In this discourse the Lord shows that the law was necessary to make ready the way, and the ministry of the prophets to prepare men for faith in this marvelous act. The law and the prophets were necessary in order 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.Christ 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 that 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 and several of them have their appointed place and service.
In their due place servants were sent before to make ready for the presence of the Master, by bringing in beforehand prophecy as the necessary preparative for faith. This happened so that, like some royal treasure, what had been foretold might in due season be brought forward from the concealment of its former obscurity, being unveiled and made plain by the clearness of the interpretation.
Having thus then stirred up their minds by the writings of the law and the prophets, He afterwards more plainly sets Himself before them. For, having consented to their request to go with them to the village, He took bread, and blessed it, and brake, and divided it among them. “For their eyes, it says, “were held that they might not know Him,” until namely the word had entered stirring up their heart to faith, and then, rendering what they had before heard and believed visible, He offered them the sight seasonably after the hearing. He does not, however, continue with them, for “He vanished, it says, out of their sight.”
For our Lord’s relation to men after His resurrection does not continue the same as before, for they too have need of renovation, and a second life in Christ, that the renewed may associate with the renewed, and the incorruptible approach the incorruptible. For which reason, as John tells us, He did not permit Mary to touch Him, until He should go away and return again.
Cyril of Alexandria (c. 376-444): from Commentary on St Luke’s Gospel.
