Scriptures, that it was necessary the Messiah should suffer death, previously to his being glorified. At Emmaus, Jesus seemed as if inclined to go farther; but Cleopas and his companion detained him, and made him sup with them. While they were at table, Jesus took bread, blessed it, brake, and gave it to them, and by this action their eyes were opened, and they knew him. Upon his disappearing they instantly returned to Jerusalem, to announce the fact to the Apostles, who in their turn declared that “the Lord was risen indeed and had appeared to Peter.” In our translation of Luk 24:31, it is said that Jesus “vanished out of their sight;” but the original is more properly rendered, “He suddenly went away from,” the word being often applied by the Greek writers to those who in any way, but especially suddenly and abruptly, withdraw from any one’s company. No other actions of Cleopas are known. It is the opinion of Jerom, that his residence was at Emmaus, and that he invited our Saviour into his own house. Supposing Cleopas to have been the brother of Joseph, and father of James, &c, Calmet thinks it more probable that as he was a Galilean, he dwelt in some city of Galilee.

Cleopas, 1

Cleopas, one of the two disciples to whom Jesus appeared in the way to Emmaus (Luk 24:18). He is not to be confounded with the other Cleophas, who was also called Alphaeus.

Cleophas, 2

Cleophas, or rather Clopas, who was also called Alphaeus, which see [ALPHAEUS, 1].

Cle’opas. (of a renowned father). One of the two disciples who were going to Emmaus, on the day of the resurrection. Luk 24:18. Some think that this is the same Cleophas as in Joh 19:25. But, they are probably two different persons. Cleopas is a Greek name, contracted from Cleopater, while Cleophas, or Clopas as in the Revised Version, is an Aramaic name, the same as Alphaeus.

One of the two disciples who walked to Emmaus on the day of Christ’s resurrection, and unconsciously spoke with Him (Luk 24:18). Identified by some with Alphaeus or Clopas or Cleophas (Joh 19:25). (See ALPHAEUS.) But Alphaeus or Clopas is an Aramaic name; whereas Cleopas is a Greek name, contracted from Cleopater, as Antipas from Antipater. Clopas was probably dead before Jesus’ ministry began; for his wife and children constantly appear with Joseph’s family in the time of our Lord’s ministry.

(Κλεόπας, contr. for Κλεόπατρος, of a renowned father), one of the two disciples who were going to Emmaus on the day of the resurrection, when Jesus himself drew near and talked with them (Luk 24:18), A.D. 29.. Eusebius and Jerome (Onomast. s.v. Ε᾿μμαούς, Emaus) make him (Κλεώπας, Cleophas) a native of Emmaus. It is a question whether this Cleopas is to be considered as identical with the CLEOPHAS SEE CLEOPHAS (q.v.), or rather Clopas of Joh 19:25, or the ALPHESUS SEE ALPHESUS (q.v.) of Mat 10:3, etc. Their identity was assumed by the later fathers and Church historians (Thiess, Comment. 2, 230 sq.). But Eusebius (H. E. 3. 11) writes the name of Alphseus, Joseph’s brother, Clopas, not Cleopas; and Chrysostom and Theodoret, on the Epistle to the Galatians, call James the Just the son of Clopas. Besides this, Clopas, or Alphaeus, is an Aramaic name, whereas Cleopas is apparently Greek. Again, as we find the wife and children of Clopas constantly with the family of Joseph at the time of our Lord’s ministry, it is probable that he himself was dead before that time. On the whole, then, it seems safer to doubt the identity of Cleopas with Clopas, notwithstanding the similarity of names. (See Rus, Harmon. evang. III, 2:1272 sq.; Wieseler, Chronol. Synopse, p. 431; Clemens, in the Zeitschr. f. wiss. Theol. 3. 356 sq.)

[Cle’opas]

Luk 24:18. One of the two disciples who were walking to Emmaus on the day of the resurrection, when the Lord drew near and talked with them. He is supposed to be the same as CLEOPHAS (or CLOPAS as in the Greek) mentioned in Joh 19:25.

CLEOPAS (Κλεόπας, Luk 24:18).—One of the two disciples to whom the Lord appeared on the afternoon of the Resurrection day as they went to Emmaus, distant about two hours from Jerusalem (See Emmaus). The omission of all reference to the story in 1 Corinthians 15 is not a sufficient ground for questioning its truth. We have no guarantee that St. Paul’s knowledge extended to all the actual events of the Passion and Resurrection period (cf. Chase, Credibility of the Acts, p. 184). The story may have been received by the Evangelist from Cleopas himself: it bears marks of its early origin in the primitive Messianic ideas it preserves, and in the use of the name Simon for St. Peter. By some (Theophylact, Lange, Carr) the unnamed companion of Cleopas is identified with St. Luke himself; but this is unlikely, as both appear to have been Jews (οἱ ἄρχοντες ἡμῶν, Luk 24:20), though they do not speak in a tone of such personal nearness to Jesus that we can accept the conjecture that they were of the Eleven. The two were in high dispute about late events, Cleopas apparently taking the more optimistic view, as, in spite of all, he clings to the few facts which make for belief. The inability of both to recognize Jesus is explained in St. Luke to be due to spiritual dulness (οἱ ὀφθαλμοὶ αὑτῶν ἐκρατοῦντο, Luk 24:16). The pseudo-Mark (whose allusion does not depend on St. Luke, for he gives a different sequel in Jerusalem) says that the Lord appeared ‘in another form’ (ἐν ἐτέρᾳ μορφῇ, Mar 16:12); an interpretation favoured by Augustine, who compares the effect of the Transfiguration (μετεμορφώθη, Mar 9:2). Whatever the cause, the Lord treated them with tenderness (Mar 9:25 ἀνόητοι, ‘O foolish men,’ Revised Version NT 1881, OT 1885 , not ‘fools,’ as Authorized Version ; cf. Ramsay on Gal 3:1).

The discourse in which they were enlightened furnishes from Christ’s own lips what in fact became the kernel of the preaching of the Apostles, as seen in the sermons recorded in the Acts (e.g. Act 2:22-36; Act 17:3) and in the Gospels. The two disciples had already given the summary of the earthly life of Jesus (Luk 24:19-24). He now shows that it was required by OT prophecy that all this should be the means by which He was to enter into His glory (Luk 24:27 should be read in the light of Luk 24:44-47). It is this teaching that invests the narrative with its peculiar value for the Church, and was doubtless a prime cause of its preservation.

Many of the speculations about the phrase, ‘He made as though He would go further’ (Luk 24:28), would have been avoided if the real spiritual meaning of the incident had been discerned. Knowledge of the Lord’s presence is vouchsafed only in answer to prayer, it is not forced on anyone. This is the NT Penuel (cf. Gen 32:26 with Luk 24:30). It is a too rigid interpretation which regards the breaking of the bread here as a celebration of the Eucharist; rather it was an ordinary meal at which the Stranger, who had so impressed them on the road, was put in the place of honour. Something in His manner suddenly confirmed the suspicion of His identity which was forming itself in their minds. The result which the Lord desired, the corroboration of their faith, having been reached, He vanished from sight. To carry the tidings to Jerusalem, ‘they who had dissuaded their unknown Companion from making a night journey now have no fear of it themselves’ (Bengel).

Literature.—Aug. Ep. 149; Stier, Words of the Lord Jesus, English translation , vol. viii.; Trench, Studies in the Gospels, p. 324 ff.; Latham, The Risen Master; Swete on Mar 16:12; A. Carr in Expositor, Feb. 1904; Deissmann, Bible Studies, p. 315; Ker, Sermons, 2nd ser. p. 264 ff.; Expos. Times, xvii. [1906] 333 ff.

C. T. Dimont.

CLEOPAS.—Only Luk 24:18; whether to be identified with Clopas of Joh 19:25 and Alphæus of Mat 10:3 etc., is a matter of dispute.

klē̇´ō-pas (Κλεόπας, Kleópas, “renowned father”): One of the two disciples whom Jesus met on the way to Emmaus (Luk 24:18). The name is a contraction of Cleopatros, not identical with Clopas of Joh 19:25. See also ALPHAEUS; CLOPAS.