Matthew 28

And concerning baptism, thus baptize ye: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. But if thou have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before.

The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, "You will meet a man bearing water." He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples [Acts 1:3], and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens [Acts 1:9], the angels told the apostles that "He would so come, as He had withal ascended into the heavens;" [Acts 1:11] at Pentecost, of course. But, moreover, when Jeremiah says, "And I will gather them together from the extremities of the land in the feast-day," he signifies the day of the Passover and of Pentecost, which is properly a "feast-day." However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.

Again, in the Pslams, David says: "Bring to God, ye countries of the nations"-undoubtedly because "unto every land" the preaching of the apostles had to "go out" -"bring to God fame and honour; bring to God the sacrifices of His name: take up victims and enter into His courts.

It is only at the last that He instructs them to "go and teach all nations, and baptize them," when they were so soon to receive "the Holy Ghost, the Comforter, who should guide them into all the truth.

Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to "go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost." Immediately, therefore, so did the apostles, whom this designation indicates as "the sent.

Even to the last He taught us (the same truth of His mission), when He sent forth His apostles to preach His gospel "among all nations; " for He thus fulfilled the psalm: "Their sound is gone out through all the earth, and their words to the end of the world.

For the law of baptizing has been imposed, and the formula prescribed: "Go," He saith, "teach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit." The comparison with this law of that definition, "Unless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavens," has tied faith to the necessity of baptism.

In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears.

The women having been comforted by the Angel, are straightway met by the Lord, that when they should proclaim His resurrection to the disciples, they should speak rather from Christ's own mouth than from an Angel's.

The events during which the small band of women first saw the Lord, were greeted by him, fell to their knees and were commanded to announce the good news to the apostles reverse the order present at the beginning of the world. The gender through which death entered the world would also be the first to receive the glory, vision, fruit and news of the resurrection. The guards, who had seen everything, spurned the glory of the resurrection when they accepted a bribe to lie about the theft of Christ's body. They sold their silence regarding the resurrection in exchange for the honor and pleasure of this world, for its honor is in money.

(de Trin. ii. 1 &c.) For what part of the salvation of men is there that is not contained in this Sacrament? All things are full and perfect, as proceeding from Him who is full and perfect. The nature of His relation is expressed in the title Father; but He is nothing but Father; for not after the manner of men does He derive from somewhat else that He is Father, being Himself Unbegotten, Eternal, and having the source of His being in Himself, known to none, save the Son. The Son is the Offspring of the Unbegotten, One of the One, True of the True, Living of the Living, Perfect of the Perfect, Strength of Strength, Wisdom of Wisdom, Glory of Glory; the Image of the Unseen God, the Form of the Unbegotten Father. Neither can the Holy Spirit be separated from the confession of the Father and the Son. And this consolation of our longing desires is absent from no place. He is the pledge of our hope in the effects of His gifts, He is the light of our minds, He shines in our souls. These things as the heretics cannot change, they introduce into them their human explanations. As Sabellius who identifies the Father with the Son, thinking the distinction to be made rather in name than in person, and setting forth one and the same Person as both Father and Son. As Ebion, who deriving the beginning of His existence from Mary, makes Him not Man of God, but God of man. As the Arians, who derive the form, the power, and the wisdom of God out of nothing, and in time. What wonder then that men should have diverse opinions about the Holy Spirit, who thus rashly after their own pleasure create and change the Son, by whom that Spirit is bestowed?

The concealment of the Resurrection, and the false allegation of theft, is purchased by money; because by the honour of this world, which consists in money and desire, Christ's glory is denied.

The same order as of old now followed in the reversal of our woe, that whereas death began from the female sex, the same should now first see the glory of the Resurrection, and be made the messenger thereof. Whence the Lord adds, Go tell my brethren that they go into Galilee, there shall they see me.

The earthquake is the might of the resurrection, when the sting of death being blunted, and its darkness illuminated, there is stirred up a quaking of the powers beneath, as the Lord of the heavenly powers rises again.

This is an instance of the mercy of God the Father, to supply the ministry of heavenly power to the Son on His resurrection from the grave; and he is therefore the proclaimer of this first resurrection, that it may be heralded by some attendant token of the Father's good pleasure.

"And they departed from the sepulchre with fear and joy." Why could this be? They had seen a thing amazing, and beyond expectation, a tomb empty, where they had before seen Him laid. Wherefore also He had led them to the sight, that they might become witnesses of both things, both of His tomb, and of His resurrection. For they considered that no man could have taken Him, when so many soldiers were sitting by Him, unless He raised up Himself. For this cause also they rejoice and wonder, and receive the reward of so much continuance with Him, that they should first see and gladly declare, not what had been said only, but also what they beheld.

Therefore after then they had departed with fear and joy, "Behold, Jesus met them, saying, All hail." But "they held Him by the feet," and with exceeding joy and gladness ran unto Him, and received by the touch also, an infallible proof, and full assurance of the resurrection. "And they worshipped Him." What then saith He? "Be not afraid." Again, He Himself casts out their fear, making way for faith, "But go, tell my brethren, that they go into Galilee, and there shall they see me." Mark how He Himself sends good tidings to His disciples by these women, bringing to honor, as I have often said, that sex, which was most dishonored, and to good hopes; and healing that which was diseased.

Perchance some one of you would wish to be like them, to hold the feet of Jesus; ye can even now, and not His feet and His hands only, but even lay hold on that sacred head, receiving the awful mysteries with a pure conscience. But not here only, but also in that day ye shall see Him, coming with that unspeakable glory, and the multitude of the angels, if ye are disposed to be humane; and ye shall hear not these words only, "All hail!" but also those others, "Come ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world."

"Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

See how all are corrupted; Pilate persuaded; the people stirred up; the soldiers bribed; as it follows, And they look the money, and did as they were instructed. If money prevailed with a disciple so far as to make him become the betrayer of his Master, what wonder that the soldiers are overcome by it.

"And this saying is commonly reported," it is said, "until this day." Seest thou again the disciples' love of truth, how they are not ashamed of saying even this, that such a report prevailed against them.

How did they steal Him? O most foolish of all men! For because of the clearness and conspicuousness of the truth, they are not even able to make up a falsehood. For indeed what they said was highly incredible, and the falsehood had not even speciousness. For how, I ask, did the disciples steal Him, men poor and unlearned, and not venturing so much as to show themselves? What? was not a seal put upon it? What? were there not so many watchmen, and soldiers, and Jews stationed round it? What? did not those men suspect this very thing, and take thought, and break their rest, and continue anxious about it? And wherefore moreover did they steal it? That they might feign the doctrine of the resurrection? And how should it enter their minds to feign such a thing, men who were well content to be hidden and to live? And how could they remove the stone that was made sure? how could they have escaped the observation of so many? Nay, though they had despised death, they would not have attempted without purpose, and fruitlessly to venture in defiance of so many who were on the watch. And that moreover they were timorous, what they had done before showed clearly, at least, when they saw Him seized, all rushed away from Him. If then at that time they did not dare so much as to stand their ground when they saw Him alive, how when He was dead could they but have feared such a number of soldiers? What? was it to burst open a door? Was it that one should escape notice? A great stone lay upon it, needing many hands to move it.

They were right in saying, "So the last error shall be worse than the first," making this declaration against themselves, for that, when after so much mad conduct they ought to have repented, they rather strive to outdo their former acts, feigning absurd fictions, and as, when He was alive, they purchased His blood, so when He was dead and risen again, they again by money were striving to undermine the evidence of His resurrection. But do thou mark, I pray thee, how by their own doings they are caught everywhere. For if they had not come to Pilate, nor asked for the guard, they would have been more able to act thus impudently, but as it was, not so. For indeed, as though they were laboring to stop their own mouths, even so did they all things. For if the disciples had not strength to watch with Him, and that, though upbraided by Him, how could they have ventured upon these things? And wherefore did they not steal Him before this, but when ye were come? For if they had been minded to do this, they would have done it, when the tomb was not yet guarded on the first night, when it was to be done without danger, and in security. For it was on the Sabbath that they came and begged of Pilate to have the watch, and kept guard, but during the first night none of these was present by the sepulchre.

And what mean also the napkins that were stuck on with the myrrh; for Peter saw these lying. For if they had been disposed to steal, they would not have stolen the body naked, not because of dishonoring it only, but in order not to delay and lose time in stripping it, and not to give them that were so disposed opportunity to awake and seize them. Especially when it was myrrh, a drug that adheres so to the body, and cleaves to the clothes, whence it was not easy to take the clothes off the body, but they that did this needed much time, so that from this again, the tale of the theft is improbable.

What? did they not know the rage of the Jews? and that they would vent their anger on them? And what profit was it at all to them, if He had not risen again?

So these men, being conscious that they had made up all this tale, gave money, and said, "Say ye these things, and we will persuade the governor." For they desire that the report should be published, fighting in vain against the truth; and by their endeavor to obscure it, by these even against their will they occasioned it to appear clearly. For indeed even this establishes the resurrection, the fact I mean of their saying, that the disciples stole Him. For this is the language of men confessing, that the body was not there. When therefore they confess the body was not there, but the stealing it is shown to be false and incredible, by their watching by it, and by the seals, and by the timidity of the disciples, the proof of the resurrection even hence appears incontrovertible.

And with regard to our having Him really always with us, He saith, "Lo, I am with you alway, even unto the end of the world." From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.

After that, because he had enjoined on them great things, to raise their courage, He says, "Lo! I am with you alway, even unto the end of the world." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto "the end of the world;" but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for "I am with you," who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, "I am with you," this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.

"For the irksome things, saith He, that ye will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which ye shall enjoy remain immortal, as I have often told you before." Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.

Nevertheless, these shameless and audacious men, although there were so many things to stop their mouths, "Say ye," these are their words, "and we will persuade, and will secure you." Seest thou all depraved? Pilate, for he was persuaded? the soldiers? the Jewish people? But marvel not, if money prevailed over soldiers. For if with His disciple it showed its might to be so great, much more with these.

(Hom. xc.) Of the signs which were shown around Christ, some were common to the whole world, as the darkness; some peculiar to the watch, as the wonderful apparition of Angels, and the earthquake, which were wrought for the soldiers' sake, that they might be stunned with amazement, and bear testimony to the truth. For when truth is proclaimed by its adversaries, it adds to its brightness. Which befel now; Some of the watch came into the city, and showed unto the Chief Priests all the things that were done.

What then saith He unto them, when He seeth them? "All power is given unto me in heaven and on earth." Again He speaketh to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high.

"He is risen." Whence is it evident? "As He said." So that if ye refuse to believe me, he would say, remember His words, and neither will ye disbelieve me. Then also another proof, "Come and see the place where He lay." For this he had lifted up the stone, in order that from this too they might receive the proof.

For the sake of these soldiers that earthquake took place, in order to dismay them, and that the testimony might come from them, which accordingly was the result. For the report was thus free from suspicion, as proceeding from the guards themselves. For of the signs some were displayed publicly to the world, others privately to those present on the spot; publicly for the world was the darkness, privately the appearance of the angel, the earthquake. When then they came and showed it (for truth shines forth, being proclaimed by its adversaries), they again gave money, that they might say, as it is expressed, "that His disciples came and stole Him."

"But in the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold there was a great earthquake. For an angel of the Lord descended from Heaven, and came and rolled back the stone from the door of the tomb, and sat upon it. His countenance was like lightning, and his raiment white as snow."

After the resurrection came the angel. Wherefore then came he, and took away the stone? Because of the women, for they themselves had seen Him then in the sepulchre. Therefore that they might believe that He was risen again, they see the sepulchre void of the body. For this cause he removed the stone, for this cause also an earthquake took place, that they might be thoroughly aroused and awakened. For they were come to pour oil on Him, and these things were done at night, and it is likely that some also had become drowsy.

"Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted."

This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if "some doubted," herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight.

"And tell His disciples, that ye shall see Him in Galilee." And he prepares them to bear good tidings to others, which thing most of all made them believe. And He said well "in Galilee," freeing them from troubles and dangers, so that fear should not hinder their faith.

And for what intent and cause doth he say, "Fear not ye?" First he delivers them from the dread, and then tells them of the resurrection. And the ye is of one showing them great honor, and indicating, that extreme punishment awaits them that had dared to do, what the others had dared, except they repented. For to be afraid is not for you, he means, but for them that crucified Him.

Having delivered them then from the fear both by his words, and by his appearance (for his form he showed bright, as bearing such good tidings), he went on to say, "I know that ye seek Jesus the Crucified." And he is not ashamed to call Him "crucified;" for this is the chief of the blessings.

(Chapter 28, Verse 1) But on the evening of the Sabbath, which dawns on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. The fact that different times of these women are described in the Gospels is not a sign of falsehood, as the wicked claim, but rather the diligent duty of visitation, as they frequently go and come back, and do not allow themselves to be away from the Lord's tomb for a long time or further.

Or, otherwise; This apparent discrepancy in the Evangelists as to the times of their visits is no mark of falsehood, as wicked men urge, but shows the sedulous duty and attention of the women, often going and coming, and not enduring to be long absent from the sepulchre of their Lord.

Thus the Chief Priests, who ought to have been by this turned to penitence, and to seek Jesus risen, persevere in their wickedness, and convert the money which was given for the use of the Temple to the purchase of a lie, as before they had given thirty pieces of silver to the traitor Judas.

All who abuse to other purposes the money of the Temple, and the contributions for the use of the Church, purchasing with them their own pleasure, are like the Scribes and Priests who bought this lie, and the blood of the Saviour.

(Verse 8.) And they went out quickly from the tomb with fear and great joy, running to tell his disciples. The women's minds were filled with mixed emotions, fear and joy: one because of the greatness of the miracle, the other out of longing for the risen one; and yet both stirred up a feminine fervor. They went to the apostles, so that through them the seed of faith might be scattered.

A twofold feeling possessed the minds of the women, fear and joy; fear, at the greatness of the miracle; joy, in their desire of Him that was risen; but both added speed to their women's steps, as it follows, And did run to bring his disciples word. They went to the Apostles, that through them might be spread abroad the seed of the faith.

(Verse 9.) And behold, Jesus met them, saying: Greetings. Those who were searching, those who were running in this manner, deserved to meet the risen Lord, and first to hear, Greetings: so that the curse of the woman Eve would be overturned in women.

But they drew near and held his feet, and adored him. These came near and held his feet, because they adored him. But she, who sought the living among the dead, and still did not know that the Son of God had risen, rightly hears: Do not touch me, for I have not yet ascended to my Father (John 20:17).

They who thus desired, and who thus ran, merited to have their rising Lord come to meet them; whence it follows, And, behold, Jesus met them, saying, All hail.

The women ought first to hear this Hail, that the curse of the woman Eve may be removed in these women.

Two different feelings occupied the minds of the women: fear and joy. Fear came from the magnitude of the miracle they had witnessed and joy from their desire for the resurrection. Nevertheless both feelings impelled their steps. They continued on to the apostles so that through them the seed of faith would be scattered."And behold, Jesus met them, saying 'Hail!' " They who sought him out and ran to him deserved to be the first to meet the risen Lord and to hear him say, "Hail." Thus it happened that Eve's curse was undone by these women.

(Verse 19.) Therefore, go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. First they teach all nations, then they immerse the instructed ones in water. For it cannot be that the body receives the sacrament of baptism unless the soul has first embraced the truth with faith. But they are baptized in the name of the Father, and of the Son, and of the Holy Spirit, so that there may be one divinity among them, one bestowal: and the name of the Trinity is one God.

They first then teach all nations, and when taught dip them in water. For it may not be that the body receive the sacrament of Baptism, unless the soul first receive the truth of the Faith. In the name of the Father, the Son, and the Holy Ghost, that they whose Godhead is one should be conferred at once, to name this Trinity, being to name One God.

(Didymi Lib. ii. de Spir. Sanct.) And though some one there may be of so averse a spirit as to undertake to baptize in such sort as to omit one of these names, therein contradicting Christ Who ordained this for a law, his baptism will effect nothing; those who are baptized by him will not be at all delivered from their sins. From these words we gather how undivided is the substance of the Trinity, that the Father is verily the Father of the Son, and the Son verily the Son of the Father, and the Holy Spirit the Spirit of both the Father and the Son, and also the Spirit of wisdom and of truth, that is, of the Son of God. This then is the salvation of them that believe, and in this Trinity is wrought the perfect communication of ecclesiastical discipline.

" 'Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.' " First they teach all nations; then they baptize those they have taught with water, for the body is not able to receive the sacrament of baptism before the soul has received the truth of the faith. They were baptized in the name of the Father and of the Son and of the Holy Spirit so that the three who are one in divinity might also be one in giving themselves. The name of the Trinity is the name of the one God.

The guards acknowledged the miracle, returned to the city quickly and described to the chief priest what they had witnessed. Those who should have turned, repented and sought out the resurrected Jesus continued instead in their wickedness. They converted the money which had been given to the temple into a bride for their falsehood, just as they had earlier given thirty pieces of silver to Judas, the betrayer. Everyone therefore who diverts the offerings given to the temple or to the church for other purposes, namely, the satisfaction of his own will, is like these scribes and chief priests who purchased a lie and bought the blood of the Savior.

The Angel in white raiment signifies the glory of His triumph.

(Vers. 4, 5.) However, because of his fear, the guards were terrified and became like dead men. But the angel, responding, said to the women: Do not be afraid. For I know that you seek Jesus, who was crucified: He is not here, for he has risen as he said. The guards, terrified by fear, lie stupefied like dead men, and yet the angel comforts not them, but the women. Do not be afraid. Let them, he says, fear: let fear continue in those in whom unbelief persists. Furthermore, because you seek Jesus who was crucified, listen to the fact that He has risen and fulfilled the promises.

The guards lay like dead men in a trance of terror, but the Angel speaks comfort not to them, but to the women, saying, Fear not ye; as much as to say, Let them fear with whom unbelief abides; but do ye who seek the crucified Jesus hear that He has risen again, and has accomplished what He promised.

(Vers. 2, 3.) And behold, there was a great earthquake. For an Angel of the Lord descended from heaven, and approaching, rolled away the stone, and sat upon it. And His appearance was like lightning, and His garment like snow. Our Lord, the one and the same Son of God and Son of Man, according to both natures, divinity and flesh, now demonstrates signs of His greatness and humility. Therefore, even in this place, though He is a man who was crucified, who was buried, who was confined in a tomb, whom a stone held back, yet the things that happen outside reveal the Son of God: the sun fleeing, darkness falling, the earth shaking, the veil torn, rocks split, the dead raised, the ministry of angels, which from the beginning of His nativity confirmed Him as God. Gabriel came to Mary, while Joseph speaks with the angel; the same announces it to the shepherds, afterwards the chorus of angels is heard saying: Glory to God in the highest, and on earth peace to people of good will (Luke II). He is tempted in solitude, and after victory immediately served by angels. Now also the Angel comes, the guardian of the Lord's tomb, and in white garments signifies the glory of the triumphant. Moreover, as the Lord ascends to heaven, two angels are seen on the Mount of Olives, promising the apostles according to the Saviour's coming (Acts I).

(Verse 20) Teaching them to observe all things whatsoever I have commanded you. The main order: He commanded the apostles to first teach all nations, then to immerse them in the sacrament of faith, and after faith and baptism, to command what should be observed. And lest we think that what has been commanded is light and few, he added: All things whatsoever I have commanded you. So that whoever believes, who has been baptized in the Trinity, may do all the things that are commanded.


And behold, I am with you always, until the end of the age. He who promises to be with his disciples until the end of the age, and shows them that they will always be victorious, and that he will never leave those who believe in him. But he who promises his presence until the end of the world, does not ignore the day when he knows he will be with the apostles.

Observe the order of these injunctions. He bids the Apostles first to teach all nations, then to wash them with the sacrament of faith, and after faith and baptism then to teach them what things they ought to observe; Teaching them to observe all things whatsoever I have commanded you.

He then who promises that He will be with His disciples to the end of the world, shows both that they shall live for ever, and that He will never depart from those that believe.

" 'Teach them to observe all that I have commanded you.' " What a marvelous sequence this is. He commanded the apostles first to teach all nations and then to baptize them in the sacrament of faith and then, after faith and baptism, to teach them to observe all that he had commanded. Lest we think these commandments of little consequence or few in number, he added "all that I have commanded you," so that those who were to believe and be baptized in the Trinity would observe everything they had been taught.

(Ver. 18.) And Jesus came to them and spoke, saying: All power has been given to me in heaven and on earth. The power was given to him who was recently crucified, who was buried in a tomb, who had been dead, and who later rose again. Power has been given in heaven and on earth, so that he who previously reigned in heaven may now reign on earth through the faith of believers.

Power is given to Him, Who but a little before was crucified, Who was buried, but Who afterwards rose again.

Power is given in heaven and in earth, that He who before reigned in heaven, should now reign on earth by the faith of the believers.

"Jesus approached them and said, 'All authority in heaven and earth has been given to me.' " This authority was given to one who had just been crucified, buried in a tomb, laid dead and afterwards had arisen. Authority was given to him in both heaven and earth so that he who once reigned in heaven might also reign on earth through the faith of his believers.

(Verse 10.) Then Jesus said to them, 'Do not be afraid. And in the old and new Testament, this must always be observed: that when a more august (or narrower) vision appears, fear is first dispelled so that, with the mind calmed, the things that are said can be heard.'

Go, tell my brothers to go to Galilee, there they will see me. And when they had gone, behold, some of the guards came into the city and reported to the chief priests all that had happened. These brothers, of whom he spoke elsewhere: I will announce your name to my brothers (Ps. XXI, 23): who do not see the Savior in Judea, but in the multitude of the Gentiles.

This may be always observed, both in the Old and New Testament, that when there is an appearance of any majestic person, the first thing done is to banish fear, that the mind being tranquillized may receive the things that are said.

That if my words fail to convince you, the empty tomb may.

And, behold, there was a great earthquake. Our Lord, Son at once of God and man, according to His twofold nature of Godhead and of flesh, gives a sign one while of His greatness, another while of His lowliness. Thus, though now it was man who was crucified, and man who was buried, yet the things that were done around show the Son of God.

(Vers. 12 seqq.) And when they were gathered with the elders, after taking counsel, they gave a large sum of money to the soldiers, saying: Tell them that his disciples came by night and stole him away while we were asleep. And if this comes to the governor's ears, we will satisfy him and keep you out of trouble. So they took the money and did as they were instructed. And the story spread among the Jews to this day. The guards confessed the miracle: they returned to the city and reported to the chief priests all that they had seen and experienced. Those who were supposed to convert to repentance and seek the risen Jesus persist in wickedness, and they turn the money that was given for the use of the temple into the redemption of lies, just as they had previously given thirty pieces of silver to Judas the betrayer. Therefore, all those who misuse the temple offerings and those things that are given for the use of the church for other purposes, in order to fulfill their own desires, are similar to the scribes and priests who bought the lie and the Savior's blood.

(Verse 16, 17.) However, the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshipped him; but some doubted. After the resurrection, Jesus is seen on a mountain in Galilee and is worshipped there; although some doubt, their doubt strengthens our faith. Then he shows himself more clearly to Thomas and shows him the wound in his side from the spear and the nails in his hands.

After His Resurrection, Jesus is seen and worshipped in the mountain in Galilee; though some doubt, their doubting confirms our faith.

Mystically; He shall go before you into Galilee, that is, into the wallowing stye of the Gentiles, where before was wandering and stumbling, and the foot had no firm and steady resting-place.

(Vers. 6, 7.) Come and see the place where the Lord was laid. And quickly going, say to his disciples. That if you do not believe my words, you may believe in the empty tomb, and go with quick steps and announce to his disciples.

Because he has risen, and behold, he goes before you to Galilee: there you will see him: behold, I have told you.

One must not dismiss lightly the question concerning the exact hour at which the women came to the tomb. For if Matthew says, "In the evening of the sabbath, at the dawn of the first day of the week, Mary Madgalene and other Mary came to see the tomb," what then does it mean that Mark says, "And early in the morning on the first day of the week, they came to the tomb at the rising of the sun"? The other two Gospels, Luke and John, do not disagree with Mark; Luke says "early in the morning," and John says "in the morning when it was still dark." Both statements are consistent with Mark's declaration that it was "early in the morning at the rising of the sun," that is, when the heavens in the east were brightening. But this doesn't occur except when the sun is very close to rising, a phenomenon which customarily is called the dawn. Therefore Mark does not oppose John, who says "when it was still dark," for as day is breaking the remaining shadows of darkness diminish only in proportion to the sun's rising. And Luke's phrase, "early in the morning," need not be understood to imply that the sun had already appeared above the horizon but rather is the kind of expression we normally use when we want to signify that something must be done earlier. For when we say "in the morning," lest we are understood to mean that the sun is already visible, we usually add "very early," so that we will be understood to refer to the dawn.Thus it is said "in the evening of the sabbath," as if he had said "in the night of the sabbath," that is, in the night which follows the day of the sabbath. Matthew's words themselves, however, are sufficient, for he says, "In the evening of the sabbath, at the dawn on the first day of the week." This would be impossible if we understood "in the evening" to signify only the first part of the night. For it is not the beginning of the night which "dawns on the first day of the week" but the night which begins to be terminated by the coming of the light. Now the end of the first part of the night is the beginning of the second part, but the end of the whole night is the light. Thus we cannot say that the evening is "at the dawn of the first day of the week" unless by "evening" we intend "night," which the light brings to an end. In addition, it is divine Scripture's customary way of distinguishing the whole from the part. Therefore by saying "evening" it signifies the whole night, the end of which is the dawn. Thus the women came to the tomb at dawn, and therefore they came at night, which is signified in Scripture by the designation of evening. For, as I have said, the whole night is included under that name. Therefore, in whatever part of the night they may have come, they came at night; even if they came at the very end of the night, the fact remains without a doubt that they came at night.

(de Cons. Ev. iii. 24.) Concerning the hour when the women came to the sepulchre there arises a question not to be overlooked. Matthew here says, On the evening of the Sabbath. What then means that of Mark, Very early in the morning, the first day of the week? (Mark 16:2.) Truly Matthew, by naming the first part of the night, to wit, the evening, denotes the whole night in the end of which they come to the sepulchre. But seeing the Sabbath hindered them from doing this before, he designates the whole night by the earliest portion of it in which it became lawful for them to do whatever, during some period of the night, they designed to do. Thus, On the evening of the sabbath, is just the same as if he had said, On the night of the sabbath, i. e. the night which follows the day of the sabbath, which is sufficiently proved by the words which follow, As it began to dawn towards the first day of the week. This could not be if we understood only the first portion of the night, its beginning, to be conveyed by the word, evening. For the evening or beginning of the night does not begin to dawn towards the first day of the week, but only the night which is concluded by the dawn. And this is the usual mode of speaking in Holy Scripture, to express the whole by a part. By evening therefore he implied the night, in the end of which they came to the sepulchre.

(de Cons. Ev. iii. 25.) But it is to be considered, how the Lord could be seen bodily in Galilee. For that it was not the day of the Resurrection is manifest; for He was seen that day in Jerusalem in the beginning of the night, as Luke and John evidently agree. Nor was it in the eight following days, after which John says that the Lord appeared to His disciples, and when Thomas first saw Him, who had not seen Him on the day of the Resurrection. For if within these eight days the eleven had seen Him on a mountain in Galilee, Thomas, who was one of the eleven, could not have seen Him first after the eight days. Unless it be said, that the eleven there spoken of were eleven out of the general body of the disciples, and not the eleven Apostles. But there is another difficulty. John having related that the Lord was seen not in the mountain, but at the sea of Tiberias, by seven who were fishing, adds, This is now the third time that Jesus showed himself to his disciples after he was risen from the (John 21:14.) dead. (Mark 16:14.) So that if we understand the Lord to have been seen within those eight days by eleven of the disciples, this manifestation at the sea of Tiberias will be the fourth, and not the third, appearance. Indeed, to understand John's account at all it must be observed, that he computes not each appearance, but each day on which Jesus appeared, though He may have appeared more than once on the same day; as He did three times on the day of His Resurrection. We are then obliged to understand that this appearance to the eleven disciples on the mountain in Galilee took place last of all. In the four Evangelists we find in all ten distinct appearances of Our Lord after His Resurrection. 1. At the sepulchre to the women. 2. To the same women on their way back from the sepulchre. 3. To Peter. 4. To two disciples as they went into the country. 5. To many together in Jerusalem; 6. when Thomas was not with them. 7. At the sea of Tiberias. 8. At the mountain in Galilee, according to Matthew. 9. To the eleven as they sat at meat, because they should not again eat with Him upon earth, related by Mark. 10. On the day of His Ascension, no longer on the earth, but raised aloft in a cloud, as related by both Mark and Luke. But all is not written, as John confesses, for He had much conversation with them during forty days before His ascension, being seen of them, and speaking unto them of the things pertaining to the kingdom of God. (Acts 1:3.)

It may also be asked how it is that Mark says: "And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they anything to any man; for they were afraid;" whereas Matthew's statement is in these terms: "And they departed quickly from the sepulchre with fear and great joy, and did run to bring His disciples word." The explanation, however, may be that the women did not venture to tell either of the angels themselves,—that is, they had not courage enough to say anything in reply to what they had heard from the angels. Or, indeed, it may be that they were not bold enough to speak to the guards whom they saw lying there; for the joy which Matthew mentions is not inconsistent with the fear of which Mark takes notice. Indeed, we ought to have supposed that both feelings had possession of their minds, even although Matthew himself had said nothing about the fear. But now, when this evangelist also particularizes it, saying, "They departed quickly from the sepulchre with fear and great joy," he allows nothing to remain which can occasion any question of difficulty on this subject.

(de Cons. Ev. iii. 23.) They departed forth of the tomb, that is, from that spot of the garden which was before the tomb hewn in the rock.

(ubi sup.) We conclude that they had speech of Angels twice at the sepulchre; when they saw one Angel, of whom Matthew and Mark speak; and again when they saw two Angels, as Luke and John relate. And twice in like manner of the Lord; once at that time when Mary supposed Him to be the gardener, (John 20:15.) and now again when He met them in the way to confirm them by repetition, and to restore them from their faintness.

(de Cons. Ev. iii. ult.) That the Lord, both by His own mouth, and by the Angel, directs them to seek for Him, not in that place in which He was to show Himself first, but in Galilee, makes every believer anxious to understand in what mystery it is spoken. Galilee is interpreted 'transmigration,' or 'revelationa'. And according to the first interpretation what meaning offers itself, save this, that the grace of Christ was to pass from the people of Israel to the Gentiles, who would not believe when the Apostles should preach the Gospel to them, unless the Lord Himself should first make ready their way in the hearts of men. This is the signification of that, He shall go before you into Galilee. There shall ye see him, means, there shall ye find His members, there shall ye perceive His living Body in such as shall receive you. According to the other interpretation, 'revelation,' it is to be understood, ye shall see him no longer in the form of a servant, but in that in which He is equal with the Father. That revelation will be the true Galilee, when we shall be like him, and shall see him as he is. (1 John 3:2.) That will be the blessed passing from this world to that eternity.

According to Matthew, the angel sat upon the stone which had been rolled from the tomb, whereas Mark says that upon entering the tomb the women were astounded to see a young man sitting on the right, dressed in a white robe. This discrepancy would be troubling unless we understand that Matthew remained silent concerning that angel whom they saw when they entered the tomb and Mark remained silent concerning that angel whom they saw sitting on the stone outside the tomb. If this be the case, the women saw two angels and heard from them about Jesus progressively; first from the one who sat on the stone outside the tomb and then from the one whom they saw sitting on the right when they entered the tomb. They went into the tomb then because they had been exhorted to do so by the angel sitting outside, when he said, "Come and see where the Lord was placed." Upon entering, as it is written, they saw and heard similar things from the angel sitting on the right side of the tomb, who is mentioned by Mark but ignored by Matthew.If this explanation fails to satisfy, we certainly ought to understand that when they entered the tomb they were in some sort of walled enclosure which, it is reasonable to believe, had been established as a secured location in front of the rock from which the tomb was cut. According to this scenario, the angel whom they saw sitting on the right side of the tomb would have been in the same space as the angel who Matthew says was sitting on the stone which, at the time of the earthquake, had been rolled back from the entrance to the tomb, that is, from the sepulcher cut from the rock.

(de Cons. Ev. iii. 24.) It may disquiet some, how it is that according to Matthew the Angel sate upon the stone after it had been rolled back from the sepulchre, whereas Mark says that the women having gone into the sepulchre, saw a young man sitting on the right hand. Either we may suppose that they saw two, and that Matthew has not mentioned him whom they saw within, nor Mark him whom they saw without the sepulchre; but that they heard from each severally what the Angels said concerning Jesus. Or the words, entering into the sepulchre, (Mark 16:5.) may mean entering into some enclosed place, which probably there might be in front of the rock out of which the sepulchre was hewn; and thus it might be the same Angel whom they saw sitting on the right hand, whom Matthew describes as sitting on the stone which he had rolled back.

But let us see what mystery it was for the sake of which, according to Matthew and Mark, our Lord when He rose again gave the following command, I will go before you into Galilee, there shall ye see me. Which although it was accomplished, yet it was not till after many other things had happened, whereas it was so commanded, that it might be expected that it would have taken place alone, or at least before other things.

(ut sup.) But that which was said by the Angel, that is the Lord, must be taken prophetically, for by the word Galilee according to its meaning of transmigration, it is to be understood that they were about to pass over from the people of Israel to the Gentiles, to whom the Apostles preaching would not entrust the Gospel, unless the Lord Himself should prepare His way in the hearts of men. And this is what is meant by, He shall go before you into Galilee, there shall ye see him. But according to the interpretation of Galilee, by which it means "manifestation," we must understand that He will be revealed no more in the form of a servant, but in that form in which He is equal to the Father, which He has promised to His elect. That manifestation will be as it were the true Galilee, when we shall see Him as He is. This will also be that far more blessed transmigration from the world to eternity, from whence though coming to us He did not depart, and to which going before us He has not deserted us.

So the angel became an evangelist and herald of the resurrection to the women. "Do not seek," he says, "the one who" always "lives," who in his own nature is life, "among the dead. He is not here," that is, dead and in the tomb, "but he has been raised." He has become a way of ascent to immortality not only for himself but also for us. For this reason he made himself nothing and put on our likeness, that "by the grace of God," just as the blessed Paul says, "he might taste death on behalf of all." And so he has become the death of death.

"In the evening toward the dawn." Behold, with the Lord's resurrection the evening does not grow dark, it becomes light. What was normally the beginning of night now becomes the break of day. "In the evening of the sabbath toward the dawn of the first day of the week." Even as mortality is transformed into immortality, corruption into incorruption and flesh into the Word of God, the darkness is transformed into light, so that the night itself rejoices that it did not die but is transmuted.…"In the evening of the sabbath toward the dawn of the first day of the week." The sabbath rejoices that it now has a subservient effect. Under the yoke of the law the sabbath had become smugly apathetic and alienated from life-giving power. Through the primacy of the Lord's Day the sabbath is now wonderfully awakened to works of divine power. To paraphrase the Lord: Is it not permitted to heal the sick on the sabbath, to give aid to the afflicted, sight to the blind and life to the dead?

The apostles are preceded in ministry by women, who follow the men by gender and the disciples by order. The apostles are not thereby made masters by these women. These women are bringing to the sepulcher the form and appearance of women, but they together symbolize the wholeness of the Lord's churches. Mary and Mary: one as herself, and herself as the other. Mary, the single maternal name of Christ, is duplicated in two women. Here is symbolized the church coming from two peoples yet made into one from two peoples—that is, from the Gentiles and the Jews. For "the first shall be last and the last shall be first."

(Serm. 75.)g. Because the sabbath is illuminated, not taken away, by Christ, Who said, I am not come to destroy the Law, but to fulfil it. (Matt. 5:17.) It is illuminated that it may lighten into the Lord's day, and shine forth in the Church, when it had hitherto burnt dim, and been obscured by the Jews in the Synagogue.
It follows, Came Mary Magdalen, and the other Mary, &c. Late runs woman for pardon, who had run early to sin; in paradise she had taken up unbelief, from the sepulchre she hastes to take up faith; she now hastens to snatch life from death, who had before snatched death from life. And it is not, They come, but came, (in the singular,) for in mystery and not by accident, the two came under one name. She came, but altered; a woman, changed in life, not in name; in virtue, not in sex. The women go before the Apostles, bearing to the Lord's sepulchre a type of the Churches; the two Marys, to wit. For Mary is the name of Christ's mother; and one name is twice repeated for two women, because herein is figured the Church coming out of the two nations, the Gentiles and the Jews, and being yet one. Mary came to the sepulchre, as to the womb of the resurrection, that Christ might be the second time born out of the sepulchre of faith, who after the flesh had been born of her womb; and that as a virgin had borne Him into this life present, so a sealed sepulchre might bring Him forth into life eternal. It is proof of Deity to have left a womb virgin after birth, and no less to have come forth in the body from a closed sepulchre.

(Serm. 75.) For they kept watch over Him with a purpose of cruelty, not with the solicitude of affection. And no man can stand who is forsaken by his own conscience, or troubled with a sense of guilt. Hence the Angel confounds the wicked, and comforts the good.

(Serm. 76.) That in these women is contained a full figure of the Church is shown hereby, that Christ convinces His disciples when in doubt concerning the Resurrection, and confirms them when in fear; and when He meets them He does not terrify them by His power, but prevents them with the ardour of love. And Christ in His Church salutes Himself, for He has taken it into His own Body.

(ubi sup.) Then Mary was not suffered to touch Him; now she has permission not only to touch, but to hold Him altogether; they came and held him by the feet, and worshipped him.

(ubi sup.) They hold Christ's feet, who in the Church present the type of Evangelic preaching, and merit this privilege by their running to Him; and by faith so detain their Saviour's footsteps, that they may come to the honour of His perfect Godhead. She is deservedly bid to touch me not, who mourns her Lord upon earth, and so seeks Him dead in the tomb, as not to know that He reigns in heaven with the Father. This, that the same Mary, one while exalted to the summit of faith, touches Christ, and holds Him with entire and holy affection; and again, cast down in weakness of flesh, and womanly infirmity, doubts, undeserving to touch her Lord, causes us no difficulty. For that is of mystery, this of her sex; that is of divine grace, this of human nature. And so also we, when we have knowledge of divine things, live unto God; when we are wise in human things, we are blinded by our own selves.

(Serm. 80.) They held His feet to show that the head of Christ is the man, but that the woman is in Christ's feet, and that it was given to them through Christ, not to go before, but to follow the man.

While they were going, the Lord "met them" and said, "Hail!" When he meets them, he does not frighten them with his power but comes before them with the ardor of his love. He does not startle them with his authority but greets them warmly. He binds them by the covenant of the bridegroom, not by the right of the ruler. He honors them with the love of a brother. He greets them with a gracious salutation. At one time he had said to his disciples, "Salute no one on the road." So why is it that here along the way this visitor is so quick to salute them? He does not wait to be recognized. He does not demand to be understood. He does not allow himself to be questioned. Rather, he extends this greeting immediately, enthusiastically. He did this because the force of his love overcomes and surpasses all. Furthermore, by doing so Christ himself greets the church. He makes its very heart to be his own and thus receives its body into his own, as the apostle says, "And he is the head of the body, the church." This greeting itself evidently shows that the full figure of the church abides in these women. They are contrasted with those disciples whom Christ scolds who were wavering over the resurrection. He quells their fears by showing his side and the deep holes from the nails. By taking food, he now restores their faith.

(Serm. 80.) Thus all nations are created a second time to salvation by that one and the same Power, which created them to being.

(ubi sup.) Among the Jews, not among the Christians; what in Judæa the Jew concealed by his gold, is by faith blazed abroad throughout the world.

(Serm. 75.) The splendour of his countenance is distinct from the shining of his raiment; his countenance is compared to lightning, his raiment to snow; for the lightning is in heaven, snow on the earth; as the Prophet saith, Praise the Lord from the earth; fire and hail, snow and vapours. (Ps. 148:7.) Thus in the Angel's countenance is preserved the splendour of his heavenly nature; in his raiment is shown the grace of human communion. For the appearance of the Angel that talked with them is so ordered, that eyes of flesh might endure the still splendour of his robes, and by reason of his shining countenance they might tremble before the messenger of their Maker.

(Serm. 77.) But what means this raiment where there is no need of a covering? The Angel figures our dress, our shape, our likeness in the Resurrection, when man is sufficiently clothed by the splendour of his own body.

The angel mentions the name of Jesus, alludes to his cross, speaks about his Passion and refers to his death. He then proclaims his resurrection and confesses his lordship. After all the punishment and after the sepulcher, the angel heralds the Lord, speaks of his subjection and sees that the full offense of the Passion has been transmuted into the glory of the resurrection. How could anyone judge that God was lessened by becoming human? Or believe that his power was demeaned by the Passion? Or think that his sovereignty was diminished by his servanthood? The angel speaks worthily of the crucified one. He shows the very place where the Lord's body was laid, lest someone else and not he is believed to have risen from the dead.

The angel goes on to say, "Go quickly and tell his disciples that he has risen; and behold, he goes before you into Galilee; you will see him there." The angel here sends not merely the women but the church in the two women. He sends the one so that by sending her he may spread the news far and wide. Here the angel is sending the bride to the bridegroom.

(ubi sup.) Not content to have put the Master to death, they plot how they may destroy the disciples, and make the Master's power matter of charge against His disciples. The soldiers indeed lost Him, the Jews missed Him, but the disciples crimed Him away, not by theft, but by faith; by virtue, and not by fraud; by holiness, and not by wickedness; alive, and not dead.

"His appearance," says the Evangelist, "was like lightning, and his raiment white as snow." The brightness of his countenance is distinguished from the brilliance of his clothing. His face is compared with lightning from heaven and his garment to snow falling upon the earth. Listen to the prophet as he says, "Praise the Lord from the earth, you fire, hail and snow!" In the angel's face, then, heaven's brilliance adapts to nature. His clothing symbolizes the grace of human fellowship, and the appearance of this angel as he speaks is so tempered that physical eyes can withstand the peaceful brilliance of his raiment. As they look upon the lightning of his appearance, they tremble and revere the messenger of their Maker.

Among these misdeeds, we find the priests bribing people and, what is worse, deceiving them by pointing falsely to the misdeeds of others. Meanwhile they were putting a price on sin. They paid money to cover up their manipulations. They buy out Judas who betrayed his Lord. They compensate with money the blood of the Savior of the world. They try to shut up faith in the empty tomb by purchasing silence. With petty theft they deal in the greater crime of denying the resurrection. "They gave a sum of money to the soldiers and said, 'Tell people, "His disciples came by night and stole him away while we were asleep." And if this comes to the governor's ears, we will satisfy him and keep you out of trouble.' So they took the money and did as they were directed; and this story has been spread among the Jews to this day." Among the Christians too. What they covered up with gold in Judea would shine brightly and intensely over the whole world. The disciples received Christ; they did not steal him. You purchased treachery, but you did not steal the truth. Christ rose from the dead. You lost money.

(Serm. 80.) The Son of God conveyed to the Son of the Virgin, the God to the Man, the Deity to the Flesh, that which He had ever together with the Father.

(Serm. 80.) Christ also repeats what the Angel had said, that what an Angel had made sure, Christ might make yet more sure. It follows, Then saith Jesus unto them, Fear not.

(ubi sup.) He calls them brethren whom He has made akin to His own body; brethren whom the generous Heir has made His co-heirs; brethren, whom He has adopted to be sons of His own Father.

The Lord rises in the same flesh. He brings back the wounds, takes on again the holes from the nails and bears witness by his very body with the signs of his resurrection, which were the ravages of his suffering. If so, how could anyone imagine that he might return in some other body? How could anyone fail to believe that he will return in his own flesh? It is fanciful to think that the servant would by chance disdain his own flesh. Rest assured, my friend, when you arise from the dead it will be you in your own body. Otherwise it would not be you if you should rise in the flesh of another.

(Serm. 76.) Thus the Angel first announces His name, declares His Cross, and confesses His Passion; but straightway proclaims Him risen and their Lord. An Angel after such sufferings, after the grave acknowledges Him Lord; how then shall man judge that the Godhead was diminished by the flesh, or that His Might failed in His Passion. He says, Which was crucified, and points out the place where the Lord was laid, that they should not think that it was another, and not the same, who had risen from the dead. And if the Lord reappears in the same flesh, and gives evidence of His resurrection, why should man suppose that he himself shall reappear in other flesh? Or why should a slave disdain his own flesh, seeing the Lord did not change ours?

An angel descended and rolled back the stone. He did not roll back the stone to provide a way of escape for the Lord but to show the world that the Lord had already risen. He rolled back the stone to help his fellow servants believe, not to help the Lord rise from the dead. He rolled back the stone for the sake of faith, because it had been rolled over the tomb for the sake of unbelief. He rolled back the stone so that he who took death captive might hold the title of Life. Pray, brothers, that the angel would descend now and roll away all the hardness of our hearts and open up our closed senses and declare to our minds that Christ has risen, for just as the heart in which Christ lives and reigns is heaven, so also the heart in which Christ remains dead and buried is a grave. May it be believed that just as he died, so was he transformed. Christ the man suffered, died and was buried; as God, he lives, reigns, is and will be forever.

(Serm. 77 et 74.) If the earth thus quaked when the Lord rose again to the pardon of the Saints, how will it quake when He shall rise again to the punishment of the wicked? As the Prophet speaks, The earth trembled when the Lord rose again to judgment. (Ps. 76:8.) And how will it endure the Lord's presence, when it was unable to endure the presence of His Angel? And the Angel of the Lord descended from heaven. For when Christ arose, death was destroyed, commerce with heaven is restored to things on the earth; and woman, who had of old held communication to death with the Devil, now holds communication to life with the Angel.

(Serm. 74.) He said not 'rolled,' but rolled back; because the rolling to of the stone was a proof of death; the rolling it back asserted the resurrection. The order of things is changed; The Tomb devours death, and not the dead; the house of death becomes the mansion of life; a new law is imposed upon it, it receives a dead, and renders up a living, man. It follows, And sat thereon. He sat down, who was incapable of weariness; but sat as a teacher of the faith, a master of the Resurrection; upon the stone, that the firmness of his seat might assure the sted fastness of the believers; the Angel rested the foundations of the Faith upon that rock, on which Christ was to found His Church. Or, by the stone of the sepulchre may be denoted death, under which we all lay; and by the Angel sitting thereon, is shown that Christ hath by His might subdued death.

(Serm. 77.) As much as to say, Woman, now thou art healed, return to the man, and persuade him! to faith, whom thou didst once persuade to treachery. Carry to man the proof of the Resurrection, to whom thou didst once carry counsel of destruction.

(Serm. 77.) For their faith had been bowed by the cruel storm of His Passion, so that they sought Him yet as crucified and dead; I know that ye seek Jesus which was crucified; the weight of the trial had bent them to look for the Lord of heaven in the tomb, but, He is not here.

(Serm. 72. 3.) For by ascending into heaven He does not desert His adopted; but from above strengthens to endurance, those whom He invites upwards to glory.
Of which glory may Christ make us partakers,
Who is the King of glory,
God blessed for ever,
AMEN.

Palladius said, 'The soul which is being trained according to the will of Christ should either be earnest in learning what it does not know, or should publicly teach what it does know. If it wants to do neither, though it could, it is mad. The first step on the road away from God is contempt for teaching, that is, not to want to give food to the soul that truly wants it.'

It is to be known that Matthew designs to hint to us a mystical meaning, of how great worthiness this most holy night drew from the noble conquest of death, and the Resurrection of Our Lord. With this purpose he says, On the evening of the Sabbath. For whereas according to the wonted succession of the hours of the day, evening does not dawn towards day, but on the contrary darkens towards night, these words show that the Lord shed, by the light of His resurrection joy and brilliance over the whole of this night.

But if the guards slept, how saw they the theft? And if they saw it not, how could they witness thereto? So that what they desire to show, they cannot show.

The rolling back of the stone signifies the opening of Christ's sacraments, which were covered by the letter of the Law. For the Law having been writen on stones, is here denoted by the stone.

This is more fully told by Luke; how when the Lord after the Resurrection appeared to the disciples, in their terror they thought they saw a spirit.

The disciples then, when they saw Him, knew the Lord; and worshipped Him, bowing their faces to the ground. And He their affectionate and merciful Master, that He might take away all doubtfulness from their hearts, coming to them, strengthened them in their belief; as it follows, And Jesus came and spake to them, saying, All power is given unto me in heaven and in earth.

What the Psalmist says of the Lord at His rising again, Thou madest him to have dominion over the works of thy hands (Ps. 8:6.), this the Lord now says of Himself, All power is given unto me in heaven and in earth. And here it is to be noted, that even before His resurrection the Angels knew that they were subjected to the man Christ. Christ then desiring that it should be also known to men that all power was committed to Him in heaven and in earth, sent preachers to make known the word of life to all nations; whence it follows, Go ye therefore, and teach all nations.

The sacred authors of the Gospels did not say whether the Savior was raised "after the sabbath," or when most of the night had passed, or at the dawn or when the sun had already begun to shine. Indeed, it would be contradictory for the authors to say that the same event transpired at different times. However, they did write that some of the women arrived at the tomb at one time and some of the women at another time, but not all at the same time—how could that be possible, since they came separately?—and that each of the women heard the angels say similar things regarding the Savior: "He is risen, he is not here," without adding when his resurrection occurred. It follows that if the resurrection had taken place on that divine night, as all of the Evangelists aver and agree, no one has specified the hour. [That hour] is unknown to the entire world except for the God who was raised and for the Father—who alone knows the Son as he is known by the Son—and except for the Spirit, who "searches everything, even the depths of God." …As for the expression "after the sabbath," it does not refer to the evening which follows the setting of the sun at the end of the sabbath, for Matthew did not use the singular opse sabbatou but the plural opse sabbatōn. The Jews were accustomed to call the entire week sabbata. Thus the Evangelists call the first day opse sabbatōn when they mean the first day of the week. We also use a colloquial expression when we call the second and third days of the week the second and third of the sabbata. Matthew then did not say opse sabbatou, that is, the evening of the sabbath, because he did not intend to denote the evening of that very day. Rather, he used opse sabbatōn so as to indicate that it was very late and well after the end of the week. Similarly, I think, we are in the habit of saying "you came opse tou kairou [well after the time], opse tēs hōras [well after the hour], opse tēs chreias [well after the need]" not in order to indicate the evening or the time after the setting of the sun but in order to suggest that the person arrived too late for the event. In a similar fashion, opse sabbatōn means that the women arrived very late and well after the end of the week. Now each week ends at the setting of the sun after the sabbath.

But the teacher says to her: "Do not touch me." Not because the Lord after the resurrection refused the touch of women, since of the two coming to his tomb it is written: "They approached, and held his feet."

But the reason why she should not touch him is also added when he continues: "For I have not yet ascended to my Father." For in our heart Jesus ascends to the Father when he is believed to be equal to the Father.

Hence Matthew also, describing the angel's appearance, says: "His appearance was like lightning, and his garments like snow." For in lightning there is the terror of fear, but in snow there is the gentleness of brightness. Since indeed almighty God is both terrible to sinners and gentle to the just, rightly the angel, witness of his resurrection, is shown both with a countenance like lightning and with garments of brightness, so that by his very appearance he might both terrify the reprobate and soothe the devout. Hence also the pillar of fire by night and the pillar of cloud by day rightly went before the people journeying through the desert. For in fire there is terror, but in cloud there is the gentle comfort of vision; and day is taken as the life of the just, and night as the life of the sinner. Hence Paul also says to converted sinners: "You were once darkness, but now you are light in the Lord." Therefore by day the pillar was shown through cloud, and by night through fire, because almighty God will appear both gentle to the just and terrible to the unjust. Coming in judgment, he soothes the former through the mildness of gentleness, but terrifies the latter through the severity of justice.

(Hom. in Ev. xxi. 4.) Or otherwise; Lightning inspires terror; snow is an emblem of equity; and as the Almighty God is terrible to sinners and mild to the righteous, so this Angel is rightly a witness of His resurrection, and is exhibited with a countenance as lightning, and with raiment as snow, that by His presence He might terrify the wicked, and comfort the good; and so it follows, And for fear of him the keepers did shake.

"These things I have spoken to you while abiding with you." When would He not abide with them, who, about to ascend to heaven, promises, saying: "Behold, I am with you all days even to the consummation of the world"? But the incarnate Word both abides and departs: He departs in body, He abides in divinity. He declares therefore that He then abided with them, because He who was always present by invisible power was already departing from corporeal sight.

But now let us hear what the angel adds: "You seek Jesus of Nazareth." Jesus in the Latin tongue means "salutary," that is, it is interpreted as "Savior." But indeed many at that time could be called Jesus, yet not substantially, but only nominatively. Therefore the place is also added, so that it might be made clear which Jesus is meant: "of Nazareth." And he immediately added the reason: "the Crucified One." And he added: "He has risen, He is not here." "He is not here" is said with respect to the presence of His flesh, though He is nowhere absent with respect to the presence of His majesty.

"But go, tell His disciples and Peter that He goes before you into Galilee." We must ask why, when the disciples are named, Peter is designated by name. But if the angel had not expressly named him who had denied his Master, he would not have dared to come among the disciples. Therefore he is called by name, lest he despair because of his denial. In this matter we must consider why Almighty God permitted him whom He had determined to place over the whole Church to fear the voice of a servant girl and to deny himself. This we recognize was done by a dispensation of great mercy, so that he who was to be the Pastor of the Church might learn through his own fault how he ought to show mercy to others. Therefore He first showed him to himself, and then set him over the rest, so that from his own weakness he might learn how mercifully he should bear with the weaknesses of others.

It is well said of our Redeemer: "He goes before you into Galilee; there you will see him, as he told you." For Galilee is interpreted as "migration accomplished." Indeed, our Redeemer had already migrated from passion to resurrection, from death to life, from punishment to glory, from corruption to incorruption. And he was first seen by the disciples in Galilee after the resurrection, because we will joyfully see the glory of his resurrection afterward, if we now migrate from vices to the heights of virtues. Therefore, he who is announced at the tomb is shown in the migration, because he who is recognized in the mortification of the flesh is seen in the migration of the mind.

But let us hear what he says to the women as they arrive: "Do not be afraid." As if he were saying openly: Let those fear who do not love the coming of the heavenly citizens; let those be terrified who, weighed down by carnal desires, despair of being able to reach their fellowship. But why should you be afraid, who see your fellow citizens? Hence Matthew also, describing the angel's appearance, says: "His appearance was like lightning, and his garments like snow." For in lightning there is the terror of fear, but in snow there is the gentleness of brightness. Since indeed almighty God is both terrible to sinners and gentle to the just, rightly the angel, witness of his resurrection, is shown both with a countenance like lightning and with garments of brightness, so that by his very appearance he might both terrify the reprobate and soothe the devout.

(in loc.) Otherwise; It may be understood that they began to come in the evening, but that it was the dawn of the first day of the week when they reached the sepulchre; that is, that they prepared the spices for anointing the Lord's body in the evening, but that they took them to the sepulchre in the morning. This has been so shortly described by Matthew, that it is not quite clear in his account, but the other Evangelists give the order more distinctly. The Lord was buried on the sixth day of the week, and the women returning from the sepulchre prepared spices and ointments as long as it was lawful to work; on the sabbath they rested, according to the commandment, as Luke plainly declares; and when the Sabbath was past and the evening was come, and the season of labour returned, with zealous devotion they proceeded to purchase such spices as they yet lacked, (this is implied in Mark's words, when the sabbath was past, that they might go and anoint Jesus, for which purpose they come early in the morning to the sepulchre.

(Hom. Æst. i.) For from the beginning of the creation of the world until now, the course of time has followed this arrangement, that the day should go before the night, because man, fallen by sin from the light of paradise, has sunk into the darkness and misery of this world. But now most fitly night goes before day, when, through faith in the resurrection, we are brought back from the darkness of sin and the shadow of death to the light of life, by the bounty of Christ.

'Beda, in Hom.' non occ.) When Saint Matthew has vindicated the Lord's Resurrection as declared by the Angel, he relates the vision of the Lord which the disciples had, Then the eleven disciples went into Galilee into a mountain where Jesus had appointed them. For when coming to His Passion the Lord had said to His disciples, After I am risen I will go before you into Galilee; (Matt. 26:32.) and the Angel said the same to the women. Therefore the disciples obey the command of their Master. Eleven only go, for one had already perished.

(Hom. ubi sup.) The Lord is rightly seen by His disciples in Galilee, forasmuch as He had already passed from death to life, from corruption to incorruption; for such is the interpretation of Galilee, 'Transmigration.' Happy women! who merited to announce to the world the triumph of the Resurrection! More happy souls, who in the day of judgment, when the reprobate are smitten with terror, shall have merited to enter the joy of the blessed resurrection!

('Beda; in Hom.' non occ.) He who before His Passion had said, Go not into the way of the Gentiles, (Matt. 10:5.) now, when rising from the dead, says, Go and teach all nations. Hereby let the Jews be put to silence, who say that Christ's coming is to be for their salvation only. Let the Donatists also blush, who, desiring to confine Christ to one place, have said that He is in Africa only, and not in other countries.

('Beda in Hom.' non occ.) It is made a question how He says here, I am with you, John 16:5. when we read elsewhere that He said, I go unto him that sent me. What is said of His human nature is distinct from what is said of His divine nature. He is going to His Father in His human nature, He abides with His disciples in that form in which He is equal with the Father. When He says, to the end of the world, He expresses the infinite by the finite; for He who remains in this present world with His elect, protecting them, the same will continue with them after the end, rewarding them.

(ubi sup.) This He speaks not from the Deity coeternal with the Father, but from the Humanity which He took upon Him, according to which He was made a little lower than the Angels. (Heb. 2:9.)

(ubi sup.) The earthquake at the Resurrection, as also at the Crucifixion, signifies that worldly hearts must be first moved to penitence by a health-giving fear through belief in His Passion and Resurrection.

(ubi sup.) Forasmuch as Christ is both God and man, therefore there lack not amidst the acts of His humanity the ministrations of Angels, due to Him as God. And came and rolled back the stone; not to open the door for the Lord to come forth, but to give evidence to men that He was already come forth. For He who as mortal had power to enter the world through the closed womb of a Virgin, He when become immortal, was able to depart out of the world by rising from a sealed sepulchre.

(ubi sup.) And rightly did the Angel appear standing, who proclaimed the Lord's coming into the world, to show that the Lord should come to vanquish the prince of this world. But the Herald of the Resurrection is related to have been seated, to show that now He had overcome him that had the power of death, He had mounted the throne of the everlasting kingdom. He sate upon the stone, now rolled back, wherewith the mouth of the sepulchre had been closed, to teach that He by His might had burst the bonds of the tomb.

(Hom. Æst. in Fer. vi. Pasch.)b. The Lord appeared to them in the mountain to signify, that His Body which at His Birth He had taken of the common dust of the human race, He had by His Resurrection exalted above all earthly things; and to teach the faithful that if they desire there to see the height of His Resurrection, they must endeavour here to pass from low pleasures to high desires. And He goes before His disciples into Galilee, because Christ is risen from the dead, the first fruits of them that slept. (1 Cor. 15:20.) And they that are Christ's follow Him, and pass in their order from death to life, contemplating Him as He appears with His proper Divinity. And it agrees with this that Galilee is interpreted 'revelation.'

(Hom. ubi sup.) The Lord is rightly seen by His disciples in Galilee, forasmuch as He had already passed from death to life, from corruption to incorruption; for such is the interpretation of Galilee, 'Transmigration.' Happy women! who merited to announce to the world the triumph of the Resurrection! More happy souls, who in the day of judgment, when the reprobate are smitten with terror, shall have merited to enter the joy of the blessed resurrection!

These who had not the faith of love were shaken with a panic fear; and they who would not believe the truth of the resurrection become themselves as dead men.

Hereby He showed that He will meet with His help all those who begin the ways of virtue, and enable them to attain to everlasting salvation.

It was told above how He rose when the sepulchre was closed, to show that that body which had been shut up therein dead, was now become immortal. He now offers His feet to be held by the women, to show that He had real flesh, which can be touched by mortal creatures.

But as the guilt of His blood, which they imprecated upon themselves and their children, presses them down with a heavy weight of sin, so the purchase of the lie, by which they deny the truth of the Resurrection, charges this guilt upon them for ever; as it follows, And this saying is commonly reported among the Jews until this day.

For as the body without the spirit is dead, so faith without works is dead also. (James 2:26.)

Hence we understand that to the end of the world shall not be wanting those who shall be worthy of the Divine indwelling.

His fleshly presence, that is; for His spiritual presence is absent from no place. He is risen, as he said.

Simple minds, and unlearned country-folk, often make manifest without guile the truth of a matter, as the thing is; but on the other hand, a crafty wickedness studies how to recommend falsehood by glosing words.

And this glad tiding is given not to you alone for the secret comfort of your own hearts, but ye must extend it to all who love Him; Go quickly, and tell his disciples.

According to John, Jesus was first seen by His disciples on the same day of the Resurrection, when the doors were closed; then eight days later when Thomas also believed. Then, since He intended to meet them in Galilee, they no longer assembled all together, but He next appeared only to those seven who were fishing on the sea of Tiberias. So the events Matthew described here occurred later, while the events in John's account occurred earlier. For forty days Jesus appeared to the disciples many times, coming to them and then withdrawing, but not remaining continually with them.

And as they went to tell His disciples, behold, Jesus met them, saying, Rejoice! And they came and grasped His feet and worshipped Him. Then said Jesus unto them, Be not afraid: go tell My brethren that they should go into Galilee and there shall they see Me. Jesus says to the women, "Rejoice!" As womankind had been sentenced to sorrow, so the Lord procured joy for womankind by His Resurrection, and blessed them. With extreme reverence and honor for Him they grasped His feet, in their piety not daring to touch any other part of His Body. Some say that they grasped His feet purposely to ascertain if He had truly risen, and was not only an apparition or a spirit. For they suspected that He was a spirit. These two Mary's, therefore, touched His feet; but according to John, Mary Magdalene attempted to touch Him but was not permitted to do so, because she wanted to continue to be with Him as she had before (Jn. 20:17). Or perhaps she was not permitted to touch Jesus, in John's account, because she was being too curious. For since she had already touched His feet, as Matthew says, what need was there for her to touch Him again? So He kept her at arm's length.

He no longer sends His disciples to the Jews alone, but since He has received authority over all, and has sanctified all human nature in Himself, it is right that He sends them to all the nations, commanding the disciples to baptize them in the name of the Father, and of the Son, and of the Holy Spirit. Let Arius then be put to shame because Christ did not say to baptize "in the names," but "in the name," for the name of the Three is one, the Godhead, and the Three are one God. And let Sabellius be put to shame because the Lord spoke of Three Persons, and not, as that man prattles, of one person having three names, at times called the Father, at times, the Son, and at times, the Holy Spirit. But the Three Persons have one Name, which is God.

Because it is not sufficient only to be baptized, but one must also labor to do good after his baptism, Christ then says, "Teaching them to observe all things whatsoever I have commanded you; not just two or three, but all My commandments." Let us tremble then, brethren, when we realize that if even one thing is lacking in us, we are not perfect servants of Christ, for we are required to keep all the commandments. See that the Lord's words contain those two essentials of Christianity: theology and active virtue. For by saying that it is necessary to baptize in the name of the Trinity, He handed down to us theology. And by saying that it is also necessary to teach the keeping of the commandments, He guides us in the way of active virtue. Since He is sending them out among the Gentiles to face death and danger, He gives them courage by saying, "Fear not, for I will be with you until the end of the age." See also how He mentioned the end so as to arouse in them disdain for these calamities. Do not be downcast, He says, for all things will have an end, both worldly sorrows and worldly joys. Do not be oppressed by sorrows for they will pass, and do not be deceived by good things, for they, too, will come to an end. His promise to be with them was not made only to the apostles, but to all His disciples. For of course the apostles would not live unto the end. He makes this promise even to us, and to those after us, not that He would be with us until the end, and then after the end He would depart from us - far from it! For it is rather from that moment on that He will be with us ever more clearly and distinctly. For the word "until," wherever it occurs in Scripture, does not exclude the things that come after. Giving thanks, therefore, to the Lord Who is with us here, and provides us with every good thing, and again will be with us more perfectly after the end, here let us end the explanation. For to Him is due all thanksgiving, glory, and honor unto the ages of ages. Amen.

Now when they were going, behold, some of the guard came into the city, and told the chief priests all that had taken place. And when they had assembled with the elders and taken counsel, they gave a large sum of money to the soldiers, saying, Say ye, His disciples came by night, and stole Him away while we were sleeping. And if the governor should hear of this, we will persuade him, and secure you from trouble. So they took the money and did as they had been directed: and this story is commonly told among the Jews until this day. The guards reported everything: that there had been an earthquake, that the stone had been lifted away of a sudden, and that they themselves had been terrified and had become as ones dead. But the Jews were shamed neither by the miracles which had occurred at His Passion nor by the things which the soldiers had witnessed at the tomb; instead they corrupted the soldiers by their own favorite passion, the love of money, inducing the soldiers to utter the most impious and ridiculous thing of all: that He had been stolen. How, you foolish ones, could the disciples have stolen Him when in fear they had secluded themselves and did not even dare to go out at all? How, if they had stolen Him, would they later die for Him, preaching that He had risen, and be hacked to pieces for a lie?

Jesus said to them, "All authority has been given unto Me in heaven and on earth." This means, "As God and Creator I have always had authority over all things." "For all things are Thy servants," as David says to God (Ps. 118:91). "But I did not yet have man's voluntary submission. Now I shall have this as well. For all things shall be subjected unto Me, since by means of the cross I have conquered him who had the power of death." Submission is of two kinds: the one is involuntary, inasmuch as we are all the servants of God even unwillingly, as are the demons themselves. The other is voluntary, as seen in Paul who voluntarily became a servant of Christ. Formerly it was as if the Saviour had authority over all things in half measure only, that is, He received only the involuntary submission of all. But after the cross, when the knowledge of God has been divulged to all, and all who submitted to Him did so freely of their own will, Christ rightly says, "Now have I received all authority. Previously My authority was in part, as they served Me only involuntarily in that I was their Creator. But now that men serve Me with knowledge as well, total and complete authority has been given unto Me." By whom was it given to Him? By Himself alone and by His own humility. For if He had not humbled Himself and engaged the adversary by means of the cross, He would not have saved us. So the words "Authority has been given unto Me" you must understand as follows: "By My own struggles and fierce contests I have saved mankind who have become My lot and a special people." The Lord, therefore, has authority on earth because all the earth has acknowledged Him; and He has authority in heaven because the reward of those who believe in Him, as well as the place where they shall live, is in the heavens. In yet another sense does He have authority in heaven: since human nature which formerly had been condemned is now fundamentally joined to God the Word, human nature itself sits in heaven and is worshipped by the angels. He rightly says that "All authority has been given unto Me in heaven," for human nature which had formerly been servile, now in Christ rules over all things. Considering both interpretations, then, you may understand Christ's words "All authority has been given unto Me" as follows: taking the words to have been spoken by God the Word, "All authority has been given unto Me in that those who formerly served Me with involuntary submission now also voluntarily acknowledge Me as God." But taking the words to have been spoken by human nature, understand them thus: "I, the human nature that was formerly condemned, am now God because of the unconfused union with the Son of God, and therefore I have received authority over all things, so that I am worshipped by the angels in heaven, and glorified in all the ends of the earth."

After the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the tomb. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: and for fear of him the guards did shake, and became as dead men. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus Who was crucified. He is not here: for He is risen, as He said. Come, see the place where the Lord lay. And go quickly, and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him: lo, I have told you. And they departed quickly from the tomb with fear and great joy; and did run to bring His disciples word. "After the sabbath" means the same thing that Luke said, "at deep dawn," and that Mark said, "very early in the morning at the rising of the sun" (Lk. 24:1, Mk.l6:2). By "sun" we should understand here "the first dawning rays of the sun." For by the eighth hour of the night it is the beginning of the next day, and it already feels like morning. So it was then, after the sabbath, at the beginning of Sunday which the evangelist calls "the first day of the sabbath." As "sabbath" is the name they gave also to the seven days of the week when considered together, so Sunday, the Lord's day, [in Greek, kyriake] is "the first day of the sabbath," that is, the first day of the week. Following the first day are the Second, the Third, the Fourth and the Fifth. When the Lord rose, the stone was still in place against the tomb. Therefore, after the Lord had risen, the angel came to roll away the stone and give the women entrance into the tomb. There was an earthquake so that the guards would wake up and learn of this new and wondrous occurrence. The Lord rose on the third day; but how are the three days reckoned? He was crucified at the sixth hour on Friday; from then until the ninth hour, there was darkness: to me, this means "night." Again, from the ninth hour, there was light: this means "day." Lo, one day and night. Again, the night of Friday and the day of Saturday, the second day and night. And again, the night of Saturday and the dawn of Sunday, as Matthew says, "as it began to dawn towards the first day of the week;" the dawn is figured as one whole day. Lo, the third day and night. But three days can also be reckoned in another way: on Friday He gave up His spirit; this is the first day. On Saturday He was in the tomb; this is the second day. He rose during the morning hour of Sunday; from the part, Sunday is figured as another day. Behold, three days. So it is with those who have reposed; if one should die about the tenth hour of the day [i.e. 4 p.m.] and another about the first hour of the same day [i.e. 7 a.m.], they are both said to have died on the same day. But I have yet another explanation to give you of how three days and three nights can be reckoned. Attend closely. On Thursday evening the Lord had the supper and said to His disciples, "Take, eat, this is My Body." As He had authority to dispose of His own life, it is clear that from that moment He sacrificed Himself, in that He imparted His Body to His own disciples. For no one eats any meat which has not first been slaughtered. Therefore, reckon the three days as follows: on Thursday evening He imparted to them His own Body; that night and the day of Friday until the sixth hour - lo, the first day and night. Again, from the sixth hour until the ninth hour there was darkness, and from the ninth hour there was light until evening - lo, the second day and night. Again, the night following Friday, and the day of Saturday - lo, the third day and night. After the sabbath, He arose. These are three entire days and nights. Matthew says that the angel sat upon the stone, while Mark says that, having rolled away the stone, the angel sat inside the tomb, on the right side. Do they contradict each other? Not at all. It is likely that the angel first appeared seated upon the stone; then when the women entered, the angel preceded them and again appeared inside the tomb seated on the right side. The angel said to the women, "Fear not ye," that is, the guards indeed have reason to be afraid, but you, the women disciples of the Lord, need not fear. After taking away their fear, he announces to them the good tidings of the Resurrection. For it was necessary that he first cast out fear, and then bring the good tidings. He is not ashamed to call the Lord "He Who was crucified"; for the angel boasts in the cross as in a trophy of victory, the source of every good thing for us.

Therefore the eleven foremost disciples, together with all the others who followed Christ, worshipped Him; "but some doubted." In all likelihood this should be understood in the following sense: the eleven disciples went to Galilee and the eleven worshipped Him. "But some" of the seventy, perhaps, had doubts concerning Christ; but later they also were assured. Some understand it in this manner: Matthew omitted to say who it was that doubted; but John mentioned what Matthew omitted, saying that it was Thomas who doubted (Jn. 20:24-25). Yet perhaps they all doubted, as Luke says (Lk. 24:41). You ought therefore to understand it in this manner, that when they came to Galilee they worshipped Him. But they who worshipped in Galilee had previously doubted in Jerusalem, as Luke says.

(non occ.) That the fear of the Governor might not restrain them from this lie, they promise them impunity.

After the mockings and scourgings, after the mingled draughts of vinegar and gall, the pains of the cross, and the wounds, and finally after death itself and Hades, there rose again from the grave a renewed flesh, there returned from obstruction a hidden life, health chained up in death broke forth, with fresh beauty from its ruin.

After he has completed the mysteries of the Lord's passion, the Evangelist treats of the triumph of the Lord's resurrection; and it is divided. For first it is shown how the disciples came to know Christ's resurrection through hearing; second, how through sight, so that through hearing and sight a certain testimony might be given. Concerning the first, first it is set forth how it was through hearing from the women; second, how from the guards. The second is at and when they had departed, behold some of the guards came into the city. Concerning the first he does two things. First he tells how the women came to know through the angel; second, through the vision of Christ, at and they went out quickly from the sepulcher. Concerning the first, three things. First the persons to whom the revelation was made are set forth; second, the angel revealing; third, the revelation. The second is at and behold there was a great earthquake; the third is at and the angel answering, said. Concerning the first he does three things. First he designates the time; second, the persons; third, their devotion. The time: and in the evening of the sabbath. And concerning this there is a twofold difficulty. The first concerns what he says, the evening; the second concerns what he says, it began to dawn. Concerning the first there is a difficulty, because Matthew and John seem to contradict each other, since John says that it was still dark. What then does he mean here by and in the evening of the sabbath? There is a threefold solution to this. The first is Jerome's, that they came in the evening and in the morning. And that this one says the evening, while the other says the morning, is not a discrepancy, but shows the diligence of the holy women. Bede resolves it thus, that they began to come in the evening, but arrived in the morning. But was there so great a distance? He says no; but a person is then said to do something when he prepares himself to do it. And this is found in Luke 23:55, that beholding the sepulcher and how his body was laid, returning, they prepared spices. On the day of preparation they bought spices, and on the sabbath they rested, and in the evening they prepared themselves to go. The third solution is Augustine's, who says that it is the customary manner in sacred Scripture to take the part for the whole; hence the evening is understood as the whole night of the sabbath; hence and in the evening of the sabbath, i.e., which is after the sabbath, hence the evening which is the beginning of the first day of the week. A similar usage is found in Gen. 1:5, in the account of the works of God: and there was evening and morning, one day. Hence they came in the evening, because in the last part of the night. And this is which began to dawn toward the first day of the week. The evening does not dawn, because evening grows dark. Hence they came when it was dawning, i.e., in the first hour of the day. Note that the Jews begin all the days of the week from the sabbath; hence the first day of the week is called the Lord's day. And if you were to ask Augustine why Mark uses such a manner of speaking, he will say that in the evening they prepared the spices, and in the morning they came; hence it amounts to the same thing that Bede says. But according to Jerome, how is what he says, which began to dawn, to be understood? Since evening grows dark. It should be known that for the Jews the day begins at evening. And the reason is that they observed their days from the moon; but the moon begins to shine in the evening; therefore that day begins in the evening, but it dawns toward the first day of the week. A similar manner of speaking is found in Luke 23:54: and it was the day of preparation, and the sabbath drew on. And this manner of speaking accords with the mystery: first, with the solemnity of the Lord's resurrection, because that night was luminous; Ps. 138:12: and night shall be as light as the day. Likewise it accords with the restoration of the human race, which was accomplished through Christ: for in the first man there was a progression from the day into the night, namely of sin; and the state was changed, namely from night into day; Eph. 5:8: you were heretofore darkness, but now light in the Lord. Likewise it is signified that whatever was dark in the law and the prophets, all of it dawns through the resurrection of Christ. Dark water in the clouds of the air, Ps. 17:12. But this is illuminated in the resurrection, as is found in Luke 24:27: beginning at Moses and all the prophets, he expounded to them in all the Scriptures the things that were concerning him. Next he treats of the persons: Mary Magdalene came, and the other Mary; and the mother of James is understood. Mark adds a third, and Salome: hence Salome is a woman's name. But it was not without mystery that two of the same name came; hence he willed to appear first to a woman, because in this the female sex is in a certain way restored: for just as a woman in the place of life first heard of death, so in the place of death, by divine ordination, she first saw life; Ecclus. 25:33: from the woman came the beginning of sin. Likewise they are of the same name, because through these the unity of the Church is signified: for at first one was from the Gentiles and one from the Jews, but now all are one Church; Cant. 6:8: one is my dove. Likewise they are called Marys: for just as Mary received a child from a closed womb, so these merited to see him coming forth from a closed tomb. Hence they came to see the sepulcher; and in this is signified their devotion, because they could not be satisfied; therefore, since they could not see him, they wished at least to see the sepulcher. Where thy treasure is, there is thy heart also, above, 6:21.

And for fear of him, the guards were struck with terror. Here the effect of the apparition is set forth, because fear arose in their hearts; and rightly so, because they guarded him out of a bad conscience, and wickedness is always fearful, Wis. 17:10. And they became as dead men, they who wanted to hold Christ in death as far as it was in their power; Isa. 33:3: at the voice of the angel the peoples fled.

And the eleven disciples went into Galilee, etc. Above it has been heard how knowledge of the resurrection came to the disciples from the revelation of the women; here, how it came from his being seen. And it is divided: because first the apparition of Christ is set forth; second, the instruction of him who appears. The second is at and Jesus coming, spoke to them. Concerning the first he does three things. First the place of the vision is described; second, the vision; third, the response. He says therefore the eleven disciples, because they were obedient to Christ, went into Galilee. That he says eleven is to be understood because Judas had departed; John 6:71: I have chosen you twelve, and one of you is a devil. But two things are to be noted, that Christ is seen in Galilee, and that on a mountain. Galilee is interpreted as 'passage.' By this it is signified that no one can see God unless he is transferred by a twofold passage, namely from vice to virtue; above, 5:8: blessed are the clean of heart, for they shall see God. Likewise, from mortality to immortality; hence the Apostle says in Phil. 1:23: I am straitened between the two, having a desire to be dissolved and to be with Christ. Likewise he was seen on a mountain, to signify that whoever wishes to see God must tend toward the heights of justice; Ps. 83:3: they shall go from virtue to virtue. Likewise, that it was on a mountain signifies the excellence to which he was exalted through the resurrection: for while he was in the world, he was in the valley of mortality, and he ascended the mountain of immortality through the resurrection. Isa. 2:2: it shall be exalted above the hills, and all nations shall flow unto it. And note that he appears to them in the place where he had appointed, in which is signified obedience, because only the obedient come to the divine vision; John 14:15: if you love me, keep my commandments; and there follows: and I will love him, and will manifest myself to him. Ps. 118:104: by thy commandments I have had understanding; i.e., from the observance of the commandments. Hence in the old law no one was permitted to go up the mountain; the new law supplies what was lacking.

Then the malice of those who impeded is set forth. And first the malice of the chief priests is touched upon; second, the corruption of the guards; third, the effect on the people. Concerning the first, four things concur to aggravate the malice of these men. First, the assembly is set forth; hence he says and being assembled together with the ancients, etc., because it was not one man only; Dan. 12:5: wickedness came out from the ancients of the people. Likewise the malice is aggravated, because they did this not from weakness, but from malice, or from a malicious plan; and this is the counsel of the wicked, of which Ps. 1:1 says: blessed is the man who hath not walked in the counsel of the ungodly. Likewise they used fraud, because they spent the money offered for the purpose of lying; hence they knew that saying of Eccles. 10:19, that all things obey money. As Jerome says, these are like those who spend ecclesiastical goods for pleasure.

Above, the resurrection was announced to the women; here they are certified of it through Christ. And the Evangelist does three things. First the women are described; second, the meeting with Christ; third, the office of announcing is enjoined. The second is at and behold Jesus met them; the third is at fear not, etc. In the first there are three notable things to consider. First, the state of the women; second, their feeling; third, their intention. The state is touched upon when it says they went out quickly from the sepulcher. As to the letter, the sepulcher does not mean the hewn stone, but that space which was secured by some fortification. According to the mystery, the sepulcher is the place of the dead: and by this is signified the state of sin; Ps. 87:6: like the wounded sleeping in the sepulchers. Hence to go out of the sepulcher is to go out of sin; 2 Cor. 6:17: wherefore go out from among them, etc. And note that he says quickly, because one must go out of sin quickly; Ecclus. 5:8: delay not to be converted to the Lord, and defer it not from day to day. Likewise, a twofold feeling is touched upon, namely of fear and joy. Fear at the vision of the angel, joy at the resurrection: fear from human frailty, joy from the divine vision; Ps. 29:6: in the evening weeping shall have place, and in the morning gladness. So the sinner should fear; Ecclus. 5:5: be not without fear about sin forgiven. But he should rejoice in the hope of the resurrection; Ps. 2:11: serve the Lord with fear, and rejoice unto him with trembling. Then the intention is touched upon: running to tell his disciples, etc. And this befits penitents, because they should run and hasten to advance in good works; 1 Cor. 9:24: so run that you may obtain. And Heb. 4:11: let us hasten to enter into that rest. Likewise their good intention is touched upon, because he willed that what they had received, they should communicate to others; 1 Pet. 4:10: as every man hath received grace, ministering the same one to another.

And behold Jesus met them. Here the meeting with Christ is set forth. And first the meeting is set forth; second, the greeting; third, the women's reverence. He says therefore and behold Jesus met them. And rightly does he say that he met them, because he met them unexpectedly, giving grace; Wis. 6:14: he preventeth them that covet him, so that he first showeth himself to them; Isa. 64:5: thou hast met him that rejoiceth and doth justice. Likewise he greeted them, saying all hail. In Greek, 'all hail' signifies joy; hence it was said above that they went with joy. Hence spiritual joy is always increased in the just, and this through spiritual speech; Ps. 84:5: I will hear what the Lord will speak in me. And these were words of consolation: for just as the first woman heard the curse, so these women heard the blessing, and a blessing answers to the curse. And then they came up and took hold of his feet, and adored him. Hence they approach, hold his feet, and adore. So the soul of a sinner should not receive the grace of God in vain: and this is signified because they came up; Ps. 33:6: come ye to him, and be enlightened. Likewise they should firmly cling to him: and this is signified in that they took hold of his feet. Deut. 33:3: they that approach his feet shall receive of his doctrine. Likewise their reverence is touched upon in that it says and they adored him, because they recognized him as God; Ps. 131:7: we will adore in the place where his feet stood. But there can be a question, because in John 20:12 she is told: do not touch me; but here it is said that they took hold of his feet. Therefore it must be understood that they saw him twice, and once they saw one angel, as Augustine says, and the other time two; but they also saw Christ twice. First Mary Magdalene saw him weeping, as is found in John 20:14. But afterwards, when the others arrived, he met them, and then they took hold of his feet; but Mary Magdalene at first was not able to hold him; and this, according to Augustine, because at first she doubted, and therefore was not worthy; but already certified, she was made worthy to touch Christ, so that the exterior touch might accord with the interior.

Going therefore, teach all nations. Here he enjoins the office; and he enjoins a threefold office. First, of teaching; second, of baptizing; third, the office of instructing as regards morals. He says therefore going therefore, teach all nations. And this follows logically; as if to say: all power has been given to me by God, so that not only the Jews but also the Gentiles may be converted to me; therefore, because the time has come, going, teach all nations. John 20:21: as the Father hath sent me, I also send you. And Luke 22:29: I dispose to you, as my Father hath disposed to me, a kingdom. And he says going therefore, teach; because this is the first thing in which one must be instructed, namely in faith, because without faith it is impossible to please God, Heb. 11:6. And from this it became established in the Church that one first catechizes those to be baptized, i.e., instructs them in the faith. And, having received the power, he sends them to all nations; and this is what he says, teach all nations. Isa. 49:6: I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth. And after they have been taught the faith, he gives the office of baptizing. Baptizing them, etc.; as if to say: he who is promoted to a dignity must first be informed of the dignity, so that reverence may be had for him afterwards. Gal. 3:27: as many of you as have been baptized in Christ have put on Christ. But what is the form of Baptism? In the name of the Father, and of the Son, and of the Holy Spirit. In Christ there are two things, humanity and divinity. The humanity is the way, not the end; John 14:6: I am the way, the truth, and the life: the truth, as the end of the contemplative life; the life, as the end of the active life. I do not will that you remain in the way, namely in the humanity, but that you pass beyond to the divinity. Therefore it was necessary that two things be signified, the humanity and the divinity. Through Baptism, the humanity; Rom. 6:4: for we are buried together with him by Baptism into death. And through the form of the words, the divinity, so that sanctification is through the divinity. And therefore he says in the name of the Father, and of the Son, and of the Holy Spirit. And the reason is that through Baptism regeneration takes place, and in regeneration three things are required. First, to whom it is made; second, through whom; third, by what means. To whom, namely to God the Father, as the Apostle says in Rom. 8:29: whom he foreknew, he also predestinated to be made conformable to the image of his Son. And John 1:12: he gave them power to be made the sons of God, to them that believe in his name. Through whom, because through the Son; Gal. 4:4: God sent his Son (...) that we might receive the adoption of sons, because through adoption we are sons in relation to the natural Son. Likewise, by what means, because we have received the gift of the Holy Spirit; Rom. 8:15: you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons of God. Therefore it was necessary to make mention of the Father, the Son, and the Holy Spirit. And these were present in Christ's Baptism, because there was the Son through whom, the Father from whom, and the Holy Spirit in the form of a dove. And he says in the name, i.e., in the invocation of the name, or in the power of the name, because it has power; Jer. 14:9: thou, O Lord, art among us, and thy name is called upon us; forsake us not. Likewise he says in the name, not 'in the names,' and the heresies are confounded which do not posit a distinction in that he says in the name of the Father and of the Son. But Arius is confounded by the fact that he says in the singular, in the name. It should be noted that in the primitive Church baptism was administered in the name of Christ, and this was so that the name might be made venerable. But would it suffice now? I believe not, because the explicit invocation of the Trinity is required. In Christ the Trinity is implicitly contained. So therefore he leads them to be instructed for Baptism. But against this, the Apostle says that God sent him not to baptize, but to evangelize; but to baptize through others, just as Christ did not baptize, but his disciples.

But they, having received the money, did as they were taught. It is not surprising if the soldiers were corrupted by money, because even one of his disciples had been corrupted. Ecclus. 10:9: nothing is more wicked than the covetous man. And this was spread abroad. And not only until this was written, but even until now.

And his countenance was as lightning. Here he is described by his countenance; and in this it is clear that he appeared in an assumed body. But why as lightning? Because just as lightning has brightness, so also the angels have knowledge; Dan. 10:6: and his eyes as a burning lamp. But Christ is he who enlighteneth every man that cometh into this world, John 1:9. Likewise, lightning causes terror, and so does the countenance of an angel; hence in Luke 1:9 it is said that Zacharias was frightened at the voice of the angel. Likewise he is described by his garments: his raiment was white as snow, by which is signified the brightness of the just. Mystically, however, the glory of the resurrection is signified; Apoc. 3:5: he that shall overcome shall thus be clothed in white garments. Likewise, brightness of life; Eccles. 9:8: at all times let thy garments be white. Likewise, note that he says that his countenance was as lightning and his raiment white as snow, because in the judgment he will be terrible to the wicked and will comfort the good; John 16:22: I will see you, and your heart shall rejoice.

Likewise in that they urged a lie. And first they urge it; second, they promise impunity. They urge a lie: say, his disciples came by night and stole him away. Jer. 9:5: they have taught their tongue to speak lies. In Ps. 26:12: iniquity hath lied to itself. And truly, as Jerome says, a lie, because the disciples were so stupefied that they would not have dared to approach. Likewise, if they had had to approach, they would have approached on the first day, when the guards were not present. Likewise this is clear because the linen cloths remained; hence if they had taken him, they would not have left them. Likewise, it is certain that he was buried with spices, so that the linen cloths adhered like glue, and they could scarcely have removed them. Likewise the stone was great; hence they could not have loosened it without great assistance and without much noise. Likewise Augustine argues thus: either they came while you were awake, or while you were sleeping. If while you were awake, why did you not drive them out? If while you were sleeping, how did you see them? And so it is clear that it was a lie.

Teaching them to observe all things whatsoever I have commanded you. But does it suffice for salvation to believe and to be baptized? No; rather, instruction in morals is also required; therefore he says teaching them to observe all things whatsoever I have commanded you. Ps. 118:4: thou hast commanded thy commandments to be kept most diligently. And he says whatsoever I have commanded, not 'what I have counseled.' Hence above, 10:27: what I say to you, I say to all. Then he sets forth the third point: and behold I am with you all days, even to the consummation of the world. Here he promises assistance; and it answers those who say: you command us to teach all men, but we are not sufficient. Do not fear, because I am with you. And note that just as the commandment is set forth as passing to all, so also the assistance; because he promises it to the apostles and to others carrying out a similar task. Hence he himself, praying to the Father, says: and not for them only do I pray, namely the disciples, but for them also who through their word shall believe in me. Hence he promises to all in common; John 14:12: he that believeth in me, the works that I do, he also shall do, and greater than these shall he do. Likewise, for all time; hence he says all days, even to the consummation of the world. He does not say this as though after that he would not be with us, except until the consummation of the world, but because then we will be in consummation in glory; Apoc. 21:3: behold the tabernacle of God with men, and he will dwell with them. And they shall be his people, and God himself with them shall be their God. Hence also in Isa. 7:14 it is said that his name shall be called Emmanuel, which is interpreted 'God with us,' even to the consummation of the world; as if to say: the generation of the faithful is stronger than the world. For the world will not perish until all things are accomplished, i.e., until the Church of the faithful is consummated and the number of the elect is completed by God, unto life everlasting, to whom is honor and power through infinite ages of ages. Amen.

Then they promise impunity; for they could say: we will be punished if the governor hears of it. Hence he says and if the governor shall hear of this, we will persuade him and secure you. And how could they do this? It must be said that the governor did not much care. Likewise, they knew that he would not punish them except at their request; therefore they knew that, etc. In this the cunning of the devil is signified.

And when they had departed, behold some, etc. Here the announcement made through the guards is treated. And first the announcement is set forth; second, the impediment, at and being assembled together with the ancients, etc. He says therefore and when they had departed, etc. And why did they wait so long? It must be said that it was stated that for fear the guards were struck with terror. And perhaps the Lord did this lest they should cause trouble for the women. Behold some of the guards came into the city and told the chief priests. And why the chief priests? Because they had familiarity with them; likewise, because they had received payment from them. Nevertheless they announced it to Pilate; hence in a certain letter which Pilate sent to Tiberius, it is written how the guards announced it to Pilate, etc. And they told them. Already it was being signified that through the mouths of the Gentiles the resurrection of Christ was to be made manifest.

And Jesus coming, spoke to them. Here the instruction given by Christ is set forth. And three things are to be considered. First he announces his power; second, he enjoins the office; third, he promises future assistance. The second is at going therefore, teach all nations; the third is at behold I am with you all days. He says therefore and Jesus coming, spoke to them. The disciples were divided, because some held him in reverence, while others doubted; therefore they needed both, namely that he should manifest himself and that he should strengthen them. So he came to the whole people; Isa. 9:2: the people of the Gentiles, that walked in darkness, have seen a great light. Likewise he announced his power: all power is given to me in heaven and in earth. And, as Jerome says, power was given to him who had previously been crucified by the people. The power of God is nothing other than omnipotence; and this was not given to Christ, because it does not befit Christ according to his humanity. But something befits him both according as he is man and according as he is God: hence in Christ, according as he is man, there is knowledge, will, and free choice, and likewise according as he is God. Therefore in Christ there is a twofold will, namely created and uncreated. Hence it can be argued that there is a twofold power, and a twofold knowledge, etc. The question is therefore, why, just as all knowledge is communicated to him, is not omnipotence also? The reason is this. Knowledge and cognition proceed according to an assimilation of the knower to the thing known, because it suffices that the species of the things known be in the knower in some manner, either so that he knows through his essence, or so that they are infused, or so that they are received from things: however they may be, they suffice for knowledge; therefore it is not necessary that the essence be the essence of all things, but that it be capable of receiving all things. But this is to be of infinite receptivity, like prime matter. Active power, however, follows upon act, because to the extent that something is in act, to that extent it has the power to act; therefore whoever has active omnipotence has the power for the act of all things. But this can only be because he has infinite power, which does not befit Christ insofar as he is man, but only insofar as he is God. What then does it mean that all power is given to me in heaven and in earth? It should be noted, according to Hilary, that the giving can be understood either with respect to the divinity, because the Father from eternity communicated his essence to the Son; and because his essence is his power, therefore from eternity he gave his power; or it can also be referred to Christ according to his humanity. But it must be understood that the humanity of Christ received something by the grace of the union, and these are all the things that are proper to God; but it received something consequent upon the union, such as the fullness of grace and things of this kind, which is as it were the effect of the union; John 1:14: we saw him as the only-begotten of the Father, full of grace and truth. In all those things, therefore, that are in Christ by the grace of the union, it is not necessary that all things be spoken of according to a duality, but in the other things that are consequent upon it. Hence I say that the power was given, not because another power was given, but it was given insofar as it is united to the Word, as belonging to the Son of God by nature, but to Christ by the grace of the union. But why does he say after the resurrection, all power is given to me, rather than before the resurrection? It must be said that in Scripture something is said to come about when it first becomes known: so therefore before the resurrection his omnipotence was not so manifested, although he possessed it; but then it was most fully manifested, when he was able to convert the whole world. We can also say otherwise, that power signifies a certain honor of authority, as when we speak of men in positions of power; and so power is understood here. Now it is certain that Christ, who from eternity had the kingdom of the world as the Son of God, received the exercise of it from the resurrection; as if to say: now I am in possession. Concerning this it is found in Dan. 7:26: judgment shall sit, that his power may be taken away, and be broken in pieces, and perish even to the end. And that the kingdom, and power, and the greatness of the kingdom under the whole heaven may be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all kings shall serve him, and shall obey him. Hence a certain actual authority is understood: as if a son were raised to the exercise of the power which he had by nature; Apoc. 5:12: the Lamb that was slain is worthy to receive power and divinity.

Next the office of announcing is enjoined. And where he does this, first he dispels fear; second, he enjoins the office, at go, tell my brethren. He says therefore then Jesus said to them: fear not. And this was fittingly done, because those who are appointed to the office of preaching should not fear; hence the Lord, sending his disciples, said: fear not. Now fear is twofold, namely servile and initial, and the latter is good; Ps. 118:120: pierce thou my flesh with thy fear. Hence he said all hail, in order to increase charity in them. But because perfect charity casteth out fear, 1 John 4:18, therefore he says fear not. And first he gives the office of announcing; second, he shows his perfect charity toward his own. Now the office of announcing is enjoined upon women, so that just as a woman brought the words of death to the man, so conversely it was fitting for a woman to be the messenger of salvation. And first the announcement is touched upon; second, the place of the apparition. He says therefore go, tell my brethren. And why does he say my? To confirm the truth of his nature. For since he had come out of the sepulcher and appeared glorious, someone might believe that he had not taken true flesh; therefore he says my brethren. Likewise, on account of the likeness of grace, because he willed to become our brother for our justification; Rom. 8:29: that he might be the firstborn amongst many brethren. Likewise brethren, i.e., co-heirs: heirs indeed of God, and joint-heirs with Christ, Rom. 8:17. Hence, having already acquired the inheritance, he calls them brethren. That they go into Galilee. These words seem to indicate that he first appeared in Galilee. Matthew makes no mention of the other appearances; but Bede says that he appeared ten times. Five times on the very day of the resurrection. First to Mary Magdalene, as in John 20:14. Second to these two women whom Matthew treats here. Third he appeared to Peter; how, however, and when, is not said, but that it took place is not omitted in Luke 24:12. Fourth to the two disciples going to Emmaus. Fifth when he appeared to all the disciples, except Thomas. In truth, after these, five others are recorded. The first after the others was when on the eighth day he appeared to all the disciples, and to Thomas. The second was when he appeared at the fishing, when Peter said, I go a-fishing, John 21:3. Another, which is mentioned here. Another, when he upbraided their unbelief. The last, when on the Mount of Olives he ascended into heaven, Mark 16:14. Nevertheless there were others, as Paul says in 1 Cor. 15:5-8. But what does it mean when both the angel and Christ say that he will go before you into Galilee? Chrysostom says that he says this because they used to dwell there. Likewise, so that they might be safe there and await him in security. Nevertheless Augustine says mystically that Galilee is interpreted as 'passage': hence it signifies the passage to the Gentiles, or the passage from this world into glory. The Apostle says in 2 Cor. 5:6: while we are in this body, we are absent from the Lord.

Then he announces the resurrection: he is risen, namely by his own power; Ps. 3:6: I have slept and have taken my rest, and I have risen up, because the Lord hath protected me. And he proves this by the recollection of the word of God: as he said; for above, 20:19, he had said: and the third day he shall rise again. For the word of the Lord cannot fail. Likewise he points to the visible evidence: come and see the place where the Lord was laid; hence they saw the stone rolled back, and they did not see Christ, because he had risen from the closed tomb.

And behold there was a great earthquake. Here the angel revealing is treated. And first the arrival of the angel is touched upon; second, his work; third, his appearance; fourth, the effect. The second is at and coming, he rolled back the stone; the third is at and he sat upon it; the fourth is at and for fear of him, the guards were struck with terror. And concerning the first, first the arrival is foreshadowed; second, the cause of the arrival is touched upon, at and the angel of the Lord descended from heaven. He says therefore and behold there was a great earthquake. This was fitting, and has a literal cause. One reason, according to Chrysostom, is that these women had come by night, and therefore it could have been that they were sleeping; so the earthquake was made in order to rouse them. Jerome says that something had been touched upon regarding the humanity, therefore something should be touched upon regarding the divinity; hence when the sepulcher, which pertained to the humanity, is treated, an earthquake occurs, to signify that such a dead man could not be held beneath the earth. For he was free among the dead, Ps. 87:6. Mystically, the earthquake occurred twice, so that by the one might be signified the movement of hearts, because through his death we were freed from sin; and by the other, the passage to glory; Rom. 4:25: he was delivered up for our sins, and rose again for our justification. And in Ps. 59:4: thou hast moved the earth, and hast troubled it. Likewise, this resurrection is a certain prefiguration of the future resurrection: for in the future resurrection there will be a trembling of the earth; Ps. 75:9: the earth trembled and was still, when God arose in judgment. And why? It is added: the angel of the Lord descended from heaven. If the earth could not sustain an angel, much less will it be able to sustain the coming of Christ for judgment. And he says he descended; for although an angel is not circumscribed by place, nevertheless he is determined to a place according to his operation; therefore a certain movement befits him. Likewise it is fitting that the resurrection be announced by an angel, both on account of the glory of him by whom it was accomplished, as Paul says in Acts 13:30: God raised him up from the dead. For his ministers are the angels. Likewise, to denote the dignity of the one rising. Concerning this one it is said above in chapter 4:11 that angels came and ministered to him. Likewise it is fitting, because through the resurrection heavenly things were joined to earthly things. Next the work of the angel is set forth: and coming, he rolled back the stone, etc. And this according to the letter, in order to open the way for the women, because in truth Christ had already risen: for just as he came forth from a closed womb, so from a sealed sepulcher. Hence this was done to manifest it to the women; hence he rolled back, i.e., he rolled it again, to signify the glory of the one rising; and this rolling back signified the manifestation of the law, which was written on tablets of stone. Next his appearance is set forth. And first, as to his position; second, as to his countenance; third, as to his garments. As to his position, because he sat, not as one weary, but to signify that he was a teacher of the divine resurrection. Likewise, sitting befits those who are at rest: and by this is signified the rest which he had from the resurrection in glory; Rom. 6:9: Christ rising again from the dead, dieth now no more, death shall no more have dominion over him. Likewise, sitting befits one who rules; Ps. 109:1: the Lord said to my Lord: sit thou at my right hand. And he sits upon the stone, namely the devil, to signify that he now had dominion over both death and the devil.

And it was necessary that he appear to them, because witnesses had to be given for so great a work. But he himself gave witnesses not only by hearing, but also by sight; 1 John 1:2: what we have seen and heard (...) this we testify. But the question is, when was this apparition made: and according to what Augustine says, it was not on the first day of the resurrection, because in the evening the vision took place where Thomas was not. Likewise, neither within the octave nor on the eighth day, because they were in Jerusalem for eight days. Nor can we say that it was immediately after the eight days: because we would contradict John, who says that when he manifested himself at the Sea of Tiberias, this was now the third time that Jesus was manifested; and this here is not the third, but was made after that third one. And seeing him. It should be noted that there are two kinds of those who contemplate the great works of God: for some hold them in reverence. Hence Abraham said, Gen. 18:27: I will speak to my Lord, whereas I am dust and ashes; and Job 9:14: what am I that I should answer him, and speak with him in my own words? And there follows: therefore I reprehend myself, and do penance in dust and ashes. Likewise this reverence is found in the angels. Apoc. 7:11: all the angels fell before the throne upon their faces, and adored God. And this is because the more someone knows him, the more he reveres him. But some are turned to unbelief: for they wish to bring all things to the level of their own understanding; hence whatever they do not understand, they blaspheme. So it was with the disciples, because seeing him they adored him; Ps. 31:7: we will adore in the place where his feet stood. But some doubted; therefore the Lord gave himself to be touched, as is said in Luke 24:39.

Then he enjoins upon them the office of announcing: and going quickly, tell his disciples that he is risen. And he enjoins three things. First, that they should announce the resurrection; second, the place; third, that they should promise them a vision. And just as the first woman first spoke with the devil, so a woman first spoke with a good angel, so that all things might be restored. Second, the place is indicated: and he will go before you into Galilee. And why first into Galilee? For he was not first seen in Galilee, but in Jerusalem. But why does he name Galilee rather? To signify that he is the same one who used to dwell in Galilee. Likewise, so that they might be freed from fear, because they dwelt more safely in Galilee than in Judea. Or mystically, Galilee is interpreted as 'passage,' and can signify the passage to the Gentiles. Hence you will see him in Galilee, i.e., you will announce my name to the Gentiles. But they would not do this unless he went before them. There you shall see him, as he foretold you. Hence the word of the Lord is of such power that it cannot be otherwise. But here there is a literal question, because here it is said that they saw him sitting upon the stone; but in another Evangelist it is said that entering into the sepulcher, they saw a young man sitting on the right side. Augustine resolves this by saying that they saw a vision of angels twice: hence it was possible that they saw one outside and another inside. Or it can be said that the sepulcher does not only mean the hewn stone, but there was some structure there in which the tomb was enclosed; hence what Mark says, entering into the sepulcher, is not to be understood of the stone itself, but of the space in which it was enclosed. And this is clear, because it is said here that they went out quickly from the sepulcher with fear and great joy, etc.

And the angel answering, said to the women, etc. Here follows the announcement of the resurrection. And first he strengthens the women; second, he commends their devotion; third, he declares the joy; fourth, he enjoins upon them the office of announcing. He says therefore and the angel answering, etc. But to what does he respond? To the intention of the women. They are not recorded as having said anything, out of fear: for it is always the case that a person is disturbed at the apparition of an angel, whether a good or bad angel appears; because human nature is fragile. But as blessed Antony says, if the angel is good, he always leaves one consoled, as is clear in the apparition to Zacharias and the Virgin Mary, to both of whom it was said: fear not, etc., Luke 1:30. So also he comforts these women. And if the angel leaves a person desolate, it is certain that it was not a good angel. Therefore he said fear not you; as if to say: it is not for you to fear, because you love Christ. For you have not received the spirit of bondage in fear, Rom. 8:15. For he did not comfort the guards, because they were not worthy. Then he commends their devotion: for I know that you seek Jesus, who was crucified. But do the angels know thoughts? It seems not; Jer. 17:9: the heart of man is perverse and unsearchable; who can know it? I am the Lord who search the heart and prove the reins. It must be said that they do not, except through divine revelation, or through a sign, because frequently the indications of the will are had through bodily gestures. You seek Jesus. He names him, to signify that he is the same. Likewise, who was crucified: and in this he hints at their small faith, because they were seeking him in the place of death and believed that he could be held by death.

You know that in space you can move in three ways—to left or right, backwards or forwards, up or down. Every direction is either one of these three or a compromise between them. They are called the three Dimensions. Now notice this. If you are using only one dimension, you could draw only a straight line. If you are using two, you could draw a figure: say, a square. And a square is made up of four straight lines. Now a step further. If you have three dimensions, you can then build what we call a solid body: say, a cube—a thing like a dice or a lump of sugar. And a cube is made up of six squares.

Do you see the point? A world of one dimension would be a straight line. In a two-dimensional world, you still get straight lines, but many lines make one figure. In a three-dimensional world, you still get figures but many figures make one solid body. In other words, as you advance to more real and more complicated levels, you do not leave behind you the things you found on the simpler levels: you still have them, but combined in new ways—in ways you could not imagine if you knew only the simpler levels.

Now the Christian account of God involves just the same principle. The human level is a simple and rather empty level. On the human level one person is one being, and any two persons are two separate beings—just as, in two dimensions (say on a flat sheet of paper) one square is one figure, and any two squares are two separate figures. On the Divine level you still find personalities; but up there you find them combined in new ways which we, who do not live on that level, cannot imagine. In God's dimension, so to speak, you find a being who is three Persons while remaining one Being, just as a cube is six squares while remaining one cube. Of course we cannot fully conceive a Being like that: just as, if we were so made that we perceived only two dimensions in space we could never properly imagine a cube. But we can get a sort of faint notion of it. And when we do, we are then, for the first time in our lives, getting some positive idea, however faint, of something super-personal—something more than a person. It is something we could never have guessed, and yet, once we have been told, one almost feels one ought to have been able to guess it because it fits in so well with all the things we know already.