On the Evening of the Sabbath, at the Dawn of the First Day
After the description of the Lord's passion, the Evangelist now recounts the truth of the resurrection of our Lord Jesus Christ.
"Now in the evening of the Sabbath" (Matthew 28:1). Christ rested in the tomb. "Evening" (vespera) means when light begins to shine or the day begins to approach. "As it began to dawn toward the first day of the week": that is, at the beginning of the day immediately following the Sabbath or festival day of the Jews.
Just as the Gentiles name the days by the appellations of their planets and gods—so that their memory might always be retained—Christians [name them] by the term feria (weekday), because one must always cease or rest from sin. So also the Jews, from the Sabbath as from a principal term, called the days of the week: thus the day immediately following the Sabbath was called "the first of the Sabbath," the next "the second of the Sabbath," and so on.
"Mary Magdalene and the other Mary" (v. 1), namely Mary of James. Mark says: "Mary Magdalene, and Mary of James, and Salome." Luke indeed names Mary Magdalene, Mary of James, and Joanna, who was the wife of Chuza, Herod's steward. And Luke hints that still more women were present, who had followed Jesus from Galilee.
"To see the sepulchre" (v. 1)—or rather, [to see] both the sepulchre and the buried one—so that they might be able to enter the tomb and anoint the body of the buried one.
But how does the Evangelist say they came "in the evening of the Sabbath," when according to the other Evangelists they are read to have come "very early in the morning," or "at the break of dawn," on the first day of the week?
Response: The Evangelist Matthew had regard to the intention and desire of these women; therefore he asserts they came "on the Sabbath"—not that they set out on their journey at the evening hour or even at midnight, but because they then prepared themselves, spent the entire night sleepless, and compounded the spices. Thus Matthew wished the part to be understood for the whole: that is, the entire preceding night, at the end of which night they came to the monument.
The Earthquake and the Angel's Descent
"And behold, there was a great earthquake" (v. 2). He does not explain how far this earthquake extended, but because he adds: "For an angel of the Lord descended from heaven, and coming, rolled back the stone", it appears this motion was only in a circle around the sepulchre; and the angel was the cause of this motion, because corporeal things obey angels readily with respect to local motion.
"And coming to the cave of the monument, he rolled back"—that is, removed—the stone from the monument: not so that a way of exit might be opened for Christ, but so that he might show Christ to have risen and the sepulchre to be empty. For Christ rose from the closed tomb before the rolling back of the stone, just as he came forth from the closed womb of the Virgin.
"And he sat upon it" (v. 2), like an unafraid guardian of the Lord's sepulchre.
Moreover, according to Mark, who describes these things more clearly: when the women were approaching the sepulchre, they said to one another: "Who will roll back for us the stone from the door of the monument?" And looking through the entrance of the little house in which the sepulchre was, they saw the stone rolled back—which was very great. And entering into the monument, they saw a young man—that is, an angel in the appearance of a young man—sitting on the right side, clothed in a white robe.
Whence it is now added here: "And his appearance was like lightning" (v. 3)—that is, he had a fiery countenance, as it were sparkling and terrifying, for frightening the unbelieving guards; and also because fire has great conformity with separate substances, which, according to Dionysius, are made known most of all through the properties of fire. "And his clothing was like snow" (v. 3)—that is, bright and splendid, for consoling the religious women and for signifying the purity of his substance and the internal holiness of the angelic mind.
"And for fear of him, the guards of the sepulchre were terrified" (v. 4)—that is, from the horrible appearance of the angel—"and became as dead men": that is, they collapsed on the ground, and becoming powerless, they lost for a time the sight of reason and the use of their senses.
The Angel's Message to the Women
"But the angel answering, said to the women" (v. 5). In Luke it is read that two angels appeared and spoke to the women. Whence John reports that Mary saw two angels, one at the head and the other at the feet, where the body of Jesus had been placed. But the lesser number does not exclude the greater, and the greater includes the lesser. Finally, Matthew and Mark speak of that angel who rolled back the stone and addressed the women in the person of both.
"Do not be afraid" (v. 5): [Do not fear] with inordinate fear, or on account of my appearance—for I have not assumed this terrifying form for the sake of frightening you. "For I know that you seek Jesus who was crucified" (v. 5), whom I serve together with you.
"He is not here" (v. 6): according to bodily presence—he who fills heaven and earth and has no limit to his greatness according to his divinity. "For he has risen, as he said" (v. 6): by his own power, and on the third day. "Destroy this temple," he said, "and in three days I will raise it up." And again: "Just as Jonah was in the belly of the fish," etc.
By these [words] the angel recalled the hearts of the women to remembrance of the words of the Lord Jesus, so that by remembering them they might strengthen their faith in the Lord's resurrection. Whence in Luke the angels are reported to have said to the women: "Why do you seek the living with the dead? Remember how he spoke to you when he was still in Galilee, saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again."
"Come and see the place where the Lord had been laid" (v. 6): that is, the body of Christ, who is King of kings and Lord of all. Thus by the whole he signifies the part: he shows them the place, so that by seeing it to be empty they might be made more certain of Christ's resurrection.
"And going quickly" (v. 7)—that is, departing from that place—"tell his disciples" (v. 7), especially the apostles. Mark adds "and Peter," whom the angel specially expressed, lest he despair on account of his threefold denial, or not dare to appear among the disciples; but, ceasing a little from weeping, he might admit consolation, since [Christ] has risen.
"And behold, he will go before you into Galilee" (v. 7): whence the disciples followed him. "Into Galilee he will enter before you," or "you, the disciples, will enter there." "There you will see him" (v. 7): with the bodily eye, before the Ascension. "Behold, I have foretold this to you, so that when it comes to pass, you may believe the more" (v. 7).
The Women's Response and Jesus' Appearance
"And the women went out quickly from the monument" (v. 8)—that is, from the aforementioned little house containing the sepulchre—"with fear" (conceived from the unusual and terrifying appearance of the angel and the greatness of the miracle) "and great joy" (because at last they rejoiced in their heart over his glorious resurrection and the fulfillment of his words).
Therefore, fear and joy can exist simultaneously in one person, with respect to different aspects—although full and perfect joy excludes fear, because fear has punishment. But the fear of the women here was natural fear, which is agreed to be penal, although it is not the filial fear that is properly penal.
"Running, they announced to his disciples" (v. 8) what they had heard and seen.
This seems contrary to that [passage] in Mark: "They fled from the monument, and they said nothing to anyone, for they were afraid." Response: They said nothing to any of the guards present there, but departed in silence.
"And behold, Jesus met them" (v. 9) on the way. First, however, he appeared to Mary Magdalene alone, according to John and Mark. For to the other women departing from the sepulchre, she remained near the sepulchre; and when the Savior appeared to her then, having seen [him], she followed her companions, and then with them she saw him again, saying: "Hail!" (v. 9)—that is, a consolatory and friendly word.
"But they approached and took hold of his feet" (v. 9), embracing and kissing his feet out of fervent devotion and joy.
Question: Why did Jesus permit his feet to be held and touched by these women, when to Mary Magdalene, wishing to do this separately, he is read to have said in John: "Do not touch me, for I have not yet ascended to my Father"?
Response: He forbade her for a mystical reason, to insinuate that she ought not to think of him as she had thought up to that point. For she did not yet have perfect faith concerning him, just as neither did the others, when they prepared and brought spices to anoint Jesus, estimating that his body could putrefy or be corrupted, nor believing that it would be raised on the third day, ignorant of that prophetic [word]: "You will not give your Holy One to see corruption."
"And they worshipped him" (v. 9), prostrating themselves, as the only-begotten Son of God.
Then Jesus said to them: "Do not be afraid" (v. 10): Let the fear which you conceived depart, and let joy be completed in you. "Go, tell my brethren" (v. 10)—that is, the disciples—of whom elsewhere he says: "Behold, I and the children whom the Lord has given me." And again: "I will declare your name to my brethren." He calls them "brethren" lest, on account of their prior flight or his glorification, he seem to despise them; and so that they themselves might approach Christ more confidently.
"That they go into Galilee; there they will see me" (v. 10).
The Guards' Report and the Priests' Conspiracy
Moreover, Christ appeared five times on the day of the Resurrection:
First, to Mary Magdalene;
Second, to the women departing from the sepulchre;
Third, to Peter (though the place is unknown);
Fourth, to the two disciples going to Emmaus;
Fifth, to the disciples gathered together, whom the two aforementioned disciples, returning, found assembled and saying: "The Lord has indeed risen, and has appeared to Simon."
While they were thus speaking, Jesus came and stood in their midst, as Luke reports. He also appeared to James the Less, who is read to have sworn not to eat until he had risen from the dead.
Furthermore, after the day of the Resurrection, he appeared five times:
First, after eight days, with Thomas present;
Second, to seven disciples fishing at the Sea of Tiberias—and John describes these two appearances;
Third, to the eleven Apostles on Mount Tabor—concerning which we have [text] below;
Fourth, on the day of the Ascension, in Jerusalem;
Fifth, on the same day, on the Mount of Olives.
He also appeared once to more than five hundred brethren, according to the Apostle; which appearance some say occurred on Mount Tabor, when he appeared to the eleven Apostles.
"Now when they [the women] had departed" (v. 11) from the place where they had seen Christ, to announce the words of Christ to the disciples: "Behold, some of the guards of the sepulchre came into the city" (v. 11)—Jerusalem, near which the sepulchre was, as John reports—"and announced to the chief priests all that had been done" (v. 11): the earthquake, the appearance of the angel, their own fall and stupor, and also Christ's resurrection—which, on account of their unworthiness, they did not behold, but knew to have happened from the emptiness of the sepulchre, from which they knew no man had removed the buried one.
"And being assembled, the chief priests with the elders of the Jews" (v. 12) "took counsel among themselves" (v. 12), and, money having been accepted at the suggestion of the devil, "they gave a large sum to the soldiers" (v. 12), so that they might conceal and lie about the truth, saying to the soldiers: "Say: 'His disciples came by night and stole him while we were sleeping'" (v. 13).
"And if this word of yours shall have been heard by the governor Pilate, we will persuade him, and we will make you secure" (v. 14). That is: "Say this through various embellishments of fictions; and so rude a lie can easily incline anyone. For if you slept, you could not know whether the disciples approached and stole Christ; nor does it have any appearance of truth that disciples who fled from him while living would now seek him, dead, among armed men."
"And we will make you secure" (v. 14): that is, from the punishment of the governor, so that nothing will be imputed to you.
"And this word was spread abroad among the Jews" (v. 15)—namely, that while the soldiers were sleeping, the disciples stole the body of their master—"until this present day" (v. 15). For they handed down these remnants to their little ones.
The Appearance in Galilee and the Great Commission
"But the eleven disciples" (v. 16)—that is, the Apostles (for with Judas having perished, eleven remained)—"went into Galilee" (v. 16): not immediately after the day of the Resurrection, but after the aforementioned appearances.
"Into a mountain, where Jesus had appointed them" (v. 16): so that in a high place they might contemplate the Son of God, whom no one entangled in earthly things and occupied with lowly matters can behold; where he had established—by the angel, and by the women, and perhaps by himself—he had commanded and fixed a place of meeting for them, namely on Mount Tabor, so that there he might show to all his glorious resurrection, where before the passion he had shown the glory of the future resurrection to three Apostles by transfiguring himself before them.
"And seeing him, they worshipped" (v. 17): with the worship of latria (divine adoration). For now they believed him to be the natural Son of God, true God and man, just as Thomas had already said: "My Lord and my God!"
"But some doubted" (v. 17). Some assert that in this appearance of Christ, other disciples besides the eleven Apostles were present, because the Apostles, as they say, were already certified and strengthened in faith in the Lord's resurrection on account of the frequent appearance of Christ. Therefore, those who doubted were the inferior disciples.
"And Jesus coming near, spoke to them, saying" (v. 18), so that he might certify those doubting and more fully instruct all:
"All power is given to me in heaven and on earth" (v. 18): that is, perfect power of presiding and ruling over all creatures, celestial and terrestrial. By "heaven" and "earth," as by two extremes, all intermediate things are understood.
Although this can be understood in some way concerning Christ according to his divine nature—because whatever he has and is, he received from the Father, and thus from the Father he received the power of creating, governing, and presiding—nevertheless, the principality is spoken of concerning him according to his assumed nature.
To Christ, therefore, as regards his humanity, was conferred imperial principality and power over all created things from the first instant of his Incarnation, by reason of the union with the Word. For by the very fact that to his humanity was given existence united to the Word by hypostatic union, much more was it given to him to be preeminent and to rule over all creation.
Moreover, this power was first given to Christ the man as regards authority from the instant of conception in the Virgin; and from that instant it began also to be given to him as regards execution and manifestation, gradually and step by step, according to the moderation and disposition of divine preordination. Whence he came forth supernaturally from his mother's womb, and shone with many miracles in the world before he suffered. For "virtue went out from him and healed all"; on account of which he said before the passion: "The Father loves the Son, and has given all things into his hand." And again: "You have given him power over all flesh."
Nevertheless, because the first coming of Christ was in a certain way hidden and in weakness—according to that [word] of Isaiah: "Truly you are a hidden God," and again: "The Lord willed to bruise him in infirmity"—therefore it is commonly said that after the Resurrection all power was given to Christ as regards execution and manifestation, because from that time the majesty and dignity of Christ began to be declared, preached, and magnified throughout the whole world, in hell, and in heaven. In the true judgment, this power will be given to him as regards most full consummation, when, at his coming, all who resist him will be confounded and conquered.
"Going therefore" (v. 19): not only to those of the house of Israel who have perished, but as is written in Mark, "into the whole world," so that he might fulfill that [word] in the Psalm: "Their sound has gone forth into all the earth."
"Teach all nations" (v. 19): that is, certain ones of every kind of nation—not only one nation, but whomever you find—by yourselves, your helpers, and your disciples. Whence through Isaiah the Savior says: "I will send from those who have been saved to the nations, to the sea, to Africa, and to Lydia, holding the arrow; to Greece and Italy, to distant islands, to those who have not heard of me, and they will announce my glory to the Gentiles."
"Baptizing them" (v. 19): that is, regenerating them from water and the Holy Spirit; washing them with the laver of water unto life eternal.
"In the name" (v. 19): named and in the power "of the Father, and of the Son, and of the Holy Spirit." This is the form of mental baptism, which it is impious to vary by human authority—although in the primitive Church it was changed for a time by the familiar counsel of the Holy Spirit, so that men were baptized in the name of Christ (which the unbelievers blasphemed), so that it might be clarified and more honored among the Gentiles. But then in the name of Christ the Trinity was understood: that is, the Father as the Anointer, the Son as the Anointed, the Spirit as the Anointing.
Finally, he says singularly "in the name," not "in the names," to insinuate the substantial unity of the supreme Trinity; but he adds "of the Father, and of the Son, and of the Holy Spirit" to denote personal distinction. Therefore, whose essence is one and power is one, their efficient action is also the same, as is the interior washing or cleansing from sins.
Meanwhile, it must be noted: "And teaching them" (v. 20). And hence he connects: "baptizing them", because catechumens and adults are not baptized unless first they are instructed in those things which are of the faith—except in necessity.
"Teaching them to observe" (v. 20): that is, to retain in memory and to fulfill in work or to keep—as the Psalmist says: "In my heart I have hidden your words, that I might not sin against you"—"all things whatsoever I have commanded you" (v. 20): that is, all precepts, without the keeping of which no adult is saved.
And well does he say "all things," because one [commandment] cannot be healthily observed without the others, as he protests: "Whoever shall keep the whole law, but offends in one point, is become guilty of all." To which agrees what Solomon says: "He who sins in one point will lose many goods."
Therefore, all commandments must be kept; otherwise one does not love Christ—according to what he says in John: "If anyone loves me, he will keep my words." Indeed, nor otherwise does one truly and worthily know, according to John: "In this we know that we have known God, if we keep his commandments."
Behold the excellent order: that those to be converted first be taught in things to be believed; having been taught, let them be baptized; having been baptized, let them work; and let them be formed for working those things which are just.
The Final Promise: "Behold, I Am With You Always"
Then is placed a sweet and consolatory word:
"And behold" (v. 20): a notable thing, great, and to be weighed, most worthy of all consideration—namely: "I am with you" (v. 20). That is: with you and your successors, with all the faithful, or with the Church militant.
"All days": that is, natural days—namely, day and night—as long as you dwell in this world as wayfarers, pilgrims, and exiles.
"Even to the consummation of the world" (v. 20): that is, the end of the age, inclusively.
Thus, therefore, is Christ with the Church:
First, by inhabiting the hearts of the faithful;
Second, by sacramental presence;
Third, by his loving providence, protection, and manifold efficiency of his power and operation in us.
Whence he testifies: "Behold, I stand at the door and knock." And: "Where two or three are gathered in my name, there am I in the midst of them."
Therefore, faith will never fail in the whole [Church]; but Christian religion will persevere in some even to the end of the world.
Finally, so ineffably, truly, and intimately is Christ present to us, that much more than Moses or the people of old could say, we can declare: "There is no other nation so great that has gods so near to them, as our Lord God, the only-begotten Son of God, is present to us"; who with the Father and the Holy Spirit lives and reigns, through infinite ages, over all things, God most high and blessed. Amen.
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