Ambrose: Our Lord said this in order to afford us an image of our resurrection. For that which is handled is the body. But in our bodies we shall rise again. But the former is more subtle, the latter more carnal, as being still mixed up with the qualities of earthly corruption. Not then by His incorporeal nature, but by the quality of His bodily resurrection, Christ passed through the shut doors.
Gregory: For in that glory of the resurrection our body will not be incapable of handling, and more subtle than the winds and the air, (as Eutychius said,) but while it is subtle indeed through the effect of spiritual power, it will be also capable of handling through the power of nature. It follows, And when he had thus spoken, he showed them his hands and his feet, on which indeed were clearly marked the prints of the nails. But according to John, He also showed them His side which had been pierced with the spear, that by manifesting the scar of His wounds He might heal the wound of their doubtfulness. But from this place the Gentiles are fond of raising up a calumny, as if He was not able to cure the wound inflicted on Him. To whom we must answer, that it is not probable that He who is proved to have done the greater should be unable to do the less. But for the sake of His sure purpose, He who destroyed death would not blot out the signs of death. First indeed, that He might thereby build up His disciples in the faith of His resurrection. Secondly, that supplicating the Father for us, He might always show forth what kind of death He endured for many. Thirdly, that He might point out to those redeemed by His death, by setting before them the signs of that death, how mercifully they have been succored. Lastly, that He might declare in the judgment how justly the wicked are condemned.
Ver. 41. And while they yet believed not for joy, and wondered, he said to them, Have you here any meat?42. And they gave him a piece of a broiled fish, and of an honeycomb.43. And he took it, and did eat before them.44. And he said to them, These are the words which I spoke to you, while I was yet with you, that all things must be fulfilled, which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me.
Cyril: The Lord had shown His disciples His hands and His feet, that He might certify to them that the same body which had suffered rose again. But to confirm them still more, He asked for something to eat.
Gregory of Nyssa: By the command of the law indeed the Passover was eaten with bitter herbs, because the bitterness of bondage still remained, but after the resurrection the food is sweetened with a honeycomb; as it follows, And they gave him a piece of a broiled fish, and a honeycomb.
Bede: To convey therefore the truth of His resurrection, He condescends not only to be touched by His disciples, but to eat with them, that they might not suspect that His appearance was not actual, but only imaginary. Hence it follows, And when he had eaten before them, he took the remnant, and gave to them. He ate indeed by His power, not from necessity. The thirsty earth absorbs water in one way, the burning sun in another way, the one from want, the other from power.
A Greek expositor: But some one will say, If we allow that our Lord ate after His resurrection, let us also grant that all men will after the resurrection take the nourishment of food. But these things which for a certain purpose are done by our Savior, are not the rule and measure of nature, since in other things He has purposed differently. For He will raise our bodies, not defective but perfect and incorrupt, who yet left on His own body the prints which the nails had made, and the wound in His side, in order to show that the nature of His body remained the same after the resurrection, and that He was not changed into another substance.
Bede: He ate therefore after the resurrection, not as needing food, nor as signifying that the resurrection which we are expecting will need food; but that He might thereby build up the nature of a rising body. But mystically, the broiled fish of which Christ ate signifies the sufferings of Christ. For He having condescended to lie in the waters of the human race, was willing to be taken by the hook of our death, and was as it were burnt up by anguish at the time of His Passion. But the honeycomb was present to us at the resurrection. By the honeycomb He wished to represent to us the two natures of His person. For the honeycomb is of wax, but the honey in the wax is the Divine nature in the human.
Theophylact: 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 labor, but by the honeycomb, the contemplative life on account of the sweetness of the oracles of God.
Bede: But after that He was seen, touched, and had eaten, lest He should seem to have mocked the human senses in any one respect, He had recourse to the Scriptures. And he said to them, These are the words which I spoke to you, when I was yet with you, that is, when I was as yet in the mortal flesh, in which you also are. He indeed was then raised again in the same flesh, but was not in the same mortality with them. And He adds, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me.
Augustine: Let those then who dream that Christ could have done such things by magical arts, and by the same art have consecrated His name to the nations to be converted to Him, consider whether He could by magical arts fill the Prophets with the Divine Spirit before He was born. For neither supposing that He caused Himself to be worshipped when dead, was He a magician before He was born, to whom one nation was as assigned to prophesy His coming.
Ver. 45. Then opened he their understanding, that they might understand the Scriptures,46. And said to them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:47. And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.48. And you are witnesses of these things.49. And, behold, I send the promise of my Father upon you: but tarry you in the city of Jerusalem, until you be endued with power from on high.
Bede: After having presented Himself to be seen with the eye, and handled with hands, and having brought to their minds the Scriptures of the law, He next opened their understanding that they should understand what was read.
Theophylact: Otherwise, how would their agitated and perplexed minds have learnt the mystery of Christ. But He taught them by His words; for it follows, And said to them, Thus it is written, and thus it behooved Christ to suffer, that is, by the wood of the Cross.
Bede: But Christ would have lost the fruit of His Passion had He not been the Truth of the resurrection, therefore it is said, And to rise form the dead. He then after having commended to them the truth of the body, commends the unity of the Church, adding, And that repentance and remission of sins should be preached in his name among all nations.
Eusebius: For it was said, Ask of me, and I will give you the heathen for your inheritance. But it was necessary that those who were converted from the Gentiles should be purged from a certain stain and defilement through His virtue, being as it were corrupted by the evil of the worship of devils, and as lately converted from an abominable and unchaste life. And therefore He says that it behoves that first repentance should be preached, but next, remission of sins, to all nations. For to those who first showed. repentance for their sins, by His saving grace He granted pardon of their transgression, for whom also He endured death.
Theophylact: 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 to repentance only but to 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.
Bede: Not only because to them were entrusted the oracles of God, and theirs is the adoption and the glory, but also that the Gentiles entangled in various errors might by this sign of Divine mercy be chiefly invited to come to hope, seeing that to them even who crucified the Son of God pardon is granted.
Chrysostom: Further, lest any should say that abandoning their acquaintances they went to show themselves, (or as it were to vaunt themselves with a kind of pomp,) to strangers therefore first among the very murderers themselves are the signs of the resurrection displayed, in that very city wherein the frantic outrage burst forth. For where the crucifiers themselves are seen to believe, there the resurrection is most of all demonstrated.
Eusebius: But if those things which Christ foretold are already receiving their accomplishment, and His word is perceived by a seeing faith to be living and effectual throughout the whole world; it is time for men not to be unbelieving towards Him who uttered that word. For it is necessary that He should live a divine life, whose living works are shown to be agreeable to His words; and these indeed have been fulfilled by the ministry of the Apostles. Hence He adds, But you are witnesses of these things, etc. that is, of My death and resurrection.
Theophylact: 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, etc. which indeed He had promised by the mouth of the prophet Joel, I will pour my Spirit upon all flesh.
Chrysostom: But as a general does not permit his soldiers who are about to meet a large number, to go out until they are armed, so also the Lord does not permit His disciples to go forth to the conflict before tile descent of the Spirit. And hence He adds, But tarry you in the city of Jerusalem, until you be endued with power from on high.
Theophylact: That is, not with human but heavenly power. He said not, until you receive, but be endued with, showing the entire protection of the spiritual armor.
Bede: But concerning the power, that is, the Holy Spirit, the Angel also says to Mary, And the power of the Highest shall overshadow you. And the e Lord Himself says elsewhere, For I know that virtue is gone out of me.
Chrysostom: But why did not the Spirit come while Christ was present, or immediately on His departure? Because it was fitting that they should become desirous of grace, and then at length receive it. For we are then most awakened towards God, when difficulties press upon us. It was necessary in the mean time that our nature should appear in Heaven, and the covenants be completed, and that then the Spirit should come, and pure joys be experienced. Mark also what a necessity He imposed upon them of being at Jerusalem, in that He promised that the Spirit should there be given them. For lest they should again flee away after His resurrection by this expectation, as it were a chain, He kept them all there together. But He says, until you be endued from on high. He did not express the time when, in order that they may be constantly watchful. But why then marvel that He does not reveal to us our last day, when He would not even make known this day which was close at hand.
Gregory: They then are to be warned, whom age or imperfection hinders from the office of preaching, and yet rashness impels, lest while they hastily arrogate to themselves so responsible an office, they should cut themselves off from the way of future amendment. For the Truth Itself which could suddenly strengthen those whom it wished, in order to give an example to those that follow, that imperfect men should not presume to preach, after having fully instructed the disciples concerning the virtue of preaching, commanded them to abide in the city, until they were endued with power from on high. For we abide in a city, when we keep ourselves close within the gates of our minds, lest by speaking we wander beyond them; that when we are perfectly endued with divine power, we may then as it were go out beyond ourselves to instruct others.
Ambrose: But let us consider how according to John they received the Holy Spirit, while here they are ordered to stay in the city until they should be endued with power from on high. Either He breathed the Holy Spirit into the eleven as being more perfect, and promised to give it to the rest afterwards; or to the same persons He breathed in the one place He promised in the other. Nor does there seem to be any contradiction, since there are diversities of graces. Therefore one operation He breathed into them there, another He promised here. For there the grace of remitting sins was given, which seems to be more confined, and therefore is breathed into them by Christ, that you may believe the Holy Spirit to be of Christ, to be from God. For God alone forgives sins. But Luke describes the pouring, forth of the grace of speaking with tongues.
Chrysostom: Or He said, Receive you the Holy Spirit, that He might make them fit to receive it, or indicated as present that which was to come.
Augustine: Or the Lord after His resurrection gave the Holy Spirit twice, once on earth, because of the love of our neighbor, and again from heaven, because of the love of God.
Ver. 50. And he led them out as far as to Bethany and he lifted up his hands, and blessed them.51. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.52. And they worshipped him, and returned to Jerusalem with great joy:53. And were continually in the temple, praising and blessing God. Amen.
Bede: Having omitted all those things which may have taken place during forty-three days between our Lord and His disciples, St. Luke silently joins to the first day of the resurrection, the last day when He ascended into heaven, saying, And he led them out as far as to Bethany. First, indeed, because of the name of the place, which signifies "the house of obedience." For He who descended because of the disobedience of the wicked, ascended because of the obedience of the converted. Next, because of the situation of the same village, which is said to be placed on the side of the mount of Olives; because He has placed the foundations, as it were, of the house of the obedient Church, of faith, hope, and love, in the side of that highest mountain, namely, Christ. But He blessed them to whom He had delivered the precepts of His teaching; hence it follows, And he lifted up his hands, and blessed them.
Theophylact: 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.
Origen: But that He blessed them with uplifted hands, signifies that it becomes him who blesses any one to be furnished with various works and labors in behalf of others. For in this way are the hands raised up on high.
Chrysostom: But observe, that the Lord submits to our sight the promised rewards. He had promised the resurrection of the body; He rose from the dead, and conferred with His disciples for forty days. It is also promised that we shall be caught up in the clouds through the air; this also He made manifest by His works. For it follows, And it came to pass, while he blessed them, he was parted, etc.
Theophylact: And Elias indeed was seen, as it were, to be taken up into heaven, but the Savior, the forerunner of all, Himself ascended into heaven to appear in the Divine sight in His sacred body; and already is our nature honored in Christ by a certain Angelic power.
Chrysostom: But you will say, How does this concern me? Because you also shall be taken up in like manner into the clouds. For your body is of like nature to His body, therefore shall your body be so light, that it can pass through the air. For as is the head, so also is the body; as the beginning, so also the end. See then how you are honored by this beginning. Man was the lowest part of the rational creation, but the feet have been made the head, being lifted up aloft into the royal throne in their head.
Bede: When the Lord ascended into heaven, the disciples adoring Him where His feet lately stood, immediately return to Jerusalem, where they were commanded to wait for the promise of the Father, for it follows, And they worshipped him, and returned, etc. Great indeed was their joy, for they rejoice that their God and Lord after the triumph of His resurrection had also passed into the heavens.
A Greek expositor: And they were watching, praying, and fasting, because indeed they were not living in their own homes, but were abiding in the temple, expecting the grace from on high; among other things also learning from the very place piety and honesty. Hence it is said, And were continually in the temple.
Theophylact: 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.
Bede: And observe that among the four beasts in heaven, Luke is said to be represented by the calf, for by the sacrifice of a calf, they were ordered to be initiated who were chosen to the priesthood; and Luke has undertaken to explain more fully than the rest the priesthood of Christ; and his Gospel, which he commenced with the ministry of the temple in the priesthood of Zacharias, he has finished with the devotion in the temple. And he has placed the Apostles there, about to be the ministers of a new priesthood, not in the blood of sacrifices, but in the praises of God and in blessing, that in the place of prayer and amidst the praises of their devotion, they might wait with prepared hearts for the promise of the Spirit.
Theophylact: 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.