5th Sunday after Pentecost

Luke is supposed to have mentioned this concerning Peter, recapitulating. For Peter ran to the sepulchre at the same time that John also went, as soon as it had been told to them alone by the women, (especially Mary Magdalene,) that the body was taken away. But the vision of Angels took place afterwards. Luke therefore mentioned Peter only, because to him Mary first told it. It may also strike one, that Luke says that Peter, not entering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas John says, that he himself saw the linen clothes in the same position, and that he entered after Peter. We must understand then that Peter first saw them stooping down, which Luke mentions, John omits, but that he afterwards entered before John came in.

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.

Therefore the doubt arising from hearing incited them to seek certainty through sight; on account of which he adds: But Peter rising up ran to the tomb, and stooping down he saw the linen cloths laid by themselves, and he went away, wondering within himself at what had happened. Now Luke narrates these things specifically about Peter, to show that he had not abandoned his fervor. But John narrates this more expressly in chapter twenty, that not Peter alone went, but also John; and that "they ran together," and that "John ran ahead more quickly than Peter, but did not enter the tomb first." Luke therefore narrates that Peter, stooping down, saw the linen cloths laid; but John pursues more expressly that he not only saw these things, but also "entered the tomb," and yet, as is said here, he went away wondering within himself, not yet believing, because it is said in John chapter twenty: "For as yet they did not know the Scripture, that he must rise from the dead."

And it should be noted that by the linen cloths laid are understood the mysteries of the humanity, which have been set forth for us to believe and understand through the mystery of the resurrection; hence Revelation chapter five: "Behold, the lion of the tribe of Judah has conquered, to open the book and to loose its seven seals." But because not all things can be comprehended by reason of the united Divinity, therefore it is said that he went away wondering. For it is said in the Psalm: "Your knowledge is become wonderful beyond me." And therefore, in designation of this, it is said in John chapter twenty that "the cloth which had been upon the head of Jesus, he saw not laid with the linen cloths, but separately rolled up in one place." There the Gloss: "The incomprehensible mysteries of the Divinity are removed from the knowledge of our infirmity; for in what is rolled up neither beginning nor end is seen, so the loftiness of the Divinity neither began to be nor ceased to be." And therefore Peter went away wondering; the Psalm: "Wonderful are your works, and my soul knows it exceedingly."

If he left his clothes behind in the tomb, it was so that Adam could enter into paradise without clothing, just as he had been before he had sinned. In place of having to leave paradise clothed, he now had to strip himself before entering there [again]. Or [alternatively], he abandoned them to symbolize the mystery of the resurrection of the dead, for just as [the Lord] rose into glory without clothes, so we also [will rise] with our works and not with our clothes.

For he alone believed the women saying that they had seen Angels; and as he was of more ardent feelings than the rest, he anxiously put himself foremost, looking every where for the Lord; as it follows, And stooping down, he beheld the linen clothes laid by themselves.

However, Peter does not delay, like fire that has taken hold of material, but runs to the tomb and sees only the linen cloths lying there. And from the fact that he reached the tomb, the first benefit is that instead of mocking, he marvels: "and he went away (it says), wondering in himself at what had happened." For how did the linen cloths alone remain, and that when the body had been anointed with myrrh? How much leisure did the thief have, when he left them properly folded, carried out the body, and that when soldiers had been posted? By "Mary, the mother of James," understand the Theotokos, for she was so called as the supposed mother of James, the son of Joseph, who was called the Less; I mean the Brother of God. For there was also James the Greater, one of the Twelve, the son of Zebedee.

Peter, as soon as he heard this, delays not, but runs to the sepulchre; for fire when applied to matter knows no delay; as it follows, Then arose Peter, and ran to the sepulchre.

But now when he was at the tomb, he first of all obtained that he should marvel at those things which had before been derided by himself or the others; as it is said, And departed, wondering in himself at that which was come to pass; that is, wondering in himself at the way in which it had happened, how the linen clothes had been left behind, since the body was anointed with myrrh; or what opportunity the thief had obtained, that putting away the clothes wrapped up by themselves, he should take away the body with the soldiers standing round.

Or to two of the disciples by themselves our Lord showed Himself in the evening, namely, Ammaon and Cleophas.

Here we are with two others, walking along the road and talking to each other about the things that had been happening in Jerusalem—about the iniquity of the Jews, about the death of Christ. They were walking along, talking the matter over, grieving for him as if he were dead, not knowing he had risen again. He appeared and joined them as a third traveler, and entered into friendly conversation with them. Their eyes were held from recognizing him; their hearts, you see, needed more thorough instruction. Recognition is deferred.

"We," they said, "had hoped that he was the one to redeem Israel." O my dear disciples, you had hoped! So now you no longer hope? Look, Christ is alive! Is hope dead in you? Certainly, certainly, Christ is alive! Christ, being alive, found the hearts of his disciples dead, as he appeared and did not appear to their eyes. He was at one and the same time seen and concealed. I mean, if he wasn't seen, how could they have heard him questioning them and answered his questions? He was walking with them along the road like a companion and was himself the leader. Of course he was seen, but he wasn't recognized. For their eyes were restrained, as we heard, so that they wouldn't recognize him. They weren't restrained so that they wouldn't see him, but they were held so that they wouldn't recognize him.Ah yes, brothers and sisters, but where did the Lord wish to be recognized? In the breaking of bread. We're all right, nothing to worry about—we break bread, and we recognize the Lord. It was for our sake that he didn't want to be recognized anywhere but there, because we weren't going to see him in the flesh, and yet we were going to eat his flesh. So if you're a believer, any of you, if you're not called a Christian for nothing, if you don't come to church pointlessly, if you listen to the Word of God in fear and hope, you may take comfort in the breaking of bread. The Lord's absence is not an absence. Have faith, and the one you cannot see is with you. Those two, even when the Lord was talking to them, did not have faith, because they didn't believe he had risen. Nor did they have any hope that he could rise again. They had lost faith, lost hope. They were walking along, dead, with Christ alive. They were walking along, dead, with life itself. Life was walking along with them, but in their hearts life had not yet been restored.

(de Con. Ev. lib. iii. c. 25.) The fortress mentioned here we may not unreasonably take to have been also called according to Mark, a village, He next describes the fortress, saying, which was from Jerusalem about the space of sixty stades, called Emmaus.

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.

It is the same as Nicopolis, a remarkable town in Palestine, which after the taking of Judæa under the Emperor Marcus Aurelius Antonius, changed together with its condition its name also. But the stadium which, as the Greeks say, was invented by Hercules to measure the distances of roads, is the eighth part of a mile; therefore sixty stades are equal to seven miles and fifty paces. And this was the length of journey which they were walking, who were certain about our Lord's death and burial, but doubtful concerning His resurrection. For the resurrection which took place after the seventh day of the week, no one doubts is implied in the number eight. The disciples therefore as they walk and converse about the Lord had completed the sixth mile of their journey, for they were grieving that He who had lived without blame, had come at length even to death, which He underwent on the sixth day. They had completed also the seventh mile, for they doubted not that He rested in the grave. But of the eighth mile they had only accomplished half; for the glory of His already triumphant resurrection, they did not believe perfectly.

And behold, two of them were going etc. After having described the revelation of the resurrection, the Evangelist here describes the apparition of the one rising, in which indeed he appeared to two disciples as suitable witnesses. Now the progression and order of this apparition consisted in this, that Christ associated himself with the disciples in a threefold manner: first indeed on the journey; second in conversation; and third in the meal. In the first two he was hidden, but in the third he appeared. Concerning the association on the journey, three things are introduced by the Evangelist, namely the harmonious journey of the disciples, the mutual conversation of the travelers, and the gracious companionship of Christ.

First, therefore, with regard to the concordant journey of the disciples, he says: And behold, two of them were going that same day to a town which was at a distance of sixty stadia from Jerusalem, called Emmaus. In this, Luke expresses the number of those going, namely that they were two, so as to give us to understand their concord. For Ecclesiastes 4: "It is better for two to be together than one." "If one falls, he will be supported by the other," etc.; and therefore above in chapter ten it is said that "he sent them two by two before his face," etc. He also expresses the distance, for the understanding of the mystery. For, as Bede says, "a stadium is the eighth part of a mile, and therefore sixty stadia contain seven thousand five hundred paces," that is, seven and a half miles: in which it is given to understand that "they were certain about the death and burial of the Lord, but doubtful and uncertain about the eighth day of the resurrection." But Ecclesiastes 11 says: "Give portions to seven and also to eight," because not only the death and burial of Christ, but also his resurrection, is established as something to be believed wholly and perfectly. — He also expresses the destination of the journey, saying that it was called Emmaus, and this on account of its significance. For that town was first named Emmaus, as is said here, and afterwards Nicopolis: whence Jerome in the Epitaph of Paula: "Nicopolis, which was formerly called Emmaus, where the Lord was recognized in the breaking of bread; she consecrated the house of Cleophas into a church." For, as is read in the Tripartite History, "the Romans after the destruction of Jerusalem called this city Nicopolis from the occasion of their victory." Now Emmaus is interpreted as hastening mother, and Nicopolis as city of victory; and this is the Church Militant, which hastens toward the fatherland and overcomes the opposing powers. Between this and Jerusalem, that is, the Church Triumphant, one must understand the distance of the seven ages and the eighth already begun in our Head, Christ, so that from the one we may arrive at the other, by hastening toward the good and triumphing against evil; Hebrews 4: "Let us hasten to enter into that rest, lest anyone fall into that same example of unbelief."

As two of the disciples walked to a village called Emmaus, they talked about Christ, regarding him as no longer living but mourning him as dead. As they conversed, Jesus drew near and went with them, without being recognized by them, for their eyes were restrained, so that they should not know him. You must know that these two disciples belonged to the number of the seventy, and that Cleopas's companion was Simon—not Peter or the one of Cana—but another Simon, of the seventy.

(non occ.) After the manifestation of Christ's resurrection made by the Angels to the women, the same resurrection is further manifested by an appearance of Christ Himself to His disciples; as it is said, And behold two of them.

For as two of them were taking a walk, and when the Lord had joined their company, without its appearing that it was He, and whilst He dissembled His knowledge of what had just taken place, they say: "But we trusted that it had been He which should have redeemed Israel," -meaning their own, that is, the Creator's Christ.

Some say that one of these two was Luke himself, which is why the evangelist concealed his name.

Some say that Luke was one of these two, and for this reason concealed his name.

Secondly, regarding the mutual conversation of the travelers, he adds: And they were speaking to one another about all these things that had happened, that is, about those things which had been done concerning Christ. And this conversation was praiseworthy, because it was about good subject matter, namely about Christ: therefore First Peter 4: "If anyone speaks, let it be as the words of God"; and Ephesians 4: "Let no evil speech proceed from your mouth, but that which is good, so that it may give edification to those who hear." They were speaking about this because they were especially thinking about it, and they were thinking about it because they loved: for Matthew 12: "Out of the abundance of the heart the mouth speaks." Nor did they only love, but they also doubted: and therefore they also conferred with one another, because, as is said in Proverbs 27, "iron is sharpened by iron, and a man sharpens the face of his friend"; and therefore Sirach 9: "Deal with the wise and prudent"; and after: "And let your thought be upon the sense of God, and let all your discourse be upon the precepts of the Most High." To such words the Spirit of the Lord is present as the origin of all good words; Matthew 10: "It is not you who speak, but the Spirit of my Father, who speaks in you"; but on the contrary, he flees from indiscreet words and thoughts: Wisdom 1: "The holy Spirit of discipline will flee from the deceitful and will withdraw himself from thoughts that are without understanding," etc.

They "were talking with each other about all these events" not as believers, but as people perplexed and amazed by the extraordinary occurrences, and not quickly able to come to terms with such a wondrous phenomenon.

But the disciples above mentioned talked to one another of the things which had happened, not as believing them, but as bewildered at events so extraordinary.

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.

And as they spoke of Him, the Lord comes near and joins them, that He may both influence their minds with faith in His resurrection, and fulfil that which He had promised, Where two or three are gathered together in my name, there am I in the midst of them (Mat. 18:20); as it follows, And it came to pans while they communed together and reasoned, Jesus himself drew near and went with them.

Thirdly, regarding Christ's gracious companionship, he adds: And it came to pass, while they talked and questioned among themselves, that Jesus himself, drawing near, went with them. They are said to talk in their speaking, because they were speaking words that did not have certainty, so that they could truly say that word of Sirach 43: "We shall say much, and yet shall want words; but the consummation of our words is he himself." And because they were in harmony in their going and were speaking about the good, therefore they were made worthy of the companionship of Christ. For Matthew 18: "Where two or three are gathered in my name, there am I in the midst of them"; and this was because they loved Christ. For John 14: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him," etc.

At his radiant birth therefore a radiant star appeared, and at his dark death there appeared a dark gloom. … The Lord of the star appeared in his own person to the two who were traveling with him along the road, but his identity was hidden from them. His star too was like this, for its light appeared to all humanity while its pathway was hidden from all humanity.

Jesus, having approached, went with them. For, having a body already spiritual and most Divine, He found no hindrance in distance of places to being with those with whom He wished.

For having now obtained a spiritual body, distance of place is no obstacle to His being present to whom He wished, nor did He any further govern His body by natural laws, but spiritually and supernaturally. Hence as Mark says, He appeared to them in a different form, in which they were not permitted to know Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal their entirely doubtful conceptions, and uncovering their wound may receive a cure; and that they might know that although the same body which suffered, rose again, yet it was no longer such as to be visible to all, but only to those by whom He willed it to be seen; and that they should not wonder why henceforth He walks not among the people, seeing that His conversation was not fit for mankind, but rather divine; which is also the character of the resurrection to come, in which we shall walk as the Angels and the sons of God.

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.

And because these men did not yet perfectly believe, therefore they ought to have his presence but not have knowledge of him: therefore he adds: But their eyes were held, that they should not know him; and this indeed was fitting. Whence Gregory: "Just as they inwardly loved and yet doubted, so he both outwardly is present and yet does not show who he is. Therefore to those speaking about him he presents his presence, but from those doubting about him he withdraws the appearance of recognition." And therefore in the last chapter of Mark it is said that he appeared to them "in another form."

And it should be noted that he says that their eyes were held; from which it is clearly apparent that Christ did not in truth change the likeness or figure of his body, but only according to appearance: for in the eyes of the disciples he appeared otherwise. Hence the Gloss says on Genesis nineteen that the disciples were struck with aorasia, by which indeed it happens that a thing is in some way seen and in some way concealed; just as Augustine also says was done to the Sodomites. Nor was there a change in the glorious body, nor was there deception on the part of the Lord, but by dispensation he veiled their eyes, both because it was thus fitting, and they were not ready to receive the open presence of Christ; and also because they were to be led more orderly to perceiving knowledge of him; and also because they would not have had so familiar a conversation on the road.

Therefore the Lord performed outwardly in the eyes of the body what was happening within them in the eyes of the heart. For they themselves within were both loving and doubting, while the Lord outwardly was both present to them and yet did not reveal who He was. To those speaking about Him He showed His presence, but from those doubting Him He hid the appearance of His recognition.

(23. in Ev.) Rightly also He refrained from manifesting to them a form which they might recognise, doing that outwardly in the eyes of the body, which was done by themselves inwardly in the eyes of the mind. For they in themselves inwardly both loved and doubted. Therefore to them as they talked of Him He exhibited His presence, but as they doubted of Him He concealed the appearance which they knew. He indeed conversed with them, for it follows, And he said to them, What manner of communications, &c.

Therefore also the bodily features with which the Savior then appeared did not allow them to recognize Him. For He appeared to them, as Mark says (Mk. 16:12), "in another form" and with different features. He disposed of His body no longer according to the laws of nature, but supernaturally and spiritually. For this reason their eyes were held back so that they did not recognize Him. But why did He appear in another form, and why were their eyes held back? So that they might disclose all their perplexities, reveal their wound, and then receive the remedy; so that after a long interval He might appear to them more pleasant; so that He might teach them from Moses and the prophets, and only then be recognized; so that they might better believe that His body was no longer such as could be seen by all in general, but that although the very same body that had suffered had risen, it is visible only to those to whom He grants it; so that they might gain from this that great benefit of no longer wavering in their perplexities (concerning, for example) why He no longer goes about among the people, but would reflect within themselves that His manner of life after the resurrection differs greatly from the ordinary — not human, but most Divine — so that it serves as a figure of the future resurrection as well, in which we shall live as Angels and sons of God. So then, this is why their eyes were held back and they did not recognize Him. For He became visible to those for whom He wished.

For having now obtained a spiritual body, distance of place is no obstacle to His being present to whom He wished, nor did He any further govern His body by natural laws, but spiritually and supernaturally. Hence as Mark says, He appeared to them in a different form, in which they were not permitted to know Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal their entirely doubtful conceptions, and uncovering their wound may receive a cure; and that they might know that although the same body which suffered, rose again, yet it was no longer such as to be visible to all, but only to those by whom He willed it to be seen; and that they should not wonder why henceforth He walks not among the people, seeing that His conversation was not fit for mankind, but rather divine; which is also the character of the resurrection to come, in which we shall walk as the Angels and the sons of God.

(Anonm. in Cat. Gr.) They were in truth discoursing among themselves, no longer expecting to see Christ alive, but sorrowing as concerning their Saviour slain. Hence it follows, And one of them whose name was Cleophas, answering him said, Art thou only a stranger?

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.

Or he says this, because they thought Him a stranger, whose countenance they did not recognise. But in reality He was a stranger to them, from the infirmity of whose natures, now that He had obtained the glory of the resurrection, He was far removed, and to whose faith, as yet ignorant of His resurrection, He remained foreign.

And because it is not for just anyone to thrust himself into secret conversations, according to that instruction: "Do not approach a council before you are called"; it is shown from the response that this kind of discourse is public and common. And therefore he adds: And one of them, whose name was Cleophas, answering, said to him: Are you alone a stranger in Jerusalem, and have you not known the things that have been done there in these days? It should be noted, however, that although there were two, Luke introduces only one as speaking, as the more eminent: for the younger ought to yield to the elder, according to that passage of Ecclesiasticus thirty-two: "Speak, elder: for it befits you to speak the first word with careful knowledge." Although there were also two, he names only one, because, as some commentators say, Luke was the other of these disciples, and it is the custom of the writer of Sacred Scripture not to make much mention of his own name: just as John too does not name himself but says: "The disciple whom Jesus loved." Ambrose, however, says that it was not Luke. Here therefore Cleophas shows that the matter of his speech was known to all, not only to citizens but also to strangers: and therefore he marvels that he, as a stranger, should be ignorant of it. Therefore he calls him a stranger, either because he appeared in a foreign guise, or because like a stranger he was ignorant of what was most well known.

But rightly he appeared to them as a stranger, because he was a stranger in the world: John 1: "He was in the world, and the world knew him not"; and therefore Jeremiah 14: "Why will you be as a sojourner in the land and as a wayfarer turning aside to lodge?" He was a stranger in the eyes of the disciples who did not believe; Job 19: "I was as a stranger in their eyes"; and therefore the Psalm: "I am become a stranger to my brethren and a pilgrim to the sons of my mother." A stranger also in his members: Hebrews 11: "Confessing that they are strangers and pilgrims upon the earth"; and Second Corinthians 5: "While we are in this body, we are pilgrims away from the Lord." And therefore First Peter 2: "I beseech you as strangers and pilgrims." And for this reason he does not deny himself to be a stranger, but shows it and even inquires of them.

Cleopas makes a reproach to the Lord, who appears in the form of a fellow traveler, and says: "Are you the only one of those who have come," that is, are you the only one of the inhabitants of Jerusalem who does not know what has happened? Others, however, understood the words "of those who have come" ("are you a stranger") in this way: are you the only stranger who lives outside Jerusalem, and are so indifferent to what is happening in it that you do not know about this?

As if he said, "Art thou a mere stranger, and one dwelling beyond the confines of Jerusalem, and therefore unacquainted with what has happened in the midst of it, that thou knowest not these things?

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.

Because therefore Christ Jesus had been perfect in every way, there was therefore great matter for grief concerning his condemnation by the rulers of the Jews; and therefore he adds: And how our chief priests and rulers handed him over to the sentence of death and crucified him. For this was true, although the deed outwardly appeared to have been done by the hand of Pilate; hence John 18: "Your nation and your chief priests have handed you over to me"; and thus there was cause to grieve over so great a sacrilege and so great a crime of the rulers; there was also cause to grieve over the common loss.

As if deceived in their hopes, they speak thus: we hoped that He would save others too, but He did not even save Himself. So faint-hearted and slow to believe were they! Their words resemble what those standing at the cross also said: "He saved others; He cannot save Himself" (Mk. 15:31). Therefore the Lord also calls them foolish and slow to believe. What do the words "to redeem Israel" mean? We have said before that the Jewish people, and especially the less discerning among them, expected in Christ a savior and deliverer from the evils oppressing them and from the yoke of Roman slavery, and they hoped that He would reign on earth. Therefore they also say: we hoped that He would deliver Israel from the Gentiles — the Romans — but He Himself did not even escape the unjust sentence passed upon Him.

(ut sup.) They next assign the cause of their sadness, the betrayal and passion of Christ; and add in the voice of despair, But we hoped it had been he who should have redeemed Israel. We hoped, (he says,) not we hope; as if the death of the Lord were like to the deaths of other men.

So then, what kind of consideration does the doubting of Moses demand of us?… Moses doubted when the wood came into contact with the rock. …The disciples doubted when they saw the Lord crucified. He came to them after his resurrection, as they were talking to each other about this matter in a sad conversation. He kept their eyes from recognizing him, not in order to remove himself from believers but to put them off while they were still doubters. He joined in their conversation as a third party and asked them what they were talking about. They were astonished that he should be the only person not to know what had happened—to the very man, in fact, who was asking about it. "Are you," they said, "the only stranger in Jerusalem?" And they went over all that had happened to Jesus. Straightaway they proceeded to open up all the depth of their despair and, although unwittingly, they showed the doctor their wounds: "We had hoped that he was the one to redeem Israel." The doubt arose because wood had come into contact with the rock. What Moses figuratively stood for was fulfilled.

Recognition, though, happened only when Jesus opened up the Scriptures for them, because they had given up hope and said, "But we had hoped that he was the one to redeem Israel." O my dear disciples, you had hoped, now you don't hope? Come here, robber, give the disciples a lesson. Why have you given up hope, just because you have seen him crucified, because you've looked at him hanging there, because you have thought him weak? He was like that for the robber too, hanging on the cross beside him. The robber was sharing in his punishment but he believed straightaway and acknowledged him, while you on the other hand have forgotten he is the author of life. Cry out, robber, from the cross! You, a criminal, win over the saints! What did they say? "We had hoped that he was the one to redeem Israel." What did this man say? "Jesus, remember me, when you come in your kingdom." So you had hoped, had you, that it was he who would redeem Israel? O my dear disciples, if he was the one that was going to redeem Israel, it means you have defected. But he has reinstated you; he didn't abandon you. By becoming your companion on the way, he himself became for you the way.

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.

Reason had they then for sorrow, because in some sort they blamed themselves for having hoped redemption in Him whom now they saw dead, and believed not that He would rise again, and most of all they bewailed Him put to death without a cause, whom they knew to be innocent.

And therefore he adds: But we were hoping that he would redeem Israel; as if to say that through this the expectation of redemption has now been emptied. This is the word of men falling from their hope and cast down into the greatest sadness; and this is an evil sadness, because, as is said in 2 Corinthians 7, "the sorrow of the world works death." Into this they had fallen by losing confidence; therefore against this, 1 Thessalonians 4: "Do not grieve as the rest who have no hope"; and Ecclesiasticus 14: "Blessed is he who is not stung by the sorrow of sin," "and has not fallen from his hope."

Third, as to the explanation of the cause on account of which there was hesitation of mind, he adds: And now besides all this, today is the third day since these things were done; in which grief and affliction were not taken away, but terror and doubt were added.

For as two of them were taking a walk, and when the Lord had joined their company, without its appearing that it was He, and whilst He dissembled His knowledge of what had just taken place, they say: "But we trusted that it had been He which should have redeemed Israel," -meaning their own, that is, the Creator's Christ.

For they expected that Christ would redeem Israel from the evils that were rising up among them and the Roman slavery. They trusted also that He was an earthly king, whom they thought would be able to escape the sentence of death passed upon Him.

And yet those men seem not to have been altogether without faith, by what follows, And besides all this, to day is the third day since these things were done. Whereby they seem to have a recollection of what the Lord had told them that He would rise again on the third day.

The disciples also mention the report of the resurrection which was brought by the women; adding, Yea, and certain women also of our company made us astonished, &c. They say this indeed as if they did not believe it; wherefore they speak of themselves as frightened or astonished. For they did consider as established what was told them, or that there had been an angelic revelation, but derived from it reason for astonishment and alarm. The testimony of Peter also they did not regard as certain, since he did not say that he had seen our Lord, but conjectured His resurrection from the fact that His body was not lying in the sepulchre. Hence it follows, And certain of them that were with us went, &c.

Hence he adds: But certain women also from among us terrified us, who were at the tomb before dawn; because, as Jerome says, "at the report heard about him they were terrified rather than gladdened." The reason for this terror was the recollection of a wondrous thing and one also incredible to them.

"Already the third day now,... and certain women from among us astonished us" and so forth. They say this in a state of perplexity. It seems to me that these two men were in great vacillation of thought, neither too disbelieving nor too believing. For the words "we had hoped that He would redeem Israel" reveal unbelief; while the words "already the third day now" show that the people were already close to recalling the words of the Lord: "on the third day I will rise again" (Matt. 16:21, Mark 8:31, Luke 9:22, Luke 24:7). And the words "astonished us" reveal something similar, that is, the wavering of their unbelief. Taken together, however, these words truly belong to people who are in great doubt, since these people were brought into a state of perplexity and difficulty by the extraordinariness of the resurrection.

(ut sup.) But since Luke has said that Peter ran to the sepulchre, and has himself related the words of Cleophas, that some of them went to the sepulchre, he is understood to confirm the testimony of John, that two went to the sepulchre. He first mentioned Peter only, because to him first Mary had related the news.

Whence he adds: And not having found his body, they came saying that they had also seen a vision of Angels, who say that he is alive. Therefore they were terrified, because it was horrible to them to have lost the body of the Lord, and incredible that he had risen: whence Bede says: "Rightly are they said to have terrified them, to whom they added more sorrow about the body not being found than they brought joy about the announced resurrection, by which we might be restored." And because someone could say that the words of the women ought not to have moved them, therefore he shows that they were not frivolous through the testimony and inspection of the men.

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.

Whence he adds: And certain of our company went to the tomb and found it just as the women had said: but him they did not find. These were Peter and John, as is said in John 20. Luke therefore, who previously expressed this singularly about Peter, now expresses it about the two, so that their testimony for believing that the body had been taken away might be firm. And therefore from this they marveled and were terrified, but were not gladdened, because they did not believe the resurrection, but hesitated about it, and hesitating they conferred together, because they did not yet savor heavenly things, but earthly ones, according to that passage of Isaiah 29: "Your voice shall be as that of a python from the earth, and your speech shall whisper from the ground." Against which, Colossians 3: "If you have risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God: savor the things that are above, not the things that are upon the earth." But the brutish man, who does not rise through the spirit, neither believes nor grasps these things; and therefore above in the same chapter it is said that "those words seemed to them as ravings," because, 1 Corinthians 2, "the sensual man does not perceive the things that are of the Spirit of God: for it is foolishness to him, and he cannot understand, because it is spiritually examined."

"And some of our people went," they say, that is, either Peter alone, or Peter and John. And from this it is evident that what some relate at length, others mention briefly and in passing, since John narrates more extensively about Peter and John going to the tomb (John 20:2–8), while this one (Luke), having mentioned a few, omitted their names.

And therefore, for the explanation of this, the Evangelist adds: And beginning from Moses and all the Prophets, he interpreted to them in all the Scriptures the things that were about him. For all the Scriptures and prophecies principally have reference to Christ. In designation of whom it is said in Exodus twenty-five that "the two Cherubim looked upon each other with faces turned toward the mercy seat," that is, the two testaments toward Christ. Adam bore the figure of him, from whose side Eve was formed, Genesis two: of him also holy Abel, slain by his brother, Genesis four: of him also bore the figure "Noah stripped naked in his tent," Genesis nine: of him, Isaac offered by his father, Genesis twenty-two: of him, the stone and ladder of Jacob, Genesis twenty-eight; of him, Joseph sold by his brothers, Genesis thirty-seven; of him, Moses with his rod leading the people of the Lord out of Egypt, Exodus fourteen; of him, Joshua leading the people into the land of promise, Joshua four: of him, the fleece of Gideon, and Gideon himself, Judges six: of him also Samson, Judges sixteen: of him also Samuel, asked from the Lord, 1 Kings one: of him also holy David, cast out by Absalom, 2 Kings fifteen: of him, Hezekiah, in whose time the sun went backward, 4 Kings twenty: of him, Josiah, whose death was lamentable to the Jews, 2 Paralipomenon thirty-five: of him, the whole company of the preceding Saints, and especially Job, Tobias, Elijah, Elisha, and Jeremiah: of him, all the sacrifices, and especially the paschal lamb: of him also the tabernacle was a figure, with the things contained in it, and especially the altar, the ark, the lampstand, and the table: of him the temple was a figure: of him the kingdom and the priesthood were a figure. Whence Augustine, Against Faustus: "Who can, I do not say in one brief response, but in any vast volume whatsoever, commemorate all the proclamations of the Prophets concerning our Lord and Savior Jesus Christ? Since all things that are contained in those books were either said about him or on account of him. But for the exercise of the seeker and the delight of the finder, many things there through allegories and enigmas are partly intimated by words alone, and partly also narrated as deeds." Therefore what is said here, that he interpreted in all the Scriptures, is not to be referred to all things that are said about Christ, but to those in which the passion and resurrection of Christ are more evidently and more manifestly prophesied.

In this discourse the Lord shows that the law was necessary to make ready the way and the ministry of the prophets to prepare people for faith in this marvelous act, so that when the resurrection really took place, those who were troubled at its greatness might remember what was said of old and be induced to believe. He brings forward, therefore, Moses and the prophets, interpreting their hidden meaning and making plain to the worthy what to the unworthy was obscure. In this way he settles in them the ancient and hereditary faith taught them by the sacred books which they possessed. For nothing which comes from God is without its use, but all have their appointed place and service. In their due place servants were sent to make ready for the presence of the Master. They brought in beforehand prophecy as the necessary preparative for faith, so that, like some royal treasure, what had been foretold might in due season be brought forward from the concealment of its former obscurity, unveiled and made plain by the clearness of the interpretation.

And therefore our Lord goes on to show that all these things did not happen in a common way, but from the predestined purpose of God. Hence it follows, And beginning at Moses and all the Prophets, he expounded to them in all the Scriptures the things concerning himself. As if He said, Since ye are slow I will render you quick, by explaining to you the mysteries of the Scriptures. For the sacrifice of Abraham, when releasing Isaac he sacrificed the ram, prefigured Christ's sacrifice. But in the other writings of the Prophets also there are scattered about mysteries of Christ's cross and the resurrection.

After the same fashion, too, (I suppose, ) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, "to expound all the Scriptures." No doubt He had once said, "I have yet many things to say unto you, but ye cannot hear them now; "but even then He added, "When He, the Spirit of truth, shall come, He will lead you into all truth.

But since, He says, you are "foolish," that is, "slow" (for if they were truly foolish, He would not have said anything to them at all), since you are slow, I will open your mind and make it quick in understanding. Therefore He explained to them from Moses and from all the prophets the things said concerning Him. The mystery of Abraham's sacrifice, when he, leaving Isaac alive, offered a ram as a burnt offering, served as a prefiguration concerning the Lord, as the Lord Himself says that "Abraham saw" His "day and rejoiced" (John 8:56). And this passage: "your life shall hang before you" (Deut. 28:66) points at one and the same time both to the crucifixion by the word "hang" and to the resurrection by the word "life." Scattered throughout the rest of the prophecies are sayings about the cross and the resurrection, especially among the most important prophets. Such passages can be gathered from them as well. Note, if you will, also this: that entrance into glory depends on the endurance of sufferings.

But since the Evangelist said before, Their eyes were holden that they should not know him, until the words of the Lord should move their minds to faith, He fitly affords in addition to their hearing a favourable object to their sight. As it follows, And they drew nigh to the fortress whither they were going, and he feigned as if he was going further.

(de Qu. Ev. lib. ii. c. 51.) Now this relates not to falsehood. For not every thing we feign is a falsehood, but only when we feign that which means nothing. But when our feigning has reference to a certain meaning it is not a falsehood, but a kind of figure of the truth. Otherwise all the things figuratively spoken by wise and holy men, or even by our Lord Himself, must be accounted falsehoods. For to the experienced understanding truth consists not in certain words, but as words so also deeds are feigned without falsehood to signify a particular thing.

(ut sup.) Or because the Lord feigned as if He would go farther, when He was accompanying the disciples, expounding to them the sacred Scriptures, who knew not whether it was He, what does He mean to imply but that through the duty of hospitality men may arrive at a knowledge of Him; that when He has departed from mankind far above the heavens, He is still with those who perform this duty to His servants. He therefore holds to Christ, that He should not go far from him, whoever being taught in the word communicates in all good things to him who teaches. (Gal. 6:6.) For they were taught in the word when He expounded to them the Scriptures. And because they followed hospitality, Him whom they knew not in the expounding of the Scriptures, they know in the breaking of bread. For not the hearers of the law are just before God, but the doers of the law shall be justified. (Rom. 2:13.)

And they drew near to the town etc. After having described the association on the journey and the conversation, here thirdly he describes the association at the meal, where in the breaking of bread Christ appeared. Concerning the description of which, three things are introduced by the Evangelist, namely the affectionate reception of Christ, the clear recognition of him, and the dispensative concealment.

First, therefore, as regards the affectionate reception of Christ, he says: And as they drew near to the village where they were going, he made as though he would go farther. The Lord did this, however, not by dissembling, but rather by giving occasion, so that they might invite him more affectionately and merit more greatly. A similar instance is found in Mark 6: "About the fourth watch of the night he came to them and would have passed by them"; upon which Augustine says: "How did the Apostles understand that the Lord wished to pass by them, unless because he was going in a different direction?" So also now it is to be understood that he made as though, that is, he was preparing to proceed farther, which he would indeed have done had they not affectionately received him in hospitality; therefore he did this to arouse their devotion, not out of dissimulation.

Indeed He exchanged words with them, He rebuked the hardness of their understanding; He opened up the mysteries of Sacred Scripture that pertained to Himself, and yet because He was still a stranger to faith in their hearts, He pretended to go farther. For we say "fingere" means to fashion; hence we also call shapers of clay "figuli" [potters]. Therefore the simple Truth did nothing through duplicity, but showed Himself to them in body such as He was with them in mind. Moreover they were to be tested, whether those who did not yet love Him as God could at least love Him as a stranger.

(Hom. 22 in Ev.) Because then He was still a stranger to faith in their hearts, He feigned as if he would go further. By the word "fingere" we mean to put together or form, and hence formers or preparers of mud we call "figuli." He who was the Truth itself did nothing then by deceit, but exhibited Himself in the body such as He came before them in their minds.

The Lord "makes as if He would go further," without doubt, according to His humanity.

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.

For which reason he adds: And they constrained him, saying: Stay with us, because it is toward evening, and the day is now far spent. And he went in with them. Gregory says: "From this example it is gathered that strangers are not only to be invited to hospitality, but even to be drawn in"; and therefore in Hebrews, the last chapter: "Do not forget hospitality. For by this some have pleased God, having received Angels as guests." Upon which Chrysostom says: "Therefore great is the reward of Abraham, because not knowing them to be Angels, he received them in hospitality; for if he had known, it would have been nothing remarkable." So also the reward was great for these men, because if they had recognized Christ and received him in hospitality, it would not have been great; but they drew him to themselves so forcefully as a stranger and, as it were, a sojourner: Job 31: "The stranger did not remain outside"; and Isaiah 58: "Break your bread for the hungry."

They not only compel Him by their actions, but induce Him by their words; for it follows, saying, Abide with us, for it is towards evening, and the day is far gone, (that is, towards its close.)

But because those with whom Truth walked could not be strangers to charity, they invite Him to lodging as a stranger. But why do we say "invite," when it is written there "And they constrained Him"? From this example indeed it is gathered that strangers should not only be invited to lodging but even compelled.

(Hom. 22 in Ev.) But because they could not be strangers to charity, with whom charity was walking, they invite Him as if a stranger to partake of their hospitality. Hence it follows, And they compelled him. From which example it is gathered that strangers are not only to be invited to hospitality, but even to be taken by force.

(ut sup.) Now behold Christ since He is received through His members, so He seeks His receivers through Himself; for it follows, And he went in with them.

And no one should doubt that his being recognized in the breaking of bread is the sacrament, which brings us together in recognizing him.

Remember, though, dearly beloved, how the Lord Jesus desired to be recognized in the breaking of bread, by those whose eyes had been kept till then from recognizing him. The faithful know what I'm talking about. They know Christ in the breaking of bread. It isn't every loaf of bread, you see, but the one that receives Christ's blessing and becomes the body of Christ. That's where they recognized him. They were overjoyed and went straight to the others. They found whom they already knew. By telling what they had seen, they added to the gospel. It was all said, all done, all written down. And it has reached us.

(de Con. Ev. lib. iii. c. 25.) For they walked not with their eyes shut, but there was something within them which did not permit them to know that which they saw, which a mist, darkness, or some kind of moisture, frequently occasions. Not that the Lord was not able to transform His flesh that it should be really a different form from that which they were accustomed to behold; since in truth also before His passion, He was transfigured in the mount, so that His face was bright as the sun. But it was not so now. For we do not unfitly take this obstacle in the sight to have been caused by Satan, that Jesus might not be known. But still it was so permitted by Christ up to the sacrament of the bread, that by partaking of the unity of His body, the obstacle of the enemy might be understood to be removed, so that Christ might be known.

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.

Second, as regards the open recognition of Christ, he adds: And it came to pass, while he sat at table with them, he took bread and blessed and broke it and gave it to them. For this was the custom of Christ, that he always offered a blessing before eating. For, in First Timothy 4: "God created foods to be received with thanksgiving by the faithful"; and afterward: "Nothing is to be rejected which is received with thanksgiving, for it is sanctified through the word of God and prayer." And therefore it is customary, especially for clerics and religious, to offer a blessing before food. And hence it is that Gregory narrates in the Dialogues about a woman who ate lettuce with greediness, that the devil possessed her. Because, therefore, this stranger conformed himself to Christ in the blessing and also in the manner of breaking bread, they were led by the hand to the recognition of him.

Even when the army surrounded Elisha a voice proved the key to the eyes of the shepherd. When the disciples' eyes were held closed, bread too was the key whereby their eyes were opened to recognize the omniscient: saddened eyes beheld a vision of joy and were instantly filled with happiness.

They set the table, they offer food, and the God whom they had not recognized in the exposition of Sacred Scripture, they recognize in the breaking of bread.

(ut sup.) They lay out a table, they bring food. And God whom they had not known in the expounding of Scriptures, they knew in the breaking of bread; for it follows, 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.

The Lord Jesus was made known, and after being made known he appeared no more. He withdrew from them in the body, since he was held by them in faith. That indeed is why the Lord absented himself in the body from the whole church, and ascended into heaven, for the building up of faith.

He blessed the bread, broke it, and they recognized him. That's how you recognize Christ—those of you who believe he is the Christ. But your graces should consider what all the disciples were like before the Lord's resurrection. I beg their pardon for saying so, but they weren't yet believers. They became great believers later on, but before that they were even inferior to us. We, I mean to say, believe that Christ has risen again, which they didn't yet believe. But afterward they saw, they touched, they went over him with eyes and hands, and in that way they believed, and their hearts were given strength from the holy Scriptures. So they drank, they burst forth, and they filled us up too.

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.

And therefore he adds: And their eyes were opened, and they recognized him. Now the Lord opened their eyes rather in the breaking of bread than in the exposition of the Scriptures, to show that not "hearers of the law, but doers are just before God," according to that passage in Romans 2: "Not hearers of the law, but doers shall be justified"; whence Gregory says: "Truth is better understood by doing than by hearing." Whence the Psalm says: "From your commandments I have understood," and again the Psalm says: "I have understood above all who teach me, because I have sought your commandments." Or he did this on account of the mystery. Whence Bede says: "He did this so that all might understand that they do not know Christ unless they become partakers of his body, that is, of the Church, whose unity the Apostle commends in the Sacrament of bread, saying: We being many are one bread, one body," 1 Corinthians 10. And as a figure of this, it is said in 1 Kings 14 that Jonathan ate, "and his eyes were enlightened"; because no one arrives at the true contemplation and beholding of Christ unless he sits at his table, according to that passage in Revelation 2: "To him who conquers I will give the hidden manna, and I will give him a white stone, and on the stone a name written, which no one knows except he who receives it." And for this reason it is said of wisdom in Proverbs 9 that "she set forth her table, mixed wine, and sent her servants to call to the citadel and to the walls of the city."

Third, as regards the dispensative concealment, there is added: And he vanished from their eyes. Bede says: "The appearance of weakness is withdrawn from carnal eyes, so that the glory of the resurrection might begin to appear to their minds." For in the withdrawal of his bodily presence he stirs up a desire for spiritual presence, which arises from the enkindling of desire through the remembrance of Christ.

Therefore, by hearing the precepts of God they were not enlightened; by doing them 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." Whoever therefore wishes to understand what he has heard, let him hasten to fulfill in deed those things which he has already been able to understand. Behold, the Lord was not recognized while He was speaking, and He deigned to be recognized while He was being fed.

(ut sup.) And their eyes were opened, and they knew him.

(ut sup.) Whoever then wishes to understand what he has heard, let him hasten to fulfil in work what he can now understand. Behold the Lord was not known when He was speaking, and He vouchsafed to be known when He is eating. It follows, And he vanished out of their sight.

This was said not of their bodily eyes, but of their mental sight.

When He wills it, then their eyes are opened, and they recognize Him. This also signifies something else, namely: that those who partake of the blessed bread have their eyes opened to behold Him. For the flesh of the Lord possesses great and ineffable power. He becomes invisible to them, because He no longer had such a body as to remain with them bodily for a long time, and also in order that by such an action He might strengthen their love even more.

But He also implies another thing, that the eyes of those who receive the sacred bread are opened that they should know Christ. For the Lord's flesh has in it a great and ineffable power.

For He had not such a body as that He was able to abide longer with them, that thereby likewise He might increase their affections.

Therefore, good charity having the wings of a burning fire, which flies through the chests and hearts of the saints, and consumes whatever is material and earthly: it tests whatever is sincere, and improves whatever it touches with its fire. This fire the Lord Jesus sent upon the earth, and faith shone forth, devotion was kindled, charity was illuminated, justice shone brightly. With this fire, he inflamed the hearts of his apostles, as Cleophas testifies, saying: Was not our heart burning within us, while he opened the Scriptures? Therefore, the flames of the scriptures are divine.

Just as we are distinguished from others by faith, so let us also be distinguished by morals and by works. Let us be on fire with charity, which the demons never had. It is the fire those two also were burning with on the road. When Christ, you see, had been recognized and had left them, they said to each other, "Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?" Burn then, in order not to burn with the fire the demons are going to burn with.Be on fire with the fervor of charity, in order to differentiate yourselves from demons. This fervor whirls you upward, takes you upward, lifts you up to heaven. Whatever vexations you suffer on earth, however much the enemy may humiliate Christian hearts and press them downward, the fervor of love seeks the heights.

And therefore there is added: And they said to one another: Was not our heart burning within us, while he spoke on the way and opened to us the Scriptures? For the word of Christ had set their hearts aflame, because the word of God has a fiery nature on account of the enkindling of love. Whence Jeremiah 23: "Are not my words as a fire and as a hammer that breaks the rock in pieces?" And the Psalm says: "Your word is exceedingly refined by fire, and your servant has loved it." Now the Word does this by sending the Holy Spirit; whence Bede says: "From the heard discourse, the heart, previously cold with the torpor of unbelief and fear, was kindled by the fire of the Holy Spirit, so that it now burns with heavenly desire. For by as many precepts as a man is instructed, by so many torches, as it were, is he set aflame."

And note that the word of the Lord enkindles to the ardor of zeal: on account of which, Proverbs 30: "Every word of God is a fiery shield to all who hope in him"; Jeremiah 20: "The word of the Lord became in my heart like a raging fire shut up in my bones." And concerning this ardor it is said in Zephaniah, the last chapter: "In the fire of my zeal all the earth shall be devoured." — It also enkindles to the ardor of desire: above in chapter 12: "I came to cast fire upon the earth, and what do I will but that it be kindled," etc. Whence also the supreme order of Angels, into which the illumination of the divine utterances first descends, is called Seraphim, that is, burning; therefore the Psalm: "The sharp arrows of the mighty one with desolating coals." This ardor is accompanied by a liquefaction of the sweetest affections; therefore Ecclesiasticus 18: "Shall not the dew cool the heat?" and Song of Songs 5: "My soul melted when my beloved spoke"; and the Psalm: "He shall send forth his word and shall melt them."

Those who said had conceived this fire of teaching from the very mouth of Truth: "Was not our heart burning within us while He spoke on the way and opened the Scriptures to us?" For from the word heard the soul is set ablaze, the cold of torpor recedes, the mind becomes anxious with heavenly desire, estranged from earthly concupiscences. True love, when it has filled the soul, torments it with tears; but while it is tormented by such burning, it is fed by its very torments. It delights to hear heavenly precepts, and by as many commandments as it is instructed, it is inflamed as if by so many torches; and the soul that was formerly torpid through desires afterward burns through words.

(Hom. 10. in Ev.) By the word which is heard the spirit is kindled, the chill of dulness departs, the mind becomes awakened with heavenly desire. It rejoices to hear heavenly precepts, and every command in which it is instructed, is as it were adding a faggot to the fire.

Why did He rise in the flesh in which He suffered, unless to show the resurrection of the flesh? And wishing to confirm this, when His disciples did not know whether to believe He had truly risen in the body, and were looking upon Him and doubting, He said to them, "Ye have not yet faith, see that it is I;" and He let them handle Him, and showed them the prints of the nails in His hands.

Do you want me to show you how the fire goes out from the words of the Holy Spirit and ignites the fire the hearts of believers?… And again in the Gospel it was written, after the Lord spoke to Cleopas, "Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?" Where will your burning come from? What "coals of fire" will be found in you who are never set on fire by the declaration of the Lord, never inflamed by the words of the Holy Spirit? Hear also in another place David himself saying, "My heart became hot within me. As I mused, the fire burned."

This shows that we must not only employ zeal to learn the sacred literature but also pray to the Lord and entreat "day and night" that the lamb "of the tribe of Judah" may come and, himself taking "the sealed book," may deign to open it. For it is he who "opening the Scriptures" kindles the hearts of the disciples so that they say, "Did not our hearts burn within us while he opened to us the scriptures?"

By which is implied, that the words uttered by the Saviour inflamed the hearts of the hearers to the love of God.

Their "heart" was "burning" either from the fire of the Lord's words, when through the Lord's explanation they were inwardly inflamed and agreed with His words as true, or, when He explained the Scriptures to them, their heart was beating and inwardly saying: This very One Who is explaining to us is the Lord.

And they said one to another, Did not our hearts burn, within us while he talked with us by the way, and while he opened to us the scriptures?

Their hearts then were turned either by the fire of our Lord's words, to which they listened as the truth, or because as He expounded the Scriptures, their hearts wore greatly struck within them, that He who was speaking was the Lord.

(de Con. Ev. l. iii. c. 25.) It had been already reported that Jesus had risen by the women, and by Simon Peter, to whom He had appeared. For these two disciples found them talking of these things when they came to Jerusalem; as it follows, And they found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon.

(ut sup.) But with respect to what Mark says, that they told the rest, and they did not believe them, whereas Luke says, that they had already begun to say, The Lord is risen indeed, what must we understand, except that there were some even then who refused to believe this?

And rising up the same hour, etc. After the described revelation of the resurrection and the apparition of the one rising, in this part he describes the certainty of the apparition. Now this part is divided into three. In the first of which is set forth the plurality of apparitions as testimony; in the second, the probability of the apparition as argument, at the place: Why are you troubled? in the third, the infallibility of the apparition as a foundation of faith, at the place: And he said to them: These are the words. Concerning the indication of the plurality of apparitions, two things are introduced, namely the narration of the special apparition of Christ and the common one, in which he appeared to all the disciples.

First therefore, as regards the special apparition, he says: And rising up the same hour, they returned to Jerusalem, to announce what they had seen, according to that passage of 4 Kings 7: "This is a day of good tidings; if we remain silent and do not wish to announce it until morning, we shall be charged with wickedness." From which the fervor of the disciples is apparent, because, since it was already night, as was evident from the preceding, neither the length of the journey nor the darkness of the night held them back; for so great was their love for the apostolic college which was in Jerusalem.

They were so overjoyed that "in the same hour, they rose and returned to Jerusalem," though they did not return in the same hour, for they rose in that very hour, but returned after as much time as they needed to cover the distance of sixty stadia.

Therefore were they so rejoiced, that without delay they returned to Jerusalem. And hence what follows, And they rose up the same hour, and returned to Jerusalem. They rose up indeed the same hour, but they arrived after many hours, as they had to travel sixty stades.

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.

It seems that our Lord appeared to Peter first of all those whom the four Evangelists and the Apostle mention.

And therefore he adds: And they found the eleven gathered together and those who were with them, saying: The Lord has truly risen and has appeared to Simon; and through this they found them rejoicing, so that it can truly be said: "Behold, how good and how pleasant it is for brethren to dwell together in unity!" For all were partakers of the joy from the apparition which was made to Peter. Now the Lord appeared to Peter before the others; whence the Gloss: "He appeared first of all men to Peter; which, even though the Evangelist does not say when or where it happened, nevertheless, because it happened, he does not pass over in silence."

Cleopas, it says, and his companions rose up that same hour, the same of course in which Jesus had vanished out of their sight, and returned to Jerusalem. But it does not say that they found the Eleven gathered together that same hour and told them what had happened concerning Jesus. This took place on the fortieth day after his resurrection—the day on which he was also taken up. The Evangelist therefore has omitted the events which took place in the intervening time. It was then that Cleopas and his companion found the Eleven discussing in private and saying that the Lord was risen and had been seen by Simon. Regarding this appearance, there is no mention where or when or how this took place. It was during these days that the events in Galilee also took place, which Matthew has recorded.

For He did not show Himself to all at the same time, in order that He might sow the seeds of faith. For he who had first seen and was sure, told it to the rest. Afterwards the word going forth prepared the mind of the hearer for the sight, and therefore He appeared first to him who was of all the most worthy and faithful. For He had need of the most faithful soul to first receive this sight, that it might be least disturbed by the unexpected appearance. And therefore He is first seen by Peter, that he who first confessed Christ should first deserve to see His resurrection, and also because he had denied Him He wished to see him first, to console him, lest he should despair. But after Peter, He appeared to the rest, at one time fewer in number, at another more, which the two disciples attest; for it follows, And they told what things were done by the way, and how he was known of them in breaking of bread.

During these hours, of course, the Lord also appeared to Simon, while these two men were making their way back to Jerusalem.

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.

And because the joys of the just ought to be shared in common, he therefore adds: And they narrated the things that had been done on the way, and how they recognized him in the breaking of bread. From this therefore it appears that Christ appeared several times on the same day, namely five times: because first to Mary Magdalene, John 20; second to the women, the last chapter of Matthew; third to Peter, as it says here; fourth to the disciples going to Emmaus, above in the same chapter; fifth to the disciples gathered without Thomas, John 20 and here. And therefore in commemoration of this the priest turns five times to the people in the Mass; but the third turning is in silence, which signifies the appearance made to Peter, which is not narrated as to when and how it occurred.

He also appeared before the ascension five other times: first, namely after eight days, with Thomas present, John 20; seventh he appeared at the Sea of Tiberias, the last chapter of John; he appeared eighth on the mountain of Galilee, the last chapter of Matthew: "The eleven disciples went into Galilee"; he appeared ninth in the upper room in Jerusalem, the last chapter of Mark; he appeared tenth on the Mount of Olivet, when he ascended, Acts 1: "And eating together with them, he commanded them not to depart from Jerusalem." And thus at intervals he appeared ten times in forty days, after which, ten days having passed, he sent the Holy Spirit.

Of these ten appearances, John records four, Luke three, Matthew two, and Mark one, so that from his manner of narrating the mystery and sufficiency of the appearances might be apparent.

(in Luc. 8. 30.) The two dæmoniacs are also a type of the Gentile world; for Noah having three sons, Shem, Ham, and Japhet, Shem's posterity alone was taken into the inheritance of God, while from the other two sprang the nations of the Gentiles.

(De Cons. Ev. ii. 24.) Whereas Matthew relates that there were two who were afflicted with daemons, but Mark and Luke mention only one, you must understand that one of them was a person of note, for whom all that country was in grief, and about whose recovery there was much care, whence the fame of this miracle was the more noised abroad.

The "other side" must first be understood according to its plain sense. Yet according to an allegorical interpretation, the demoniacs who met the Lord in the country of the Gerasenes, that is, the country of the Gentiles, might be understood to have the appearance of the descendants of Ham and Japheth, Noah's two sons, as distinguished from the Jewish people, who take their origin from Shem the firstborn son of Noah. Or they might be understood as all of those held captive by the devil in the error of idolatry. They are burdened by the chains of their offenses and the fetters of their sins. They were not living in the town, that is, in the covenant community where the law and the divine precepts were in force. Rather, they dwell in the tombs, worshiping idols and venerating the memories of potentates or images of the dead.

The divine nature of the only begotten Son was already scorching the demons in unspeakable flames. Christ was shutting up the fiercest demons in blocked roads. He was undoing the devil's tyranny. "You have come before the time," they cried out. For they knew from the Scriptures that Christ was going to come and would judge them. Treating the incarnation as if it had happened at the wrong time, they pled that he had come in an untimely way. This misrepresentation is not surprising. In their deceptiveness, they did not hesitate to say even this. Yet, although they know that vengeance is to fall upon them, they still say haughtily, "What have you to do with us?" They know that the final Judge in fact has a score to settle with them, inasmuch as they had broken his commandments.

Thus the dæmons held the two men among the tombs without the town, that is, without the synagogue of the Law and the Prophets; that is, they infested the original seats of the two nations, the abodes of the dead, making the way of this present life dangerous to the passers by.

By their coming forth to meet Him is signified the willingness of men flocking to the faith.

But what can be the reason that they love also to dwell in the tombs? They would fain suggest to the multitude a pernicious opinion, as though the souls of the dead become demons, which God forbid we should ever admit into our conception. "But what then wilt thou say," one may ask, "when many of the sorcerers take children and slay them, in order to have the soul afterwards to assist them?" Why, whence is this evident? for of their slaying them, indeed, many tell us, but as to the souls of the slain being with them, whence knowest thou it, I pray thee? "The possessed themselves," it is replied, "cry out, I am the soul of such a one." But this too is a kind of stage-play, and devilish deceit. For it is not the spirit of the dead that cries out, but the evil spirit that feigns these things in order to deceive the hearers. For if it were possible for a soul to enter into the substance of an evil spirit, much more into its own body.

And besides, it stands not to reason that the injured soul should co-operate with the wrong-doer, or that a man should be able to change an incorporeal power into another substance. For if in bodies this were impossible, and one could not make a man's body become that of an ass; much more were this impossible in the invisible soul; neither could one transform it into the substance of an evil spirit. So that these are the sayings of besotted old wives, and spectres to frighten children.

Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For "the souls of the righteous are in the hand of God;" and if of the righteous, then those children's souls also; for neither are they wicked: and the souls too of sinners are straightway led away hence. And it is evident from Lazarus and the rich man; and elsewhere too Christ saith, "This day they require thy soul of thee." And it may not be that a soul, when it is gone forth from the body, should wander here; nor is the reason hard to see. For if we, going about on the earth which is familiar and well known to us, being encompassed with a body, when we are journeying in a strange road, know not which way to go unless we have some one to lead us; how should the soul, being rent away from the body, and having gone out from all her accustomed region, know where to walk without one to show her the way?

And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen saith, "Receive my spirit;" and Paul, "To depart and to be with Christ is far better;" and of the patriarch too the Scripture saith, that "he was gathered unto his fathers, being cherished in a good old age." And as to the proof, that neither can the souls of sinners continue here; hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there. Whence it is evident that after their departure hence our souls are led away into some place, having no more power of themselves to come back again, but awaiting that dreadful day.

Now when He is departed from the sea, there follows another miracle yet more awful. For men possessed with devils, like wicked runaways at sight of their master, said, "What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time?"

For, because the multitudes called Him man, the devils came proclaiming His Godhead, and they that heard not the sea swelling and subsiding, heard from the devils the same cry, as it by its calm was loudly uttering.

Then, lest the thing might seem to come of flattery, according to their actual experience they cry out and say, "Art Thou come hither to torment us before the time?" With this view, then, their enmity is avowed beforehand, that their entreaty may not incur suspicion. For indeed they were invisibly receiving stripes, and the sea was not in such a storm as they; galled, and inflamed, and suffering things intolerable from His mere presence. Accordingly, no man daring to bring them to Him, Christ of Himself goes unto them.

And Matthew indeed relates that they said, "Art Thou come hither before the time to torment us?" but the other evangelists have added, that they also entreated and adjured Him not to cast them into the deep. For they supposed that their punishment was now close upon them, and feared, as even now about to fall into vengeance.

And though Luke and those who follow him say that it was one person, but this evangelist two, this doth not exhibit any discrepancy at all. I grant if they had said, there was only one, and no other, they would appear to disagree with Matthew; but if that spake of the one, this of the two, the statement comes not of disagreement, but of a different manner of narration. That is, I for my part think, Luke singled out the fiercest one of them for his narrative, wherefore also in more tragical wise doth he report their miserable case; as, for instance, that bursting his bonds and chains he used to wander about the wilderness. And Mark saith, that he also cut himself with the stones.

And their words too are such as well betray their implacable and shameless nature. For, saith he, "Art thou come hither to torment us before the time?" You see, that they had sinned, they could not deny, but they demand not to suffer their punishment before the time. For, since He had caught them in the act of perpetrating those horrors so incurable and lawless, and deforming and punishing His creature in every way; and they supposed that He, for the excess of their crimes, would not await the time of their punishment: therefore they besought and entreated Him: and they that endured not even bands of iron come bound, and they that run about the mountains, are gone forth into the plain; and those who hinder all others from passing, at sight of Him blocking up the way, stand still.

Gerasa is a town of Arabia beyond Jordan, close to Mount Gilead, which was in the possession of the tribe of Manasseh, not far from the lake of Tiberias, into which the swine were precipitated.

Gerasa is interpreted 'casting out the dweller,' or, 'a stranger approaching;' this is the Gentile world which cast out the Devil from it; and which was first far off, but now made near, after the resurrection being visited by Christ through His preachers.

It is not without cause that he speaks of them as dwelling among the tombs; for what else are the bodies of the faithless but sepulchres of the dead, in which the word of God dwells not, but there is enclosed the soul dead in sins. He says, So that no man might pass through that way, because before the coming of the Saviour the Gentile world was inaccessible. Or, by the two, understand both Jews and Gentiles, who did not abide in the house, that is, did not rest in their conscience. But they abode in tombs, that is, delighted themselves in dead works, and suffered no man to pass by the way of faith, which way the Jews obstructed.

"And when He was come to the other side into the land of the Gergesenes, there met Him two possessed with demons, coming out of the tombs, exceeding fierce, so that no man might pass by that way." While the men in the boat were yet wondering what manner of man this was that even the winds and the sea obeyed Him, the demons come to proclaim the answer. Although Mark and Luke speak of one man who was possessed by a legion of demons (Mk. 5:9, Lk. 8:27), understand that this one man was one of the two mentioned by Matthew, evidently, the more notorious of the two. Jesus came alone towards them, since no one dared to bring them to Him, so fierce were they. They dwelt among the tombs because the demons wish to inspire the belief that the souls of those who have died become demons. Let no one believe this: for when the soul departs from a man, it does not wander about the earth. For the souls of the righteous are in the hand of God (Wisdom of Solomon 3:1), and the souls of sinners are also led away, as was the soul of the rich man.

He continues: And when he came to the other side... Because mention has been made of miracles by which the Lord freed many from external dangers, here are mentioned miracles by which some are freed from internal or spiritual dangers. First, the miracle is mentioned; secondly, the effect (v. 32b). In regard to the first: first is shown the malice of the demons as to the fierceness they exercise against men; secondly, as to uneasiness (v. 29); thirdly, as to wickedness (v. 31). In regard to the first: the place is described; secondly, the ferocity of the demons.

The place was the region of the Gerasenes. "Gerasa" means "ejecting the colonist" or "the approaching stranger", because it was near the gentiles. Two demoniacs met him. Ferocity is shown, first, because he oppressed them; secondly, because they tried to deceive men. But why did the other evangelists mention only one, but he two? The answer is that there were certainly two, but one was better known. And they were fierce, because they harmed not only in a bodily way but also spiritually. Hence they dwelt among the tombs, in order to strike men with terror. Hence the opinion was erroneous, that the demons could return a soul to a dead body, as we read of Simon Magus. But this was not so, because demons pretended in order to deceive men. Hence Porphyry says that the race of devils is fallacious. Therefore, those wizards generally use the bodies of the dead; hence the demons live in the tombs: "You live in tombs and sleep in the shrines of idols" (Is 35:4). For they were so fierce that no one could pass that way: "In the path where I walk the proud", i.e., the demons, "have hidden a trap for me" (Ps 142:3).

(De Civ. Dei, ix. 21.) God was so far known to them as it was His pleasure to be known; and He pleased to be known so far as it was needful. He was known to them therefore not as He is Life eternal, and the Light which enlightens the good, but by certain temporal effects of His excellence, and signs of His hidden presence, which are visible to angelic spirits though evil, rather than to the infirmity of human nature.

(De Civ. Dei, viii. 23.) Either because that came upon them unexpectedly, which they looked for indeed, but supposed more distant; or because they thought their perdition consisted in this, that when known they would be despised; or because this was before the day of judgment, when they should be punished with eternal damnation.

This is no voluntary confession followed up by a reward to the utterer, but one extorted by the compulsion of necessity. A runaway slave, when after long time he first beholds his master, straight thinks only of deprecating the scourge; so the dæmons, seeing the Lord suddenly moving upon the earth, thought He was come to judge them. Some absurdly suppose, that these dæmons knew the Son of God, while the Devil knew Him not, because their wickedness was less than his. But all the knowledge of the disciple must be supposed in the Master.

But both the Devil and the dæmons may be said to have rather suspected, than known, Jesus to be the Son of God.

For the presence of the Saviour is the torment of dæmons.

(Hil. Quæst. V. et N. T. 9, 66.) When the dæmons cry out, What have we to do with thee, Jesus, thou Son of God? (1 Cor. 2:8.) we must suppose them to have spoken from suspicion rather than knowledge. For had they known him, they never would have suffered the Lord of glory to be crucified.

But as often as they were tortured by His excellent power, and saw Him working signs and miracles, they supposed Him to be the Son of God; when they saw Him hungry and thirsty, and suffering such things, they doubted, and thought Him mere man. It should be considered that even the unbelieving Jews when they said that Christ cast out dæmons in Beelzebub, and the Arians who said that He was a creature, deserve condemnation not only on God's sentence, but on the confession of the dæmons, who declare Christ to be the Son of God. Rightly do they say, What have we to do with thee, Jesus, thou Son of God? that is, our malice and Thy grace have nothing in common, according to that the Apostle speaks, There is no fellowship of light with darkness. (2 Cor. 6:14.)

Here the old serpent has fallen out with himself, since, when he tempted Christ after John's baptism, he approached Him as "the Son of God; "surely intimating that God had a Son, even on the testimony of the very Scriptures, out of which he was at the moment forging his temptation: "If thou be the Son of God, command that these stones be made bread." Again: "If thou be the Son of God, cast thyself down from hence; for it is written, He shall give His angels charge concerning thee"-referring no doubt, to the Father-"and in their hands they shall bear thee up, that thou hurt not thy foot against a stone.

"And, behold, they cried out, saying, What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time?" Behold, they proclaim Him to be the Son of God, but first they declare their enmity. The demons consider it torment to be prevented from harming men. Understand the demons' words, "before the time," to mean that they thought that Christ, not enduring their great wickedness, would not wait for the time of their punishment. But this is not so; for the demons are permitted to contend with us until the end of the world.

Their uneasiness is shown, because they did not endure the presence of Christ; hence it is said that they cried out: "You shall cry out for pain of heart, and shall wail for anguish of spirit" (Is 65:14). Then they admit God's power, saying, What have you to do with us, Son of God? Absolutely nothing, because there is no conformity between God and Belial. But why did they say this? Because they were seriously afflicting men, and they had heard that Christ would take their power from them. Hence they were really saying: Although we have harmed others, we have done you no harm; therefore, you should not molest us. Again, they were confessing him Son of God. In this the Arians are embarrassed, because if they do not believe the saints, they might at least believe the demons. But it seems that they did not know him, because 1 Corinthians (2:8) says that "if they had known, they would never have crucified the king of glory." The answer is that when the Lord wished, he showed his humanity, but in a way that concealed it from them.

Have you come here to torment us before the time? The demons know that on the day of judgment they must undergo greater torment; when it is said: "Depart you accursed into eternal fire" (Mt 25:41). Some also believe that until the day of judgment the demons do not suffer the punishment of sense but the punishment of damnation. They believe this on account of that phrase, before the time. But Damascene does not accept this: "What death is for men, the fall is for the demons. But when men die, they receive the punishment of sense at once; so also the angels who fall." Some say that the devils always carry their own fire with them. But how can this be, for that fire is corporeal? The answer is that although the fire is corporeal, it possesses something spiritual; hence it tortures them after the manner of something that fetters. For the spirit exceeds the nature of a body; but God binds spirits to bodies, as when the soul is bound to a body, it confers on that body the ability to be moved in accordance with the will of the soul. Just as if a prelacy is given to someone in some church, but he does not reside in it; so, although this fire is corporeal, it can act by reason of something spiritual. To torment us... They regard it as great torment not to be able to harm men. But if they were in hell, they would not be able to harm them thus; and so it is a great torment for them to enter hell.

(De. Cons. Ev. ii. 24.) Though the words of the daemons are variously reported by the three Evangelists, yet this is no difficulty; for they either all convey the same sense, or may be supposed to have been all spoken. Nor again because in Matthew they speak in the plural, in the others in the singular number; because even the other two Evangelists relate that when asked his name, he answered, Legion, showing that the daemons were many. Now there was not far from thence a herd of many swine feeding; and the daemons prayed him, saying, If thou cast us out hence, send us into the swine.

The swine to which the demons fled symbolize the unfaithful and unclean people who, feeding at some distance by the sea, were living according to the sins of the world. Thus the swine showed themselves to be a ready residence for the demons. Living nearby this worldly sea they are steeped in error and inordinate desire. This made it easy for them to be overcome by the demons.

(Verse 30, 31.) What have we to do with you, Jesus, Son of God? Have you come here before the time to torment us? Now there was a herd of many pigs feeding not far off from them. And the demons begged him, saying, 'This confession is not of free will, which is followed by the reward of the confessor, but of forced necessity, which compels unwillingly, as if fugitive slaves see their master after a long time: they only beg to be spared from the beatings.' So, demons, seeing the Lord suddenly present on earth, believed that they had come to judge. The presence of the Savior is torment for demons. And some people foolishly think that demons know the Son of God, but are ignorant of the devil, because these demons are of lesser evil than the one whose servants they are. Since all knowledge of the disciples must be referred to the teacher, demons as well as the devil are more suspect of understanding the Son of God than knowing Him. No one knows the Father, except the Son, and whoever the Son chooses to reveal him to. (Matthew 11:27)

Now, should any one say, "And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine?" this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies; another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God's providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who doth not enjoy the benefit of God's providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man's profit, the work also of providence is displayed.

And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, "But the very hairs of your head are numbered." And from these demoniacs too, one may clearly perceive this; who would have been choked long before, if they had not enjoyed the benefit of much tender care from above.

This ("substance"), accordingly, he "squandered; "having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, where, compelled by hunger after truth, he handed himself over to the prince of this age. He set him over "swine," to feed that flock familiar to demons, where he would not be master of a supply of vital food, and at the same time would see others (engaged) in a divine work, having abundance of heavenly bread.

Now a herd of many swine was feeding at some distance from them. Here he touches on their malice, because they harm not only men but animals as well. Hence it is clear that this did not take place in Judea, because the Jews do not use swine.

(Mor. ii. 10.) For the Devil knows that of himself he has no power to do any thing, because it is not of himself that he exists as a spirit.

The dæmons seeing that there is no longer any place left for them among the Gentiles, pray that they may be suffered to dwell among the heretics; these, seized by them, are drowned in the sea, that is, in worldly desires, by the instigations of the dæmons, and perish in the unbelief of the rest of the Gentiles.

Slaves ask for suitable indignities: "Send us into the swine." Foulness begs to be sent from the tombs into the swine, so that it does not think of getting rid of its bad odors but of changing odors. "Send us into the swine." Plunging from the sky, they seek filth. After living in the upper world, they look for the sloughs of pigs. "Send us into the herd." A herd is sent into the herd, so that a gang of demons is brought forth, and it seems that two men have caused what a great number of pigs could not endure.

They did not ask to be sent into men, because they saw Him by whose excellence they were tortured existing in human shape. Nor did they ask to be sent into sheep, because sheep are by God's institution clean animals, and were then offered in the temple of God. But they requested to be sent into the swine rather than into any of the other unclean animals, because this is of all animals the most unclean; whence also it has its name 'porcus,' as being 'spurcus,' filthy, and delighting in filthiness; and dæmons also delight in the filthiness of sin. They did not pray that they might be sent into the air, because of their eager desire of hurting men. And he saith unto them, Go.

The demons asked this so that they could drown the swine, and thus the owners would be grieved and would not welcome Christ.

If you cast us out, send us out into the swine. But why did they not ask that he send them into men? Because they saw that he was solicitous about caring for men. But why into the herd of swine? Because they were close by. Also because it is a very unclean animal. So, to designate uncleanness, he permits them to enter the swine. And this seems to be signified in Job (41:3): "Will he multiply supplications to you? Will he speak soft words to you?"

(in Luc. 8.) Or; The swine are they that delight in filthy manners; for unless one live as a swine, the devils do not receive power over him; or at most, only to try him, not to destroy him. That the swine were sent headlong into the lake, signifies, that when the people of the Gentiles are delivered from the condemnation of the dæmons, yet still they who would not believe in Christ, perform their profane rites in secret, drowned in a blind and deep curiosity.

(Verse 32, 33.) If you cast us out, send us into the herd of pigs. And He said to them: Go. And they, going out, went into the pigs. And behold, the whole herd rushed headlong into the sea, and they died in the water. But the shepherds fled; and coming into the city, they announced all these things, and about those who had demons. Not that the Savior granted the demons what they were asking, He said, go: but so that through the destruction of the pigs, an opportunity for salvation would be given to the people. For when the shepherds see these things, they immediately report them to the city. Let Manichaeus be ashamed, if the souls of men and beasts are of the same substance and from the same author, how is it that for the salvation of one man, two thousand pigs are choked?

The Saviour bade them go, not as yielding to their request, but that by the death of the swine, an occasion of man's salvation might be offered. But they went out, (to wit, out of the men,) and went into the swine; and, lo, the whole herd rushed violently headlong into the sea, and perished in the waters. Let Manichæus blush; if the souls of men and of beasts be of one substance, and one origin, how should two thousand swine have perished for the sake of the salvation of two men?

But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all.

And if any would take these things in a hidden sense, there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they are become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils were gone out; by the death of the swine this is rendered manifest.

Now, should any one say, "And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine?" this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies; another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God's providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who doth not enjoy the benefit of God's providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man's profit, the work also of providence is displayed.

And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, "But the very hairs of your head are numbered." And from these demoniacs too, one may clearly perceive this; who would have "been choked" long before, if they had not enjoyed the benefit of much tender care from above.

For these reasons then He suffered them to depart into the herd of swine, and that they also who dwelt in those places should learn His power. For where His name was great, He did not greatly display Himself: but where no one knew Him, but they were still in an insensible condition, He made His miracles to shine out, so as to bring them over to the knowledge of His Godhead. For it is evident from the event that the inhabitants of that city were a sort of senseless people; for when they ought to have adored and marvelled at His power, they sent Him away, and "besought Him that He would depart out of their coasts."

But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all.

And if any would take these things in a hidden sense, there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they are become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils were gone out; by the death of the swine this is rendered manifest.

And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left those who had shown themselves unworthy of His teaching, having given them for teachers them that had been freed from the demons, and the swine-herds, that they might of them learn all that had happened; whilst Himself retiring leaves the fear vigorous in them. For the greatness withal of the loss was spreading the fame of what had been done, and the event penetrated their mind. And from many quarters were wafted sounds, proclaiming the strangeness of the miracle; from the cured, and from the drowned, from the owners of the swine, from the men that were feeding them.

"He said to them, 'Go!' " The foul-smelling animals are delivered up, not at the will of the demons but to show how savage the demons can become against humans. They ardently seek to destroy and dispossess all that is, acts, moves and lives. They seek the death of people. The ancient enmity of deep-rooted wrath and malice is in store for the human race. Demons do not give up easily unless they are forcibly overcome. They are doing the harm they are ordered to do. Therefore the foul-smelling animals are delivered up that it may be made clear to the demons that they have permission to enter the swine but not to enter humans. It is by our vices that we empower them to do harm. Similarly, by our power of faith we tread on the necks of demons. They become subject to us under Christ who is triumphant.

Christ granted the demons their request in order to show how great is their bitterness towards men, and that if they had the power, and were not prevented as they are by God, they would do worse things to us than they did to the swine. For God protects those possessed by demons so that they do not kill themselves.

Christ's concession follows: And he said to them, "Go." But the Lord seems to have heard the demons. It should be said that he did not hear, but in his wisdom he permitted what happened, to show the malice of the demons; because if the Lord had not restrained them, they would have rushed into men as they rushed into the swine. But when the Lord permitted some demons, he did not permit entirely; for he put a restriction on them as in Job (2:6). Hence to designate this he permitted them to enter the swine. Also, to show that they could do nothing without God's permission; again, so that man might recognize his own dignity, since he permitted so many swine to be killed for the welfare of one man.

The execution of the command follows: And the whole herd rushed down the steep bank into the sea. In this is signified that no one can be entirely destroyed by the devil, unless he presents himself as swine, i.e., entirely unclean. Hence Revelation (18:21): "So shall Babylon, the great city, be thrown down with violence"; "But these, like irrational animals, receiving the reward of their unrighteousness" (2 Pt 2:13).

(in Luc. 8.) That they that fed the swine, fled and told what was done, signifies that even the leaders of the wicked though they shun the law of Christianity, yet cease not to proclaim the wonderful power of Christ.

The herdsmen fled at the sight of the divine power and reported to the town what had happened. The people entreated the Lord to depart from their district. This may symbolize the leaders of the Jews or the priests of idols, who, dispensing the food of their errors to unclean and unfaithful people, are feeding them like swine to perpetual death.

Or this may be understood in another way, for there may be more than one spiritual meaning, namely, we can look upon these two demoniacs in a larger sense as two [Gentile] peoples (as we noted before)9 who by the word and grace of Christ were freed from the bond of the demons. Perhaps we may interpret the swine as heretics who, driven from the community of believers, are known to have migrated. If so, the herdsmen could be viewed as architects of heresies and teachers of falsehood who are feeding these heretical swine as it were with the foul and unclean food of disreputable teachings, feeding them not for life but for death. For these wayward teachers are feeding them, not the heavenly bread nor the food of a wholesome life but the most foul and unclean teachings of falsehood.

And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left those who had shown themselves unworthy of His teaching, having given them for teachers them that had been freed from the demons, and the swine-herds, that they might of them learn all that had happened; whilst Himself retiring leaves the fear vigorous in them. For the greatness withal of the loss was spreading the fame of what had been done, and the event penetrated their mind. And from many quarters were wafted sounds, proclaiming the strangeness of the miracle; from the cured, and from the drowned, from the owners of the swine, from the men that were feeding them.

He continues with the amazement of the swineherds: Hence the herdsmen fled and told everything. They told something sad and something joyful: sad about the swine, but joyful about the cured demoniac. By those herdsmen are signified the synagogue rulers, who for the sake of temporal things contradict Christ as much as they can.

(in Luc. 8.) When struck with terror, they entreat Him to depart from them, they signify a great number who, well satisfied with their ancient life, show themselves willing to honour the Christian law, while they declare themselves unable to perform it.

The town from which they came to meet the Lord, asking him to leave their district, represents the synagogue, which did not want to receive the Lord and Savior of the human race even after witnessing his divine power. He therefore returned to his own town. Because he was rejected by the synagogue, he came to his church, which is properly called the city of Christ. On seeing him, the Gerasenes entreated the Lord to depart from their district. Such people are also found among us. Out of faithlessness they compel the Lord and Savior of the world to depart from the district of their hearts, for according to Scripture, "the Holy Spirit will not enter a perverse soul or dwell in a body enslaved to sin."

Or; The town is a type of the Jewish nation, which having heard of Christ's works goes forth to meet its Lord, to forbid Him to approach their country and town; for they have not received the Gospel.

They entreat him to leave their district, not out of pride on their part (as many believe) but out of humility. They judge themselves unworthy of the Lord's presence, just as Peter after the catch of fish fell before the Savior's knees and said, "Depart from me, for I am a sinful man, O Lord."

(Verse 34) And behold, the whole city went out to meet Jesus, and when they saw Him, they begged Him to pass through their borders. They ask Him to pass through their borders, not out of pride as some think, but out of humility by which they judged themselves unworthy of the Lord's presence, just as Peter, falling to the knees of the Savior in the catch of fish, said: Depart from me, Lord, for I am a sinful man (Luke 5:8).

Otherwise; This request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord's presence, Depart from me, for I am a sinful man, O Lord. (Luke 5:8.)

The inhabitants of the city begged Jesus to leave because they were grieved and thought that they would suffer something worse thereafter. You, O reader, learn that where there is swinish life, it is not Christ Who dwells there, but demons.

Then he mentions the amazement of the entire populace, and the whole city went out to meet Jesus; and when they saw him, they begged him to leave their neighborhood. But why? Because he had caused them a great loss. Therefore, they feared that if he stayed there longer, he would cause more. In the same way some fear to be with Christ on account of temporal loss, as Isaiah (30:11) says: "Leave the way, turn aside from the path, let us hear no more of the holy one of Israel." Or, another way: they acted not from malice but from devotion, because they regarded themselves unworthy. Peter says something similar: "Depart from me, because I am a sinful man" (Lk 5:8).

(De Cons. Ev. ii. 25.) That Matthew here speaks of his own city, and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ's city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city. Who can doubt then that the Lord in coming to Galilee is rightly said to come into his own city, whatever was the town in which He abode, especially since Capharnaum was exalted into the metropolis of Galilee?

(ubi sup.) And if we adopt this supposition, we must say that Matthew has omitted all that was done from the time that Jesus entered into His own city till He came to Capharnaum, and has proceeded on at once to the healing of the paralytic; as in many other places they pass over things that intervened, and carry on the thread of the narrative, without noticing any interval of time, to something else; so here, And, lo, they bring unto him a paralytic laying on a bed.

On seeing him, the Gerasenes entreated the Lord to depart from their district. Such people are also to be found among us. Out of faithlessness they compel the Lord and Savior of the world to depart from the district of their hearts. According to Scripture, "The Holy Spirit will not enter a perverse soul or dwell in a body enslaved to sin."

Mystically; When driven out of Judæa, He returns into His own city; the city of God is the people of the faithful; into this He entered by a boat, that is, the Church.

We should understand his town as none other than Nazareth, for he was called a Nazarean.

(Chapter 9, Verses 1-2) And Jesus got into a boat and crossed over, and came to his own city. And behold, they brought to him a paralytic lying on a bed. And Jesus seeing their faith, said to the paralytic: Take heart, my son, your sins are forgiven. By his city, we understand none other than Nazareth, from where he is also called the Nazarene. And they brought him, as we said before, a paralytic lying on a bed, because he himself was not able to enter. But Jesus, seeing not the faith of the one who was being offered, but of those who were offering, said to the paralyzed man: Have confidence, my son, your sins are forgiven you. Oh, wonderful humility! He calls despised and weak, dissolved in the joints of all his limbs, his son, whom the priests did not consider worthy of touching. Or certainly he calls him son because his sins are forgiven him. According to the allegory, sometimes the soul, lying in its body, with all the powers of its limbs dissolved, is offered to the Lord to be healed by the perfect teacher, and if it is healed by his mercy, it receives such great strength that it immediately carries its bed.

Or; This city may be no other than Nazareth, whence He was called a Nazarene.

By His own city here he means Capernaum. For that which gave Him birth was Bethlehem; that which brought Him up, Nazareth; that which had Him continually inhabiting it, Capernaum.

(Serm. 50.) The Creator of all things, the Lord of the world, when He had for our sakes straitened Himself in the bonds of our flesh, began to have His own country as a man, began to be a citizen of Judæa, and to have parents, though Himself the parent of all, that affection might attach those whom fear had separated.

(ubi sup.) Christ has no need of the vessel, but the vessel of Christ; for without heavenly pilotage the bark of the Church cannot pass over the sea of the world to the heavenly harbour.

"And He entered into a boat, and passed over, and came into His own city. And, behold, they brought to Him a paralytic, lying on a bed." "His own city" means Capernaum, for it was there that He was living. He was born in Bethlehem, raised in Nazareth, and lived for an extended length of time in Capernaum. This paralytic is not the same as the one mentioned in John (Jn. 5:2-9), for that one was beside the Sheep's Pool in Jerusalem, while this one was in Capernaum. And that one had no one to help him, while this one was carried by four men, as Mark says (Mk. 2:3-12), who lowered him through the roof, a fact which Matthew omits.

"And Jesus seeing their faith." Either the faith of the men who brought the paralytic, for Jesus often worked a miracle on account of the faith of those who brought the one sick; or, of the paralytic himself. "Said to the paralytic, Take courage, child; thy sins be forgiven thee." Jesus calls him "child," either as one of God's creatures, or because he believed. To show that the man's paralysis is a result of his sins, Jesus first forgives him his sins.

The miracles recounted above were against temporal dangers; here he mentions ones against spiritual dangers. He does two things: first, he shows how he helps those who come to him; secondly, how he searches out those he heals (v. 35).

In regard to the first: first, he presents the remedy against sin; secondly, against death (v. 18).

In regard to the first: first, he presents the remedy against sin by forgiving; secondly, by drawing sinners to himself (v. 10).

And first he draws the background to the favor; secondly, he mentions the favor itself (v. 4b).

First, the place is mentioned; secondly, the devotion of those presenting (v. 2).

He says, therefore, And getting into a boat, he crossed over. This is connected with the preceding, because they begged him to leave; consequently, he entered a boat. Hence he gives to understand that if some say, "Depart from us, we do not desire the way of your commandments" (Jb 21:14), he departs at once. So, he gets into a boat. This boat signifies the Cross or the Church. He came to his own city, i.e., into the city of the pagans who had been given to him: "Ask of me and I will make the nations your heritage" (Ps 2:8). But why do Mark and Luke say that this was done in Capernaum, but Matthew says Nazareth, which was his city. The answer is that one city was Christ's by reason of birth, and this was Bethlehem; another by reason of upbringing, and this was Nazareth; another by reason of habitation and of working miracles, and this was Capernaum. Therefore, it is well said, into his own city. Hence Luke (4:23): "The things we have heard done in Capernaum, do also here in your own country." Augustine answers another way: Because Capernaum was the most famous city in Galilee, it was a kind of metropolis. And just as if someone were from a suburb of Paris, it would be said that he was from Paris on account of its being well-known, so the Lord, being from the boundaries of Capernaum, was said to be from there. Or, in another way, because the evangelists omit something; hence something can be added, namely, that he passed through Nazareth and came to Capernaum. Then it was that they offered him.

However, his mother and brothers came to him and could not reach him because of the crowd. The brothers of the Lord are neither the sons of the blessed ever-virgin Mary according to Helvidius, nor the sons of Joseph from another wife according to some, but rather they should be understood to be his relatives, as we have discussed above. Surely, when the Lord, requested by his mother and brothers, refrains from leaving his duty of preaching the word, he is not rejecting the obligations of maternal piety, for the commandment is, "Honor your father and mother" (Exodus 20); but he demonstrates that he owes more to his Father's mysteries than to maternal affections, recommending to us by example what he commands by word, "Whoever loves father or mother more than me is not worthy of me" (Matthew 10). He does not disdain his brothers out of disrespect, but by preferring spiritual work over carnal kinship, he teaches that the bond of hearts is more religious than that of bodies. Mystically, however, this reading is in harmony with the higher one, where it is said about the Jews who only look at the letter of the law: "And whoever does not have, even what he thinks he has will be taken from him." For the mother and brothers of Jesus represent the synagogue from whose flesh he was born, and the people of the Jews: who, while the Savior is teaching within, coming cannot enter because they neglect to understand his spiritual teachings. For the crowd preoccupying indeed enters his house, because while Judea was differing, the gentiles flocked to Christ, and they drank in the internal mysteries of life, the closer in faith, the more capacious in mind. Thus, the Psalm says: "Come to him, and be enlightened" (Psalm 34).

But those who are said to be our Lord's brethren according to the flesh, you must not imagine to be the children of the blessed Mary, the mother of God, as Helvidius thinks, nor the children of Joseph by another wife, as some say, but rather believe to be their kinsfolk.

Now his Mother came to him etc. Here, fourth, he invites the Apostles to communicate doctrine from imitation of their Master, namely Christ, who preferred the affection of teaching to parental affection. Whence two things are introduced here: the first is the seeking of relatives; the second, the preferring of disciples.

First, therefore, regarding the seeking of parents, it is said: Now his Mother and his brothers came to him, toward whom special affection ought to be held—toward the mother indeed, because it is said in Exodus twenty: "Honor your father and your mother"; and Tobit four: "You shall have honor for your mother all the days of her life"; toward brothers, namely relatives and kinsmen: Leviticus nineteen: "You shall love your brother as yourself." Therefore, the seeking of these, to whom preeminent affection is owed, is introduced, but they could not by themselves: whence it is added: And they could not reach him because of the crowd; and therefore they sought him through a messenger.

Hence also His mother, when she is seemingly not acknowledged, is said to be standing outside, because clearly the Synagogue is not recognized by its Author, since, while holding to the observance of the Law, it lost spiritual understanding, and fixed itself outside in guarding the letter.

Our Lord had left His kinsfolk according to the flesh, and was occupied in His Father's teaching. But when they began to feel His absence, they came unto Him, as it is said, Then came unto him his mother and his brethren. When you hear of our Lord's brethren you must include also the notions of piety and grace. For no one in regard of His divine nature is the brother of the Saviour, (for He is the Only-begotten,) but He has, by the grace of piety, made us partakers in His flesh and His blood, and He who is by nature God has become our brother.

In a mystical sense he ought not to stand without, who was seeking Christ. Hence also that saying, Come unto him, and be enlightened (Ps. 34:6. Vulg.). For if they stand without, not even parents themselves are acknowledged; and perhaps for our example they are not. How are we acknowledged by Him if we stand without? That meaning also is not unreasonable, because by the figure of parents He points to the Jews of whom Christ was born, (Rom. 9:5.) and thought the Church to be preferred to the synagogue.

And it was announced to him: "Your mother and your brothers are standing outside, wanting to see you." The word is inside, the light is inside; whence above: "So that those entering may see the light." So if even parents standing outside are not recognized, and perhaps they are not recognized as an example for our sake, how will we be recognized if we stand outside? For those standing outside wish to see the Lord, who not seeking a spiritual sense in the law, have stationed themselves outside in the guardianship of the letter, and as if they force Christ to go out to teach carnal things, rather than consent to enter to learn spiritual things.

For they cannot enter within when He is teaching whose words they refuse to understand spiritually. But the multitude went before and entered into the house, because when the Jews rejected Christ the Gentiles flocked to Him. But those who stand without, wishing to see Christ, are they, who not seeking a spiritual sense in the law, have placed themselves without to guard the letter of it, and as it were rather compel Christ to go out, to teach them earthly things, than consent to enter in themselves to learn spiritual things.

On account of which it is added: And it was told him: Your mother and your brothers, to whom you owe much affection by reason of kinship, stand outside, wishing to see you, through the affection of charity. And thus he is effectively sought, that he might pass over or go out to his relatives, both on account of nature to be acknowledged and on account of charity to be repaid. Whence on this the Gloss says, on Matthew twelve, that "this was reported to Christ evasively, so that it might be known whether he would abandon his teaching." For they knew that what is said in Ephesians five is true: "No one ever hated his own flesh"; and thus they wished to test what he would more accept, whether the affection of parents or the instruction of disciples.

For a certain woman had exclaimed, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked!" And how else could they have said that His mother and His brethren were standing without? But we shall see more of this in the proper place.

But whenever a dispute arises about the nativity, all who reject it as creating a presumption in favour of the reality of Christ's flesh, wilfully deny that God Himself was born, on the ground that He asked, "Who is my mother, and who are my brethren? " Let, therefore, Apelles hear what was our answer to Marcion in that little work, in which we challenged his own (favourite) gospel to the proof, even that the material circumstances of that remark (of the Lord's) should be considered.

But some take this to mean that certain men, hating Christ's teaching, and mocking at Him for His doctrine, said, Thy mother and thy brethren stand without wishing to see thee; as if thereby to show His meanness of birth.

His brethren thought that when He heard of their presence He would send away the people, from respect to His mother's name, and from His affection towards her, as it follows, And it was told him, Thy mother and thy brethren stand without.