Difference between revisions of "Cleopas"

<p> <b> [[Cleopas]] </b> <b> ( </b> Κλεόπας, &nbsp;Luke 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, <i> Credibility of the Acts </i> , 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]] (οἱ ἄρχοντες ἡμῶν, &nbsp;Luke 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 (οἱ ὀφθαλμοὶ αὑτῶν ἐκρατοῦντο, &nbsp;Luke 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’ (ἐν ἐτέρᾳ μορφῇ, &nbsp;Mark 16:12); an interpretation favoured by Augustine, who compares the effect of the [[Transfiguration]] (μετεμορφώθη, &nbsp;Mark 9:2). Whatever the cause, the Lord treated them with tenderness (&nbsp;Mark 9:25 ἀνόητοι, ‘O foolish men,’ Revised Version NT 1881, OT 1885, not ‘fools,’ as Authorized Version; cf. Ramsay on &nbsp;Galatians 3:1). </p> <p> 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 ( <i> e.g. </i> &nbsp;Acts 2:22-36; &nbsp;Acts 17:3) and in the Gospels. The two disciples had already given the summary of the earthly life of Jesus (&nbsp;Luke 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 (&nbsp;Luke 24:27 should be read in the light of &nbsp;Luke 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. </p> <p> Many of the speculations about the phrase, ‘He made as though He would go further’ (&nbsp;Luke 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. &nbsp;Genesis 32:26 with &nbsp;Luke 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). </p> <p> Literature.—Aug. <i> Ep. </i> 149; Stier, <i> Words of the Lord Jesus </i> , English translation, vol. viii.; Trench, <i> Studies in the [[Gospels]] </i> , p. 324 ff.; Latham, <i> The [[Risen]] [[Master]] </i> ; Swete on &nbsp;Mark 16:12; A. [[Carr]] in <i> Expositor </i> , Feb. 1904; Deissmann, <i> Bible Studies </i> , p. 315; Ker, <i> Sermons </i> , 2nd ser. p. 264 ff.; <i> Expos. Times </i> , xvii. [1906] 333 ff. </p> <p> C. T. Dimont. </p>

<p> (Κλεόπας, contr. for Κλεόπατρος '', Of A Renowned Father'' )'','' one of the two disciples who were going to Emmaus on the day of the resurrection, when Jesus himself drew near and talked with them (&nbsp;Luke 24:18), A.D. 29.. Eusebius and [[Jerome]] (''Onomast. S.V. Ε᾿Μμαούς'' , ''Emaus'' ) make him (Κλεώπας, [[Cleophas]] ) a native of Emmaus. It is a question whether this Cleopas is to be considered as identical with the CLEOPHAS (See Cleophas) (q.v.), or rather [[Clopas]] of &nbsp;John 19:25, or the ALPHESUS (See Alphesus) (q.v.) of &nbsp;Matthew 10:3, etc. Their identity was assumed by the later fathers and Church historians (Thiess, ''Comment.'' 2, 230 sq.). But Eusebius (H. E. 3. 11) writes the name of Alphseus, Joseph's brother, Clopas, not Cleopas; and Chrysostom and Theodoret, on the [[Epistle]] to the Galatians, call James the Just the son of Clopas. Besides this, Clopas, or Alphaeus, is an Aramaic name, whereas Cleopas is apparently Greek. Again, as we find the wife and children of Clopas constantly with the family of Joseph at the time of our Lord's ministry, it is probable that he himself was dead before that time. On the whole, then, it seems safer to doubt the identity of Cleopas with Clopas, notwithstanding the similarity of names. (See Rus, Harmon. evang. III, 2:1272 sq.; Wieseler, Chronol. Synopse, p. 431; Clemens, in the Zeitschr. f. wiss. Theol. 3. 356 sq.) </p>

<p> '''''klē̇´ō''''' -'''''pas''''' ( Κλεόπας , <i> '''''Kleópas''''' </i> , "renowned father"): One of the two disciples whom Jesus met on the way to Emmaus (&nbsp;Luke 24:18 ). The name is a contraction of Cleopatros, not identical with Clopas of &nbsp;John 19:25 . See also Alphaeus; [[Clopas]] . </p>