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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.

19. Powerful in deed and in word. Luke has employed nearly the same form of expression in reference to the person of Stephen, (Acts 7:22,) where he says of Moses, by way of commendation, that he was powerful in words and in actions. But in this passage it is uncertain if it is on account of miracles that Christ is said to be powerful in actions, (as if it had been said that he was endued with divine virtues which proved that he was sent from heaven;) or if the phrase is more extensive, and means that he excelled both in ability to teach, and in holiness of life and other remarkable endowments. I prefer the latter of these views.

Before God and all the people. The addition of these words ought not to be reckoned superfluous; for they mean that the high excellence of Christ was so well known, and was demonstrated by such undoubted proofs, that he had no hypocrisy or vain ostentation. And hence we may obtain a brief definition of a true Prophet, namely, that to what he speaks he will likewise add power in actions, and will not only endeavor to appear excellent before men, but to act with sincerity as under the eyes of God.

21. But we hoped. From what follows it is evident that the hope which they had entertained respecting Christ was not broken off, though at first sight such might appear to be the import of their words. But as a person who had received no previous instruction in the Gospel might be apt to be prejudiced by the narrative which he was about to give respecting the condemnation of Christ, that he was condemned by the rulers of the Church, Cleopas meets this offense by the hope of redemption. And though he afterwards shows that it is with trembling and hesitation that he continues in this hope, yet he industriously collects all that can contribute to its support. For it is probable that he mentions the third day for no other reason than that the Lord had promised that after three days he would rise again. When he afterwards relates that the women had not fouled the body, and that they tad seen a vision of angels, and that what the women had said about the empty grave was likewise confirmed by the testimony of the men, the whole amounts to this, that Christ had risen. Thus the holy man, hesitating between faith and fear, employs what is adapted to nourish faith, and struggles against fear to the utmost of his power.

25. And he said to them. This reproof appears to be too harsh and severe for a weak man such as this was; but whoever attends to all the circumstances will have no difficulty in perceiving that our Lord had good reason for rebuking so sharply those on whom he had long bestowed labor to little purpose, and almost without any fruit. For it ought to be observed, that; what is here said was not confined to these two persons, but, as a reproof of a common fault, was intended to be conveyed by their lips to the rest of their companions. So frequently had Christ forewarned them of his death — so frequently had he even discoursed about a new and spiritual life, and confirmed his doctrine by the inspired statements of the prophets — that he would seem to have spoken to the deaf, or rather to blocks and stones; for they are struck with such horror at his death, that they know not to what hand to turn. This hesitation, therefore, he justly attributes to folly, and assigns as the reason of it their carelessness in not having been more ready to believe. Nor does he only reprove them because, while they had the best Teacher, they were dull and slow to learn, but because they had not attended to the instructions of the Prophets; as if he had said, that their insensibility admitted of no excuse, because it was owing to themselves alone, since the doctrine of the Prophets was abundantly clear, and had been fully expounded to them. In like manner, the greater part of men, at the present day, remain in ignorance through their own fault, because they are obstinate, and refuse to be instructed. But let us observe that Christ, perceiving that his disciples are excessively sluggish; commences with reproof, in order to arouse them; for this is the way in which we must subdue those whom we have found to be hardened or indolent.

26. Ought not Christ to have suffered these things? There is no room to doubt that our Lord discoursed to them about the office of Messiah, as it is described by the Prophets, that they might not take offense at his death; and a journey of three or four hours afforded abundance of time for a full explanation of those matters. Christ did not, therefore, assert in three words, that Christ ought to have suffered, but explained at great length that he had been sent in order that he might expiate, by the sacrifice of his death, the sins of the world, — that he might become a curse in order to remove the curse, — that by having guilt imputed to him he might wash away the pollutions of others. Luke has put this sentence in the form of a question, in order to present it with greater force; from which it may be inferred, that he employed arguments for showing the necessity of his death. The sum of what is stated is, that the disciples are wrong in distressing their minds about their Master’s death, (without which he could not discharge what belonged to Christ; because his sacrifice was the most important part of redemption;) for in this way they shut the gate, that he might not enter into his kingdom. This ought to be carefully observed; for since Christ is deprived of the honor due to him, if he is not reckoned to be a sacrifice for sins, the only way by which he could enter into his glory was that humiliation or emptying, (Philippians 2:7,) out of which the Redeemer had arisen. But we see that no trivial offense is committed among at the present day, by the inversion of this order; for among the multitude of those who declare, in magnificent language, that Christ is King, and who extol him by divine titles, hardly one person in ten thinks of the grace which has been brought to us by his death.

27. And beginning at Moses. This passage shows us in what manner Christ is made known to us through the Gospel. It is when light is thrown on the knowledge of him by the Law and the Prophets. For never was there a more able or skillful teacher of the Gospel than our Lord himself; and we see that he borrows from the Law and the Prophets the proof of his doctrine. If it be objected that he began with easy lessons, that the disciples might gradually dismiss the Prophets, and pass on to the perfect Gospel, this conjecture is easily refuted; for we shall afterwards find it stated, that all the apostles had their understanding opened, not to be wise without the assistance of the Law, but to understand the Scriptures. In order that Christ may be made known to us through the Gospel, it is therefore necessary that Moses and the Prophets should go before as guides, to show us the way. It is necessary to remind readers of this, that they may not lend an ear to fanatics, who, by suppressing the Law and the Prophets, wickedly mutilate the Gospel; as if God intended that any testimony which he has ever given respecting his Son should become useless.

In what manner we must apply to Christ those passages respecting him which are to be found in every part of the Law and the Prophets, we have not now leisure to explain. ³¹⁵³¹⁵     “Cela passeroit la mesure de ce present oeuvre;” — “that would exceed the limits of the present work.” Let it suffice to state briefly, that there are good reasons why Christ is called the end of the law, (Romans 10:4.) For however obscurely and at a distance Moses may exhibit Christ in shadows, rather than in a full portrait, (Hebrews 10:1,) this, at least, is beyond dispute, that unless there be in the family of Abraham one exalted Head, under whom the people may be united in one body, the covenant which God made with the holy fathers will be nullified and revoked. Besides, since God commanded that the tabernacle and the ceremonies of the law should be adjusted to a heavenly pattern, (Exodus 25:40; Hebrews 8:5,) it follows that the sacrifices and the other parts of the service of the temple, if the reality of them is to be found nowhere else, would be an idle and useless sport. ³¹⁶³¹⁶     “Un jeu d’enfans;” — “a game for children.” This very argument is copiously illustrated by the apostle, (Hebrews 9:1;) for, assuming this principle, that the visible ceremonies of the law are shadows of spiritual things, he shows that in the whole of the legal priesthood, in the sacrifices, and in the form of the sanctuary, we ought to seek Christ.

Bucer, too, somewhere throws out a judicious conjecture, that, amidst this obscurity, the Jews were accustomed to pursue a certain method of interpreting Scripture which had been handed down to them by tradition from the fathers. But that I may not involve my inquiries in any uncertainty, I shall satisfy myself with that natural and simple method which is found universally in all the prophets, who were eminently skilled in the exposition of the Law. From the Law, therefore, we may properly learn Christ, if we consider that the covenant which God made with the fathers was founded on the Mediator; that the sanctuary, by which God manifested the presence of his grace, was consecrated by his blood; that the Law itself, with its promises, was sanctioned by the shedding of blood; that a single priest was chosen out of the whole people, to appear in the presence of God, in the name of all, not as an ordinary mortal, but clothed in sacred garments; and that no hope of reconciliation with God was held out to men but through the offering of sacrifice. Besides, there is a remarkable prediction, that the kingdom would be perpetuated in the tribe of Judah, (Genesis 49:10.) The prophets themselves, as we have hinted, drew far more striking portraits of the Mediator, though they had derived their earliest acquaintance with him from Moses; for no other office was assigned to them than to renew the remembrance of the covenant, to point out more clearly the spiritual worship of God, to found on the Mediator the hope of salvation, and to show more clearly the method of reconciliation. Yet since it had pleased God to delay the full revelation till the coming of his Son, the interpretation of them was not superfluous.

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.