{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-2502","native_reference":{"book_number":510,"chapter_from":10,"chapter_to":10,"system":"MyBible module coordinates (mapping unverified)","verse_from":41,"verse_to":41},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Bede</b>: For us who ate and drank with Him after He rose from the dead. Here blessed Peter expounds what is not recited in the Gospel, namely, that after the resurrection, he drank with the Lord. Unless perhaps we believe it was indicated there where he says: Until I drink it new with you in the house of My Father.<br/><i>— Commentary on Acts</i></p><p><b>Bede</b>: For us who ate and drank with him after he rose from the dead. In Greek, it is added, \"For forty days,\" and Saint Augustine declared that it is so in his Codex, and in explaining it, he added: \"Not that they ate and drank with him every day for forty days. For it would be contrary to John, who interposed those eight days during which he was not seen by them, to manifest himself for the third time at the Sea of Tiberias.\" Explaining the sacrament of his eating and his fasting for as many days elsewhere, he says: \"He fasted when he was tempted before his death, still needing food; but he ate and drank when he was glorified, no longer needing food. For there he showed our labor in himself, but here he showed his comfort in us, defining both by forty days. For he fasted for forty days when he was tempted in the desert, as it is written in the Gospel, before the death of his flesh; and again, he was with the disciples for forty days coming and going, eating and drinking after the resurrection of his flesh.\" By this number forty, the duration of this world seems signified, in those who are called by grace to him, who did not come to abolish the law but to fulfill it. For there are ten commandments of the law already spread through the world by Christ's grace, and the world is divided into four parts, and ten multiplied by four makes forty, for the Lord redeemed them from the regions; he gathered them from the East and the West, from the North and the sea (Psalms 106). Therefore, fasting for forty days before his death, he seemed to cry out: Abstain from the desires of this world (1 Peter 2): but eating and drinking for forty days after the resurrection of his flesh, he cried out: Behold, I am with you until the end of the age. For fasting is in the tribulation of struggle, since he who is in the contest abstains from all things; but food is in the hope of peace, which will not be perfect until our body, of which we await the redemption, puts on immortality, which we do not yet glory in attaining, but are already fed by hope. The Apostle shows us doing both at the same time, saying: Rejoicing in hope, patient in tribulation, as if the former were in food, the latter in fasting. For while we follow the way of the Lord, we both fast from the vanity of the present age and are refreshed by the promise of the future, here not setting our hearts, there feeding them above.<br/><i>— Retractions on Acts</i></p><p><b>Oecumenius</b>: Therefore, he confirms Christ's resurrection by the fact that they ate with him after the resurrection. For he did not make any sign from the resurrection; for the resurrection itself was a great sign, and there was no such sign of a resurrection as eating and drinking. [CHRYSOSTOM]<br/><i>— Commentary on Acts</i></p><p><b>Severus of Antioch</b>: Now, certainly, he shared a new food, one not in accord with the prior order in which he had eaten and drunk with them before the resurrection. For at that time, having been made similar to us in everything except for sin, he ate and drank just as we do. Moreover, clothing himself in the flesh, he willingly sought the benefit of nourishment, and so he willingly assimilated himself to the experience of hunger. After the resurrection he did not need to eat or drink anymore, but only as one believed in by and as one giving evidence to his intimate disciples. Another reason [he ate and drank was that] those who later on were to believe in the true nature of the body—that body that suffered voluntarily and arose in a divine way (totally driving away the idea of an accursed apparition and phantasm)—needed these actions. After the resurrection, he named food and drink for himself together with his disciples, not according to his previous practice but something new.<br/><i>— CATENA ON THE ACTS OF THE APOSTLES 10.42</i></p><p><b>Theodoret of Cyrus</b>: For since eating is proper to them that live this present life, of necessity the Lord by means of eating and drinking proved the resurrection of the flesh to those who did not acknowledge it to be real. This same course he pursued in the case of Lazarus and of Jairus's daughter. For when he had raised up the latter he ordered that something should be given her to eat, and he made Lazarus sit with him at the table39 and so showed the reality of the rising again.<br/><i>— DIALOGUE 2</i></p>","source_html_sha256":"7ce054cd5da89e90f543723df6efac9f80f8d5d1678adcd69770d8ef49a69e6c","source_module":"ECF","source_row_id":2502,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"75c9a9f43702da51979b4965eb19e184ec84c8eb326d8a4a085bce8b8f46717e","translator":null,"work":null}