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Luke 24:8. And they remembered his words; by which we are taught that, though they had made little proficiency in the doctrine of Christ, still it was not lost, but was choked up, until in due time it yielded fruit.

Luke 24:12. And Peter arose, and ran to the tomb. I have no doubt that Luke here inverts the order of the narrative, as may be readily inferred from the words of John, (20:3;) and, in my opinion, the word ran (ἔδραμεν) might justly be rendered as a pluperfect tense, had run. All who possess a tolerable acquaintance with Scripture are aware that it is customary with Hebrew writers to relate afterwards those occurrences which had been omitted in their proper place. Luke mentions this circumstance for the purpose of showing more strongly the obstinacy of the apostles ill despising the words of the women, when Peter had already seen the empty grave, and had been compelled to wonder at an evident proof of the resurrection.

Luke 24:13. And lo, two of them. Although Mark touches slightly and briefly on this narrative, and Matthew and John say not a single word respecting it; yet as it is highly useful to be known and worthy of being remembered, it is not without reason that Luke treats it with so much exactness. But I have already mentioned on various occasions, that each of the Evangelists had his portion so appropriately assigned to him by the Spirit of God, that what is not to be found in one or two of them may be learned from the others. For there are also many appearances ³¹²³¹²     “Car aussi bien il y a pluieurs recits de diverses fois que Christ s’est monstré;” — “for there are also many narratives of various times that Christ showed himself.” which are mentioned by John, but are passed over in silence by our three Evangelists.

Before I come to the minute details, it will be proper to begin with stating briefly, that those were two chosen witnesses, by whom the Lord intended, not to convince the apostles that he was risen, but to reprove their slowness; for though at first; they were of no service, yet their testimony, strengthened by other aids, had at length its due weight with the apostles. Who they were is uncertain, except that from the name of one of them, whom we shah find that Luke shortly afterwards calls Cleopas, we may conjecture that they did not belong; to the eleven. Emmaus was an ancient, and by no means inconsiderable, town, which the Romans afterwards called Nicopolis and was not at a great distance from Jerusalem, for sixty furlongs are not more than seven thousand and four hundred paces. ³¹³³¹³     “Sept mille et quatre cens paas d’Italie, qui font quatre lieues et demie ou environ;” — “seven thousand and four hundred Italian paces, which are equal to four leagues and a half, or thereabouts.” But the place is named by Luke, not so much on account of its celebrity, as to add certainty to the narrative.

14. And they were conversing with each other. It was a proof of godliness that they endeavored to cherish their faith in Christ: though small and weak; for their conversation had no other object than to employ their reverence for their Master as a shield against the offense of the cross. Now though their questions and disputes showed an ignorance which was worthy of reproof — since, after having been informed that the resurrection of Christ would take place, they were astonished at hearing it mentioned—still their docility afforded Christ an opportunity of removing their error. For many persons intentionally put questions, because they have resolved obstinately to reject the truth; but when men are desirous to embrace the truth submissively, though they may waver on account of very small objections, and stop at slight difficulties, their holy desire to obey God finds favor in his sight, so that he stretches out his hand to them, brings them to full conviction, and does not permit them to remain irresolute. We ought, at least, to hold it as certain, that when we inquire about Christ, if this be done from a modest desire to learn, the door is opened for him to assist us; nay, we may almost say that we then call for himself to be our Teacher; as irreligious men, by their unholy speeches, drive him to a distance from them.

16. But their eyes were restrained. The Evangelist expressly states this, lest any one should think that the aspect of Christ’s body was changed, and that the features of his countenance were different from what they had formerly been. ³¹⁴³¹⁴     “Et qu’il y eut autres traits de visage qu’auparavant.” For though Christ remained like himself, he was not recognized, because the eyes of beholders were held; and this takes away all suspicion of a phantom or false imagination. But hence we learn how great is the weakness of all our senses, since neither eyes nor ears discharge their office, unless so far as power is incessantly communicated to them from heaven. Our members do indeed possess their natural properties; but to make us more fully sensible that they are held by us at the will of another, God retains in his own hand the use of them, so that we ought ever to reckon it to be one of his daily favors, that our ears hear and our eyes see; for if he does not every hour quicken our senses, all their power will immediately give way. I readily acknowledge that our senses are not frequently held in the same manner as happened at that time, so as to make so gross a mistake about an object presented to us; but by a single example God shows that it is in his power to direct the faculties which he has. bestowed, so as to assure us that nature is subject to his will. Now if the bodily eyes, to which peculiarly belongs the power of seeing, are held, whenever it pleases the Lord, so as not to perceive the objects presented to them, our understandings would possess no greater acuteness, even though their original condition remained unimpaired; but no in this wretched corruption, after having been deprived of their light, they are liable to innumerable deceptions, and are sunk into such gross stupidity, that they can do nothing but commit mistakes, as happens to us incessantly. The proper discrimination between truth and falsehood, therefore, does not arise from the sagacity of our own mind, but comes to us from the Spirit of wisdom. But it is chiefly in the contemplation of heavenly things that our stupidity is discovered; for not only do we imagine false appearances to be true, but we turn the clear light into darkness.

17. What are those discourses which you hold with each other? What was at that time, as we perceive, done openly by Christ, we daily feel to be accomplished in ourselves in a secret manner; which is, that of his own accord he approaches us unperceived for the purpose of instructing us. Now from the reply of Cleopas it is still more evident that, as I have lately mentioned, though they were in doubt and uncertainty about the resurrection of Christ, yet they had in their hearts a reverence for his doctrine, so that they were far from having any inclination to revolt. For they do not expect that Christ will anticipate them by making himself known, or that this fellow-traveler, whoever he may be, will speak of him respectfully; but, on the contrary, having but a small and obscure light, Cleopas throws out a few sparks on an unknown man, which were intended to enlighten his mind, if he were ignorant and uninformed. The name of Christ was, at that time, so generally held in hatred and detestation, that it was not safe to speak of him respectfully; but spurning from him suspicion, he calls Christ a prophet of God, and declares that he is one of his disciples. And though this designation falls greatly below the Divine Majesty of Christ, yet the commendation which he bestows, though moderate, is laudable; for Cleopas had no other intention than to procure for Christ disciples who would submit to his Gospel. It is uncertain, however, if it was through ignorance that Cleopas spoke of Christ in terms less magnificent than the case required, or if he intended to begin with first principles, which were better known, and to rise higher by degrees. Certain it is, that a little afterwards, he does not simply place Christ in the ordinary rank of prophets, but says that he and others believed him to be the redeemer.

43. Verily I tell thee. Though Christ had not yet made a public triumph over death, still he displays the efficacy and fruit of his death in the midst of his humiliation. And in this way he shows that he never was deprived of the power of his kingdom; for nothing more lofty or magnificent belongs to a divine King, ²⁷⁸²⁷⁸     “Au Roy celeste;” — “to the heavenly King.” than to restore life to the dead. So then, Christ, although, struck by the hand of God, he appeared to be a man utterly abandoned, yet as he did not cease to be the Savior of the world, he was always endued with heavenly power for fulfilling his office. And, first, we ought to observe his inconceivable readiness in so kindly receiving the robber without delay, and promising to make him a partaker ²⁷⁹²⁷⁹     “De le faire participant.” of a happy life. There is therefore no room to doubt that he is prepared to admit into his kingdom all, without exception, who shall apply to him. Hence we may conclude with certainty that we shall be saved, provided that he remember us; and it is impossible that he shall forget those who commit to him their salvation.

But if a robber found the entrance into heaven so easy, because, while he beheld on all sides ground for total despair, he relied on the grace of Christ; much more will Christ, who has now vanquished death, stretch out his hand to us from his throne, to admit us to be partakers of life. For since Christ has

nailed to his cross the handwriting which was opposed to us,
(Colossians 2:14,)

and has destroyed death and Satan, and in his resurrection has triumphed over the prince of the world, (John 12:31,) it would be unreasonable to suppose that the passage from death to life will be more laborious and difficult to us than to the robber. Whoever then in dying shall commit to Christ, in true faith, the keeping of his soul, will not be long detained or allowed to languish in suspense; but Christ will meet his prayer with the same kindness which he exercised towards the robber. Away, then, with that detestable contrivance of the Sophists about retaining the punishment when the guilt is removed; for we see how Christ, in acquitting him from condemnation, frees him also from punishment. Nor is this inconsistent with the fact, that the robber nevertheless endures to the very last the punishment which had been pronounced upon him; for we must not here imagine any compensation which serves the purpose of satisfaction for appeasing the judgment of God, (as the Sophists dream,) but the Lord merely trains his elect by corporal punishments to displeasure and hatred of sin. Thus, when the robber has been brought by fatherly discipline to self-denial Christ receives him, as it were, into his bosom, and does not send him away to the fire of purgatory.

We ought likewise to observe by what keys the gate of heaven was opened to the robber; for neither papal confession nor satisfactions are here taken into account, but Christ is satisfied with repentance and faith, so as to receive him willingly when he comes to him. And this confirms more fully what I formerly suggested, that if any man disdain to abide by the footsteps of the robber, and to follow in his path, he deserves everlasting destruction, because by wicked pride he shuts against himself the gate of heaven. And, certainly, as Christ has given to all of us, in the person of the robber, a general pledge of obtaining forgiveness, so, on the other hand, he has bestowed on this wretched man such distinguished honor, in order that, laying aside our own glory, we may glory in nothing but the mercy of God alone. If each of us shall truly and seriously examine the subject, we shall find abundant reason to be ashamed of the prodigious mass of our crimes, so that we shall not be offended at having for our guide and leader a poor wretch, who obtained salvation by free grace. Again, as the death of Christ at that time yielded its fruit, so we infer from it that souls, when they have departed from their bodies, continue to live; otherwise the promise of Christ, which he confirms even by an oath, would be a mockery.

Today shalt thou be with me in paradise. We ought not to enter into curious and subtle arguments about the place of paradise. Let us rest satisfied with knowing that those who are engrafted by faith into the body of Christ are partakers of that life, and thus enjoy after death a blessed and joyful rest, until the perfect glory of the heavenly life is fully manifested by the coming of Christ.

One point still remains. What is promised to the robber does not alleviate his present sufferings, nor make any abatement of his bodily punishment. This reminds us that we ought not to judge of the grace of God by the perception of the flesh; for it will often happen that those to whom God is reconciled are permitted by him to be severely afflicted. So then, if we are dreadfully tormented in body, we ought to be on our guard lest the severity of pain hinder us from tasting the goodness of God; but, on the contrary, all our afflictions ought to be mitigated and soothed by this single consolation, that as soon as God has received us into his favor, all the afflictions which we endure are aids to our salvation. This will cause our faith not only to rise victorious over all our distresses, but to enjoy calm repose amidst the endurance of sufferings.