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Matthew 27:56Berean Standard BibleAmong them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.Matthew 27:61Berean Standard BibleMary Magdalene and the other Mary were sitting there opposite the tomb.Matthew 28:1Berean Standard BibleAfter the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb.Mark 15:40Berean Standard BibleAnd there were also women watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome.Mark 15:47Berean Standard BibleMary Magdalene and Mary the mother of Joseph saw where His body was placed.Mark 16:1Berean Standard BibleWhen the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so they could go and anoint the body of Jesus.Mark 16:9Berean Standard BibleEarly on the first day of the week, after Jesus had risen, He appeared first to Mary Magdalene, from whom He had driven out seven demons.Luke 24:10Berean Standard BibleIt was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles.John 19:25Berean Standard BibleNear the cross of Jesus stood His mother and her sister, as well as Mary the wife of Clopas and Mary Magdalene.John 20:1Berean Standard BibleEarly on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance.John 20:18Berean Standard BibleMary Magdalene went and announced to the disciples, “I have seen the Lord!” And she told them what He had said to her.Matthew 27:56King James VersionAmong which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.Matthew 27:61King James VersionAnd there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.Matthew 28:1King James VersionIn the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.Mark 15:40King James VersionThere were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;Mark 15:47King James VersionAnd Mary Magdalene and Mary the mother of Joses beheld where he was laid.Mark 16:1King James VersionAnd when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.Mark 16:9King James VersionNow when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.Luke 24:10King James VersionIt was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.John 19:25King James VersionNow there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.John 20:1King James VersionThe first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.John 20:18King James VersionMary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.Matthew 27:56American Standard Versionamong whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee.Matthew 27:61American Standard VersionAnd Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.Matthew 28:1American Standard VersionNow late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.Mark 15:40American Standard VersionAnd there were also women beholding from afar: among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;Mark 15:47American Standard VersionAnd Mary Magdalene and Mary the mother of Joses beheld where he was laid.Mark 16:1American Standard VersionAnd when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him.Mark 16:9American Standard VersionNow when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.Luke 24:10American Standard VersionNow they were Mary Magdalene, and Joanna, and Mary the mother of James: and the other women with them told these things unto the apostles.John 19:25American Standard VersionThese things therefore the soldiers did. But there were standing by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.John 20:1American Standard VersionNow on the first day of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb.John 20:18American Standard VersionMary Magdalene cometh and telleth the disciples, I have seen the Lord; and that he had said these things unto her.Matthew 27:56Webster BibleAmong whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.Matthew 27:61Webster BibleAnd there was Mary Magdalene, and the other Mary, sitting over against the sepulcher.Matthew 28:1Webster BibleIn the end of the sabbath, as it began to dawn towards the first [day] of the week, came Mary Magdalene, and the other Mary to see the sepulcher.Mark 15:40Webster BibleThere were also women looking on at a distance, among whom was Mary Magdalene, and Mary the mother of James the younger, and of Joses, and Salome;Mark 15:47Webster BibleAnd Mary Magdalene and Mary [the mother] of Joses, beheld where he was laid.Mark 16:1Webster BibleAnd when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him.Mark 16:9Webster BibleNow when [Jesus] was risen early, the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven demons.Luke 24:10Webster BibleIt was Mary Magdalene, and Joanna, and Mary [the mother] of James, and other [women that were] with them, who told these things to the apostles.John 19:25Webster BibleNow there stood by the cross of Jesus, his mother, and his mother's sister, Mary the [wife] of Cleophas, and Mary Magdalene.John 20:1Webster BibleThe first [day] of the week cometh Mary Magdalene early, when it was yet dark, to the sepulcher, and seeth the stone taken away from the sepulcher.John 20:18Webster BibleMary Magdalene came and told the disciples that she had seen the Lord, and [that] he had spoken these things to her.Matthew 27:56Bible in Basic EnglishAmong whom was Mary Magdalene, and Mary, the mother of James and Joses, and the mother of the sons of Zebedee.Matthew 27:61Bible in Basic EnglishAnd Mary Magdalene was there, and the other Mary, seated by the place of the dead.Matthew 28:1Bible in Basic EnglishNow late on the Sabbath, when the dawn of the first day of the week was near, Mary Magdalene and the other Mary came to see the place where his body was.Mark 15:40Bible in Basic EnglishAnd there were women watching from a distance: among them were Mary Magdalene, and Mary, the mother of James the less and of Joses, and Salome,Mark 15:47Bible in Basic EnglishAnd Mary Magdalene and Mary, the mother of Joses, saw where he was put.Mark 16:1Bible in Basic EnglishAnd when the Sabbath was past, Mary Magdalene and Mary, the mother of James, and Salome, got spices, so that they might come and put them on him.Mark 16:9Bible in Basic EnglishNow when he came back from the dead early on the first day of the week, he went first to Mary Magdalene, from whom he had sent out seven evil spirits.Luke 24:10Bible in Basic EnglishNow they were Mary Magdalene, and Joanna, and Mary, the mother of James: and the other women with them said these things to the Apostles.John 19:25Bible in Basic EnglishNow by the side of the cross of Jesus were his mother, and his mother's sister Mary, the wife of Cleopas, and Mary Magdalene.John 20:1Bible in Basic EnglishNow on the first day of the week, very early, while it was still dark, Mary Magdalene came to the place and saw that the stone had been taken away from it.John 20:18Bible in Basic EnglishMary Magdalene went with the news to the disciples, and said she had seen the Lord and that he had said these things to her.Matthew 27:56New Heart English BibleAmong them were Mary Magdalene, Mary the mother of Jacob and Joseph, and the mother of the sons of Zebedee.Matthew 27:61New Heart English BibleMary Magdalene was there, and the other Mary, sitting opposite the tomb.Matthew 28:1New Heart English BibleNow after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.Mark 15:40New Heart English BibleThere were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of Jacob the younger and of Joses, and Salome;Mark 15:47New Heart English BibleMary Magdalene and Mary, the mother of Joses, saw where he was placed.Mark 16:1New Heart English BibleWhen the Sabbath was past, Mary Magdalene, and Mary the mother of Jacob, and Salome, bought spices, that they might come and anoint him.Mark 16:9New Heart English BibleNow when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.Luke 24:10New Heart English BibleNow they were Mary Magdalene, Joanna, and Mary the mother of Jacob. The other women with them told these things to the apostles.John 19:25New Heart English BibleBut there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleopas, and Mary Magdalene.John 20:1New Heart English BibleNow on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb.John 20:18New Heart English BibleMary Magdalene came and told the disciples, "I have seen the Lord!," and that he had said these things to her.Luke 24:10Geneva BibleNow it was Mary Magdalene, and Ioanna, and Mary the mother of Iames, and other women with them, which tolde these things vnto the Apostles.Matthew 27:61Tyndale BibleAnd there was Mary Magdalene and the other Mary sittynge over ageynste the sepulcre.Matthew 28:1Tyndale BibleThe Sabboth daye at even which dauneth the morowe after the Sabboth Mary Magdalene and the other Mary came to se the sepulcre.John 19:25Tyndale BibleTher stode by the crosse of Iesus his mother and his mothers sister Mary the wyfe of Cleophas and Mary Magdalene.John 20:1Tyndale BibleThe morow after the saboth daye came Mary Magdalene erly when it was yet darcke vnto ye sepulcre and sawe the stone taken awaye from ye toumbe.John 20:18Tyndale BibleMary Magdalene came and tolde the disciples yt she had sene the lorde and yt he had spoken soche thinges vnto her.Matthew 27:56Catholic Public Domain VersionAmong these were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.Matthew 27:61Catholic Public Domain VersionNow Mary Magdalene and the other Mary were there, sitting opposite the sepulcher.Matthew 28:1Catholic Public Domain VersionNow on the morning of the Sabbath, when it began to grow light on the first Sabbath, Mary Magdalene and the other Mary went to see the sepulcher.Mark 15:40Catholic Public Domain VersionNow there were also women watching from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joseph, and Salome,Mark 15:47Catholic Public Domain VersionNow Mary Magdalene and Mary the mother of Joseph observed where he was laid.Mark 16:1Catholic Public Domain VersionAnd when the Sabbath had passed, Mary Magdalene, and Mary the mother of James, and Salome bought aromatic spices, so that when they arrived they could anoint Jesus.Mark 16:9Catholic Public Domain VersionBut he, rising early on the first Sabbath, appeared first to Mary Magdalene, from whom he had cast out seven demons.Luke 24:10Catholic Public Domain VersionNow it was Mary Magdalene, and Joanna, and Mary of James, and the other women who were with them, who told these things to the Apostles.John 19:25Catholic Public Domain VersionAnd standing beside the cross of Jesus were his mother, and his mother’s sister, and Mary of Cleophas, and Mary Magdalene.John 20:1Catholic Public Domain VersionThen on the first Sabbath, Mary Magdalene went to the tomb early, while it was still dark, and she saw that the stone had been rolled away from the tomb.John 20:18Catholic Public Domain VersionMary Magdalene went, announcing to the disciples, “I have seen the Lord, and these are the things that he said to me.”Book 2 8:2The Imitation of ChristWhen Jesus is present all is well and nothing seemeth hard, but when Jesus is not present everything is hard. When Jesus speaketh not within, our comfort is nothing worth, but if Jesus speaketh but a single word great is the comfort we experience. Did not Mary Magdalene rise up quickly from the place where she wept when Martha said to her, The Master is come and calleth for thee?(1) Happy hour when Jesus calleth thee from tears to the joy of the spirit! How dry and hard art thou without Jesus! How senseless and vain if thou desirest aught beyond Jesus! Is not this greater loss than if thou shouldst lose the whole world?Fragments of Papias - ANF 1:24Papias of Hierapolis(1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alphaeus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord's. James also and John were sons of another aunt (3) of the Lord's. Mary (2), mother of James the Less and Joseph, wife of Alphaeus was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands.Fragments of Papias - Schmidt 6:20Papias of Hierapolis(1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alphæus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord's. James also and John were sons of another aunt (3) of the Lord's. Mary (2), mother of James the Less and Joseph, wife of Alphæus was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands.Diatessaron 50:11Tatian the Assyrian30 117 This the soldiers did. And they sat and guarded him there. 31 118 And Pilate wrote on a tablet the cause of his death, and put it on the wood of the cross above his head. And there was written upon it thus: This is Jesus the Nazarene the Nazarene, the King of the Jews. 32 120 And this tablet read many of the Jews: for the place where Jesus was crucified was near the city: and it was written in Hebrew and Greek and Latin. 33 122 And the chief priests said unto Pilate, Write not, The King of the Jews; but, He it is that said, I am the King of the Jews. 34 124 Pilate said unto them, What hath been written hath been written. 35 126 And the people were standing beholding; and they that passed by were reviling him, and shaking their heads, and saying, 36 129 Thou that destroyest the temple, and buildest it in three days, save thyself if thou art the Son of God, and come down from the cross. 37 130 And in like manner the chief priests and the scribes and the elders and the Pharisees derided him, and laughed one with another, and said, 38 131 The saviour of others cannot save himself. 39 132 If he is the Messiah, the chosen of God, and the King of Israel, let him come down now from the cross, that we may see, and believe in him. 40 134 He that relieth on God-let him deliver him now, if he is pleased with him: for he said, I am the Son of God. 41 135 And the soldiers also scoffed at him in that they came near unto him, 42 136 and brought him vinegar, and said unto him, If thou art the King of the Jews, save thyself. 43 137 And likewise the two robbers also that were crucified with him reproached him. 44 139 And one of those two malefactors who were crucified with him reviled him, and said, If thou art the Messiah, save thyself, and save us also. 45 140 But his comrade rebuked him, and said, Dost thou not even fear God, being thyself also in this condemnation? 46 141 And we with justice, and as we deserved, and according to our deed, have we been rewarded: but this man hath not done anything unlawful. 47 143 And he said unto Jesus, Remember me, my Lord, when thou comest in thy kingdom. 48 144 Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise. 49 146 And there stood by the cross of Jesus his mother, and his mother's sister, Mary that was related to Clopas, and Mary Magdalene. 50 149 And Jesus saw his mother, and that disciple whom he loved standing by; and he said to his mother, Woman, behold, thy son! 51 150 And he said to that disciple, Behold, thy mother! And from that hour that disciple took her unto him self .Diatessaron 51:4Tatian the Assyrian21 187 And there were in the distance all the acquaintance of Jesus standing, and the women that came with him from Galilee, those that followed him and ministered. 22 188 One of them was Mary Magdalene; and Mary the mother of James the little and Joses, 23 189 and the mother of the sons of Zebedee, and Salome, and many others which came up with him unto Jerusalem; and they saw that.Diatessaron 51:6Tatian the Assyrian33 205 And there was in the place where Jesus was crucified a garden; and in that garden a new tomb cut out in a rock, wherein was never man yet laid. 34 207 And they left Jesus there because the sabbath had come in, and because the tomb was near. 35 208 And they pushed a great stone, and thrust it against the door of the sepulchre, and went away. 36 211 And Mary Magdalene and Mary that was related to Joses came to the sepulchre after them, 37 213 and sat opposite the sepulchre, and saw the body, how they took it in and laid it there. 38 215 And they returned, and ointment and perfume, and prepared it, that they might come and anoint him. 39 219 And on the day which was the sabbath day they desisted according to the command.Diatessaron 51:8Tatian the Assyrian45 228 And in the evening of the sabbath, which is the morning of the first day, and in the dawning while the darkness yet remained, came Mary Magdalene and the other Mary and other women to see the tomb. 46 230 They brought with them the perfume which they had prepared, and said among themselves, 47 231 Who is it that will remove for us the stone from the door of the tomb? for it was very great. 48 232 And when they said thus, there occurred a great earthquake; and an angel came down from heaven, and came and removed the stone from the door. 49 233 And they came and found the stone removed from the sepulchre, and the angel sitting upon the stone. 50 234 And his appearance was as the lightning, and his raiment white as the snow: 51 235 and for fear of him the guards were troubled, and became as dead men. 52 236 And when he went away, the women entered into the sepulchre; and they found not the body of Jesus. 53 237 And they saw there a young man sitting on the right, strayed in a white garment; and they were amazed. 54 239 And the angel answered and said unto the women, Fear ye not: for I know that ye seek Jesus the Nazarene, who hath been crucified. He is not here; but he is risen, as he said. 55 240 Come and see the place where our Lord lay.Diatessaron 52:4Tatian the Assyrian25 15 And on the First-day on which he rose, he appeared first unto Mary Magdalene, from whom he had cast out seven demons.Diatessaron 52:7Tatian the Assyrian31 22 And then came Mary Magdalene, and announced to the disciples that she had seen our Lord, and that he had said that unto her.Diatessaron 52:8Tatian the Assyrian32 23 And while the first women were going in the way to inform his disciples, Jesus met them, and said unto them, Peace unto you. 33 28 And they came and took hold of his feet, and worshipped him. 34 29 Then said Jesus unto them, Fear not: but go and say to my brethren that they depart into Galilee, and there they shall see me. 35 30 And those women returned, and told all that to the eleven, and to the rest of the disciples; and to those that had been with him, for they were saddened and weeping. 36 31 And those were Mary Magdalene, and Joanna, and Mary the mother of James, and the rest who were with them: and they were those that told the apostles. 37 32 And they, when they heard them say that he was alive and had appeared unto them, did not believe them: 38 33 and these sayings were before their eyes as the sayings of madness. 39 34 And after that, he appeared to two of them, on that day, and while they were going to the village which was named Emmaus, and whose distance from Jerusalem was sixty furlongs. 40 36 And they were talking the one of them with the other of all the things which had happened. 41 37 And during the time of their talking and inquiring with one another, Jesus came and reached them, and walked with them. 42 38 But their eyes were veiled that they should not know him. 43 39 And he said unto them, What are these sayings which ye address the one of you to the other, as ye walk and are sad? 44 40 One of them, whose name was Cleopas, answered and said unto him, Art thou perchance alone a stranger to Jerusalem, since thou knowest not what was in it in these days? He said unto them, What was? 45 41 They said unto him, Concerning Jesus, he who was from Nazareth, a man who was a prophet, and powerful in speech and deeds before God and before all the people: 46 42 and the chief priests and the elders delivered him up to the sentence of death, and crucified him. 47 44 But we supposed that he was the one who was to deliver Israel. And since all these things happened there have passed three days. 48 46 But certain women of us also informed us that they had come to the sepulchre; 49 47 and when they found not his body, they came and told us that they had seen there the angels, and they said concerning him that he was alive. 50 49 And some of us also went to the sepulchre, and found the matter as the women had said: only they saw him not. 51 50 Then said Jesus unto them, Ye lacking in discernment, and heavy in heart to believe! 52 51 Was it not in all the sayings of the prophets that the Messiah was to suffer these things, and to enter into his Glory? 53 52 And he began from Moses and from all the prophets, and interpreted to them concerning himself from all the scriptures. 54 53 And they drew near unto the village, whither they were going: and he was leading them to imagine that he was as if going to a distant region. 55 54 And they pressed him, and said unto him, Abide with us: for the day hath declined now to the darkness. And he went in to abide with them. 56 56 And when he sat with them, he took bread, and blessed, and brake, and gave to them. 57 57 And straightway their eyes were opened, and they knew him; and he was taken away from them. 58 59 And they said the one to the other, Was not our heart heavy within us, while he was speaking to us in the way, and interpreting to us the scriptures?Against Praxeas 19:4TertullianWhat follows Philip's question, and the Lord's whole treatment of it, to the end of John's Gospel, continues to furnish us with statements of the same kind, distinguishing the Father and the Son, with the properties of each. Then there is the Paraclete or Comforter , also, which He promises to pray for to the Father, and to send from heaven after He had ascended to the Father. He is called "another Comforter," indeed; but in what way He is another we have already shown, "He shall receive of mine," says Christ, just as Christ Himself received of the Father's. Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent Persons, who are yet distinct One from Another. These Three are, one essence , not one Person , as it is said, "I and my Father are One," in respect of unity of substance not singularity of number. Run through the whole Gospel , and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that "the Father, being the husbandman," must surely have been on earth) is once more recognised by the Son as in heaven, when, "lifting up His eyes thereto," He commended His disciples to the safe-keeping of the Father. We have, moreover, in that other Gospel a clear revelation, i.e. of the Son's distinction from the Father , "My God, why hast Thou forsaken me? " and again, (in the third Gospel, ) "Father, into Thy hands I commend my spirit." But even if (we had not these passages, we meet with satisfactory evidence) after His resurrection and glorious victory over death. Now that all the restraint of His humiliation is taken away, He might, if possible, have shown Himself as the Father to so faithful a woman (as Mary Magdalene) when she approached to touch Him, out of love, not from curiosity, nor with Thomas' incredulity. But not so ; Jesus saith unto her, "Touch me not, for I am not yet ascended to my Father; but go to my brethren" (and even in this He proves Himself to be the Son; for if He had been the Father, He would have called them His children , (instead of His brethren ), "and say unto them, I ascend unto my Father and your Father, and to my God and your God." Now, does this mean, I ascend as the Father to the Father, and as God to God? Or as the Son to the Father, and as the Word to God? Wherefore also does this Gospel, at its very termination, intimate that these things were ever written, if it be not, to use its own words, "that ye might believe that Jesus Christ is the Son of God? " Whenever, therefore, you take any of the statements of this Gospel, and apply them to demonstrate the identity of the Father and the Son, supposing that they serve your views therein, you are contending against the definite purpose of the Gospel. For these things certainly are not written that you may believe that Jesus Christ is the Father, but the Son.Against Celsus · Book 2 59:2Origen of AlexandriaHe imagines also that both the earthquake and the darkness were an invention; but regarding these, we have in the preceding pages, made our defence, according to our ability, adducing the testimony of Phlegon, who relates that these events took place at the time when our Saviour suffered. And he goes on to say, that "Jesus, while alive, was of no assistance to himself, but that he arose after death, and exhibited the marks of his punishment, and showed how his hands had been pierced by nails." We ask him what he means by the expression, "was of no assistance to himself? "For if he means it to refer to want of virtue, we reply that He was of very great assistance. For He neither uttered nor committed anything that was improper, but was truly "led as a sheep to the slaughter, and was dumb as a lamb before the shearer; " and the Gospel testifies that He opened not His mouth. But if Celsus applies the expression to things indifferent and corporeal, (meaning that in such Jesus could render no help to Himself,) we say that we have proved from the Gospels that He went voluntarily to encounter His sufferings. Speaking next of the statements in the Gospels, that after His resurrection He showed the marks of His punishment, and how His hands had been pierced, he asks, "Who beheld this? "And discrediting the narrative of Mary Magdalene, who is related to have seen Him, he replies, "A half-frantic woman, as ye state." And because she is not the only one who is recorded to have seen the Saviour after His resurrection, but others also are mentioned, this Jew of Celsus calumniates these statements also in adding, "And some one else of those engaged in the same system of deception!"Against Celsus · Book 2 70:2Origen of AlexandriaBut how is it that this Jew of Celsus could say that Jesus concealed Himself? For his words regarding Him are these: "And who that is sent as a messenger ever conceals himself when he ought to make known his message? "Now, He did not conceal Himself, who said to those who sought to apprehend Him, "I was daily teaching openly in the temple, and ye laid no hold upon Me." Bat having once already answered this charge of Celsus, now again repeated, we shall content ourselves with what we have formerly said. We have answered, also, in the preceding pages, this objection, that "while he was in the body, and no one believed upon him, he preached to ail without intermission; but when he might have produced a powerful belief in himself after rising from the dead, he showed himself secretly only to one woman, and to his own boon companions." Now it is not true that He showed Himself only to one woman; for it is stated in the Gospel according to Matthew, that "in the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre. And, behold, there had been a great earthquake: for the angel of the Lord had descended from heaven, and come and rolled back the stone." And, shortly after, Matthew adds: "And, behold, Jesus met them "-clearly meaning the afore-mentioned Marys-"saying, All hail. And they came and held Him by the feet, and worshipped Him." And we answered, too, the charge, that "while undergoing his punishment he was seen by all, but after his resurrection only by one," when we offered our defence of the fact that "He was not seen by all." And now we might say that His merely human attributes were visible to all men but those which were divine in their nature-I speak of the attributes not as related, but as distinct -were not capable of being received by all But observe here the manifest contradiction into which Celsus falls. For having said, a little before, that Jesus had appeared secretly to one woman and His own boon companions, he immediately subjoins: "While undergoing his punishment he was seen by all men, but after his resurrection by one, whereas the opposite ought to have happened." And let us hear what he means by "ought to have happened." The being seen by all men while undergoing His punishment, but after His resurrection only by one individual, are opposites. Now, so far as his language conveys a meaning, he would have that to take place which is both impossible and absurd, viz., that while undergoing His punishment He should be seen only by one individual, but after His resurrection by all men! or else how will you explain his words, "The opposite ought to have happened? "Commentary on John · Book 28 1:24Origen of AlexandriaIt is not the case that if someone prophesies, that person is necessarily a prophet. Thus, Caiaphas, being high priest that year, prophesied that Jesus would die for the nation, and not for the nation only, but also that he might gather together the children of God who were scattered abroad, although he was not a prophet. If Balaam also prophesied what is recorded in Numbers, saying: “The word that God puts in my mouth, that I will speak,” and said from “Balak the king of Moab brought me from Aram,” and what follows, it is clear that he was not a prophet; for he is recorded as being a diviner. Thus, if anyone is a prophet, he certainly prophesies; but if anyone prophesies, he is not necessarily a prophet. Just as in the case of another superior, one might say: if someone is righteous, he pursues justice; but if someone pursues justice, that person is not necessarily righteous, as you will understand from the phrase "Pursue justice righteously," since "righteously" is prefixed to "pursue justice" not in vain. For it is possible, I think, to pursue justice, but not righteously; for those who do what is appropriate, for example, distribute to the poor to be praised by people, have done something just, but not from the habit of justice, but out of vanity. And I think it may be analogous to say "Pursue temperance temperately," and "Pursue courage courageously," and "Pursue wisdom wisely," and similarly with the other virtues. These things were said in order to draw a parallel similar to prophesying something but not being a prophet. For this reason, I think it is consistently said in the prophecies regarding the prophets, “Jeremiah the prophet said,” and similar expressions. Those skillful in names say that if someone performs a medical task or something conducive to health, that person is not necessarily a physician, nor if someone builds something, that person is necessarily a builder. From what is recorded about Caiaphas, who prophesied about the Savior, it can be made clear that even a wicked soul sometimes receives the gift of prophecy. For the wickedness of Caiaphas, who was the high priest of that year when our Savior accomplished His dispensation in suffering for mankind, is accused by the evangelists. For Matthew says: "Then one of the twelve, called Judas Iscariot, went to the chief priests and said, 'What are you willing to give me, and I will deliver Him to you?' And they counted out to him thirty pieces of silver." And a little later: "Behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priests and elders of the people." In these texts, therefore, we understand Caiaphas to be among the chief priests, since he is attested to be the high priest of that year. Clearly after this, Matthew says: "And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled." And a little further, he adds: "The chief priests and the whole council sought false testimony against Jesus to put Him to death, but found none, though many false witnesses came forward. Finally, two came forward and said, 'This fellow said, I am able to destroy the temple of God and to build it in three days.' And the high priest arose and said to Him, 'Do you answer nothing? What is it these men testify against you?' But Jesus kept silent. And the high priest said to Him, 'I put you under oath by the living God: Tell us if you are the Christ, the Son of God.' Jesus said to him, 'It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.' Then the high priest tore his clothes, saying, 'He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy! What do you think?' They answered and said, 'He is deserving of death.'" Then again, a little later: "And while He was being accused by the chief priests and elders, He answered nothing." And again, shortly thereafter: "The chief priests and elders persuaded the crowds that they should ask for Barabbas and destroy Jesus." Then after the resurrection of the Savior, with Mary Magdalene and the other Mary going, "Behold, some of the guard came into the city and reported to the chief priests all the things that had happened. When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, 'Tell them, His disciples came at night and stole Him away while we slept. And if this comes to the governor's ears, we will appease him and make you secure.'" Luke wrote that "Satan entered into Judas called Iscariot, who was of the number of the twelve, and he went away and conferred with the chief priests and officers, how he might betray him to them." Then a little later: "Jesus said to those who had come against him, the chief priests and officers of the temple and elders, 'Have you come out as against a robber, with swords and clubs?'" And a little later: "They seized him and led him away, bringing him into the high priest's house." And again a little later: "The chief priests and the scribes stood by, vehemently accusing him." And once more a little later: "When it was day, the council of the elders of the people, both chief priests and scribes, came together and led him into their council." Mark, however, says that "Judas Iscariot, one of the twelve, went to the chief priests to betray him to them. And when they heard it, they were glad and promised to give him money." And a little later: "While Jesus was still speaking, Judas Iscariot, one of the twelve, came, and with him a great crowd with swords and clubs, from the chief priests and the scribes and the elders." And a little later: "They led Jesus to Caiaphas the high priest, and all the chief priests and the scribes and the elders were assembled." And again a little later: "The high priest arose and questioned Jesus, saying, 'Do you answer nothing? What is it that these testify against you?' But Jesus kept silent and answered nothing. Again the high priest asked him, 'Are you the Christ, the Son of the Blessed?' Jesus said, 'I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.' The high priest tore his garments immediately." Then a little later: "Early in the morning, the chief priests with the elders and scribes and the whole council consulted together, bound Jesus, led him away, and delivered him to Pilate." And later: "The chief priests accused him of many things, but he answered nothing." John says that "They led Jesus from Caiaphas to the praetorium." We have set these things forth in detail to show, by many testimonies of all the evangelists, the malignity of Caiaphas, and that even as he strove against Jesus, he nonetheless prophesied; that he prophesied, John has clearly taught us. You may question whether, if anyone prophesies, it is by the Holy Spirit that he prophesies, even if what is said seems to the hearer to be of no significance. How, indeed, is it not worth questioning, seeing that David, after his sin with Uriah, feared to have the Holy Spirit taken from him, saying: "Do not take your Holy Spirit from me"? And some accept that even "the Holy Spirit of discipline will flee deceit and will withdraw from thoughts that are without understanding." It will seem to be clear enough that it flees from a soul that has been deceived, even if it happened to be there before deceit and sin, the Holy Spirit. Thus, it is worthy of investigation regarding the Holy Spirit, whether it can be in a sinful soul, so that someone might say that if indeed "No one can say Jesus is Lord, except by the Holy Spirit"; and many of the sinners regard Jesus as Lord, and among them, the Holy Spirit might be. Perhaps, since those who sin after having received it would not attain forgiveness, it is said concerning those who sin before receiving the Holy Spirit, “Every sin and blasphemy will be forgiven the sons of men”; but concerning those who stumble after receiving the Holy Spirit, it is said, "Whoever blasphemes against the Holy Spirit will not be forgiven, neither in this age nor in the age to come.” For he sins against the present Holy Spirit by works and words of sin, even while it is present in the soul. Thus, someone might say the words written in this manner in the Epistle to the Hebrews: "For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God and put Him to an open shame." Notice in these the phrase, "have become partakers of the Holy Spirit." On the other hand, it was said that, although Caiaphas prophesied, he did not have the Holy Spirit in him, told by the phrase, "For the Spirit had not yet come because Jesus was not yet glorified." And since there was no spirit even in the apostles before Jesus was glorified, how much more was it not in Caiaphas? But after rising, the Savior "breathed on the disciples and said to them, 'Receive the Holy Spirit'" and so forth. Someone boldly might say that Caiaphas did not prophesy by the Holy Spirit; yet, it might be stated that even evil spirits can bear witness to Jesus and prophesy about Him or bear witness to Him, such as when they said, "We know who you are, the Holy One of God," and those calling upon Him not to command them to go into the abyss and saying, "Have you come to destroy us?" Also, in the Acts of the Apostles, it is written: "It happened as we were praying, a certain slave girl having a spirit of Python met us, who brought much profit to her masters by fortune-telling. This one followed Paul and us and cried out, saying, 'These men are the servants of the Most High God, who proclaim to us the way of salvation.'" So, someone interpreting these texts may say that the word of the spirit of Python does not lack prophecy, bearing witness to the apostles and inciting those who hear to believe in the proclaimed way of salvation. Since we have also introduced the case of Balaam, observe whether it can also be said about him that he did not speak from God, but from an angel: "For," it says, "the angel of God stood in the way to oppose him. And he was riding on his donkey, and his two servants were with him. And when the donkey saw the angel of God standing in the way, with his sword drawn in his hand, the donkey turned aside out of the way and went into the field. And Balaam struck the donkey to turn her onto the path; and the angel of God stood in the narrow path between the vineyards, with a wall on this side and a wall on that side." A little further on it says: "When the donkey saw the angel of God, she lay down under Balaam." And again, shortly after: "The angel of God said to him, 'Why have you struck your donkey these three times? Behold, I came to oppose you, because your way is perverse before me. And the donkey saw me and turned aside from me these three times. If she had not turned aside from me, surely just now I would have killed you and let her live.' And Balaam said to the angel, 'I have sinned, for I did not know that you stood in the way against me. Now, therefore, if it displeases you, I will turn back.' And the angel of God said to Balaam, 'Go with the men, but only the word that I speak to you, that you shall speak.'" Notice that it is the angel who says, "Only the word that I speak to you, that you shall speak." But you might say that a little later God appeared to Balaam and said to him, "I have prepared seven altars, and I have offered a bull and a ram on each altar." And God put a word in Balaam's mouth and said, "Return to Balak, and thus you shall speak." Consider how both are true: the one spoken by the angel, "Only the word that I speak to you, that you shall speak," and the one recorded in the scripture, "God put a word in Balaam's mouth and said." As for the phrase, "And the spirit of God came upon him," we have marked it with an obelus, not finding this or anything similar in the remaining versions. Again, a little further on: "God met Balaam, put a word in his mouth, and said, 'Return to Balak and thus you shall speak.'" On all these matters, the bold one will say that it is also said about Saul, "An evil spirit from God oppressed him." But also, a lying spirit went out and became a lying spirit in the mouth of all the prophets of Ahab, as the Lord said, "Who will deceive Ahab?" And a lying spirit came out and said, "I will deceive him." These matters, therefore, should be examined in their places, as anyone is able to consider on their own how Caiaphas prophesied about these things following what has been set out. Perhaps these also should be referred to his prophecy, that since he was not holy, even if he prophesied, . Just as it is worthy of investigation how Caiaphas prophesied, so also in the first book of Kings you should examine how the messengers of Saul, sent to David, prophesied, and after them Saul himself. For it is written: "And it was reported to Saul, saying: Behold, David is in Naioth in Ramah. And Saul sent messengers to take David, and they saw the congregation of prophets, and Samuel standing as head over them. And the Spirit of the Lord came upon Saul’s messengers, and they also prophesied. And it was reported to Saul, and he sent other messengers, and they also prophesied. And Saul was filled with wrath, and he himself went to Ramah, and came to the great well that is in Secu. And he asked and said, 'Where are Samuel and David?' And one said, 'Behold, they are in Naioth in Ramah.' And he went thither to Naioth in Ramah, and the Spirit of God came upon him also, and he went on and prophesied until he came to Naioth in Ramah. And he stripped off his clothes, and also prophesied before Samuel, and lay down naked all that day and all that night. Therefore they say: Is Saul also among the prophets?". It is necessary, I think, to include these passages to show how sinners prophesy, and whether it is from the Holy Spirit or from another power, as far as the witness to the truth is concerned, not lying. Again, in the first book of Kings, the idol diviners are found indicating concerning the ark, and that if cows that had never borne calves should take the road to Beth-shemesh, it would be a sign that the plague upon the Philistines was from God. Nor should we leave unmentioned what is said concerning the witch and Samuel in these passages, from which Saul learned that he and his sons would be slain the following day. Those who can distinguish concerning different powers, inferior and superior, and whether there are any intermediate ones, will see the precise meaning in these instances. Again, someone wishing to say that Caiaphas prophesied from an inferior power will say that it is not at all surprising for an evil power to have said these things, wherefore even the devil is found not completely ignorant, calling Jesus the Son of God, as is recorded by the Evangelists, when he speaks with the Lord. He will say that even there was some wickedness in the power at work to prophesy these things about the Savior; for its purpose was not to confirm the listeners but to provoke the high priests and Pharisees in the council against Jesus so they would kill him, which was not according to the Holy Spirit to accomplish. For see whether it is not to provoke the listeners, whether it is Caiaphas or the one causing him to prophesy to kill Jesus through the statement "You neither know anything nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not." Is the one saying "It is expedient for us," which was part of his prophecy, speaking truth or falsehood? For if he speaks the truth, Caiaphas and those in the council who struggled against Jesus are saved, with Jesus having died for the people, and they attain the expediency; but if it is absurd to say that Caiaphas and those in the council against Jesus are saved and attained the expediency with Jesus having died, it is clear that it was not the Holy Spirit who accomplished these sayings; for the Holy Spirit does not lie. And the one wanting to say that even in this Caiaphas was induced to speak the truth, I mean by saying, "It is expedient for us that one man should die for the people," will understand more deeply the "It is expedient for us" because of the discourse about the end and will associate it with "So that by the grace (or without) of God he should taste death for every one," and will consider the "For every one" or the "Without God for every one." He will also associate it with "Who is the Savior of all men, especially of those who believe;" for hearing He is "the Lamb of God that takes away the sin of the world" in particular, and not of a part of it. The one saying it is true "It is expedient for us that one man should die" will assert that all the prophecies concerning the place are true, starting from "You know nothing at all;" for they did not know anything, the Pharisees and high priests who did not recognize Jesus, who was truth and wisdom and righteousness and peace. "For he himself is our peace." Nor did they consider how it was expedient even for them that this one man, insofar as he was a man, should die for the people; for the man Jesus died. Therefore he also says, "But now you seek to kill me, a man who has told you the truth." And since the one who died was a man, but truth and wisdom and peace and righteousness were not a man, and concerning Him it is written, "The Word was God," the divine Word and truth and wisdom did not die; for the image of the invisible God, the firstborn of all creation, is incapable of death. For the people, this man died, the purest of all living beings, who took away our sins and weaknesses, being able to take upon himself all the sin of the entire world and to dissolve, consume, and obliterate it, since he committed no sin, nor was deceit found in his mouth, nor did he know sin. Paul, I believe, spoke of it this way: “He who knew no sin was made to be sin for us, so that we might become the righteousness of God in him.” For he was made to be sin, though he knew no sin, by taking up the sins of all, and, if I may so bold to say, he became much more than the apostles the purification and refuse of the world, those apostles saying: “We have become as the refuse of the world, the scum of all things, up to this point.” Concerning the often prevailing severe calamities within the human race, such as plagues or damaging calms or famines, stories abound among the Greeks and barbarians that these things are resolved, as if the active evil spirit causing them is nullified, due to someone offering themselves for the common good, and they do not reject or repudiate the concept. Whether these things are true or not is not the present time to examine. Nevertheless, the one able to take up on behalf of the whole world, so that the whole world may be cleansed, by taking upon himself to die for it, lest it perish, has never been recorded nor could be recorded, except Jesus alone who took upon himself the burden of all sin in the cross without God for the sake of all, able to bear it by his great strength. For this one alone was knowledgeable to bear infirmity, as the prophet Isaiah says: “A man accustomed to suffering and knowing how to bear infirmity.” And this one indeed took our sins and was weakened for our transgressions, and the punishment for our learning and peace fell upon him. So I hear it as: “The correction of our peace was upon him.” Perhaps because “by his bruises we are healed,” we should, as those healed from the cross by the coming bruise, say: “But may it never be that I boast except in the cross of the Lord Jesus Christ, through whom the world is crucified to me and I to the world.” This Jesus the Father gave for our sins, and for them “he was led like a sheep to slaughter, and as a lamb before its shearer is silent.” In his humility, which “he humbled himself becoming obedient to death, even death on a cross,” judgment was lifted. So I hear it as: “In his humility, his judgment was lifted.” So it follows: In his humility, his judgment was lifted. He was led to death because of the iniquities of the people of God. So this man died for the people, and through him, the whole nation was not destroyed. Consider if you can take the name "people" to mean those of circumcision and "nation" to mean the rest. For this man died not only for the people but also so that the whole nation would not perish, as if he said the reigning nation and all Gentiles would perish. Next to this is the saying, "He did not say this on his own authority." From which I think we learn that some things we humans say on our own, with no power working in us to speak, while other things are as if some power echoes and suggests to us what is to be spoken, and even if we do not stand back and keep ourselves absolutely away, but seem to be following what we say. It is possible, while we follow ourselves in saying something, not to follow the intention of the words spoken; just as now Caiaphas the high priest did not say from himself and did not understand what he said as a prophecy. And with Paul also there are some teachers of the law "not understanding what they are saying or the things about which they make confident assertions." But the wise is not like this, concerning whom Solomon says in Proverbs, "A wise person will understand from his own mouth, and on his lips will carry discernment." Thus I think that sometimes circumstances cause prophecy, just as now the being a high priest for Caiaphas that year, in which Jesus was about to die for the people so that the whole nation might not perish; for although there were other high priests, as is clear from what we have discussed earlier, none prophesied except the high priest of the year in which Jesus was about to suffer. Circumstances also made Saul's angels who were sent to David, and Saul himself, prophesy; for seeking David caused the prophecy, but of the kind recorded. Similarly, Balaam would not have taken up his oracle and said, “From Aram Balaam has brought me,” and following words, had he not seen Israel encamped; and always, seeing another part of the camp he was moved to speak about Israel. Jesus was therefore about to die for the nation, which was different from the scattered children of God, as is evident from the “Jesus was about to die, not for the nation only, but also to gather into one the children of God who are scattered abroad.” But who the scattered children of God are now is timely to seek. Concerning these things, those who introduce the natures will claim that their spiritual ones are the children of God, spiritually not judging all things; for this follows what the nature believers say, and it is contrary to the will of the apostle to understand the spiritual ones, teaching that "The spiritual man judges all things, and he is judged by no one." From this it follows that the one who does not judge all things is not spiritual or not yet spiritual. Moreover, if someone is judged by anyone, since the spiritual person is judged by no one, he is not spiritual or not yet spiritual. Therefore, isn't it better to say that someone becomes spiritual, not previously being so, who already and truly is a son of God? What then are the so-called children of God now, if they are not those the nature introducers call spiritual, should be considered; and see if you can understand the children of God scattered as different from the nation, those already righteous in God at the time these were spoken, whether the patriarchs who have passed away or prophets or any other chosen ones of God, or also those who were already strong at that time; for, as it is said of those being strong and not sick, "Those who are well have no need of a physician, but those who are sick," and as there are righteous ones, he says, "I did not come to call the righteous, but sinners to repentance." Jesus was about to die for the nation so that it would not perish, but for the children of God who are scattered, so that they might be gathered into one and in him become one flock, one shepherd; which, I think, fulfills the prayer of the Savior, saying, "As I and you are one, that they also may be one in us." But if there is something deeper concerning Israel, not of nature but of race, about which it is written, "Israel is my firstborn son," being in dispersion, you will understand that these are the children of God who are scattered, for whom Jesus was about to die, so that he might gather them into one.Containing Various Sections of the Works 3:19Dionysius of AlexandriaYou have sent to me, most faithful and accomplished son, in order to inquire what is the proper hour for bringing the fast to a close on the day of Pentecost. For you say that there are some of the brethren who hold that that should be done at cockcrow, and others who hold that it should be at nightfall. For the brethren in Rome, as they say, wait for the cock; whereas, regarding those here, you told us that they would have it earlier. And it is your anxious desire, accordingly, to have the hour presented accurately, and determined with perfect exactness, which indeed is a matter of difficulty and uncertainty. However, it will be acknowledged cordially by all, that from the date of the resurrection of our Lord, those who up to that time have been humbling their souls with fastings, ought at once to begin their festal joy and gladness. But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose. For the evangelists have given different descriptions of the parties who came to the sepulchre 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. Thus no one has shown us clearly the exact time when He rose. It is admitted, however, that those who came to the sepulchre in the end of the Sabbath, as it began to dawn toward the first day of the week, found Him no longer lying in it. And let us not suppose that the evangelists disagree or contradict each other. But even although 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 narrative by Matthew then, runs thus: "In the end of the Sabbath as it began to dawn toward the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone, and sat upon it. And his countenance was like lightning, and his raiment white as snow: and for fear of him the keepers did shake, and became as dead men. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here; for He is risen, as He said." Now this phrase "in the end" will be thought by some to signify, according to the common use of the word, the evening : of the Sabbath; while others, with a better perception of the fact, will say that it does not indicate that, but a late hour in the night , as the phrase "in the end" denotes slowness and length of time. Also because he speaks of night , and not of evening , he has added the words, "as it began to dawn toward the first day of the week." And the parties here did not come yet, as the others say, "bearing spices," but "to see the sepulchre; "and they discovered the occurrence of the earthquake, and the angel sitting upon the stone, and heard from him the declaration, "He is not here, He is risen." And to the same effect is the testimony of John. "The first day of the week," says he, "came Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre." Only, according to this "when it was yet dark," she had come in advance. And Luke says: "They rested the Sabbath-day, according to the commandment. Now, upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared; and they found the stone rolled away from the sepulchre." This phrase "very early in the morning" probably indicates the early dawn of the first day of the week; and thus, when the Sabbath itself was wholly past, and also the whole night succeeding it, and when another day had begun, they came, bringing spices and myrrh, and then it became apparent that He had already risen long before. 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. And then the young man clad in white said to them, "He is risen, He is not here." As the case stands thus, we make the following statement and explanation to those who seek an exact account of the specific hour, or half-hour, or quarter of an hour, at which it is proper to begin their rejoicing over our Lord's rising from the dead. Those who are too hasty, and give up even before midnight, we reprehend as remiss and intemperate, and as almost breaking off from their course in their precipitation, for it is a wise man's word, "That is not little in life which is within a little." And those who hold out and continue for a very long time, and persevere even on to the fourth watch, which is also the time at which our Saviour manifested Himself walking upon the sea to those who were then on the deep, we receive as noble and laborious disciples. On those, again, who pause and refresh themselves in the course as they are moved or as they are able, let us not press very hard: for all do not carry out the six days of fasting either equally or alike; but some pass even all the days as a fast, remaining without food through the whole; while others take but two, and others three, and others four, and others not even one. And to those who have laboured painfully through these protracted fasts. and have thereafter become exhausted and well-nigh undone, pardon ought to be extended if they are somewhat precipitate in taking food. But if there are any who not only decline such protracted fasting, but refuse at the first to fast at all, and rather indulge themselves luxuriously during the first four days, and then when they reach the last two days-viz., the preparation and the Sabbath-fast with due rigour during these, and these alone, and think that they do something grand and brilliant if they hold out till the morning, I cannot think that they have gone through the time on equal terms with those who have been practising the same during several days before. This is the counsel which, in accordance with my apprehension of the question, I have offered you in writing on these matters.The Proof of the Gospel · Book 10 9:12Eusebius of CaesareaThey went, and found it rolled away. And He was already risen. There is the same witness in John: "On the first day of the week cometh Mary Magdalene to the sepulchre, while it was still dark, and seeth the stone taken away from the sepulchre." And Matthew too, although he had said, "late on the Sabbath," adds, "As it began to dawn on the first day of the week, came Mary Magdalene, and the other Mary to see the sepulchre, and behold there was a great earthquake. For the Angel of the Lord descended from heaven and came and rolled away the stone from the door of the sepulchre." I have necessarily given |219 these quotations to shew the meaning of the "succour at dawn "predicted in the Psalm. For since it tells of our Saviour's Passion, and since the dispensation concerning Him was in no way hindered by the Passion, and the end of the Passion was His Resurrection from the dead and "the succour at dawn," the oracle crowns its description with the final miracle, as if the whole account and the sufferings before the end were incidental to the Resurrection from the dead, and the succour at dawn. For our Lord and Saviour said, (d) "My God, my God, give ear to me, why hast thou forsaken me? "And then added, "I am a worm and no man, a reproach of men, and the outcast of the people"; and in addition to this, "Many oxen have encircled me, fat bulls have hemmed me in"; and gave a clear prediction of His Death in the verse, "Thou hast brought me into the dust of death, for many dogs have surrounded me, the council of the wicked has hemmed me in, they pierced my hands and my feet;" and He gave still further details of His Passion in the words, "They parted my garments among them, and upon my vesture did they cast lots." And having given those and similar predictions He did not cease there, but added: "Ye that fear the Lord praise (494) him, for he hath not despised, nor been angered at the prayer of the poor, nor turned his face from him, but when I cried unto him he heard me." How could He claim to have been heard, unless He had had a complete answer to the prayers which He had just uttered, when He said, "Thou hast brought me into the dust of death. Save my soul from the sword, and my only-begotten from the power of the dog"? Nay, having prayed thus, and asked that He might be rescued and saved from these enemies, He adds, '' He hath not despised, nor been angry at the prayer of the poor, nor turned away his face from him: but when I cried unto him, he heard me." He evidently means His Return to life after death, which came to pass through the Succour at dawn, which the Psalm goes on to shew, saying, "But thou, O Lord, do not remove thy help, come to my succour." And it is. this succour that is referred to by the Inscription of the Psalm.The Proof of the Gospel · Book 10 9:64Eusebius of Caesarea"And, behold, Jesus met them, that is to say, those with Mary Magdalene, saying, All Hail. And they came to him and clasped his feet, and worshipped him. Then Jesus saith to them, Fear not, go tell my brethren, that they must go before me into Galilee. And there shall they see me."