Mark § 69e

(non occ.) After the passion and death of Christ, the Evangelist relates His burial, saying, And now when the even was come, because it was the preparation, that is, the day before the sabbath, Joseph of Arimathæa.

Blessed Joseph, while still serving the Law, recognized Christ as God, which is why he dared to undertake this praiseworthy feat. He did not reason thus: here I am, a wealthy man, and I may lose my wealth if I ask for the body of One Who was condemned for claiming royal power for Himself, and I shall become hateful to the Jews — no, he did not deliberate on anything of the sort within himself, but, setting aside everything as less important, he asked for one thing alone — to commit the body of the Condemned One to burial.

He was bold with a praiseworthy boldness; for he did not consider within himself, I shall fall from my rich estate, and I shall be expelled by the Jews, if I beg for the body of Him, who was condemned as a blasphemer.

Joseph of Arimathea, a noble councilor, who also awaited the kingdom of God, came and boldly approached Pilate and requested the body of Jesus. This Joseph indeed is praised for his great standing in the world but is lauded even more for his merit with God. For it was fitting that such a man should exist who would bury the body of the Lord, one who by his righteousness of merits would be worthy of such a ministry, and by the nobility of his secular power would have the capacity to obtain the ability to minister. For not just anyone, unknown or of moderate status, could approach the governor and request the body of the crucified.

(ubi sup.) But the man who buried the body of the Lord must needs by his righteous merits have been worthy, and by the nobility of worldly power able to perform this service. Therefore it is said, An honourable counsellor, which also waited for the kingdom of God. He is called in Latin, decurio, because he is of the order of the curia, and served the office of a provincial magistracy; this officer was also called curialis, from his care of civic duties. Arimathæa is the same as Ramathain, the city of Elkanah and Samuel.

(ubi sup.) But it was not an obscure person, nor a man of mean rank, who could come to the governor and obtain the body. There follows: And he bought fine linen, and took him down, and wrapped him in the linen.

On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried. During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathaea had laid Him.

This was Joseph, who had been concealing his discipleship. Now he became very bold, after the death of Christ. For neither was he an obscure person nor unnoticed. He was one of the council, and highly distinguished, and as we see, courageous. For he exposed himself to death, taking upon himself the enmity of all by his affection to Jesus. He begged for the body and did not desist until he obtained it. Not only that, but by laying it in his own new tomb, he actively demonstrated his love and courage.

It is interpreted, taking down, of which was Joseph, who came to take down the body of Christ from the cross. There follows: Came and went in boldly unto Pilate, and craved the body of Jesus.

These things also fit the Jewish people, which finally is believing, which is ennobled by faith to become the child of Abraham. It lays aside its despair, it waits for the kingdom of God, it goes in to the Christians, that it may be baptized; which is implied by the name of Pilate, which is interpreted, 'One who works with a hammer,' that is, he who subdues the iron nations, that he may rule them with a rod of iron. It seeks for the sacrifice, that is, the viaticum, which is given to penitents at their last end, and wraps it up in a heart clean and dead to sin; it makes it firm in the safeguard of faith, and shuts it up with the covering of hope, through works of charity; (for the end of the commandment is charity;) (1 Tim. 1:5) whilst the elect, who are the stars of the sea, are looking on from afar, for, if it be possible, the very elect shall be offended.

As the Gospel declares, those who were present particularly marveled at this: After the lament in which he expressed the figure of sin, he immediately gave up his spirit. For those who were suspended on the cross were tortured by a lingering death. Consequently, the legs of the thieves were broken, in order that they might quickly die and be taken down from the cross before the Sabbath. But that he was found to be already dead was a cause for amazement. And we read that Pilate also wondered at this, when the body of the Lord was asked of him for burial.

"Pilate marveled that He was already dead," for he thought that Christ would endure suffering for a long time, as the robbers did, which is why he asked the centurion, "Has He been dead long?" That is, could He really have died before the expected time?

It goes on: And Pilate marvelled if he were already dead. For he thought that He should continue long alive upon the cross, as also the thieves used to live long, upon the instrument of their execution. It goes on: And calling unto him the centurion, he asked him if he had been any while dead; that is, before the time when other executed persons usually died. There follows: And when he knew it of the centurion, (that is, that He was dead,) he gave the body to Joseph.

This above all shows the foolishness of those who say that the Word was changed into bones and flesh. For if this had been so, there would have been no need of a tomb. For the body would have gone by itself to preach to the spirits in Hades. But as it was, he himself went to preach, while the body that Joseph wrapped in a linen cloth laid away at Golgotha. And so it is demonstrated to all that the body was not the Word, but body of the Word.

Joseph then bought a linen cloth, and taking Him down, wrapped Him in the linen cloth. And by the simple burial of the Lord, the ambition of the rich is condemned, who cannot even do without riches in their tombs. We can, however, understand this spiritually to mean that the body of the Lord should not be wrapped in gold, gems, or silk, but in pure linen, although this also signifies that he who wraps Jesus in clean linen has received Him with a pure mind. Hence the custom obtained in the Church that the sacrifice of the altar is celebrated not in silk, nor in dyed cloth, but in plain linen, just as the body of the Lord was buried in a clean linen cloth, as we read it was decreed in the pontifical acts by the blessed Pope Sylvester.

And they laid him in a tomb, which was hewn out of a rock, and rolled a stone to the door of the tomb. Those who have come from Jerusalem to Britain in our age report of the Lord's tomb, that it was a round house hewn from underlying rock, of such height that a man standing inside could scarcely touch the top with an outstretched hand. It has an entrance from the East, to which that great stone was rolled and placed. In the northern part of this tomb, the actual sepulcher, that is, the place of the Lord's body, was made from the same rock, being seven feet long and measuring three palms higher than the surrounding floor. The place indeed is not open from above, but from the southern side it is open throughout, from where the body was brought in. The color of this same tomb and the coffin is said to be a mix of reddish and white.

(ubi sup.) By this however, according to a spiritual meaning, we may understand that the body of the Lord should not be wrapped in gold or gems, or silk, but in a clean linen cloth. Hence it became a custom in the Church that the sacrifice of the altar should not be celebrated in silk, or in a dyed cloth, but in linen produced from the earth, just as the body of the Lord was wrapped in clean linen; as, we read in the Pontifical acts, it was ordered by the blessed Sylvesterf. Though it has also another meaning, that he who receives Jesus in a pure mind wraps Him in clean linen. There follows: And laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. It is said that the sepulchre of the Lord is a round cell, hewn out of the rock which was around it, so high, that a man standing upright could scarcely touch the roof with his outstretched hand; and it has an entrance to the east, to which the great stone was rolled, and placed upon it. In the northern part of it is the tomb itself, that is, the place where our Lord's body lay, made of the same rock, seven feet in length, raised three palms higher than the floor. It is not open from above, but on the south side, the whole of which is open, and through which the body was brought in. The colour of the sepulchre and of the recess is said to be a mixed white and red.

By the burial of Christ we rise again, by His going down into hell we mount up into heaven; here is found the honey in the mouth of the dead lion.

Having received the body, Joseph bought a linen shroud and, taking the body down, wrapped it in it, honorably committing what is honorable to burial. For he was himself a disciple of Christ and knew how to honor the Master. He was "prominent," that is, a man of honor, pious, and blameless. As for the title of councillor, this was a certain dignity or, rather, a service and civil office, the holders of which had to manage the affairs of the court, and in this they were often exposed to dangers from the abuses characteristic of that position. Let the wealthy and those occupied with public affairs hear how the dignity of councillor in no way hindered the virtue of Joseph. The name "Joseph" means "offering," and "Arimathea" means "take it up." Let us also, following the example of Joseph, always apply zeal to virtue and take it up, that is, the true good. May we be deemed worthy to receive the Body of Jesus through Communion and to lay it in a tomb hewn from rock, that is, in a soul that firmly remembers and does not forget God. May our soul be hewn from rock, that is, having its foundation in Christ, Who is the Rock. May we wrap this Body in a linen shroud, that is, may we receive it in a pure body, for the body is, as it were, the shroud of the soul. The Divine Body must be received not only into a pure soul but also into a pure body. And one must indeed wrap it, that is, cover it and not expose it, for the Mystery must be covered, kept hidden, and not disclosed.

Burying the precious body preciously; for being a disciple of our Lord, he knew how greatly the Lord's body ought to be honoured.

Let us too imitate Joseph, taking to ourselves the body of Christ by Unity, and let us place it in a sepulchre, hewn out of the rock, that is, in a soul recollected, never forgetful of God; for this is a soul hewn out of the rock, that is, out of Christ, for He is our rock, who holds together our strength. We ought also to wrap Him in linen, that is, to receive Him in a pure body; for the linen is the body which is the clothing of the soul. We must, however, not throw open, but wrap Him up; for He is secret, closed and hidden.

But Mary Magdalene and Mary the mother of Joseph saw where he was laid. In Luke, we read that all his acquaintances and the women who followed him stood at a distance. Therefore, with Jesus' acquaintances returning to their own homes after his body was laid down, it was only the women who loved more fervently who cared to observe how he was placed, so they might offer him a fitting gift of devotion at an appropriate time. Likewise, until now, holy women on the day of Preparation, that is, the day of Preparation for the Sabbath, do the same, diligently following the footsteps of his passion in this world, where the future rest is to be prepared. And if they might perhaps be able to imitate with pious curiosity, they consider in what order the same passion was completed.

We read in Luke, that His acquaintances and the women who had followed Him stood afar off. When these then who were known to Jesus returned home after the burial of His body, the women alone, who were bound to Him with a closer love, after following the funeral, took care to see how He was laid, that they might be able at a fitting season to offer Him the sacrifice of their devotion. But on the day of the parasceue, that is, of the preparation, the holy women, that is, humble souls, do the same, when they burn with love for the Saviour, and diligently follow the steps of His Passion in this life, where their future rest is to be prepared; and they weigh with a pious minuteness the order in which His passion was accomplished, if perchance they be able to imitate it.

There follows: And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

In the time of the old covenant, the sabbath was highly revered. Now under the gospel the sabbath has been recast, now viewed as the Lord's resurrection day. The sabbath formerly had pertained to the pedagogy and rudiments of the law. When the great master himself came and fulfilled them all for us, all that had prefigured his coming was transformed. The old sabbath was like a candle lit in the night before the rising and appearing of the sun.

And when the Sabbath had passed, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Jesus. In the Gospel of Luke, it is written that returning from the tomb, they prepared spices and ointments, and on the Sabbath they rested according to the commandment. Therefore, the commandment of the law was that the silence of the Sabbath be maintained from evening to evening; and so the devout women, after the Lord was buried, as long as they were allowed to work, that is, until sunset, were occupied in preparing the ointments, as Luke writes. And because then, due to the shortness of the time, they were unable to complete the work, they hurried soon after the Sabbath had passed, that is, at sunset, when the permission to work had returned, to buy spices, as Mark recounts, so that coming early they might anoint his body. For neither did they wish to visit the tomb in the evening of the Sabbath, with the approach of nightfall already impending.

And Mark follows this, and says: "They had bought sweet spices, in order that they might come and anoint Him. And very early (in the morning), the first day of the week, they come unto the sepulchre at the rising of the sun." For this evangelist also has used the term "very early," which is just the same as the "very early in the morning" employed by the former; and he has added, "at the rising of the sun." Thus they set out, and took their way first when it was "very early in the morning," or (as Mark says) when it was "very early;" but on the road, and by their stay at the sepulchre, they spent the time till it was sunrise.

(ord. ex Bedâ.) For these religious women after the burial of the Lord, as long as it was lawful to work, that is, up to sunset, prepared ointment, as Luke says. (Luke 23:56) And because they could not finish their work from the shortness of the time, when the sabbath was over, that is, at sunset, as soon as the time for working came round again, they hastened to buy spices, as Mark says, that they might go in the morning to anoint the body of Jesus. Neither could they come to the sepulchre on the evening of the sabbath, for night prevented them. Wherefore it goes on: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

You have heard, most beloved brethren, that the holy women who had followed the Lord came to the tomb with spices, and to him whom they had loved while living, they render service with devoted care even when dead. But this deed signifies something to be done in holy Church. For we must hear what was done in such a way that we may also consider what we ought to do in imitation of them. We therefore, believing in him who died, if we seek the Lord filled with the fragrance of virtues and with a reputation for good works, we indeed come to his tomb with spices. Those women see angels who came with spices, because those souls behold the heavenly citizens who set out toward the Lord with the fragrance of virtues through holy desires.

(Hom. in Evan. 21) But if we believe on Him who is dead, and are filled with the sweet smell of virtue, and seek the Lord with the fame of good works, we come to His sepulchre with spices. There follows: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

The women were first to honor the risen Christ, the apostles first to suffer for him. The women were ready with spices; the apostles prepared for scourges. The women entered the tomb; the apostles would soon enter the dungeon. The women hastened to express their eulogy; the apostles embraced chains for his sake. The women poured oils; the apostles poured out their blood.

(occ. ap. Chrysologum, serm. 82) The women in this place run abroad with womanly devotion, for they do not bring Him faith as though He were alive, but ointments as to one dead; and they prepare the service of their grief for Him as buried, not the joys of heavenly triumph for Him as risen.

After the sadness of the sabbath, a happy day dawns upon them, which holds the chief place amongst days, for in it the chief light shines forth, and the Lord rises in triumph. Wherefore it is said, And when the sabbath was past, Mary Magdalene, and Mary the mother of James and Salome, had bought sweet spices.

The women think nothing great or worthy of the divinity of Jesus, as they sit at the tomb and buy myrrh in order to anoint the body according to the Jewish custom, so that it would be fragrant and not give off an unpleasant smell from decay, and so that the body would be preserved unharmed by the power of the myrrh, which dries and absorbs the moisture of the body. This is what the women were thinking.

For they do not understand the greatness and dignity of the wisdom of Christ. But they came according to the custom of the Jews to anoint the body of Christ, that it might remain sweet-smelling, and might not burst forth into moisture, for spices have the property of drying up, and absorb the moisture of the body, so that they keep the body from corruption.

All the Gospels refer to the period when the heavens were just beginning to brighten in the east. This, of course, does not take place until the sunrise is at hand. For it is the brightness which is diffused by the rising sun that is familiarly designated by the name of the dawn. Mark does not contradict the other Evangelist who uses the phrase, "When it was yet dark." For as the day breaks, what remains of the darkness passes away just in proportion as the sun continues to rise.

(Con. Evang. iii. 24) What Luke expresses by very early in the morning, and John by early when it was yet dark, Mark must be understood to mean, when he says, very early in the morning, at the rising of the sun, that is, when the sky was growing bright in the east, as is usual in places near the rising sun; for this is the light which we call the dawning. Therefore there is no discrepancy with the report which says, while it was yet dark. For when the day is dawning, the remains of darkness lessen in proportion as the light grows brighter; and we must not take the words very early in the morning, at the rising of the sun, to mean that the sun himself was seen upon the earth, but as expressing the near approach of the sun into those parts, that is, when his rising begins to light up the sky.

And very early on the first day of the week, they come to the tomb, the sun having already risen. The first of the Sabbath is the first day after the Sabbath, that is, the days of rest, which now the ecclesiastical custom calls the Lord's Day because of the resurrection of the Lord Savior. It is the same when we read of the "one of the Sabbaths" or "one of the first of the Sabbaths," which means the first day after the Sabbath, that is, the days of rest which were observed among the Sabbaths. The holy women, who had followed the Lord, came to the tomb with spices, and even in death, they showed the devotion of their humanity to Him whom they had loved while alive. So, we too, believing in Him who has died, if we seek the Lord filled with the fragrance of virtues, with the reputation of good works, we indeed come to His tomb with spices. But that the women came very early to the tomb with the rising of the sun, that is, when the sky began to brighten from the eastern part, which surely does not happen except by the proximity of the rising sun, indeed, according to history, shows the great fervor of love in seeking and finding the Lord. According to the mystical understanding, an example is given to us, with an enlightened face, having dispelled the darkness of vices, to offer the fragrance of good works and the sweetness of prayers to the Lord.

(in Marc. 4, 45) As then the women show the great fervency of their love, by coming very early in the morning to the sepulchre, as the history relates, according to the mystical sense an example is given to us, that with a shining face, and shaking off the darkness of wickedness, we may be careful to offer the fragrance of good works and the sweetness of prayer to the Lord.

(ubi sup.) Or else, by this phrase is meant the first day from the day of sabbaths, or rests, which were kept on the sabbath. There follows: And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?

By very early in the morning, (Luke 24:1. diluculo Vulg.) he means what another Evangelist expresses by at the dawning. But the dawn is the time between the darkness of night, and the brightness of day, in which the salvation of man is coming forth with a happy closeness, to be declared in the Church, just as the sun, when he is rising and the light is near, sends before him the rosy dawn, that with prepared eyes she may bear to see the graciousness of his glorious brightness, when the time of our Lord's resurrection has dawned; that then the whole Church, after the example of the women, may sing the praises of Christ, since He has quickened the race of man after the pattern of His resurrection, since He has given life, and has poured upon them the light of belief.

He says, On the first of the sabbaths, (μιᾱς σαββάτων.) that is, on the first of the days of the week. For the days of the week are called sabbaths, and by the word 'una' is meant 'prima.'

And they said to each other, "Who will roll away the stone for us from the door of the tomb?" And looking up, they saw that the stone had been rolled away. For it was very large. How the stone was rolled away by the angel, Matthew explains sufficiently. But the rolling away of the stone mystically suggests the uncovering of the mysteries of Christ, which were covered by the veil of the legal letter. For the law is written on stone, whose covering having been removed, the glory of the resurrection is shown, and the abolition of the ancient death and the eternal life to be hoped for by us began to be proclaimed throughout the whole world.

Is it from the door of the sepulcher, or of your own hearts? From the tomb, or from your own eyes? You whose heart is shut, whose eyes are closed, are unable to discover the glory of the open grave. Pour then your oil, if you wish to see that glory, not on the body of the Lord, but on the eyes of your hearts. By the light of faith you will then see that which through the deficiency of faith now lies hidden in darkness.

(ubi sup.) Matthew shows clearly enough, that the stone was rolled away by an Angel. This rolling away of the stone means mystically the opening of the Christian sacraments, which were held under the veil of the letter of the law; for the law was written on stone. It goes on: For it was very great.

(Chrysologus ubi sup.) Your breast was darkened, your eyes shut, and therefore ye did not before see the glory of the opened sepulchre. It goes on: And they looked, and saw that the stone was rolled away.

(Chrysologus ubi sup.) Great indeed by its office rather than its size, for it can shut in and throw open the body of the Lord.

Neither the stone nor the bolts of the tomb could hold Christ a captive; Death lies conquered by him, he has trampled on hell's fiery chasm. With him a throng of saints ascended to heavenly regions, And to many he showed himself, letting them see and touch him.

But while they were pondering this, the Angel rolled away the stone, though the women did not perceive it. So too Matthew says that the Angel rolled away the stone after the women had arrived. But Mark was silent about this, because Matthew had already said by whom the stone was rolled away.

Mark tells us that the women entered the sepulcher, and there saw a young man sitting on the right side, covered with a long white garment, and that they were frightened. In Matthew's version, the stone was already rolled away from the sepulcher and the angel was sitting upon it. The explanation may be that Matthew has simply said nothing about the angel whom they saw when they entered into the sepulcher, and that Mark has said nothing about the one whom they saw sitting outside upon the stone. In this way they would have seen two angels, and have assumed two separate angelic reports.

(Con. Evang. iii. 24) Either let us suppose that Matthew was silent about that Angel, whom they saw on entering, whilst Mark said nothing of him, whom they saw outside sitting on the stone, so that they saw two and heard severally from two, the things which the Angels said concerning Jesus; or we must understand by entering into the sepulchre, their coming within some inclosure, by which it is probable that the place was surrounded a little space before the stone, by the cutting out of which the burial place had been made, so that they saw sitting on the right hand in that space him whom Matthew designates as sitting on the stone.

And entering into the tomb, they saw a young man sitting on the right side, clothed in a white robe, and they were amazed. Entering from the east into that round house carved in the rock, they saw an angel sitting on the southern part of that place, where the body of Jesus had been laid, for this was indeed on the right side. For surely the body, lying supine with its head towards the west, must have its right side towards the south. Matthew writes that they first saw the angel who rolled back the stone from the door of the tomb sitting upon the stone, who commanded them to enter the place where the Lord had been laid and to see that He had already risen from the dead. Luke writes that entering the tomb, they found two angels standing there. Therefore, the women who came with spices saw the angels, for indeed those minds see the heavenly citizens who, with virtues, travel to God through holy desires. We must note, indeed, what it means that the angel is seen sitting on the right hand. For what is signified by the left but the present life? And by the right but eternal life? Hence it is written: "His left hand is under my head, and his right hand shall embrace me." (Cant. II). For the Church places the left hand of God, namely the prosperity of the present life, as under the head, which it presses with the intention of supreme love. But God's right hand embraces it, because under its eternal bliss it is wholly contained with devotion. Therefore, because our Redeemer had already passed beyond the corruption of the present life, rightly did the angel who came to announce His eternal life sit at the right. He appeared clothed in a white robe because he announced the joys of our festivity. For the whiteness of the garment signifies the splendor of our festivity. Let us say ours or his? But to more truly confess, let us say both his and ours. For the resurrection of our Redeemer was both our festivity because it restored us to immortality, and the festivity of angels, because by bringing us back to the heavens, it fulfilled their number. Therefore, in his and our festivity, the angel appeared in white garments, because as we are led back to heaven through the resurrection of the Lord, the losses of the heavenly homeland are repaired. But now, let us hear him who addresses the women who come.

(ubi sup.) Now they saw a young man sitting on the right side, that is, on the south part of the place where the body was laid. For the body, which was lying on its back, and had its head to the west, must have had its right to the south.

But we must note what it means that the angel is seen sitting on the right side. For what is designated by the left except the present life, and what by the right except eternal life? Hence it is written in the Song of Songs: "His left hand is under my head, and his right hand shall embrace me." Since therefore our Redeemer had already passed beyond the corruption of the present life, rightly the angel who had come to announce his eternal life was sitting on the right. He appeared covered with a white robe because he announced the joys of our festival. For the brightness of the garment proclaims the splendor of our solemnity. Should we say ours, or his? But to speak more truly, let us say both his and ours. For that resurrection of our Redeemer was both our festival, because it brought us back to immortality, and the festival of the angels, because by calling us back to heavenly things it filled up their number. Therefore at his own and our festival the angel appeared in white garments, because while we are brought back to heavenly things through the Lord's resurrection, the losses of the heavenly homeland are repaired.

(Hom. in Evan. 21) But the women who came with spices see the Angels; because those minds who come to the Lord with their virtues, through holy desires, see the heavenly citizens. Wherefore it goes on: And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

(ubi sup.) But what is meant by the left hand, but this present life, and what by the right, but everlasting life? Because then our Redeemer had already gone through the decay of this present life, fitly did the Angel, who had come to announce His everlasting life, sit on the right hand.

(ubi sup.) Or else, he appeared covered with a white robe, because he announced the joys of our festivity, for the whiteness of the robe shows the splendour of our solemnity.

Why a "young man"? The resurrection of the dead, as the apostle declares, will be "unto the fullness of the measure of the stature of Christ," that is, in the season of youth, which needs no further development and which is free from all defect, complete in every respect, having fullness of strength.

(Chrysologus ubi sup.) The women, then, entered the sepulchre, that being buried with Christ, they might rise again from the tomb with Christ. They see the young man, that is, they see the time of the Resurrection, for the Resurrection has no old age, and the period, in which man knows neither birth nor death, admits of no decay, and requires no increase. Wherefore what they saw was a young man, not an old man, nor an infant, but the age of joy.

(Chrysologus ubi sup.) Again, they saw a young man sitting on the right, because the Resurrection has nothing sinister in it. They also see him dressed in a long white robe; that robe is not from mortal fleece, but of living virtue, blazing with heavenly light, not of an earthly dye, as saith the Prophet, Thou deckest thyself with light as with a garment; and of the just it is said, Then shall the righteous shine forth as the sun. (Ps. 104:2) (Matt. 13:43)

(Chrysologus ubi sup.) The Angel indeed sits on the sepulchre, the women fly from it; he, on account of his heavenly substance, is confident, they are troubled because of their earthly frame. He who cannot die, cannot fear the tomb, but the women both fear from what was then done, and still, as being mortals, fear the sepulchre as mortals are wont.

The white robe is also true joy, now that the enemy is driven away, the kingdom won, the King of Peace sought for and found and never let go by us. This young man then shows an image of the Resurrection to them who feared death. But their being frightened shows that eye hath not seen, nor ear heard, neither have entered into the heart of man to conceive the things which God hath prepared for them that love Him. (1 Cor 2:9)

If Matthew says that the Angel was sitting on the stone, while Mark says that the women, having entered the tomb, saw him sitting inside, one should not be troubled by this. For they could have seen the Angel sitting outside on the stone, as stated in Matthew, and could have seen him again inside the tomb, as having preceded them and gone in. However, some say that the women mentioned in Matthew were different from those in Mark, and that the Magdalene was the companion of all, as the most zealous and fervent.

Though Matthew says that the Angel was sitting on the stone, whilst Mark relates that the women entering into the sepulchre saw a young man sitting, yet we need not wonder, for they afterwards saw sitting within the sepulchre the same Angel as sat without on the stone.

But some say the women mentioned by Matthew were different from those in Mark. But Mary Magdalene was with all parties, from her burning zeal and ardent love.

The resurrection in which we believe is that which has already been demonstrated in the resurrection of our Lord. For it is he that raised Lazarus after he had been in the grave four days, and Jairus' daughter, and the widow's son. It is he that raised himself by the command of the Father in the space of three days, who is the pledge of our resurrection. For he says: "I am the resurrection and the life." Now the very One who brought Jonah alive and unhurt out of the belly of the whale in the space of three days, and who brought the three children out of the furnace of Babylon and Daniel out of the mouth of the lions, does not lack power to raise us up also.

He died, but he vanquished death; in himself he put an end to what we feared; he took it upon himself and he vanquished it, as a mighty hunter he captured and slew the lion. Where is death? Seek it in Christ, for it exists no longer; but it did exist and now it is dead. O life, O death of death! Be of good heart; it will die in us, also. What has taken place in our head will take place in his members; death will die in us also. But when? At the end of the world, at the resurrection of the dead in which we believe and concerning which we do not doubt.

Christ descended into hell to liberate its captives. In one instant he destroyed all record of our ancient debt incurred under the law, in order to lead us to heaven where there is no death but only eternal life and righteousness. By the baptism which you, the newly enlightened, have just received, you now share in these blessings. Your initiation into the life of grace is the pledge of your resurrection. Your baptism is the promise of the life of heaven. By your immersion you imitated the burial of the Lord, but when you came out of the water you were conscious only of the reality of the resurrection.… The grace of the Spirit works in a mysterious way in the font, and the outward appearance must not obscure the wonder of it. Although water serves as the instrument, it is grace which gives rebirth. Grace transforms all who are placed in the font as the seed is transformed in the womb. It refashions all who go down into the water as metal is recast in a furnace. It reveals to them the mysteries of immortality; it seals them with the pledge of resurrection. These wonderful mysteries are symbolized for you, the newly enlightened, even in the garments you wear. See how you are clothed in the outward signs of these blessings. The radiant brightness of your robe stands for incorruptibility. The white band encircling your head like a diadem proclaims your liberty. In your hand you hold the sign of your victory over the devil. Christ is showing you that you have risen from the dead. He does this now in a symbolic way, but soon he will reveal the full reality if we keep the garment of faith undefiled and do not let sin extinguish the lamp of grace. If we preserve the crown of the Spirit, the Lord will call from heaven in a voice of tremendous majesty, yet full of tenderness: Come, blessed of my Father, take possession of the kingdom prepared for you since the beginning of the world. To him be glory and power for ever, through endless ages, amen.

Do not be afraid, you are looking for Jesus the Nazarene who was crucified; he has risen, he is not here. Behold the place where they laid him. Do not be afraid, he says. As if he clearly states: Let those who do not love the coming of the citizens of heaven be afraid. Let those who are burdened by carnal desires and despair of being able to reach their company be afraid. But why are you afraid, who see your fellow citizens? Hence also Matthew, describing the angel who appeared, says: His appearance was like lightning, and his clothing was as white as snow (Matthew 28). For there is fear in lightning, but there is comfort in the whiteness of snow. Because Almighty God is both terrible to sinners and gentle to the righteous, the angel, witness of his resurrection, is rightly shown both in the lightning of his face and in the whiteness of his clothing, that he might terrify the reprobate by his appearance and console the pious. You are looking for Jesus the Nazarene. Jesus, in the Latin language, is interpreted as "savior." Indeed, many could be called by this name at that time, not substantively, but nominally. Therefore, the place is added to clarify which Jesus is being spoken of: the Nazarene; and the reason is immediately added, who was crucified, and he added, he has risen, he is not here. He is not here in the presence of the flesh, though he is never absent in the presence of majesty.

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.

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.

(Hom. in Evan. 21) As though he had said, Let them fear, who love not the coming of the inhabitants of heaven; let them fear, who, weighed down with carnal desires, despair that they can ever attain to their company; but why should ye fear, ye who see your own fellow citizens.

(ubi sup.) But let us hear what the Angel adds; Ye seek Jesus of Nazareth. Jesus means the Saviour, but at that time there may have been many a Jesus, not indeed really, but in name, therefore the place Nazareth is added, that it might be evident of what Jesus it was spoken. And immediately he subjoins the reason, Which was crucified.

(ubi sup.) He is not here, is spoken of His carnal presence, for He was not absent from any place as to the presence of His majesty.

When we worship the likeness of the priceless and life-giving cross, we know that it is made out of a tree. We are not honoring the tree as such (God forbid), but the likeness as a symbol of Christ. For he said to his disciples, admonishing them, "Then shall appear the sign of the Son of Man in Heaven," meaning the cross. And so also the angel of the resurrection said to the woman, "You seek Jesus of Nazareth who was crucified." And the apostle said, "We preach Christ crucified." For there are many named Jesus and many who may claim to be the Christ, but we worship the one crucified. He does not say pierced but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also will he be. But it does not behoove us to worship the material of which the image of the cross is composed, even though it is gold or precious stones.

And he saith unto them, Be not affrighted.

For there is no fear in love. Why should they fear, who had found Him whom they sought?

But the bitter root of the Cross has disappeared. The flower of life has burst forth with its fruits, that is, He who lay in death has risen in glory. Wherefore he adds, He is risen; he is not here.

The Angel who appeared said to the women: "Do not be alarmed." First he frees them from fear, and then proclaims the good news of the Resurrection. He calls Jesus Christ "the Crucified," for he is not ashamed of the Cross, which is the salvation of mankind and the foundation of all blessings. "He is risen"; from what is this evident? From the fact that "He is not here." And do you wish to be convinced? "Behold the place where He was laid." For this reason he rolled away the stone, in order to show this place.

For he does not blush at the Cross, for in it is the salvation of men, and the beginning of the Blessed.

As if he had said, Do ye wish to be certain of His resurrection, he adds, Behold the place where they laid him. This too was the reason why he had rolled away the stone, that he might show the the place.

(Con. Evan. iii. 25) By saying, He will go before you into Galilee, there shall ye see him, as he said unto you, he seems to imply, that Jesus would not show Himself to His disciples after His resurrection except in Galilee, which showing of Himself Mark himself has not mentioned. For that which He has related, Early the first day of the week he appeared to Mary Magdalene, and after that to two of them as they walked and went into the country, we know took place in Jerusalem, on the very day of the resurrection; then he comes to His last manifestation, which we know was on the Mount of Olives, not far from Jerusalem. Mark therefore never relates the fulfilment of that which was foretold by the Angel; but Matthew does not mention any place at all, where the disciples saw the Lord after He arose, except Galilee, according to the Angel's prophecy. But since it is not set down when this happened, whether first, before He was seen any where else, and since the very place where Matthew says that He went into Galilee to the mountain, does not explain the day, or the order of the narration, Matthew does not oppose the account of the others, but assists in explaining and receiving them. But nevertheless since the Lord was not first to show Himself there, but sent word that He was to be seen in Galilee, where He was seen subsequently, it makes every faithful Christian on the look out, to find out in what mysterious sense it may be understood.

It is also signified that the grace of Christ is about to pass over from the people of Israel to the Gentiles, by whom the Apostles would never have been received when they preached, if the Lord had not gone before them and prepared a way in their hearts; and this is what is meant by, He goeth before you into Galilee, there shall ye see him, that is, there shall ye find His members.

But go, tell his disciples and Peter that he is going ahead of you into Galilee. We must ask why Peter is specifically named when mentioning the disciples. But if the angel had not explicitly named him, he who had denied the Master would not have dared to come among the disciples. Therefore, he is called by name so that he may not despair because of his denial. In this matter, we must consider why Almighty God allowed the one whom he had planned to place over the entire Church to fear the voice of a maid and deny himself. We recognize that this was done with a great disposition of mercy, that he who was to be the shepherd of the Church might learn from his own fault how he ought to be merciful to others. Therefore, he first revealed himself to him, and then placed him over the others, so that from his own weakness he might understand how mercifully he should bear the weaknesses of others. It is fittingly said of our Redeemer: He is going ahead of you into Galilee, there you will see him, just as he told you. For Galilee is interpreted as 'transmigration.' For indeed our Redeemer had already migrated from passion to resurrection, from death to life, from punishment to glory, from corruption to incorruption. And he is first seen by the disciples in Galilee after the resurrection, because we will joyfully see the glory of his resurrection if we now migrate from vices to the height of virtues. Therefore, he is announced in the tomb and shown in the 'transmigration,' because he who is recognized in the mortification of the flesh is seen in the migration of the mind.

There remains indeed a not insignificant question, how the same evangelist wrote that the angel said to the women, "Go, tell his disciples and Peter that he is going ahead of you into Galilee; there you will see him, just as he told you," yet did not report that the Lord was seen by the disciples in Galilee at any point after this in his Gospel. And indeed, Matthew says that the disciples went to Galilee, saw and worshipped the Lord there, and received the command from him to go, teach, and baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit. However, considering the writings of the other evangelists, it shows that he was seen by the disciples several times before in Jerusalem, and in the village of Emmaus, especially on the day of his resurrection. Why then did he specially predict that he would go ahead of them to Galilee and be seen by the disciples there, when he was seen neither first nor only there? Let us examine for what mystery he rising said, according to Matthew and Mark, "I will go ahead of you to Galilee, there you will see me." And even if this was accomplished, it was after many other things were completed, since the command was such (though not by necessity) that it might have been expected that either this alone, or this first, should have happened. Therefore, without doubt, since this is the voice not of the evangelist narrating what happened, but of the angel by the command of the Lord, and of the Lord himself, narrated by the evangelist as it was said by the angel and the Lord, it must be accepted as a prophetic statement. For Galilee is interpreted either as "transmigration" or "revelation". So first, according to the meaning of "transmigration", what else occurs to be understood? He will go before you into Galilee; there you will see him, as he told you, unless the grace of Christ was destined to be transferred from the people of Israel to the Gentiles, to whom the apostles would in no way be believed when preaching the Gospel, unless the Lord himself prepared the way in the hearts of men for them? And we understand this: He will go before you into Galilee. But what they joyfully marvel at, with difficulties being broken and conquered, that the door is opened for them in the Lord through the enlightenment of the faithful, is understood thus: there you will see him, that is, there you will find his members. There you will recognize his living body in those who receive you. According to that which Galilee is interpreted as revelation, it is not now to be understood in the form of a servant, but in that in which he is equal to the Father, which he promised to his beloved in John, when he said: I will love him, and will manifest myself to him (John XIV). Certainly not according to that which they now saw, and which, even resurrected with scars, he afterwards showed not only to be seen but also to be touched: but according to that ineffable light, which illuminates every man coming into this world: according to which he shines in the darkness, and the darkness did not comprehend him (Ibid.). He has gone before us there, from where, coming to us, he did not precede us, and to where, going before us, he did not abandon us. That will be a revelation, as it were the true Galilee, when we will be like him, there we will see him as he is. That will also be the more blessed migration from this world to that eternity, if we embrace his precepts so as to deserve to be gathered at his right hand. For then the wicked will go into eternal fire, but the righteous into eternal life. From here they will migrate there, and there they will see him as the wicked do not see. For the wicked will be taken away so as not to see the glory of the Lord, and the wicked will not see the light. And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent (Ibid. XVII), just as he is known in that eternity, where he will lead his own through the form of a servant, so that they may freely contemplate him through the form of the Lord.

"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.

(Hom. in Evan. 21) If again the Angel had not expressly named him who had denied his Master, he would not have dared to come amongst the disciples; he is therefore called by name, lest he should despair on account of his denial.

(ubi sup.) For Galilee means 'a passing over;' for our Redeemer had already passed from His Passion to His resurrection, from death unto life, and we shall have joy in seeing the glory of His resurrection, if only we pass over from vice to the heights of virtue. He then who is announced at the tomb, is shown in 'passing over,' because He who is first known in mortification of the flesh, is seen in this passing over of the soul.

But immortality is shown to mortals as1 due to thankfulness, that we may understand what we were, and that we may know what we are to be. There follows, But go your way, tell his disciples and Peter that he goeth before you into Galilee. The women are ordered to tell the Apostles, that as by a woman death was announced, so also might life rising again. But He says specially unto Peter, because he had shown himself unworthy of being a disciple, since he had thrice denied his Master; but past sins cease to hurt us when they cease to be pleasing to us.

This sentence is but short in the number of syllables, but the promise is vast in its greatness. Here is the fountain of our joy, and the source of everlasting life is prepared. Here all that are scattered are brought together, and the contrite hearts are healed. There, he says, ye shall see Him, but not as ye have seen Him.

"But go, tell His disciples and Peter." He separates Peter from the disciples either as the chief one, naming him specially apart from the others by preeminence, or for this reason: since Peter had denied, if the women had said they were commanded to announce only to the disciples, he would have said: I denied Him, therefore I am no longer His disciple, and so the Lord has rejected me and been disgusted with me. Therefore the Angel also added "and Peter," so that Peter would not be troubled by the thought that he was not deemed worthy even of a word, as one who had denied and was therefore no longer worthy to be numbered among the disciples. He sends them "to Galilee," drawing them away from the turmoil and great fear of the Jews.

There follows: And they went out quickly, and fled from the sepulchre, for they trembled and were amazed.

(de Con. Evan. iii. 24.) We may however enquire how Mark can say this, when Matthew says, they departed quickly from the sepulchre with fear and great joy, and did run to bring his disciples word, (Matt. 28:8) unless we understand it to mean, that they did not dare to say a word to any of the Angels themselves, that is, to answer the words which they had spoken to them; or else to the guards whom they saw lying there; for that joy of which Matthew speaks is not inconsistent with the fear which Mark mentions. For we ought to have understood that both feelings were in their minds, even though Matthew had not mentioned the fear. But since he has also said that they came out with fear and great joy, he does not allow room for any question to be raised.

But they went out and fled from the tomb (for trembling and amazement had seized them) and they said nothing to anyone. For they were afraid. It rightly raises the question of how Mark writes: And they said nothing to anyone. Whereas Luke says: And returning from the tomb, they told all these things to the eleven and to all the rest. Similarly, Matthew: And they departed quickly from the tomb, with fear and great joy, and ran to tell his disciples (Matthew 28). Unless we understand that they dared not say anything to anyone about the angels themselves, that is, to respond to what they had heard from them; or certainly the guards whom they saw lying down. For that joy which Matthew mentions does not contradict the fear of which Mark speaks. For we must understand both to have happened in their minds, even if Matthew himself did not speak of fear.

(Chrysologus ubi sup.) It is said also in a marked manner, that they said nothing to any one, because it is the part of women to hear, and not to speak, to learn, not to teach.

This also is spoken of the life to come, in which grief and groaning will flee away. For the women prefigure before the resurrection all that is to happen to them after the resurrection, namely, they flee away from death and fear. There follows, Neither said they any thing to any man, for they were afraid.

Then "trembling and astonishment" seized the women, that is, they were struck both by the vision of the Angel and by the awe of the Resurrection, and therefore "they said nothing to anyone, for they were afraid." Either they were afraid of the Jews, or they were so gripped by fear from the vision that they had, as it were, lost their senses. And so they said nothing to anyone, having forgotten everything they had heard.

That is, they trembled because of the vision of Angels, and were amazed because of the resurrection.

Either on account of the Jews, or else they said nothing because the fear of the vision prevented them.