John § 63

"And on the first of the week came Mary Magdalene early, when it was yet dark, unto the sepulchre, and saw the stone taken away from the sepulchre." The first of the week is what Christian practice now calls the Lord's day, because of the resurrection of the Lord.

(de Con. Evang. iii. 24) Mary Magdalene, undoubtedly the most fervent in love, of all the women that ministered to our Lord; so that John deservedly mentions her only, and says nothing of the others who were with her, as we know from the other Evangelists.

(Tr. cxx) Una sabbati is the day which Christians call the Lord's day, after our Lord's resurrection. Matthew calls it prima sabbati.

(de Con. Evang. iii. 24.) What Mark says, Very early in the morning, at the rising of the sun (Mark 16:1), does not contradict John's words, when it was yet dark. At the dawn of day, there are yet remains of darkness, which disappear as the light breaks in. We must not understand Mark's words, Very early in the morning, at the rising of the sun, ἡλίου ἀνατεέλαντος to mean that the sun was above the horizon, but rather what we ourselves ordinarily mean by the phrase, when we want any thing to be done very early, we say at the rising of the sun, i. e. some time before the sun is risen.

(Con. Evang. iii. 24) Now took place what Matthew only relates, the earthquake, and rolling away of the stone, and fright of the guards.

Una sabbati, i. e. one day after the sabbath.

Now on the first day of the week, etc. The Evangelist treated above of those things which pertain to the Lord's incarnation and passion; from this place to the end he treats of those things which pertain to his resurrection. Therefore in this part is treated the manifestation of Christ's resurrection. And because the solicitude of the disciples preceded this manifestation, and our instruction or the certitude of faith followed, the solicitude of the disciples and women is first described, to whom he manifested himself.

The solicitude of Mary is noted both in her vigilance in seeking and in her diligence in reporting. She was indeed vigilant in seeking, because she came at the earliest dawn; therefore he says: Now on the first day of the week, namely the Lord's day, which is the first, that is, the first day of the week, that is, of the seven-day period, according to that passage in Luke 18: "I fast twice in the week." Sabbath is also the name of the seventh day; Exodus 20: "Remember to keep holy the Sabbath day." Mary Magdalene came early, as one anxious to see the Lord's body, and therefore she did not wait for daylight; and therefore he adds: While it was still dark, to the tomb. Chrysostom: "Mary, being wholly lovingly disposed toward the Master, because the Sabbath had passed, could not bear to rest, but came at deep dawn to the tomb, wishing to find a certain consolation from the place." And because it was early, therefore she found; Proverbs 8: "Those who watch for me early shall find me."

And she saw the stone: here is noted her diligence in reporting, in this, that she reports the opening of the tomb she had seen to the disciples; whence: And she saw the stone rolled away from the tomb. This removal of the stone was signified in Judges 16, where it is said that "Samson seized both doors of the gate with the posts and bars, and placing them on his shoulders, carried them to the top of the mountain."

Question. Since other women had come to the tomb with Magdalene, why does John speak only of her? Augustine responds in the third book of On the Harmony of the Evangelists: "Mary Magdalene," he says, "was far more fervent than the other women who had ministered to the Lord; on account of which John not undeservedly mentioned her alone, passing over in silence the others who were with her, as the other Evangelists attest."

Question. Concerning what he says: She came to the tomb in the morning. On the contrary: In Matthew 28 it is said that they came in the evening to see the sepulcher. Augustine responds saying that "in the evening of the Sabbath" is the same as "in the night of the Sabbath"; and he proves that it ought to be understood thus by the following text: "which dawns on the first day of the week," which cannot be the case if we understand only the beginning of the night; but evening by synecdoche gives us to understand the night, which begins to end at daylight. Others respond that this was said because in the evening they prepared themselves by buying spices, but in the morning at dawn they came, as John says.

Question. What is meant by what is said: While it was still dark, since in Mark 16 it is said: The sun having already risen? I respond: As Augustine says in the book On the Harmony of the Evangelists, Mary came twice: first, before she called the disciples, and afterward she returned again; and the first time she came while it was still dark; afterward, when the sun was shining.

Question. Concerning what he says: She saw the stone rolled away, etc. Would it not have been of greater power to go out with it closed? It seems so. And it must be said that the Lord rose while the tomb was closed, and it was opened afterwards by the Angel. Chrysostom: "Jesus indeed rose while the stone and the seals remained in place. But because it was necessary for others to be assured, the tomb is opened after the resurrection, and thus what had happened is believed."

No one, I suppose, will imagine that the inspired writers disagree or that they fix the time of the resurrection differently. But anyone who chooses to investigate the meaning of the indications they give of the time will find that their accounts add up. For early dawn and late night fix the same point of time, that is, the very dead of night, so to say. There is, therefore, no discrepancy between them. For the one, taking as his starting point the end of night, and the other the beginning, both reach the middle watch and meet at the same point, that is, as I just now said, the dead of night.

No very exact account seems to be offered in the Scriptures of the hour at which Jesus rose. For the Evangelists have given different descriptions of the parties who came to the sepulcher one after another, and all have declared that they found the Lord risen already. It was "in the end of the sabbath," as Matthew has said. It was "early, when it was yet dark," as John writes. It was "very early in the morning," as Luke puts it. And it was "very early in the morning, at the rising of the sun," as Mark tells us. And so, no one has shown us clearly the exact time when he rose. It is admitted, however, that those who came to the sepulcher in the end of the sabbath found him no longer lying in it, as it began to dawn toward the first day of the week. And let us not suppose that the Evangelists disagree or contradict each other. But even though there may seem to be some small difficulty as to the subject of our inquiry, if they all agree that the light of the world, our Lord, rose on that one night, while they differ with respect to the hour, we may well seek with wise and faithful mind to harmonize their statements.

The reading of the holy Gospel which you have just heard, brothers, is very clear on the surface of its historical meaning, but we must seek out its mysteries in brief. Mary Magdalene came to the tomb while it was still dark. According to the historical account, the hour is noted; but according to the mystical understanding, the intelligence of the one seeking is signified. For Mary was seeking at the tomb the author of all things, whom she had seen dead in the flesh; and because she did not find him, she believed he had been stolen. Therefore it was still dark when she came to the tomb.

(Hom. in Ev. xxii.) It is well said, When it was yet dark: Mary was seeking the Creator of all things in the tomb, and because, she found Him not, thought He was stolen. Truly it was yet dark when she came to the sepulchre. And seeth the stone taken away from the sepulchre.

Hidden first in a womb of flesh, he sanctified human birth by his own birth. Hidden afterward in the womb of the earth, he gave life to the dead by his resurrection. Suffering, pain and sighs have now fled away. For who has known the mind of God, or who has been his counselor if not the Word made flesh who was nailed to the cross, who rose from the dead and who was taken up into heaven? This day brings a message of joy: it is the day of the Lord's resurrection when, with himself, he raised up the race of Adam. Born for the sake of human beings, he rose from the dead with them. On this day paradise is opened by the risen one, Adam is restored to life and Eve is consoled. On this day the divine call is heard, the kingdom is prepared, we are saved and Christ is adored. On this day, when he had trampled death under foot, made the tyrant a prisoner and despoiled the underworld, Christ ascended into heaven as a king in victory, as a ruler in glory, as an invincible charioteer. He said to the Father, "Here am I, O God, with the children you have given me." And he heard the Father's reply, "Sit at my right hand until I make your enemies your footstool." To him be glory, now and for ever, through endless ages. Amen.

How can I recount for you these hidden realities or proclaim what goes beyond any word or concept? How can I lay open before you the mystery of the Lord's resurrection, the saving sign of his cross and of his three days' death? For each and every event that happened to our Savior is an outward sign of the mystery of our redemption. Just as Christ was born from his mother's inviolate virginal womb, so too he rose again from the closed tomb. As he, the only-begotten Son of God was made the firstborn of his mother, so, by his resurrection, he became the firstborn from the dead. His birth did not break the seal of his mother's virginal integrity. Nor did his rising from the dead break the seals on the sepulcher. And so, just as I cannot fully express his birth in words, neither can I wholly encompass his going forth from the tomb.

"The first day of the week" (that is, the Lord's day) "cometh Mary Magdalene, very early in the morning, and seeth the stone taken away from the sepulcher." For He arose while both stone and seals lay over Him; but because it was necessary that others should be fully satisfied, the tomb was opened after the Resurrection, and thus what had come to pass was confirmed. This then was what moved Mary. For being entirely full of loving affection towards her Master, when the Sabbath was past, she could not bear to rest, but came very early in the morning, desiring to find some consolation from the place. But when she saw the place, and the stone taken away, she neither entered in nor stooped down, but ran to the disciples, in the greatness of her longing; for this was what she earnestly desired, she wished very speedily to learn what had become of the body.

To the Sun, before sun, once he had set in the tomb The young women bearing incense hastened at dawn, As though seeking the day and saying to one another, "O friends, come Let us anoint with spices The body, life-bearing and buried, The flesh which resurrects the fallen Adam That lies here in this tomb. Let us go, let us hurry like the magi, And let us kneel down and bring with us The myrrh as gifts— Not to him in swaddling clothes But to him wrapped in burial cloths. And let us weep and cry out: 'O Master! Arise! You who offer resurrection to the fallen.' " While these godly women were discussing These things among themselves, They considered another idea, which is full of wisdom, And they said to one another: "Women, why are we fooling ourselves? For surely the Lord is not in the tomb! Could it have held in subjection this long One who controls the breath of living beings? Would he still be lying there as a putrid corpse?… Let Mary go and see the tomb, And let us follow whatever she tells us, For most certainly, as he foretold, The immortal one has arisen, He who offers resurrection to the fallen." The wise women, giving due consideration to this idea, As planned, sent forward Mary Magdalene To the tomb, as the Theologian says. It was dark, but love lighted the way for her; And so she saw the great stone rolled away From the entrance to the tomb.

It seems to those who dissent that here also the words of the Evangelists do not agree with one another. On the contrary, it seems to me that on the basis of their accounts their words are perfectly consistent.… Indeed, John says, "Early … while it was dark." The word early is not referred here to the morning. In fact, he does not say while it was "still" dark, which should have been said with regard to morning. But he wrote, "while it was dark," that is, on the next day when the night began, by designating with the term early the entire day so that he might say the day after the sabbath. The holy Scripture usually defines both day and night with the word day, because the sun, after its course throughout the night and the day, makes the beginning of the next day by returning to its place in the west. And this is confirmed by Moses, who says, "And there was evening and there was morning, the first day," which he also says about the second and third days, and all the rest.… John says, "Early on the first day of the week," indicating the next day, that is, "on the first day of the week, when it was dark," in order to signify that when the night began, the women came, in order to perform the proper honor according to customs.

"The first day of the week" the Evangelist calls that day which we call the Lord's Day. For he calls the week of days "sabbath," and "the first day of the week" means the first day. In essence, every day is one. But one, taken many times and added together, makes up many. Thus, the first day is one; taken twice, it is the second; three times, the third; and so on. Such a day is an image of the future age, which is one day, neither interrupted by night nor having a midday. God is its Sun, never setting. Just as the Lord rose on this day, making His corruptible body incorruptible, so also shall we in the future age receive incorruption. So, on the first day of the week "Mary Magdalene comes." Since the Sabbath had passed, and movement was no longer forbidden by the law, she sets out, wishing to find some consolation from the place of the Lord's burial.

Or thus: The Jews called the days of the week sabbath, and the first day, one of the sabbaths, which day is a type of the life to come; for that life will be one day not cut short by any night, since God is the sun there, a sun which never sets. On this day then our Lord rose again, with an incorruptible body, even as we in the life to come shall put on incorruption.

But how came they to the sepulchre, while the soldiers were guarding it? an easy question to answer. After our Lord's resurrection and the earthquake, and the appearance of the angel at the sepulchre, the guards withdrew, and told the Pharisees what had happened.

2470 Having related the mysteries of the passion of Christ, the Evangelist now speaks of the resurrection. First, he says the resurrection was made known to certain women; secondly, to the disciples (v 19). The revelation of Christ's resurrection to the women went in stages: first, there is the open tomb; secondly, the appearance of the angel (v 11); thirdly, the sight of Christ (v 14). In regard to the first, he first mentions the sight of the open tomb; secondly, this news is reported to the disciples (v 2); and thirdly, they see for themselves (v 3).

2471 Four things can be noted about the first. First, the time: it was one day of the sabbath, that is, the first day of the week. The Jews considered the sabbath as a very sacred day, and all the other days were described in reference to the sabbath. Thus they spoke of the first day of the sabbath, the second day of the sabbath, and so on. Matthew [28:1] speaks of the "first day of the sabbath". But John speaks of "one day of the sabbath" because he is referring to a mystery, for this day of the resurrection was the beginning of a new creation: "When you send forth your Spirit, they are created; and you renew the face of the ground" (Ps 104:30); "For neither circumcision counts for anything, nor uncircumcision, but a new creation" (Gal 6:15). In Genesis (1:5), when Moses is speaking of the first day of creation he says "one day." "God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day." And so the Evangelist uses these words of Moses because he wants to express a newness. And also because this day begins the day of eternity, which is one day, no night interrupting it, because the sun which makes this day will never set. "And the city has no need of sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb" (Rev 21:23); "There will be one day, which is known to the Lord, not day and night, for at evening time there will be light" [Zech 14:7].

2472 Secondly, the person who saw the tomb is given, Mary Magdalene came to the tomb early, while it was still dark. A question arises here because Mark (16:1) makes mention of Mary Magdalene, Mary the mother of James, and Salome; and Matthew (28:1) also mentions "the other Mary." According to Augustine the resolution is that Mary Magdalene was more ardent and more devoted to Christ than the other women. Thus we read that "Her sins, which are many, are forgiven, for she loved much" (Lk 7:47). And for this reason the Evangelist mentions her by name. This is also the reason why the Lord appeared to her first, "He appeared first to Mary Magdalene" (Mk 16:9); "She [Wisdom] hastens to make herself known to those who desire her" (Wis 6:14).

2473 Thirdly, the time is given, early, while it was still dark. Luke (23:55) tells us that the women who had come with Christ from Galilee saw his tomb and how his body was laid, and they prepared spices and ointments for it. They rested on the sabbath according to the commandment. As soon as the sabbath was over, on the first day of the week, before daylight, she [Mary Magdalene] came to the tomb, incited by her exceedingly great love: "Its flashes," the flashes of love, "are flashes of fire" (Song 8:6).

2474 The question arises why Mark says "very early, after the sun had risen" [Mk 16:2], while the Evangelist says, while it was still dark. The answer is that what Mark says should be understood as referring to the breaking of the day, so that the sun had risen, but had not yet appeared in the sky.

2475 Fourthly, we are told what Mary saw, she saw that the stone had been taken away from the tomb. This was a sign that either someone had taken Christ away, or that he had arisen. When Matthew (28:2) says that "an angel of the Lord descended from heaven and came and rolled back the stone," we should not think the stone was rolled away before Christ arose, but only after. For since Christ came forth from the closed womb of the Virgin even though his body was not glorified, it is not surprising if he passed through the tomb with his glorified body. The stone was taken away so that people could see that Christ was not there, and more easily believe in his resurrection.

"She ran, therefore, and came to Simon Peter and to the other disciple whom Jesus loved, and saith unto them, They have taken the Lord out of the sepulchre, and we know not where they have laid Him." Some of the Greek codices have, "They have taken my Lord," which may likely enough have been said by the stronger than ordinary affection of love and handmaid relationship; but we have not found it in the several codices to which we have had access.

(Tr. cxx) This is the way in which he usually mentions himself. Jesus loved all, but him in an especial and familiar way. And saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid Him.

(Tr. cxx) Some of the Greek copies have, taken away my Lord, which is more expressive of love, and of the feeling of an handmaiden. But only a few have this reading.

She ran therefore and came to Simon Peter, who above all others loved Christ, and to the other disciple, whom Jesus loved, that is, to John, who does not name himself out of humility; and she says to them: They have taken the Lord from the tomb: in the Greek "my" is added to express her affection. They have taken, namely indefinitely, either the Jews or the guards, and I do not know where they have placed him, which was for her a cause of greater sorrow. For since she still knew and loved him carnally, therefore, with his flesh taken away, no consolation remained.

This excellent and pious woman would never have endured remaining at home and leaving the sepulcher [after the burial] if she had not had respect for sabbath law and the penalty that was incurred by those who transgressed it. This fear curbed her excessive zeal, allowing ancient custom to prevail, and to withdraw her thoughts from the object of her most earnest longings for awhile. But when the sabbath was already past and the dawn of the next day was appearing, she hurried back to the spot. And then, when she saw the stone rolled away from the mouth of the tomb, well-grounded suspicions seized her mind and, calling to mind the ceaseless hatred of the Jews, she thought that Jesus had been carried away. And so she accuses them of this crime in addition to their other misdeeds. While she was thus engaged and mulling over the possibilities in her mind, the woman returned to the men who loved the Lord, anxious to obtain the cooperation of the most intimate of his disciples in her quest. And so deep-rooted and impregnable was her faith that she thought no less of Christ because of his death on the cross but even when he was dead called him Lord, as she had always done, thereby showing a truly God-loving spirit.

Question: How is it that in John the disciples hearing Mary, and then coming to the sepulcher, believed. But in Luke it is said that "their words appeared in their sight as an idle tale and they did not believe?Answer: Mary, in John, told what she had seen to the chief apostles Peter and John alone, as declaring some secret. And they again, unknown to the other disciples, ran to the sepulcher, saw and believed. And there was nothing strange in the chief apostles having seen and believed while the rest to whom the women reported, not having received with their own eyes, did not believe them. Indeed, when the Savior appeared to the assembled disciples themselves, according to John, those who saw him rejoiced. But Thomas, since he was not with them and did not see, was not persuaded. But if he disbelieved the apostles, one would scarcely blame the rest because, not having as yet beheld him, they disbelieved the women. The Scripture shows much examination and carefulness on the part of the disciples, not readily assenting to their words but at first suspending judgment until they recognized the truth fully and clearly.

And therefore she ran to tell the disciples, that they might seek Him with her, or grieve with her: Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved.

She ran quickly and announced it to the disciples. But those ran before the others who loved more than the others, namely Peter and John.

(iii. Mor. ix.) She puts the part for the whole; she had come only to seek for the body of our Lord, and now she laments that our Lord, the whole of Him, is taken away.

This was the meaning of her running, and her words declare it. "They have taken away," she saith, "my Lord, and I know not where they have laid Him." Seest thou how she knew not as yet anything clearly concerning the Resurrection, but thought there had been a removal of the body, and tells all simply to the disciples? And the Evangelist hath not deprived the woman of such a praise, nor thought it shame that they should have learnt these things first from her who had passed the night in watching. Thus everywhere doth the truth-loving nature of his disposition shine forth.

And, having seen the stone rolled away from the tomb, she goes with great haste to Peter and John. The Lord rose at the time when the stone was still lying in its place and the seals were intact. But since someone needed to be witnesses of the resurrection and enter the tomb, the stone was rolled away by an Angel. Mary, not yet knowing anything about the resurrection, calls this event a theft and a removal.

2476 Next the Evangelist mentions that this was reported. Because of Mary's exceeding love she could not delay telling what she had seen to the disciples, so she ran, and went to Simon Peter and the other disciple, the one whom Jesus loved: "This day is a day of good news; if we are silent and wait until the morning light, punishment will overtake us" (2 Kgs 7:9). And so one who hears the words of God should tell it to others without delay: "Let him who hears say, 'Come'" (Rev 22:17). Mary came to those who were the more important, and who loved Christ more ardently, so that they might either look for Jesus with her or share her sorrow.

She said to them, They have taken the Lord out of the tomb, and we do not know where they have laid him. Mary saw the empty tomb, and not yet having it in her heart that Christ had risen, she said, and we do not know where they have laid him. We can see from this that Mary had not been alone at the tomb, and that she still had doubts about the resurrection. So it was not without reason that the Evangelist wrote that it was still dark, for this indicated the condition of their minds, in which there was the darkness of doubt: "They have neither knowledge nor understanding, they walk about in darkness" (Ps 82:5). Note that in the Greek manuscripts it reads, my Lord, which shows the impetus of her love and her affectionate devotion: "Whom have I in heaven but you? And there is nothing upon earth that I desire besides you.... God is the strength of my heart and my portion for ever" (Ps 73:25).

"Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and that other disciple did outrun Peter, and came first to the sepulchre." The repetition here is worthy of notice and of commendation for the way in which a return is made to what had previously been omitted, and yet is added just as if it followed in due order. For after having already said, "they came to the sepulchre," he goes back to tell us how they came, and says, "so they ran both together," etc. Where he shows that, by outrunning his companion, there came first to the sepulchre that other disciple, by whom he means himself, while he relates all as if speaking of another.

(Tr. cxx) After saying, came to the sepulchre, he goes back and tells us how they came: So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre; meaning himself, but he always speaks of himself, as if he were speaking of another person.

Simon Peter therefore went out. Here is noted the solicitude of the disciples, both in the swiftness of running and in the carefulness of examining. They were therefore solicitous, because, having heard that he had been taken away, they came quickly; whence he says: Simon Peter therefore went out, and that other disciple, and they came to the tomb; this is said by anticipation, that is, they set out on the journey to come to the tomb.

Question. Why is it that these alone ran, and not the others? It must be said that either because it was reported to these alone; or, as Gregory says, "those ran before the rest who loved before the rest."

Peter and John seem to come to the sepulcher in broad daylight (an opportune time). By not coming during the night and in darkness, no one can suspect them of what the chief priests falsely accused them, that is, that they came by night and stole him. Therefore the men did not come by night or while it was still dark but while it was broad daylight. But if the Gospel says that the disciples were gathered together for fear of the Jews, someone may object, "How then did those who were shut up visit the sepulcher in broad daylight?" We respond that it was natural that those who were living in the city in the midst of the Jews would be closed in, gathered together in one house. But those who came to the tomb, since they were outside the city, were far from fear of the Jews since they were going to a place deserted and empty of people. But perhaps it may also be the case that Peter and John, being above the fear of the other disciples, ventured more boldly to go out from the house while the others were too scared. In other matters it was recorded that they were considered worthy of more honor than the other apostles.

Be a Peter or a John; Hasten to the sepulcher, Running together, Running against one another, Vying in the noble race. And even if you are beaten in speed, Win the victory of showing who wants it more— Not just looking into the tomb, but going in.

But those ran before the others who loved more than the others, namely Peter and John. Now the two were running together, but John ran ahead more quickly than Peter and arrived first at the tomb, but did not presume to enter. Peter came later, and entered. What, brothers, what does this running signify? Surely this very subtle description by the evangelist is not to be thought devoid of mysteries? Not at all. For John would not have said that he both arrived first and did not enter, if he had believed that mystery was absent from his very hesitation. What then is designated by John except the Synagogue, what by Peter except the Church?

(xxii. in Evang.) But Peter and John before the others, for they loved most; Peter therefore went forth, and that other disciple, and came to the sepulchre.

When then she came and said these things, they hearing them, draw near with great eagerness to the sepulcher, and see the linen clothes lying, which was a sign of the Resurrection. For neither, if any persons had removed the body, would they before doing so have stripped it; nor if any had stolen it, would they have taken the trouble to remove the napkin, and roll it up, and lay it in a place by itself; but how? they would have taken the body as it was. On this account John tells us by anticipation that it was buried with much myrrh, which glues linen to the body not less firmly than lead; in order that when thou hearest that the napkins lay apart, thou mayest not endure those who say that He was stolen. For a thief would not have been so foolish as to spend so much trouble on a superfluous matter. For why should he undo the clothes? and how could he have escaped detection if he had done so? since he would probably have spent much time in so doing, and be found out by delaying and loitering. But why do the clothes lie apart, while the napkin was wrapped together by itself? That thou mayest learn that it was not the action of men in confusion or haste, the placing some in one place, some in another, and the wrapping them together. From this they believed in the Resurrection. On this account Christ afterwards appeared to them, when they were convinced by what they had seen. Observe too here again the absence of boastfulness in the Evangelist, how he witnesses to the exactness of Peter's search. For he himself having gotten before Peter, and having seen the linen clothes, enquired not farther, but withdrew; but that fervent one passing farther in, looked at everything carefully, and saw somewhat more, and then the other too was summoned to the sight. For he entering after Peter, saw the grave-clothes lying, and separate. Now to separate, and to place one thing by itself, and another, after rolling it up, by itself, was the act of some one doing things carefully, and not in a chance way, as if disturbed.

Then the disciples come to the tomb and see the linens lying there alone; and this was a sign of the true resurrection. For if someone had moved the body, he would not have stripped it bare; and if someone had stolen it, he would not have taken care to roll up the napkin and place it separately in a special spot, but would have taken the body simply, as best he could. For this reason the evangelist said beforehand that the body of Christ was buried with much myrrh, which adheres the linens to the body no worse than pitch, so that when we hear that the napkin lay in a separate place, we would in no way believe those who say that the body of Christ was stolen. For a thief would not have been so foolish as to expend so much effort on a superfluous matter, without suspecting that the longer he occupied himself with it, the sooner he might be caught. At what hour the resurrection took place, no one knows, just as the time of the second coming is also unknown. If the evangelist Matthew says that the earthquake occurred late in the evening, and John says that Mary came and saw the stone rolled away in the morning, when it was still dark, there is no contradiction in this. For, first, according to Matthew, the women came late on the Sabbath, while in John the women are not mentioned now—since Matthew had already spoken of this, it would have been superfluous for John to speak of the same thing as well; but Mary Magdalene comes in the morning. The visits to the tomb are different: sometimes Mary comes with the other women, sometimes she alone. From this the appearance of disagreement among the evangelists arises, in that they are speaking of different visits, each of his own. Thus, first, we say that Matthew speaks of one visit—that of the women—while John speaks of another, the visit of a woman—the Magdalene. Then, late in the evening and morning, "when it was still dark," which one might call early morning, coincide as one and the same, so that all this time is the middle of the night. If you ask how Peter and John and the women entered the tomb when there were guards there, the answer is simple: when the Lord rose and with an earthquake an Angel appeared at the tomb, the guards went off to report this to the Pharisees, and thus the tomb was freed from the military guard, and the disciples could come without fear.

2477 The Evangelist next shows how this was investigated. First, he indicates the eagerness with which Peter and John acted, for they left the place where they were, Peter then came out with the other disciple. Those who want to look into the mysteries of Christ have in a sense to come out from themselves and from their carnal way of living: "Come out, O daughters of Zion, and behold King Solomon" [Song 3:11].

And they both ran together, quickly, namely, but in this swiftness unequally. And that other disciple outran Peter and came first to the tomb — therefore quickly, because they wished to apprehend: First Corinthians 9: "Those who run in a race all indeed run, but one receives the prize: so run that you may apprehend" — or because he was younger and could run faster, or because he was more fervent in seeing: but nevertheless Peter was more diligent in examining; whence there follows a disparity in the diligence of examination.

What then is designated by John except the Synagogue, what by Peter except the Church? Nor should it seem strange that the Synagogue is said to be signified by the younger and the Church by the elder, because even if the Synagogue is prior to the Church of the Gentiles in the worship of God, nevertheless the multitude of the Gentiles is prior to the Synagogue in the practice of the world, as Paul attests when he says: "Because what is spiritual is not first, but what is natural." Therefore by the elder Peter is signified the Church of the Gentiles, but by the younger John the Synagogue of the Jews. Both ran together, because from the time of its origin until its setting, the Gentile world ran with the Synagogue by a common and equal path, even if not with a common and equal understanding.

But this account of the Evangelist must not be thought to be without some mystical meaning. By John, the younger of the two, the synagogue; by Peter, the elder, the Gentile Church is represented: for though the synagogue was before the Gentile Church as regards the worship of God, as regards time the Gentile world was before the synagogue. They ran together, because the Gentile world ran side by side with the synagogue from first to last, in respect of purity and community of life, though a purity and community of understanding they had not.

Or thus: Peter is practical and prompt, John contemplative and intelligent, and learned in divine things. Now the contemplative man is generally beforehand in knowledge and intelligence, but the practical by his fervour and activity gets the advance of the other's perception, and sees first into the divine mystery.

2478 Secondly, we see the details of their search. First, it is said that they ran, they both ran, they who loved Christ more than the others: "I will run in the way of your commandments" (Ps 119:32); "So run that you may obtain it," the prize (1 Cor 9:25).

2479 Secondly, we see how the disciples arrived, the other disciple outran Peter. John arrived first, and Peter followed.

"And he stooping down," he says, "saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and saw the linen clothes lying, and the napkin, which had been about His head, not lying with the linen clothes, but folded up in one place by itself." Do we suppose these things have no meaning? I can suppose no such thing. But we hasten on to other points, on which we are compelled to linger by the need there is for investigation, or some other kind of obscurity. For in such things as are self-manifest, the inquiry into the meaning even of individual details is, indeed, a subject of holy delight, but only for those who have leisure, which is not the case with us.

And when he had stooped down, he saw the linen cloths lying there, yet he did not go in: and so in seeking he was swift, but in examination remiss, while Peter on the contrary.

The cloths lying within seem to me at once to furnish also a proof that the body had not been taken away by people, as Mary supposed. For no one taking away the body would leave the linens, nor would the thief ever have stayed until he had undone the linens and so be caught. And at the same time they establish the resurrection of the body from the dead. For God, who transforms the bodies of our humiliation so as to be conformed to the body of Christ's glory, changed the body as an organ of the power that dwelt in it, changing it into something more divine. But he left the linen cloths as superfluous and foreign to the nature of the body.

The Synagogue came first to the tomb, but did not enter, because although it received the commandments of the law and heard the prophecies concerning the incarnation and passion of the Lord, it refused to believe in the one who died. For John saw the linen cloths lying there, yet did not enter, because the Synagogue both recognized the mysteries of sacred Scripture and yet delayed entering through faith by believing in the Lord's passion. The one whom it had long prophesied from afar, it saw present and rejected; it despised him as a man and refused to believe that God had been made mortal in flesh. What does this mean, except that it both ran more quickly and yet stood empty before the tomb?

The synagogue came first to the sepulchre, but entered not: it knew the commandments of the law, and had heard the prophecies of our Lord's incarnation and death, but would not believe in Him who died.

(Hom. lxxxv) On coming he sees the linen clothes set aside: And he slooping down, and looking in, saw the linen clothes lying. But he makes no further search: yet went he not in.

Note, if you will, the humility of the evangelist, with which he testifies to the thoroughness of Peter's investigation. He himself arrived first, saw the linen cloths lying there, and investigates nothing further, but waits for Peter.

2480 It is not without reason that the Evangelist is careful to tell us the smallest details. For these two disciples signify two peoples, the Jews [by John] and the Gentiles [by Peter]. Although the Jews were the first to have knowledge of the one true God, the Gentiles were an older people, because even the Jews originated from the Gentiles: "Go from your country and your kindred" (Gen 12:1). These two people were both running over the course of this world: the Jews using the written law, the Gentiles using the law of nature. Or, they were both running by their natural desire for happiness and for a knowledge of the truth, which all men desire to know by their very nature. But the other disciple, that is, the younger one, outran Peter, because the Gentiles came to a knowledge of the truth more slowly than the Jews, since formerly God was known only in Judea. So the Psalm says, "He has not dealt thus with any other nation" (Ps 147:20).

The other disciple reached the tomb first, because he [John, the younger, representing the Jews] was the first to look upon the mysteries of Christ, and the promise was first made to the Jews: "They are the Israelites, and to them belong the... promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ" (Rom 9:4).

And stooping to look in, he saw the linen cloths lying there, but he did not go in. And stooping, under the yoke of the law, "All that the Lord has spoken we will do" (Ex 24:7), he saw the linen cloths lying there, that is, the figures or foreshadowings of all the mysteries, "But their minds were hardened; for to this day, when they read the old covenant, that same veil remains uplifted" (2 Cor 3:14). But he did not go in, for as long as he was unwilling to believe in the one who was dead he had not yet come to the knowledge of the truth. Another who did not go in was the brother of the prodigal son, for when he heard the celebrations, the music and the dancing, he "refused to go in" (Lk 15:28). Nevertheless, David promised that they would enter: "I will go to the altar of God" (Ps 43:4).

Then Simon Peter came, following him, and entered the tomb, not content merely to look from outside, as John. And so that saying of Matthew 19 was verified: "The last shall be first, and the first last." And he saw the linen cloths lying there, separately.

But Simon Peter came following him and entered the tomb, because the Church of the Gentiles, coming after, both recognized the mediator between God and men, the man Jesus Christ, dead in the flesh, and believed him to be the living God.

Then cometh Simon Peter, and enteredinto the sepulchre: the Gentile Church both knew Jesus Christ as dead man, and believed in Him as living God.

(Hom. lxxxv) Peter on the other hand, being of a more fervid temper, pursued the search, and examined every thing: Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself. Which circumstances were proof of His resurrection. For had they carried Him away, they would not have stripped Him; nor, if any had stolen Him, would they have taken the trouble to wrap up the napkin, and put it in a place by itself, apart from the linen clothes; but would have taken away the body as it was. John mentioned the myrrh first of all, for this reason, i. e. to show you that He could not have been stolen away. For myrrh would make the linen adhere to the body, and so caused trouble to the thieves, and they would never have been so senseless as to have taken this unnecessary pains about the matter.

2481 Now the Evangelist recounts the arrival of Peter. As for the literal meaning, the fact that they ran together was a sign of their passionate devotion. John arrived first because he was a younger man than Peter. But considering the mystical sense, Peter follows John because the Gentiles who were converted to Christ were not joined to another church different from the church of the Jews, but were grafted on to the already existing olive tree and church. The Apostle praises them saying, "For you brethren, became imitators of the churches of God in Christ Jesus which are in Judea" (1 Thess 2:14).

2482 Thirdly, we see the order in which they entered, Peter first, and then John.

And the napkin that had been over his head, not placed with the linen cloths, as though this had been done in haste: but rolled up separately in one place: the linen cloths for covering the body: above in chapter 19: "They took the body of Jesus and bound it in linen cloths"; the napkin for covering the face: above in chapter 11: "And his face was bound with a napkin." And so he examined all things diligently before John, who had preceded him, but nevertheless in diligent examination he follows him.

He saw the linen cloths lying there, and the cloth that had been over his head, not lying with the linen cloths but rolled up separately in one place. What do we believe it means, brothers, that the cloth from the Lord's head is not found with the linen cloths in the tomb, except that, as Paul attests, God is the head of Christ, and the incomprehensible mysteries of his divinity are separated from the knowledge of our weakness, and his power transcends the nature of creation? And it should be noted that it is said to be found not only separately but also rolled up in one place. For when a cloth is rolled up, neither its beginning nor its end can be seen. Rightly therefore was the cloth from his head found rolled up, because the majesty of divinity neither began to exist nor ceases; it is neither born through a beginning nor confined by an end.

And rightly is it added: "In one place," because God is not in the division of minds. For God is in unity, and those merit to have His grace who do not divide themselves from one another through the scandals of sects. But because sweat is usually wiped away from workers by a cloth, the labor of God can also be expressed by the name of cloth—He who indeed always remains quiet and unchangeable in Himself, yet nevertheless declares that He labors when He bears the harsh depravities of men. Whence He also says through the prophet: "I have labored in enduring." Now God appeared in the flesh, He labored from our infirmity. When unbelievers saw this labor of His passion, they refused to venerate Him. For they disdained to believe that He whom they saw mortal in the flesh was immortal in His divinity. Whence Jeremiah also says: "You will render to them their recompense, O Lord, according to the works of their hands; You will give them as a shield for the heart Your labor." For lest the darts of preaching should penetrate their hearts, since they disdained the labor of His passion, they held that same labor of His as if it were a shield, so that by the very fact that they saw Him labor even unto death, they would not permit His words to pass through to them.

But what are we except members of our Head, that is, of God? Therefore by the linens of the body are signified the bonds of labors which now bind all the elect, that is, His members. The cloth, therefore, which had been upon His head is found separately, because the passion itself of our Redeemer is far removed from our passion, since He without guilt bore what we endure with guilt. He willingly chose to succumb to death, to which we come unwilling.

The napkin about our Lord's head is not found with the linen clothes, i. e. God, the Head of Christ, and the incomprehensible mysteries of the Godhead are removed from our poor knowledge; His power transcends the nature of the creature. And it is found not only apart, but also wrapped together; because of the linen wrapped together, neither beginning nor end is seen; and the height of the Divine nature had neither beginning nor end. And it is into one place: for where there is division, God is not; and they merit His grace, who do not occasion scandal by dividing themselves into sects. But as a napkin is what is used in labouring to wipe the sweat of the brow, by the napkin here we may understand the labour of God: which napkin is found apart, because the suffering of our Redeemer is far removed from ours; inasmuch as He suffered innocently, that which we suffer justly; He submitted Himself to death voluntarily, we by necessity.

The fiery Peter entered inside the tomb and carefully examined everything. But understand how Peter is active and fervent, while John is perceptive and capable of comprehending Divine matters. The purely contemplative one arrives first through knowledge and giftedness, while the active one falls behind, yet through diligence and effort he overcomes the other's sharpness, and the active one is the first to discern some Divine mystery. Does not something similar happen in the sciences as well? Here too, of two boys, the less gifted and slower one surpasses through diligence the one who is by nature quicker and more talented. So also in spiritual matters, the active one who is unskilled in speech often understands better than the contemplative one.

2483 The Evangelist says that Peter entered the tomb. According to the literal meaning, although John arrived first, he did not enter because of his respect for Peter. But considering the mystical interpretation, this signifies that the Jewish people, who were the first to hear of the mysteries of the incarnation, would be converted to the faith after the Gentiles: "That Gentiles, who did not pursue righteousness have attained it... but that Israel who pursued the righteousness which is based in law did not succeed in fulfilling that law" (Rom 9:30). John saw only the linen cloths. He, Peter, also saw the linen cloths because we [Gentiles] do not reject the Old Testament, for as Luke says, "Then he opened their minds to understand the scriptures" (Lk 24:45). But in addition Peter saw the napkin which had been on his head: "The head of Christ is God" (1 Cor 11:3). Thus to see the napkin which had been on the head of Jesus is to have faith in the divinity of Christ, which the Jews refused to accept. This napkin is described as not lying with the linen cloths, and rolled up, having a place by itself, because the divinity of Christ is covered over, and it is apart from every creature because of its excellence: "God who is over all be blessed for ever" (Rom 9:5); "Truly, you art a God who hides yourself" (Is 45:15). He saw the napkin rolled up, to form a circle. And when linen is rolled this way one can not see its beginning or end, for the eminence of the divinity neither begins nor ends: "Jesus Christ is the same yesterday and today and forever" (Heb 13:8); "You are the same, and your years have no end" (Ps 102:27). The napkin was in one place, a place by itself, because God does not dwell where minds are divided; those who merit his grace are those who are one in charity: "His place is in peace" [Ps 76:2]; "For God is not a God of confusion but of peace" (1 Cor 14:33).

2484 Or, in another interpretation, the napkin, which workers use to wipe the sweat off their faces can be understood to indicate the labor of God. For while God always remains tranquil, he presents himself as laboring and burdened when he endures the stubborn depravity of mankind: "They have become a burden to me, I am weary of bearing them" (Is 1:14). Christ took on this burden in a special way when he took on a human nature: "Let him give his cheek to the smiter, and be filled with insults" (Lam 3:30). This napkin is found separate and apart from the other cloths because the sufferings of our Redeemer are far apart and separate from our sufferings. The other linen cloths, which are related to the members of the body as the napkin is to the head, indicate the sufferings of the saints, which are separate from the napkin, that is, the sufferings of Christ, for Christ suffered without fault what we suffer because of our faults: "For Christ also died... the righteous for the unrighteous" (1 Pet 3:18). He went to his death willingly ‑"No one takes it [my life] from me, but I lay it down of my own accord" (10:18); "Christ loved us and gave himself up for us" (Eph 5:2) ‑ while the saints go to their death reluctantly, "Another will gird you and carry you where you do not wish to go" (21:18).

2485 Why was the Evangelist so careful to mention all these details? Chrysostom says this was done to counter the false rumor spread by the Jews that the body of Christ had been secretly taken away, as we see from Matthew (28:13). For if Christ's body had been stolen away as they said, the disciples would surely not have removed the wrappings, especially since they had to work fast because the guards were near. Nor would they be so careful to lift off the napkin and roll it up and place it in a separate place. They would simply have taken the body as they found it. This was why he allowed himself to be buried with myrrh and aloes: they glue the cloths to the body so that they cannot be quickly removed.

"Then went in also that other disciple who had come first to the sepulchre." He came first, and entered last. This also of a certainty is not without a meaning, but I am without the leisure needful for its explanation. "And he saw, and believed." Here some, by not giving due attention, suppose that John believed that Jesus had risen again; but there is no indication of this from the words that follow. For what does he mean by immediately adding, "For as yet they knew not the scripture, that He must rise again from the dead"? He could not then have believed that He had risen again, when he did not know that it behoved Him to rise again. What then did he see? what was it that he believed? What but this, that he saw the sepulchre empty, and believed what the woman had said, that He had been taken away from the tomb? "For as yet they knew not the scripture, that He must rise again from the dead." Thus also when they heard of it from the Lord Himself, although it was uttered in the plainest terms, yet from their custom of hearing Him speaking by parables, they did not understand, and believed that something else was His meaning.

(Tract. cxxii) i. e. That Jesus had risen again, some think: but what follows contradicts this notion. He saw the sepulchre empty, and believed what the woman had said: For as yet they knew not the Scripture, that He must rise again from the dead. If he did not yet know that He must rise again from the dead, he could not believe that He had risen. They had heard as much indeed from our Lord, and very openly, but they were so accustomed to hear parables from Him, that they took this for a parable, and thought He meant something else.

Then therefore that other disciple also entered, who had come first to the tomb, namely by the example of Peter, and he saw the things which have been mentioned, and he believed. But it is expounded differently according to Chrysostom and differently according to Augustine. For Chrysostom expounds: he believed, namely that He had risen; and he drew his argument from this, that if someone had taken Him away, he would not have left everything so orderly arranged, things which were more useful than the body. But Augustine expounds it differently: he believed, namely that the body had been taken away, as the woman had said; and he proves this by the following text.

Question. Since Luke says in the twenty-fourth chapter that Peter went to the tomb, speaking only of Peter, what does it mean that John here says two ran? And further, what necessity was there for John here to make mention of himself? It seems that he would have done better by keeping silent. Augustine responds in the third book of On the Harmony of the Evangelists that Luke mentioned Peter alone because Mary Magdalene first announced it to him; and yet he himself mentions both; whence Cleophas said: Some of our own went to the tomb, etc. To the other point that is asked: why does he make mention of himself? There is a twofold reason: the literal reason, namely, because he wished to place Peter before himself, so as to praise Peter and humble himself: because, although he himself arrived first, he entered after. The allegorical reason is that by John the Jewish people is signified, and by Peter the elder the Gentile people is designated. John ran first but did not enter: because the Jew first received the Law but did not believe; the Gentile, however, arriving later, believed.

When these men (I mean Peter and John, the writer of this book, for he gives himself the name of the other disciple) heard this news from the woman's mouth, they ran with all the speed they could and hurried to the sepulcher. They saw the marvel with their own eyes, being in themselves competent to testify to the event, for they were two in number as the Law enjoined. As yet they did not meet Christ risen from the dead, but they infer his resurrection from the bundle of linen clothes, and from that time on they believed that he had burst the bonds of death, as holy Scripture had long ago proclaimed that he would do. When, therefore, they looked at the issues of events in the light of the prophecies that turned out true, their faith was from that time forward rooted on a firm foundation.

Then therefore that disciple who had come first to the tomb also entered. After Peter entered, John also went in. He who had come first entered later. It should be noted, brothers, that at the end of the world Judea too will be gathered to faith in the Redeemer, as Paul testifies when he says: "Until the fullness of the Gentiles should enter, and so all Israel should be saved." And he saw and believed. What, brothers, what are we to think he believed? Was it that the Lord whom he was seeking had risen? Certainly not, because there was still darkness at the tomb, and the words that follow also contradict this when it says: "For they did not yet know the Scriptures, that he must rise from the dead." What then did he see, and what did he believe? He saw the linen cloths lying there, and he believed what the woman had said, that the Lord had been taken from the tomb.

But after Peter entered, John entered too; for at the end of the world even Judaea shall be gathered in to the true faith.

(Hom. lxxxv) After Peter however, John entered: Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.

Then he too (John), having entered after him (Peter), saw the burial linens lying separately from one another, and believed — not, however, that the Lord had risen, but that He had been stolen. He believed the words of Mary, that they had taken the Lord.

2486 When the Evangelist says, Then the other disciple, who reached the tomb first, also went in, he tells of John's entrance. John did not remain outside but entered after Peter, because when the world is ending, the Jews will also be gathered into the faith: "A hardening has come upon part of Israel, until the full number of the Gentiles come in, and so all Israel will be saved" (Rom 11:25); "A remnant will be saved" [Is 10:21].

2487 Or, another interpretation, in the mystical sense. These two disciples stand for two kinds of people: John represents those who are devoted to the contemplation of truth, and Peter stands for those whose main interest is to carry out the commandments. In fact, "Simon" means "obedient." Now it very often happens that contemplatives, because they are docile, are the first to become acquainted with a knowledge of the mysteries of Christ ‑ but they do not enter, for sometimes there is knowledge, but little or no love follows. While those in the active life, because of their continuing fervor and earnestness, even though they are slower to understand, enter into them more quickly, so that those who are later to arrive, are the first to penetrate the divine mysteries: "So the last will be first, and the first last" (Mt 20:16).

For he did not yet know the Scripture, that He must rise from the dead: therefore he did not believe that He had risen, but that He had been taken away. Nevertheless, if we wish to hold the exposition of Chrysostom, the following text is continued thus: He saw and believed, that is, then for the first time he believed from seeing, because before he did not believe; for he did not yet know the Scripture.

"For they did not yet know the Scriptures, that he must rise from the dead." In this matter the greatness of divine providence must be considered, that the hearts of the disciples are both kindled to seek and yet delayed from finding, so that the weakness of the soul, tormented by its own sorrow, might become purer for finding, and might hold on more firmly when it found, the later it found what it was seeking.

Do you see that they clearly understood nothing about the resurrection? The Evangelist pointed out this very thing when he said, "As yet they did not know the Scripture, that he must rise from the dead." In addition to their failure to understand this, they were in much deeper ignorance about other things, such as the kingdom of heaven, that we are chosen as the first fruits, and his ascension into heaven. They were still confined to the ground and not yet able to fly.Such was the understanding they had. They expected that the kingdom would come to him immediately in Jerusalem because they had no better grasp of what the kingdom of heaven really is. Another Evangelist hinted at this when he said that they thought of it as a human kingdom. They were expecting him to enter into it but not to go to the cross and death. Even though they had heard it ten thousand times, they could not clearly understand.

Because he believed Mary and did not think of the resurrection? Because they did not yet know "the Scripture, that He must rise from the dead," and they believed Mary, who suspected that the body had been stolen and moved.

2488 Next when he says, he saw and believed, we see the effect of the investigation. At first glance it seems to mean that he saw the situation and believed that Christ had arisen. But according to Augustine this is not correct, because the next thing the Evangelist says is, for as yet they did not know the scripture, that he must rise from the dead. Therefore, one must say that he saw the empty tomb and believed what the woman had said, which is that someone had taken the Lord. Then we read, for as yet they did not know the scripture, because the meaning of the Scripture was not yet opened to them so they could understand it (Lk 24:45).

But certainly Christ had foretold his passion and resurrection? "I will rise on the third day" [Mt 20:19]. I answer that we should say that in keeping with the way they heard his parables, they failed here also to understand many things which he had said plainly, thinking that he meant something else.

2489 Or, according to Chrysostom's understanding, he saw the linen cloths so folded and arranged which would not have been the case if the body had been furtively snatched away; and believed, with a true faith, that Christ had risen from the dead. What follows, for as yet they did not know the scripture, refers to the statement, he saw and believed. It was like saying: before he saw these things he did not understand the scripture that he must rise from the dead; but when he saw he believed that he had risen from the dead.

Mary Magdalene had brought the news to His disciples, Peter and John, that the Lord was taken away from the sepulchre; and they, when they came thither, found only the linen clothes wherewith the body had been shrouded; and what else could they believe but what she had told them, and what she had herself also believed? "Then the disciples went away again unto their own" (home); that is to say, where they were dwelling, and from which they had run to the sepulchre. "But Mary stood without at the sepulchre weeping." For while the men returned, the weaker sex was fastened to the place by a stronger affection. And the eyes, which had sought the Lord and had not found Him, had now nothing else to do but weep, deeper in their sorrow that He had been taken away from the sepulchre than that He had been slain on the tree; seeing that in the case even of such a Master, when His living presence was withdrawn from their eyes, His remembrance also had ceased to remain. Such grief, therefore, now kept the woman at the sepulchre.

(Tr. cxxi. 1) i. e. To the place where they were lodging, and from which they had ran to the sepulchre. But though the men returned, the stronger love of the woman fixed her to the spot. But Mary stood without at the sepulchre weeping.

(de Con. Ev. iii. xxiv. 69) i. e. Outside of the place where the stone sepulchre was, but yet within the garden.

(Tr. cxxi. 1) The eyes then which had sought our Lord, and found Him not, now wept without interruption; more for grief that our Lord had been removed, than for His death upon the cross. For now even all memorial of Him was taken away.

The intense desolation of Mary is therefore intimated, which in its restlessness did not allow her to depart from the sepulcher, even when the other disciples were departing; therefore he says: The disciples therefore went away to their own homes, "that is, where they had been dwelling" before they had come to the tomb, so that they might receive some consolation.

Question. Since Peter loved the Lord so fervently, why did he not remain at the tomb weeping, as Mary did, but departed? And Chrysostom responds: "The female sex is in a certain way more given to compassion"; and therefore do not marvel that Mary wept bitterly at the sepulcher, while Peter felt no such compassion. Others take the reason from the side of faith: for because the woman hoped less concerning the resurrection, therefore she grieved more over the body having been taken away; but Peter, although not fully, nevertheless in some way had confidence: whence it is said in Luke that "he went away wondering to himself." Others take the reason from the side of love, namely because at that time she burned more vehemently than the disciples and was more fervent, therefore she was also more solicitous.

The wise disciples, after having gathered sufficiently satisfactory evidence of the resurrection of our Savior, were unsure, as it were, what to do with their confirmed and unshaken faith. Comparing the events as they had actually occurred with the prophecies of holy Scripture, they went back home and most likely hurried to see their fellow workers to recount the miracle and afterward consider what course should be pursued. They may have also had another motive in doing what they did. For the passion of the Jews was at its height, and the rulers were thirsting eagerly for the blood of every person who marveled at the teaching of the Savior and confessed his divine and ineffable power and glory. But most of all they thirsted for the blood of the holy disciples themselves, who then had good reason for shrinking from an encounter with them. This is why they left the sepulcher before it was quite light, since they could not have done so without risk if they were seen leaving in the daytime—the sun's rays revealing them to everyone. We are far from saying that they were cowards as a reason for their cautious flight. Rather, it is more likely that the knowledge of what was expedient for them was instilled in the minds of the saints by Christ who did not permit these who were destined to be lights and teachers of the world to run unnecessary risks.

(Hom. xxv. in Evang.) Mary Magdalene, who had been the sinner in the city, and who had washed out the spots of her sins by her tears, whose soul burned with love, did not retire from the sepulchre when the others did: Then the disciples went away again unto their own home.

Full of feeling somehow is the female sex, and more inclined to pity. I say this, lest thou shouldest wonder how it could be that Mary wept bitterly at the tomb, while Peter was in no way so affected. For, "The disciples," it saith, "went away unto their own home"; but she stood shedding tears. Because hers was a feeble nature, and she as yet knew not accurately the account of the Resurrection; whereas they having seen the linen clothes and believed, departed to their own homes in astonishment. And wherefore went they not straightway to Galilee, as had been commanded them before the Passion? They waited for the others, perhaps, and besides they were yet at the height of their amazement. These then went their way: but she stood at the place, for, as I have said, even the sight of the tomb tended greatly to comfort her. At any rate, thou seest her, the more to ease her grief, stooping down, and desiring to behold the place where the body lay.

So they returned to themselves, that is, by themselves, having learned nothing more.

2490 Having told how Mary Magdalene came to the opened tomb, the Evangelist now tells how she came to see the angels: first, we see her devotion; secondly, she sees the angels (v 12); thirdly, we have her conversation with them (v 13). Her devotion, which made her fit to see the angels, is praised for three things.