Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
JOHN CALVIN
necessity of eating and drinking; and now, though relieved from that necessity, he eats for the purpose of convincing his disciples of the certainty of his resurrection.
Thus we see how he disregarded himself, and chose always to be devoted to our interests. This is the true and pious meditation on this narrative, in which believers may advantageously rest, dismissing questions of mere curiosity, such as, "Was this corruptible food digested?" "What sort of nourishment did the body of Christ derive from it?" and, "What became of what did not go to nourishment?" As if it had not been in the power of Him who created all things out of nothing to reduce to nothing a small portion of food, whenever he thought fit. As Christ really tasted the fish and the honeycomb, in order to show that he was a man, so we cannot doubt that by his divine power he consumed what was not needed to pass into nourishment. Thus the angels, at the table of Abraham, (Genesis 18:1,) having been clothed with real bodies, did actually, I have no doubt, eat and drink; but yet I do not therefore admit that the meat and drink yielded them that refreshment which the weakness of the flesh demands; but as they were clothed with a human form for the sake of Abraham, so the Lord granted this favor to his servant, that those heavenly visitors ate before his tent. Now if we acknowledge that the bodies which they assumed for a time were reduced to nothing after they had discharged their embassy, who will deny that the same thing happened as to the food?
44. These are the words. Though it will afterwards appear from Matthew and Mark that a discourse similar to this was delivered in Galilee, yet I think it probable that Luke now relates what happened on the day after his resurrection. For what John says of that day, that he breathed on them, that they might receive the Holy
Ghost, (20:22) agrees with the words of Luke which here immediately follow, that he opened their understanding, that they might understand the Scriptures. By these words Christ indirectly reproves their gross and shameful forgetfulness, that, though they had long ago been fully informed of his future resurrection, they were as much astonished as if it had never been mentioned to them. The import of his words is: "Why do you hesitate as if this had been a new and unexpected occurrence, while it is only what I frequently predicted to you? Why do you not rather remember my words? For if hitherto you have reckoned me worthy of credit, this ought to have been known to you from my instructions before it happened." In short, Christ tacitly complains that his labor has been thrown away on the apostles, since his instruction has been forgotten.
All things which are written concerning me. He now rebukes them more sharply for their slowness, by declaring that he brought forward nothing that was new but that he only reminded them of what had been declared by the Law and the Prophets, with which they ought to have been familiar from their childhood. But though they had been ignorant of the whole doctrine of religion, nothing could have been more unreasonable than not to embrace readily what they knew to have undoubtedly proceeded from God; for it was a principle admitted by the whole nation, that there was no religion but what was contained in the Law and the Prophets. The present division of the Scriptures is more copious than what we find in other passages; for besides the Law and the Prophets, he adds, in the third place, the Psalms, which,