Lucas 24

Theophylact of Ohrid

Lucas 24:1

On the first day of the week the women came to the tomb, carrying with them spices. They came very early, which the evangelist Matthew (Matt. 28:1) calls the evening of the Sabbath. For the deep morning is almost the same as the very late evening. — Commentary on Luke

Lucas 24:2

They found the stone rolled away from the tomb, for the Angel had rolled it away, as Matthew says (Matt. 28:2). — Commentary on Luke

Lucas 24:2

[(as quoted by Aquinas, AD 1274)] An angel had rolled it away, as Matthew declares. — Catena Aurea by Aquinas

Lucas 24:4

When they entered inside, two men appear to them. One, mentioned by Matthew (Matt. 28:2), was sitting on the stone, while these two men stood inside the tomb. These are different visions. — Commentary on Luke

Lucas 24:6-7

Men appear in shining garments, on account of the brightness of the resurrection, and remind the women of what the Lord had told them, namely: that it was "necessary," that is, inevitable, for Him "to be delivered into the hands of sinful men," that is, the Romans, pagans and defiled ones, "and on the third day to rise again." Concerning how the resurrection is on the third day, we have spoken sufficiently in the commentary on Matthew (see ch. 28). — Commentary on Luke

Lucas 24:11

When they returned from the tomb and told the apostles about this, they were regarded as dreamers. So, by nature, the miracle of the resurrection seems incredible to people! — Commentary on Luke

Lucas 24:11

[(as quoted by Aquinas, AD 1274)] Now the miracle of the resurrection is naturally incredible to mankind. Hence it follows, And their words seemed to them as idle tales. — Catena Aurea by Aquinas

Lucas 24:12

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 24:12

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. — Commentary on Luke

Lucas 24:13

[(as quoted by Aquinas, AD 1274)] Some say that Luke was one of these two, and for this reason concealed his name. — Catena Aurea by Aquinas

Lucas 24:13

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

Lucas 24:14

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 24:14

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. — Commentary on Luke

Lucas 24:15

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 24:15

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. — Commentary on Luke

Lucas 24:16

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. — Commentary on Luke

Lucas 24:18

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? — Commentary on Luke

Lucas 24:18

[(as quoted by Aquinas, AD 1274)] 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? — Catena Aurea by Aquinas

Lucas 24:19

[(as quoted by Aquinas, AD 1274)] First comes deed, then word; for no word of teaching is approved unless first he who teaches shows himself to be a doer thereof. For acting goes before sight; for unless by thy works thou hast cleansed the glass of the understanding, the desired brightness does not appear. But still further it is added, Before God and all the people. For first of all we must please God, and then have regard as far as we can to honesty before men, that placing the honour of God first, we may live without offence to mankind. — Catena Aurea by Aquinas

Lucas 24:19

See then what a very limited understanding they still had of the Lord. They called Him a man, "a prophet," as one might call Elijah, Joshua the son of Nun, or Moses; "mighty in deed and word": first deed, then word. For no word of a teacher is firm if the teacher does not first show himself to be a doer of it. So be mighty in deed first, then strive to have the word as well. Then God too will assist you. For first comes action, and then contemplation and illumination. If you do not clean the mirror with labor and sweat, you will not see the desired beauty. For "blessed are the pure in heart," and this is achieved through deeds, "for they shall see God" (Matt. 5:8), and this is the end of contemplation. One must be mighty in deed and word "before God," and then before "all the people." For one must please God first, and then strive to be, as far as possible, blameless before people as well. One must neither prefer people-pleasing to pleasing God, nor live as a stumbling block to many, but care for both, as the wise man also says: have regard for good things before God and men. And Paul says the same (2 Cor. 8:21). — Commentary on Luke

Lucas 24:20-21

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. — Commentary on Luke

Lucas 24:21

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 24:22-23

"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. — Commentary on Luke

Lucas 24:24

"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. — Commentary on Luke

Lucas 24:25

Since they were thinking in human terms and suffered from great doubt, the Lord calls them "foolish and slow" to believe all that "the prophets had foretold." For it is possible to believe in part and to believe wholly. For example, whoever hopes that Christ will come for the salvation of the people, yet not for the salvation of souls, but for the restoration and deliverance of the Jewish nation, that person does not believe as much as one ought to believe. Likewise, whoever believes the words of David, "They pierced my hands and my feet" (Ps. 21:17), and the other words concerning the cross and the circumstances on the cross, as a prophecy spoken in the person of the Lord, and accepts the passages of Scripture about the suffering, but does not take into consideration the passages about the resurrection, such as, for example, these: "You will not leave my soul in Hades, nor will You allow Your Holy One to see corruption" (Ps. 15:10), "among the dead" (Ps. 87:6), "He releases the prisoners from their bonds" (Ps. 67:7), and similar ones — that person has a faith that is not perfect, but believes only in part. — Commentary on Luke

Lucas 24:25

[(as quoted by Aquinas, AD 1274)] Because the above-mentioned disciples were troubled with too much doubt, the Lord reproves them, saying, O fools, (for they almost used the same words as those who stood by the cross, He saved others, himself he cannot save.) And He proceeds, and slow of heart to believe all that the prophets have spoken. For it is possible to believe some of these things and not all; as if a man should believe what the Prophets say of the cross of Christ, as in the Psalms, They pierced my hands and my feet; (Ps. 22:16.) but should not believe what they say of the resurrection, as, Thou shall not suffer thy Holy One to see corruption. (Ps. 16:10.) But it becomes us in all things to give faith to the Prophets, as well in the glorious things which they predicted of Christ, as the inglorious, since through the suffering of evil things is the entrance into glory. — Catena Aurea by Aquinas

Lucas 24:26

But one must believe the prophets in all things, both regarding the state of humiliation and regarding the state of glory. For Christ had to suffer — this is the humiliation. But He also had to enter into His glory — this is the glorification. Yet you are so foolish that, hearing Isaiah speak of both states, namely: "He was led as a sheep to the slaughter" and "the Lord desires to show Him light" (Isa. 53:7, 11), you accept the first but do not consider the second: you believe that He "was wounded," but that "the Lord desires to cleanse Him of His wound" (Isa. 53:5, 10), you do not even take to mind. — Commentary on Luke

Lucas 24:26

[(as quoted by Aquinas, AD 1274)] Ought not Christ to have suffered these things, and so to enter into his glory? that is, as respects His humanity. — Catena Aurea by Aquinas

Lucas 24:27

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. — Commentary on Luke

Lucas 24:28

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

Lucas 24:31

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. — Commentary on Luke

Lucas 24:31

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 24:32

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 24:32

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. — Commentary on Luke

Lucas 24:33

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. — Commentary on Luke

Lucas 24:33

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Lucas 24:34

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

Lucas 24:36

The Lord, arranging all things for our salvation, stands in the midst of the disciples, with the intention of assuring them of the resurrection. And first, by the customary greeting of peace He calms their agitation, and then He shows that He Himself is their Teacher, who loves this greeting and who armed them with this greeting when He sent them out to preach (Matt. 10:12; Luke 10:5). — Commentary on Luke

Lucas 24:36

[(as quoted by Aquinas, AD 1274)] The Lord then standing in the midst of the disciples, first with His accustomed salutation of "peace," allays their restlessness, showing that He is the same Master who delighted in the word wherewith He also fortified them, when He sent them to preach. Hence it follows, And he said to them, Peace be unto you; I am he, fear not. — Catena Aurea by Aquinas

Lucas 24:37

But since this word did not quiet the agitation of their souls, He shows them in another way that He is the Son of God, who knows the hearts. — Commentary on Luke

Lucas 24:38

[(as quoted by Aquinas, AD 1274)] Because by the word of peace the agitation in the minds of the Apostles was not allayed, He shows by another token that He is the Son of God, in that He knew the secrets of their hearts; for it follows, And he said to them, Why are ye troubled, and why do thoughts arise in your hearts? — Catena Aurea by Aquinas

Lucas 24:38

And it is acknowledged by all that to know hearts belongs to God alone (Ps. 139). He adds yet another proof as well – the touching of the hands and feet. — Commentary on Luke

Lucas 24:39

[(as quoted by Aquinas, AD 1274)] But He adds also another proof, namely, the handling of His hands and feet, when He says, Handle me and see, for a spirit hath not flesh and bones as ye see me have. As if to say, Ye think me a spirit, that is to say, a ghost, as many of the dead are wont to be seen about their graves. But know ye that a spirit hath neither flesh nor bones, but I have flesh and bones. — Catena Aurea by Aquinas

Lucas 24:39-40

"You," He says, "consider Me a spirit or an apparition, such as commonly appear from the dead, especially at tombs. But know that a spirit has neither flesh nor bones, whereas I have both flesh and bones, albeit most divine and spiritual. For the Lord's body, though it was not a spirit, was 'spiritual,' that is, free from all material coarseness and governed by the spirit. The body that we now have is 'natural,' that is, it is governed by the soul and animated by natural and psychic properties and powers. But the body as it will be after the resurrection, Paul calls spiritual (1 Cor. 15:44), that is, it is animated and governed by the Spirit of God, not by the soul, having been ineffably and spiritually re-created for incorruption and preserved in it. This is how one must think of the Lord's body after the resurrection: namely, as spiritual, subtle, free from all coarseness, needing neither food nor anything else, although the Lord did eat for the sake of assurance. For if He ate, He ate not according to the nature of His body, but by a special dispensation, namely, to show that the very same body that had suffered had risen. But it was in the nature of this body to pass through closed doors and to move effortlessly from place to place." — Commentary on Luke

Lucas 24:42

[(as quoted by Aquinas, AD 1274)] The things eaten seem also to contain another mystery. For in that He ate part of a broiled fish, He signifies that having burnt by the fire of His own divinity our nature swimming in the sea of this life, and dried up the moisture which it had contracted from the waves, He made it divine food; and that which was before abominable He prepared to be a sweet offering to God, which the honeycomb signifies. Or by the broiled fish He signifies the active life, drying up the moisture with the coals of labour, but by the honeycomb, the contemplative life on account of the sweetness of the oracles of God. — Catena Aurea by Aquinas

Lucas 24:42

The foods He consumed seem to have a certain hidden meaning as well. By eating "a piece of broiled fish," the Lord indicates that by the fire of His Divinity He broiled our nature, which was swimming in the salt sea of this life, dried up all the moisture clinging to it from the deep waters, and especially from the waves, and thus made it divine food, rendering what was formerly unclean into a morsel pleasing to God. This is signified by the honeycomb, that is, the present sweetness of our nature, which was formerly rejected. Or, I also think that "broiled fish" signifies the active life, which by means of the coals of the desert and of silence destroys in us the excess of moisture and fatness, while "honeycomb" signifies knowledge or contemplation, since the words of God are sweet (Ps. 19:10). However, there is the honey of drones — pagan wisdom, and there is the honey of bees — divine wisdom, and the bee is Christ. Although it is small in size, for the word is brief and weak in power, since Paul preaches not with wisdom of words, lest the cross be made void (1 Cor. 1:17), nevertheless it is beloved by kings and common people alike, who use its labors for the health of their souls. — Commentary on Luke

Lucas 24:43

When the disciples still did not believe and were not convinced even by touch, the Lord added yet another proof — the partaking of food, consuming what was eaten by a certain divine power. For everything that is naturally eaten by the mouth passes out through the bowels, but He, as we have said, partakes not according to the law of nature, but by a special dispensation. — Commentary on Luke

Lucas 24:45

[(as quoted by Aquinas, AD 1274)] Otherwise, how would their agitated and perplexed minds have learnt the mystery of Christ. — Catena Aurea by Aquinas

Lucas 24:45

When the Lord had calmed and quieted the hearts of the disciples, having assured them of the reality of the resurrection of His body through His words, by allowing them to touch Him, and by partaking of food, then He opened their mind to understand the Scriptures. For if their soul had not been calmed, how would they have understood, being in a state of disorder, in a state of confusion? For "Be still," it is said, "and know" (Ps. 46:10). — Commentary on Luke

Lucas 24:46

After this He teaches them that "thus it was necessary for Christ to suffer." How then is it "thus"? On the wood of the Cross. Since destruction entered through a tree, corruption also had to be destroyed through a tree, and the delight of the tree had to be abolished by the Lord, who unconquerably endured the sufferings on the tree. — Commentary on Luke

Lucas 24:46

[(as quoted by Aquinas, AD 1274)] But He taught them by His words; for it follows, And said unto them, Thus it is written, and thus it behoved Christ to suffer, that is, by the wood of the Cross. — Catena Aurea by Aquinas

Lucas 24:47

Here the Lord speaks of baptism. For in it repentance is accomplished through confession and the putting away of former wickedness and impiety, and forgiveness of sins follows. How should we understand that baptism is performed in the name of Christ alone, when elsewhere we are taught to perform it in the name of the Father and of the Son and of the Holy Spirit? (Matt. 28:19). First, we shall say that when we say baptism is performed in the name of Christ, we do not mean that it must be performed in the name of Christ alone, but that one must perform baptism that is neither Jewish nor that of John, which served only for repentance, but the baptism of Christ, with which Christ was baptized, that is, a spiritual baptism that grants communion of the Holy Spirit and the forgiveness of sins, which He Himself demonstrated when He was baptized for our sake in the Jordan and manifested the Holy Spirit in the form of a dove. Then, understand baptism in the name of Christ as follows: baptism into the death of Christ. For just as He died and on the third day rose again, so we too are figuratively buried in water, then come out of it incorruptible in soul and receive a pledge to be incorruptible in body itself. And in another way: the name Christ (the Anointed One) in itself presents both the Father who anointed, and the anointing of the Spirit, and the Son who was anointed. Forgiveness of sins comes "in the name of the Lord." Where then are the foul tongues of those who baptize in the name of Montanus and Priscilla and Maximilla? Truly, for those baptized in this way there is no forgiveness whatsoever, but rather sins are added, and therefore they have fallen into terrible perdition. The word went out "among all nations, beginning from Jerusalem." For when in Christ all of human nature was united and assumed, it no longer needed to be divided into two groups—Jews and Gentiles—but, beginning from Jerusalem, the word needed to dwell also among the Gentiles, so as to unite the entire human race. — Commentary on Luke

Lucas 24:47

[(as quoted by Aquinas, AD 1274)] But herein that He says, Repentance and remission of sins, He also makes mention of baptism, in which by the putting off of our past sins there follows pardon of iniquity. But how must we understand baptism to be performed in the name of Christ alone, whereas in another place He commands it to be in the name of the Father, and the Son, and the Holy Ghost. First indeed we say that it is not meant that baptism is administered in Christ's name alone, but that a person is baptized with the baptism of Christ, that is, spiritually, not Judaically, nor with the baptism, wherewith John baptized unto repentance only, but unto the participation of the blessed Spirit; as Christ also when baptized in Jordan manifested the Holy Spirit in the form of a dove. Moreover you must understand baptism in Christ's name to be in His death. For as He after death rose again on the third day, so we also are three times dipped in the water, and fitly brought out again, receiving thereby an earnest of the immortality of the Spirit. This name of Christ also contains in itself both the Father as the Anointer, and the Spirit as the Anointing, and the Son as the Anointed, that is, in His human nature. But it was fitting that the race of man should no longer be divided into Jews and Gentiles, and therefore that He might unite all in one, He commanded that their preaching should begin at Jerusalem, but be finished with the Gentiles. Hence it follows, Beginning at Jerusalem. (Rom. 3:2, Rom. 9:4.) — Catena Aurea by Aquinas

Lucas 24:48

That is, the sufferings and the resurrection. — Commentary on Luke

Lucas 24:49

Then, lest they be inwardly troubled by thoughts (such as, for example), how shall we, simple people, bear witness and be sent to the Gentiles, how shall we stand directly against the people of Jerusalem, who even killed You, Lord — for this reason He says: take courage, for I will soon send upon you "the promise of My Father," of which I spoke through Joel: "I will pour out of My Spirit upon all flesh" and so forth (Joel 2:28). So then, you who are now fearful and faint-hearted, remain in the city of Jerusalem until you are clothed with power not human, but heavenly. He did not say: until you "receive," but: until you "are clothed," showing through this that the spiritual armor would guard them from all sides. — Commentary on Luke

Lucas 24:49

[(as quoted by Aquinas, AD 1274)] Afterwards, lest they should be troubled at the thought, How shall we private individuals give our testimony to the Jews and Gentiles who have killed Thee? He subjoins, And, behold, I send the promise of my Father upon you, &c. which indeed He had promised by the mouth of the prophet Joel, I will pour my Spirit upon all flesh. (Joel 2:18.) That is, not with human but heavenly power. He said not, until ye receive, but be endued with, showing the entire protection of the spiritual armour. — Catena Aurea by Aquinas

Lucas 24:50

He led them out to Bethany; we think that this happened on the very fortieth day (from the resurrection). For what they speak of briefly, that (you should understand) takes place over the course of many days, as Luke himself also says in the Acts (Acts 1:3), that the Lord appeared to the disciples over the course of forty days, for He often appeared to them and often withdrew from them. The Lord "blessed" the disciples, perhaps in order to impart to them a power that would preserve them until the descent of the Spirit, or perhaps also for our instruction, so that when we depart somewhere, we would entrust those under us to safekeeping through a blessing. — Commentary on Luke

Lucas 24:50

[(as quoted by Aquinas, AD 1274)] Perhaps pouring into them a power of preservation, until the coming of the Spirit; and perhaps instructing them, that as often as we go away, we should commend to God by our blessing those who are placed under us. — Catena Aurea by Aquinas

Lucas 24:51

And He began "to be carried up into heaven." Elijah ascended "into heaven" (4 Kings 2:11), for it seemed that he was carried up as if into heaven; but the Savior ascended into heaven itself as the forerunner of all, so that with His holy flesh He might appear before the face of God and seat it with the Father (Heb. 9:24): and now our nature in Christ receives worship from every angelic power. — Commentary on Luke

Lucas 24:51

[(as quoted by Aquinas, AD 1274)] And Elias indeed was seen, as it were, to be taken up into heaven, but the Saviour, the forerunner of all, Himself ascended into heaven to appear in the Divine sight in His sacred body; and already is our nature honoured in Christ by a certain Angelic power. — Catena Aurea by Aquinas

Lucas 24:52-53

Look at what courage! They had not yet received the Spirit, yet they live spiritually. Before they locked themselves in a house, but now they live in the midst of the chief priests and care nothing for worldly things, but, having despised everything, they constantly remain in the temple, praising and blessing God. Oh, if only we too, having become imitators of them, would constantly remain in a holy life, praising and blessing God with such a life! For a holy and virtuous life is glory and blessing to God, because to Him belongs all glory forever. — Commentary on Luke

Lucas 24:53

[(as quoted by Aquinas, AD 1274)] The Spirit had not yet come, and yet their conversation is spiritual. Before they were shut up; now they stand in the midst of the chief priests; distracted by no worldly object, but despising all things, they praise God continually; as it follows, Praising and blessing God. Whom imitating, may we ever dwell in a holy life, praising and blessing God; to Whom be glory and blessing and power, for ever and ever. Amen. — Catena Aurea by Aquinas