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CLEOPAS ( Êëåüðáò , Luk_24:18).—One of the two disciples to whom the Lord appeared on the afternoon of the Resurrection day as they went to Emmaus, distant about two hours from Jerusalem (See Emmaus). The omission of all reference to the story in 1 Corinthians 15 is not a sufficient ground for questioning its truth. We have no guarantee that St. Paul’s knowledge extended to all the actual events of the Passion and Resurrection period (cf. Chase, Credibility of the Acts, p. 184). The story may have been received by the Evangelist from Cleopas himself: it bears marks of its early origin in the primitive Messianic ideas it preserves, and in the use of the name Simon for St. Peter. By some (Theophylact, Lange, Carr) the unnamed companion of Cleopas is identified with St. Luke himself; but this is unlikely, as both appear to have been Jews ( ïἱ ἄñ÷ïíôåò ἡìῶí , Luk_24:20), though they do not speak in a tone of such personal nearness to Jesus that we can accept the conjecture that they were of the Eleven. The two were in high dispute about late events, Cleopas apparently taking the more optimistic view, as, in spite of all, he clings to the few facts which make for belief. The inability of both to recognize Jesus is explained in St. Luke to be due to spiritual dulness ( ïἱ ὀöèáëìïὶ áὑôῶí ἐêñáôïῦíôï , Luk_24:16). The pseudo-Mark (whose allusion does not depend on St. Luke, for he gives a different sequel in Jerusalem) says that the Lord appeared ‘in another form’ ( ἐí ἐôÝñᾳ ìïñöῇ , Mar_16:12); an interpretation favoured by Augustine, who compares the effect of the Transfiguration ( ìåôåìïñöþèç , Mar_9:2). Whatever the cause, the Lord treated them with tenderness (Mar_9:25 ἀíüçôïé , ‘O foolish men,’ Revised Version NT 1881, OT 1885 , not ‘fools,’ as Authorized Version ; cf. Ramsay on Gal_3:1).
The discourse in which they were enlightened furnishes from Christ’s own lips what in fact became the kernel of the preaching of the Apostles, as seen in the sermons recorded in the Acts (e.g. Act_2:22-36; Act_17:3) and in the Gospels. The two disciples had already given the summary of the earthly life of Jesus (Luk_24:19-24). He now shows that it was required by OT prophecy that all this should be the means by which He was to enter into His glory (Luk_24:27 should be read in the light of Luk_24:44-47). It is this teaching that invests the narrative with its peculiar value for the Church, and was doubtless a prime cause of its preservation.
Many of the speculations about the phrase, ‘He made as though He would go further’ (Luk_24:28), would have been avoided if the real spiritual meaning of the incident had been discerned. Knowledge of the Lord’s presence is vouchsafed only in answer to prayer, it is not forced on anyone. This is the NT Penuel (cf. Gen_32:26 with Luk_24:30). It is a too rigid interpretation which regards the breaking of the bread here as a celebration of the Eucharist; rather it was an ordinary meal at which the Stranger, who had so impressed them on the road, was put in the place of honour. Something in His manner suddenly confirmed the suspicion of His identity which was forming itself in their minds. The result which the Lord desired, the corroboration of their faith, having been reached, He vanished from sight. To carry the tidings to Jerusalem, ‘they who had dissuaded their unknown Companion from making a night journey now have no fear of it themselves’ (Bengel).
Literature.—Aug. Ep. 149; Stier, Words of the Lord Jesus, English translation , vol. viii.; Trench, Studies in the Gospels, p. 324 ff.; Latham, The Risen Master; Swete on Mar_16:12; A. Carr in Expositor, Feb. 1904; Deissmann, Bible Studies, p. 315; Ker, Sermons, 2nd ser. p. 264 ff.; Expos. Times, xvii. [1906] 333 ff.
C. T. Dimont.