lay, or whether Mary "turned herself back" (v. 14) or "turned herself" (v. 16) merely, cannot be compared in interest and importance to the supposed movements and conduct of Jesus under such circumstances, the omission to relate the end of the interview, or more particular details of it, whilst those graphic touches are inserted, is singularly instructive. It is much more important to notice that here again there is no mention of Galilee, nor, indeed, of any intention to show himself to the disciples anywhere, but simply the intimation sent to them: "I ascend unto my Father and your Father," &c, a declaration which seems emphatically to exclude further "appearances," and to limit the vision of the risen Jesus to Mary Magdalene. Certainly this message implies in the clearest way that the Ascension was then to take place, and the only explanation of the abrupt termination of the scene immediately after this is said is, that, as he spoke, Jesus then ascended. The subsequent appearances related in this Gospel must, consequently, either be regarded as an after-thought, or as visions of Jesus after he had ascended. This demands serious attention. We shall see that after sending this message to his disciples he is represented as appearing to them on the evening of the very same day.
According to the third Synoptic, the first appearance of Jesus to any one after the Resurrection was not to the women, and not to Mary Magdalene, but to two brethren,(1) who were not apostles at all, the name of one of whom, we are told, was Cleopas.(2) The story of the walk to Emmaus is very dramatic and interesting, but it is clearly legendary.(3) None of the other Evangelists
seem to know anything of it. It is difficult to suppose that Jesus should after his resurrection appear first of all to two unknown Christians in such a manner, and accompany them in such a journey. The particulars of the story are to the last degree improbable, and in its main features incredible, and it is indeed impossible to consider them carefully without perceiving the transparent inauthenticity of the narrative. The two disciples were going to a village called Emmaus threescore furlongs distant from Jerusalem, and while they are conversing Jesus joins them, "but their eyes were holden that they should not know him." He asks the subject of their discourse, and pretends ignorance, which surprises them. Hearing the expression of their perplexity and depression, he says to them: 25. "O foolish and slow of heart to believe all that the prophets spake. 26. Was it not necessary that the Christ should suffer these things, and enter into his glory? 27. And beginning at Moses and at all the prophets, he expounded unto them in all the Scriptures the things concerning himself." When they reach the village, he pretends to be going further (v. 28), but they constrain him to stay. 30. "And it came to pass, as he sat at meat with them he took the bread and blessed and brake, and gave to them; 31. and their eyes were opened, and they knew him, and he vanished out of their sight." Now why all this mystery? why were their eyes holden that they should not know him? why pretend ignorance? why make "as though he would go further?" Considering the nature and number of the alleged appearances of Jesus, this episode seems most disproportionate and
inexplicable. The final incident completes our conviction of the unreality of the whole episode: after the sacramental blessing and breaking of bread, Jesus vanishes in a manner which removes the story from the domain of history. On their return to Jerusalem, the Synoptist adds that they find the Eleven, and are informed that "the Lord was raised and was seen by Simon." Of this appearance we are not told anything more.
Whilst the two disciples from Emmaus were relating these things to the eleven, the third Synoptist states that Jesus himself stood in the midst of them: v. 37. "But they were terrified and affrighted, and supposed that they saw a spirit." The apparent intention is to represent a miraculous sudden entry of Jesus into the midst of them, just as he had vanished at Emmaus; but, in order to re-assure them, Jesus is represented as saying: v. 39. "Behold my hands and my feet, that it is I myself; handle me and behold, for a spirit hath not flesh and bones as ye see me having. 41. And while they yet believed not for joy, and wondered, he said unto them: Have ye here any food? 42. And they gave him a piece of a broiled fish.(1) 43. And he took it and did eat before them," The care with which the writer demonstrates that Jesus rose again with his own body is remarkable, for not only does he show his hands and feet, we may suppose for the purpose of exhibiting the wounds made by the nails by which he was affixed to the cross, but he eats, and thereby proves himself to be still possessed of his human organism. It is apparent, however, that there is direct contradiction between this and the representation of his vanishing at Emmaus,
and standing in the midst of them now. The Synoptist who is so lavish in his use of miraculous agency naturally sees no incongruity here. One or other alternative must be adopted:—If Jesus possessed his own body after his resurrection and could eat and be handled, he could not vanish; if he vanished, he could not have been thus corporeal. The aid of a miracle has to be invoked in order to reconcile the representations. We need not here criticise the address which he is supposed to make to the disciples,(1) but we must call attention to the one point that Jesus (v. 49) commands the disciples to tarry in Jerusalem until they be "clothed with power from on high." This completes the exclusion of all appearances in Galilee, for the narrative proceeds to say, that Jesus led them out towards Bethany and lifted up his hands and blessed them: v. 51. "And it came to pass, while blessing them, he parted from them, and was carried up into heaven;" whilst they returned to Jerusalem, where they "were continually in the temple" praising God. We shall return to the Ascension presently, but, in the meantime, it is well that we should refer to the accounts of the other two Gospels.
According to the fourth Gospel, on the first day of the week, after sending to his disciples the message regarding his Ascension, which we have discussed, when it was evening: xx. 19. "And the doors having been shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst, and saith unto them: Peace be unto you. 20. And having said this, he