Luke 24:34Meaning & Commentary from the Church Fathers

In these hours, the Lord revealed Himself to Simon as the two men traveled back to Jerusalem.

Cleopas and his companions set out at the same hour that Jesus disappeared from their sight and made their way back to Jerusalem. However, it is not stated that upon their return they discovered the eleven disciples gathered at that moment to share what had transpired concerning Jesus. This incident occurred on the fortieth day following His resurrection, the same day He ascended. The evangelist chose to skip over the events that unfolded in the interim, during which Cleopas and his companions overheard the eleven discussing privately that "the Lord has risen and appeared to Simon." The details regarding the timing, location, or manner of this event are also not provided. It was during this period that the occurrences in Galilee, which Matthew recounts, took place.

Luke's account may contain some gaps. For instance, the disciples mentioned that the Lord appeared solely to Cephas, despite the fact that He was seen by many. Early in the dawn, among all the women, He revealed Himself only to Mary and Mary Magdalene, and of the disciples, only to Peter. Paul also indicates this: For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures, and that He appeared to Cephas (1 Cor. 15:3-5). This theme is echoed by the young man in Mark who instructs the women to inform Peter and the disciples about the Lord's resurrection (see Mark 16:5, 7).

Examine the concluding chapter of Mark’s Gospel, specifically the verse stating, “After this he appeared in another form to two of them on the road as they were going into the village,” and consider the entirety of its interpretation, which aligns perfectly with the context of the text.

The apostles, following the testimonies of the Myrrh-bearers, conveyed to one another the same assurance, further confirmed by the appearance of the risen Lord to the apostle Peter. Observe how the apostles observed that pivotal day, which they did not fully comprehend at first. The doors of their gathering were secured, ‘for fear of the Jews’ (John 19:38); however, it wasn't fear that united them. Had they been fearful, they would have scattered to various places of greater safety rather than converge in one known location, which was not entirely concealed. Most likely, it was the upper room of Zion where the Lord had shared the secret supper with them prior to His Passion. What force united them in such a location, which was not the most secure? Undoubtedly, it was a faith that remained alive, particularly a powerful, vibrant love for the crucified Savior. In fellowship with others who held the same love, they sought comfort in their grief and a renewal of their faith.

The Lord, after providing solace to a grieving individual, now extends His comfort to Peter through a personal manifestation. The details surrounding this event remain unclear. However, its impact on the faith of the other disciples is significant. The remaining apostles and followers were surely reassured in their belief in Peter. This revelation was no longer directed towards a woman. Following this encounter with the Lord, many were no longer in doubt regarding the Resurrection (Luke 24:34).

Other manifestations of Jesus Christ Eight days had elapsed since the Lord's initial appearance to the ten apostles. It remains unclear whether He revealed Himself to anyone else during this interval. Luke, the Evangelist, recounts the experience of the Lord appearing to two of His disciples as they traveled to Emmaus, noting that upon their return to Jerusalem, they encountered the eleven apostles and those gathered with them, declaring that the Lord had indeed risen and had made Himself known to Simon. Luke is the only Evangelist to mention this revelation to Simon Peter and implies that it occurred prior to His appearance to the ten apostles; however, he does not specify when or where this took place.

They journeyed to Emmaus engaged in deep conversation. Though the stranger intended to continue on His way, they urged Him to remain with them. When they shared a simple meal and He took the bread, blessed it, broke it, and handed it to them, their eyes were suddenly opened, and despite His transformed appearance, they recognized that their Lord was present with them. However, as soon as they identified Him, He became unseen. They said to each other, “Did not our hearts burn within us while He talked with us on the road and opened the Scriptures to us?” Without delay, they rose and made their way back to Jerusalem, filled with joyful news. No one questioned the veracity of their reports anymore. They were met with exuberant affirmations that “the Lord has indeed risen and appeared to Simon.”

At that same hour, as evening was approaching, the travelers would have eagerly journeyed to Jerusalem with their joyful news even if it had been midnight. It is likely that their meal was left untouched, as they felt a more pressing need than mere physical sustenance (cf. Jn. 4:31-34); they yearned to share the joyous news with the apostles. When they arrived, they found the eleven apostles gathered together, despite having locked doors (John 20:19). However, the doors were opened instantly for these companions, resulting in a joyful exchange of news. The heartfelt mission of the travelers brought them the reward of a special joy, as often happens.

As the Holy Myrrhbearers returned from the tomb, they shared their experiences with the eleven apostles and others gathered with them. However, the disciples found their accounts to be incredible and hard to believe. Even when Mary Magdalene joyfully proclaimed that the Lord was alive and had revealed Himself to her while she wept, they remained skeptical. Yet Peter, previously having visited the tomb alongside John and having seen the burial cloths, rushed back to investigate further. Upon looking in, he discovered the same sight as before—the cloths were there, and he returned in awe at the events that had unfolded. Ultimately, Peter's initial doubts vanished when the Lord personally appeared to him ahead of the other disciples, affirming the truth of the Resurrection. Meanwhile, as the joyous news of Christ’s triumph spread among the faithful, His adversaries sought to distort and silence this holy truth. The Roman soldiers, terrified by the angelic visitation and the quake, hurried into the city and reported their experience to the chief priests. Knowing the grave consequences they would face for abandoning their posts (cf. Acts 12:19), they hoped to find some protection from the Jewish leaders. This prompted the Sanhedrin to convene in a bid to manage the situation. It is uncertain how the Sanhedrin members interpreted the guards' testimony; whether they attributed it to sinister forces, akin to the way the Pharisees attributed Christ's miracles to Beelzebub (Matthew 12:24), or whether they believed the guards were in collusion with the disciples of Jesus. They feared that news of this remarkable event would spread in a Jerusalem filled with pilgrims. To shield themselves from further complications and avoid public uproar, the chief priests and elders chose to suppress the distressing news by utilizing the same soldiers as their source. In a calculated move, they resorted to monetary bribery, as St. John Chrysostom mentioned, “having bought the blood of Christ when He was alive, they attempted again to undermine the truth of the resurrection with money.” The soldiers were paid off and persuaded to disseminate falsehoods: “Claim that His disciples came at night and took Him away while we were asleep, and if this report reaches the governor, we will appease him and clear you of all disturbance.” The fabrications contrived by Christ’s enemies revealed their own contradictions. St. John Chrysostom pointed out, “Observe how they become ensnared by their own actions! Had they not engaged Pilate, had they not requested guards, they might have fabricated accusations without consequence.” How could the disciples, terrified and disheartened just days prior (Mark 14:50), dared to steal the body of the Lord under the watch of guards? How would they manage to break the seal, roll away the large stone and carry off the body without awakening at least a single soldier? Even if they had somehow achieved this impossible task unnoticed, would they have taken the time to unwrap the tightly bound linen cloths instead of hastily removing the body? Additionally, if the guards were asleep, how could they provide testimony about an event they did not witness? The inconsistencies inherent in their claims raised even more questions. The soldiers were obligated to remain vigilant in their duty; if they allowed the body to be taken, they would typically face severe punishment. Why were they instead not only left unharmed but rewarded? Why were there no repercussions for their negligence? Thus, the foes of Christ, in a misguided attempt to conceal the truth through malice and unbelief, sought to shroud the divine act with a web of lies. The soldiers accepted the bribe and acted as instructed, spreading the falsehood among the Jewish population, leading many to continue believing in this absurdity. St. Philaret remarked, “A hardened mind in unbelief, akin to a nocturnal bird, sees only in darkness, cherishes its own fantasies, and flees from the illuminating truth which stings its eyes.” Pilate, upon hearing of the Myrrhbearers' journey, grew uneasy, fearing Christians might expose his unlawful actions. Consequently, he sent a report to Emperor Tiberius, detailing Christ’s virtuous life and miraculous deeds. Pilate's correspondence to Tiberius regarding the life, condemnation, resurrection, and miracles of Christ is compelling. He maintained that after examining the charges leveled by the Jews, he found no fault in Jesus. Pilate made several attempts to release Him, but ultimately succumbed to the pressure from the crowd and the Jewish leaders’ accusations. Following the crucifixion, remarkable signs occurred, the dead were resurrected, and on the third day, Jesus arose. Terrified by all that transpired, Pilate testified to Caesar about the events surrounding Jesus Christ who became an object of faith, viewed as divine. Ancient historians including Justin and Eusebius noted that Tiberius, upon receiving such testimonies from the Roman governor and Christ's followers, reportedly came to believe in Christ himself and suggested that the Roman Senate recognize Him among the pantheon of Roman gods. However, the Senate declined due to Tiberius’s lack of personal investigation into the matters, and even when rejected, he threatened punishment against anyone disrespecting the believers in Christ. Yet Pilate did not evade the peril he feared; four years later, he was called back to Rome due to Jewish complaints. He lost his position and was exiled to Gaul, where one account suggests that in despair he took his own life, while another tradition claims he repented, prayed to Christ, and was forgiven, signified by an angel receiving his head after execution. Just before Christ was condemned in Judea, a coin was to be minted featuring a large image of Caesar on one side and a small likeness of Pilate on the other. On the trial day, as his wife urged him to spare the Righteous One from condemnation, she posed a thought-provoking question: “How will you make amends for your guilt if it turns out that the man you are condemning is truly the Son of God and not a criminal?” Pilate responded, “If He is indeed the Son of God, He will rise again, and I will ensure my image is not minted on coins as long as I live.” This is recorded by Pilate's biographer, the learned Greek Hermidius. When Christ’s resurrection was confirmed, Pilate indeed forbade his image on coins. Hermidius corroborates this assertion; Roman numismatics reveal that after the execution of the Savior in Jerusalem, coins showed only Caesar’s image without Pilate’s. The basis of disbelief in Christ’s resurrection often hinges on claims of the absence of evidence regarding this event. However, this assertion merits closer examination. Labyritios, at the time of the Resurrection, along with his officials, was near Christ’s burial site. They witnessed the stone rolling away and a radiantly shining figure emerging above the tomb. Labyritios and his companions rushed to report these sightings to the authorities. Hermidius, the biographer of the Judean ruler, arrived at the tomb that night hoping to confirm that Christ remained in the grave. Yet, contrary to his expectations, he reported, “As we approached the tomb at dawn, we saw the guards—some stood while the rest lay on the ground in utter stillness. Suddenly, a brilliant light descended from above, illuminating the scene before us. We could not fathom its source until we saw a radiant figure standing over the tomb. The moment we heard a mighty noise—thunder, not from above but from the earth—the guards trembled and collapsed. Nearby, a woman approached the tomb and exclaimed: ‘It has been opened! It has been opened!’ At that moment, we realized that the stone covering the tomb had been rolled away on its own.” Fearful, they withdrew as the light faded and quiet returned. When they finally reached the tomb, the body of Christ was missing. Eishu, a renowned physician close to Pilate, had also been commissioned to monitor the tomb alongside his assistants from the evening before the Resurrection. Eishu examined the details surrounding Christ’s burial and consistently observed the situation. They took turns at watch and reported no foreboding feelings about the possibility of resurrection. Yet, Eishu recounts, “We all remained alert and healthy, fully unaware that the dead could return to life. Yet, He did rise, and we witnessed it.” One scholar, Academician V. P. Buzeskul, posited, “The resurrection of Christ is historically substantiated with as much certainty as the existences of Ivan the Terrible and Peter the Great. If one denies Christ's resurrection, they would more justifiably deny that of Pilate, Julius Caesar, and Nero.” This is just a fraction of the evidence affirming Christ’s resurrection. Other historical records include Epiphanius the African, Eusebius of Egypt, and others who were contemporaries of Christ, residing in Jerusalem or nearby, some being firsthand witnesses to the resurrection. It is significant that various Jewish historians of that era also documented the resurrection, despite their tendency to overlook it. Noteworthy Jewish authors like Urista the Gamian and others acknowledged the resurrection. Miferkant, a member of the Sanhedrin and the treasurer who initially paid Judas for his betrayal, was among the first to investigate the resurrection, confirming its occurrence. He was present at the tomb right before the miracle as he paid the guards. After leaving, the stone was rolled away, and upon returning, he witnessed the glow above the tomb. This account is recorded in his works on the rulers of Palestine, esteemed for their accuracy. The historian Josephus Flavius wrote of Jesus: “He was a wise man, if the term man applies. He did marvelous works and garnered followers among both Jews and Gentiles. Our leaders urged Pilate to crucify Him, yet those who loved Him most did not waver. On the third day, He appeared to them alive, as foretold by the prophets regarding His miracles.” According to calculations by Academician Petushin, the number of authentic testimonies about the resurrection surpasses 210; newer calculations suggest it exceeds 230, after considering discoveries made post-publication. Not even Friedrich Engels, surprised by discoveries in Cappadocia, recognized the importance of the events surrounding the resurrection, noting that recent archaeological findings should compel historians to re-evaluate miraculous events. Indeed, these findings strengthen the case for Christ's resurrection. There exists irrefutable evidence of the Savior's suffering and death, most notably the Holy Shroud, which bears the imprint of Christ's wounded body, used for His burial. After 33 hours, the tomb was found empty—only the burial cloths remained (Luke 24:12). Christ even folded His own shroud, which has been referred to as the “fifth Gospel,” reinforcing the accounts of His suffering, death on the cross, and resurrection. The Shroud, a sacred relic of the entire Christian faith, was made of luxurious fabric that ceased to be produced after the first century, which likely Joseph of Arimathea purchased as a mark of respect for Christ. According to Nicholas Mesarit, even into the 13th century, the Shroud exuded fragrances. Initially preserved by Apostle Peter, the Shroud was safeguarded by Christians for three centuries before being enshrined in the Church of the Blessed Virgin Mary in Constantinople around 436AD. After periods in Jerusalem and Constantinople, the Shroud was permanently housed in Turin from 1578 (or 1694, according to different sources). On May 28, 1898, Italian photographer Secondo Pia began to develop photos of the Shroud and was astonished to see a strikingly vivid image emerge—one unmistakably depicting the crucified Christ. Scientific studies established that this image is not the result of human artistry. The Shroud has become the focus of new scientific inquiries involving believers and non-believers alike, revealing its nature as a divine testament to Christ's suffering.