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36. Jesus himself stood in the midst of them. While the Evangelist John copiously details the same narrative, (20:19,) he differs from Luke in some circumstances. Mark, too, differs somewhat in his brief statement. As to John, since he only collects what Luke omitted, both may be easily reconciled. There is no contradiction about the substance of the fact; unless some person were to raise a debate about the time: for it is there said that Jesus entered in the evening, while it is evident, from the thread of the narrative, that he appeared at a late hour in the night, when the disciples had returned from Emmaus. But I do not think it right to insist precisely on the hour of the evening. On the contrary, we may easily and properly extend to a late hour of the night what is here said, and understand it to mean that Christ came to them after the evening, when the apostles had shut the doors, and kept themselves concealed within the house. In short, John does not describe the very commencement of the night, but simply means that, when the day was past, and after sunset, and even at the dead hour of night, Christ came to the disciples contrary to their expectation.

Still there arises here another question, since Mark and Luke relate that the eleven were assembled, when Christ appeared to them; and John says that Thomas was then absent, (20:24.) But there is no absurdity in saying that the number — the eleven — is here put for the apostles themselves, though one of their company was absent. We have lately stated—and the fact makes it evident—that John enters into the details with greater distinctness, because it was his design to relate what the others had omitted. Besides, it is beyond a doubt that the three Evangelists relate the same narrative; since John expressly says that it was only twice that Christ appeared to his disciples at Jerusalem, before they went to Galilee; for he says that he appeared to them the third time at the sea of Tiberias, (21:1) He had already described two appearances of our Lord, one which took place on the day after his resurrection, (20:19,) and the other which followed eight days afterwards, (20:26) though, were any one to choose rather to explain the second appearance to be that which is found in the Gospel by Mark, I should not greatly object.

I now return to the words of Luke. He does not, indeed, say that Christ, by his divine power, opened for himself the doors which were shut, (John 20:26;) but something of this sort is indirectly suggested by the phrase which he employs, Jesus stood. For how could our Lord suddenly, during the night, stand in the midst of them, if he had not entered in a miraculous manner? The same form of salutation is employed by both, Peace be to you; by which the Hebrews mean, that for the person whom they address they wish happiness and prosperity.

37. And they were terrified and affrighted. John does not mention this terror; but as he also says that Christ showed his hands and sides to the disciples, we may conjecture that some circumstance had been omitted by him. Nor is it at all unusual with the Evangelists, when they aim at brevity, to glance only at a part of the facts. From Luke, too, we learn that the terror excited in them by the strangeness of the spectacle was such, that they dare not trust their eyes. But a little ago, they had come to the conclusion that the Lord was risen, (verse 34,) and had spoken of it unhesitatingly as a matter fully ascertained; and now, when they behold him with their eyes, their senses are struck with astonishment, so that they think he is a spirit. Though this error, which arose from weakness, was not free from blame, still they did not so far forget themselves as to be afraid of enchantments. But though they did not think that they are imposed upon, still they are more inclined to believe that an image of the resurrection is exhibited to them in vision by the Spirit, than that Christ himself, who lately died on the cross, is alive and present. So then they did not suspect that this was a vision intended to deceive them, as if it had been an idle phantom, but, seized with fear, they thought only that there was exhibited to them in spirit what was actually placed before their eyes.

38. Why are you troubled? By these words they are exhorted to lay aside terror, and regain the possession of their minds, that, having returned to the rigor of their senses, they may judge of a matter which is fully ascertained; for so long as men are seized with perturbation, they are blind amidst the clearest light. In order, therefore, that the disciples may obtain undoubted information, they are enjoined to weigh the matter with calmness and composure.

And why do thoughts arise in your hearts? In this second clause, Christ reproves another fault, which is, that by the variety of their thoughts they throw difficulties in their own way. By saying that thoughts arise, he means that the knowledge of the truth is choked in them in such a manner, that seeing they do not see, (Matthew 13:14;) for they do not restrain their wicked imaginations, but, on the contrary, by giving them free scope, they permit them to gain the superiority. And certainly we find it to be too true, that as, when the sky has been clear in the morning, clouds afterwards arise to darken the clear light of the sun; so when we allow our reasonings to arise with excessive freedom in opposition to the word of God, what formerly appeared clear to us is withdrawn from our eyes. We have a right, indeed, when any appearance of absurdity presents itself, to inquire by weighing the arguments on both sides; and, indeed, so long as matters are doubtful, our minds must inevitably be driven about in every direction: but we must observe sobriety and moderation, lest the flesh exalt itself more highly than it ought, and throw out its thoughts far and wide against heaven.

39. Look at my hands and my feet. He calls upon their bodily senses as witnesses, that they may not suppose that a shadow is exhibited to them instead of a body. And, first, he distinguishes between a corporeal man and a spirit; as if he had said, “Sight and touch will prove that I am a real man, who have formerly conversed with you; for I am clothed with that flesh which was crucified, and which still bears the marks of it.” Again, when Christ declares that his body may be touched, and that it has solid bones, this passage is justly and appropriately adduced by those who adhere to us, for the purpose of refuting the gross error about the transubstantiation of bread into the body, or about the local presence of the body, which men foolishly imagine to exist in the Holy Supper. For they would have us to believe that the body of Christ is in a place where no Mark of a body can be seen; and in this way it will follow that it has changed its nature, so that it has ceased to be what it was, and from which Christ proves it to be a real body. If it be objected, on the other hand, that his side was then pierced, and that his feet and hands were pierced and wounded by the nails, but that now Christ is in heaven without any vestige of wound or injury, it is easy to dispose of this objection; for the present question is not merely in what form Christ appeared, but what he declares as to the real nature of his flesh. Now he pronounces it to be, as it were, a distinguishing character of his body, that he may be handled, and therefore differs from a spirit. We must therefore hold that the distinction between flesh and spirit, which the words of Christ authorize us to regard as perpetual, exists in the present day.

As to the wounds, we ought to look upon this as a proof by which it was intended to prove to us all, that Christ rose rather for us them for himself; since, after having vanquished death, and obtained a blessed and heavenly immortality, yet, on our account, he continued for a time to bear some remaining marks of the cross. It certainly was an astonishing act of condescension towards the disciples, that he chose rather to want something that was necessary to render perfect the glory of the resurrection, than to deprive their faith of such a support. But it was a foolish and an old wife’s dream, to imagine that he will still continue to bear the marks of the wounds, when he shall come to judge the world.

Luke 24:41. But while they yet believed not for joy. This passage shows also that they were not purposely incredulous, like persons who deliberately resolve not to believe; but while their will led them to believe eagerly, they were held bound by the vehemence of their feelings, so that they could not rest satisfied. For certainly the joy which Luke mentions arose from nothing but faith; and yet it hindered their faith from gaining the victory. Let us therefore observe with what suspicion we ought to regard the vehemence of our feelings, which, though it may have good beginnings, hurries us out of the right path. We are also reminded how earnestly we ought to struggle against every thing that retards faith, since the joy which sprung up in the minds of the apostles from the presence of Christ was the cause of their unbelief.

43. And he took, and ate it in their presence. Here we perceive, on the other hand, how kindly and gently Christ bears with the weakness of his followers, since he does not fail to give them this new support when they are falling. And, indeed, though he has obtained a new and heavenly life, and has no more need of meat and drink than angels have, still he voluntarily condescends to join in the common usages of mortals. During the whole course of his life, he had subjected himself to the necessity of eating and drinking; and now, though relieved from that necessity, he eats for the purpose of convincing his disciples of the certainty of his resurrection. Thus we see how he disregarded himself, and chose always to be devoted to our interests. This is the true and pious meditation on this narrative, in which believers may advantageously rest, dismissing questions of mere curiosity, such as, “Was this corruptible food digested?” “What sort of nourishment did the body of Christ derive from it?” and, “What became of what did not go to nourishment?” As if it had not been in the power of Him who created all things out of nothing to reduce to nothing a small portion of food, whenever he thought fit. As Christ really tasted the fish and the honeycomb, in order to show that he was a man, so we cannot doubt that by his divine power he consumed what was not needed to pass into nourishment. Thus the angels, at the table of Abraham, (Genesis 18:1,) having been clothed with real bodies, did actually, I have no doubt, eat and drink; but yet I do not therefore admit that the meat and drink yielded them that refreshment which the weakness of the flesh demands; but as they were clothed with a human form for the sake of Abraham, so the Lord granted this favor to his servant, that those heavenly visitors ate before his tent. Now if we acknowledge that the bodies which they assumed for a time were reduced to nothing after they had discharged their embassy, who will deny that the same thing happened as to the food?