71.

Taking, then, not only the reports presented by the four evangelists, but also the statement given by the Apostle Paul, we shall endeavour to bring the whole into a single connected narrative, and exhibit the order in which all these incidents may have taken place, comprehending all the Lord's appearances to the male disciples, and leaving out His earlier declarations to the women. Now, in the entire number of the men, Peter is understood to be the one to whom Christ showed Himself first. At least, this holds good so far as regards all the individuals who are actually mentioned by the four evangelists, and by the Apostle Paul. But, at the same time, who would be bold enough either to affirm or to deny that He may have appeared to some one among them before He showed Himself to Peter, although all these writers pass the matter over in silence? For the statement which Paul also gives is not in the form, "He was seen first of Cephas." But it runs thus: "He was seen of Cephas, then of the twelve: after that He was seen of above five hundred brethren at once." And thus it is not made clear who these twelve were, just as we are not informed who these five hundred were. It is quite possible, indeed, that the twelve here instanced were some unknown twelve belonging to the multitude of the disciples. For now the apostle might speak of those whom the Lord designated apostles, not as the twelve, but as the eleven. Some codices, indeed, contain this very reading. I take that, however, to be an emendation introduced by men who were perplexed by the text, supposing it to refer to those twelve apostles who, by the time when Judas disappeared, were really only eleven. It may be the case, then, that those are the more correct codices which contain the reading "eleven;" or it may be that Paul intended some other twelve disciples to be understood by that phrase; ¹ or, once more, the fact may be that he meant that consecrated number ² to remain as before, although the circle had been reduced to eleven: for this number twelve, as it was used of the apostles, had so mystical an importance, that, in order to keep the spiritual symbol of the same number, there could be but a single individual, namely, Matthias, elected to fill the place of Judas. ³ But whichever of these several views may be adopted, nothing necessarily results which can appear to be inconsistent with truth, or at variance with any one most trustworthy historian among them. Still, it remains the probable supposition, that, after He was seen of Peter, He appeared next to those two, of whom Cleophas was one, and regarding whom Luke presents us with a complete narrative, while Mark gives us only a very brief notice. The latter evangelist ⁴ reports the same incident in these concise terms: "And after that He appeared in another form unto two of them, as they walked and went to a country-seat." ⁵ For it is not unreasonable for us to suppose that the place of residence ⁶ referred to may also have been styled a country-seat; ⁷ just as Bethlehem itself, which formerly was called a city, is even at the present time also named a village, although its honour has now been made so much the greater since the name of this Lord, who was born in it, has been proclaimed so extensively throughout the Churches of all nations. In the Greek codices, indeed, the reading which we discover is rather "estate" ⁸ than "country-seat." But that term was employed not only of residences, ⁹ but also of free towns ¹⁰ and colonies beyond the city, which is the head and mother of the rest, and is therefore called the metropolis.