Him they forced to carry his cross . Here there seems to be a discrepancy, because in John 19:17, it says that he went forth, bearing his own cross . There is a certain solution according to Jerome, that he first carried it, but as they were going along, they met Simon and forced him, etc. Origen says that the opposite was the case, that Simon first carried it, and afterward Christ. And the reason is mystical why he first bore the cross. Hence above (16:24): if any man will come after me, let him deny himself, and take up his cross, and follow me etc. And it should be noted that this Simon was a foreigner: and he signifies the Gentile people, who bore the cross of the Lord; 1 Cor. 1:18: the word of the cross, to them indeed that perish, is foolishness; but to them that are saved, that is, to us, it is the power of God . And Simon means 'obedient': and the Gentile people obeyed; Ps. 17:45: the people whom I knew not hath served me; at the hearing of the ear they have obeyed me . And he came from the country. 'Villa' in Latin is 'pagos' in Greek. Hence he who comes from the country comes from paganism. It is also fitting that he is called a Cyrenean, which is interpreted 'inheritance of a price'; Ps. 2:8: ask of me, and I will give thee the Gentiles for thy inheritance . And that it says they forced him signifies those who outwardly bear the cross, but inwardly bear it under compulsion, because not for God's sake, but for the world's. Gal. 5:24: they that are Christ's have crucified their flesh with the vices and concupiscences . Then the place is set forth: and they came to the place that is called Golgotha, which is the place of Calvary . Calvary means among men a bare place, as is evident in cemeteries. Hence in Greek it is called 'cranios'. And some say that in that place Adam was buried. Jerome rejects this, because Adam was buried in Hebron, as is found in Joshua 14. And why did he suffer there? It should be noted that in every city there is some place where the condemned are accustomed to be tortured: hence there was the place of the condemned. Then what was done at his crucifixion is narrated. And first, his being given drink is set forth; second, the crucifixion; third, other things that were done. And concerning the first, first what was offered is set forth; second, how he responded to what was offered. He says therefore and they gave him wine to drink mingled with gall . They wanted all his senses to suffer: sight suffered through the spitting and sleeplessness, hearing through the blasphemies and mocking words, touch because he was scourged; therefore they wanted taste also to suffer. And what is said in Ps. 68:22 was fulfilled: and they gave me gall for my food, and in my thirst they gave me vinegar to drink : and Jer. 2:21: how art thou turned into degenerate plants, O strange vineyard? But there is a question: because in Mark 15:23, it says they gave him wine mingled with myrrh. It should be said that myrrh is very bitter, and wine mixed with gall is bitter. But the custom is to name everything bitter under the species of gall. Hence in truth the wine was mixed with myrrh, but it is called gall on account of its likeness. And by this it was signified that he bore the bitterness of our sins. Then how he responded is set forth, for when he had tasted, he would not drink . But what is it that Mark says, that he received it , while here it says that he tasted? It can be said that he did not receive it except to taste it. And this signifies that he tasted death: for because he rose quickly, he was scarcely seen to be dead, because he was free among the dead , Ps. 87:6. And after they crucified him etc. But it can be asked why he wished to die by this death in particular. One reason is on the part of the crucifiers, because they wanted him to be defamed by this, according to that saying of Wis. 2:20: let us condemn him to a most shameful death etc., and this is the death of the cross. Likewise, on the part of God's ordination, because Christ wished to be our teacher, to give us an example of enduring death. Hence he suffered death so that through death he might free us, as is found in Heb. 2:14 f. But there are many who are willing to suffer death, but refuse an abject death; therefore the Lord gave an example so that they would not refuse any kind of death. Likewise, it was fitting for the redemption, since it was in satisfaction for the sin of the first man: but the first man sinned in regard to a tree; therefore the Lord willed to suffer on a tree; Wis. 14:7: blessed is the wood, by which justice cometh . Likewise, Christ was to be exalted through the Passion; therefore he willed to be exalted through the Passion on the cross. Likewise, he wished to draw our hearts to himself; John 12:32: and I, if I be lifted up from the earth, will draw all things to myself . Likewise, so that our hearts might be elevated. They divided his garments among them . Here the things done to the reproach of the crucified are set forth. And first, the division of the garments is set forth; second, the placing of the title above; third, the association. Concerning the first, first the fact is set forth; second, the prophecy. He says therefore they divided . Chrysostom says that this was done as a great reproach. For it was the custom that a condemned man was not stripped unless he was the vilest of men: therefore, to inflict great reproach upon him, they stripped him, so that we may be instructed that we ought to strip ourselves of every attachment to carnal acts. How this was done, Matthew passes over, but John narrates (19:23 f.) that each soldier received his share of the other garments; but over the seamless tunic they cast lots. Then the prophecy is set forth: that it might be fulfilled which was spoken by the prophet . The word 'that' is used not causatively, but consecutively, because with Christ suffering, it happened that what had been spoken was fulfilled. And they sat and watched him etc., namely so that he would not be buried; Ps. 21:18: they have looked and stared upon me . Then the title follows: and they put over his head his cause written etc. And it should be noted that what they did for his disgrace, by God's ordinance, turned to his honor. Hence they put his cause , i.e., the cause for which he suffered; Apoc. 19:16 has written: King of kings, and Lord of lords . Therefore, that it says King of the Jews pertains to his honor, because he was to be king over all nations; Ps. 2:6: but I am appointed king by him over Sion, his holy mountain . Then the company is set forth: then were crucified with him two thieves . This was his company, because he was in the midst of two thieves as a criminal; hence Isa. 53:12: and he was reputed with the wicked . But one on the right hand, and the other on the left . He received the cross as a judge: for just as in judgment some are on the right, some on the left, so here. Hence by this the judge of the living and the dead is signified; Phil. 2:9: for which cause, God also hath exalted him, and hath given him a name which is above all names, that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth ; Job 36:17: thy cause hath been judged as that of the wicked; cause and judgment thou shalt recover . Likewise, by the fact that one was on the right and another on the left, it is signified that Christ suffered for all; yet some believe, and some do not; 1 Cor. 1:23: but we preach Christ crucified, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness . Or it can be said that some suffer the cross for God's sake, and these are on the right; but some not for God's sake, but for the world's, and these are on the left. Then the mockery of the crucified is treated: and they that passed by blasphemed him ; and first, that which came from the people is treated; second, that which came from the rulers; third, that which came from the thieves. Concerning the first, first the blasphemers are described; second, the blasphemies. First, therefore, he describes them because they were passing by , i.e., going past the way: of such it is said in Isa. 30:11: depart from me in the way, let the Holy One of Israel cease from before us . Likewise, they are described because they wagged their heads : and they did this in derision. By the head, reason is signified; by the feet, the affections; hence first they moved their affections to evil, then they wag their heads, because they are made foolish in their sins. In three things they deride him. First, in his words; second, concerning the works he did; third, concerning the dignity he claimed for himself. Concerning the first, he says vah, thou that destroyest the temple of God etc. 'Vah' is an interjection of derision. For it had already been spread abroad, and they did not wish to believe; hence of these Jer. 8:5 says: they have laid hold on lying, and have refused to return . As if they would say: if you wish to rebuild the temple, rebuild yourself; but he could not rebuild unless it was first destroyed; therefore he first willed that it be destroyed, because he had said this of the temple of his body. Then, from his works: save thyself ; as if they would say: you saved others, save yourself. But they did not truly save others, nor will you be able to save yourself. Likewise, from his dignity, because if thou be the Son of God, come down now from the cross . This conditional is not valid; rather, on the contrary, if he is the Son of God, he ought to be obedient to the Father. For he was made obedient unto death , Phil. 2:8. Likewise, they ought rather to say: if thou be the Son of God, ascend, and not descend; John 3:13: no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven . They use the same word that the Devil used when tempting him above (4:6): if thou be the Son of God, cast thyself down . For it is not for the Son of God to descend: hence they were speaking at the persuasion of the Devil, wishing to impede his Passion. Then the mockery by the rulers follows: in like manner also the chief priests, mocking etc. Hence not only the people, but the rulers mocked him. A man is not greatly distressed if he is condemned by the lowly, but he cannot bear the derision of the great. For man naturally desires to be honored, and honor is rendered as a testimony of virtue; hence derision is done for reproach. And these are described by their authority, because they were rulers. Likewise, by their learning, because they were Scribes. Likewise, by their manner of life, because they were Pharisees, who were preeminent in their way of life; Jer. 5:5: I will go to the great men, and will speak to them: for they have known the way of the Lord, and the judgment of their God. And behold, these have together broken the yoke more, and have burst the bonds . And they say three things. First, they reproach the miracles he did; second, his royal dignity; third, that he made himself the Son of God. As to the first, they say: he saved others, himself he cannot save . They meant to say: if he saved others, he will be able to save himself; but he cannot save himself: therefore he did not save others either. But we, on the contrary, ought to argue: he saved others, therefore he can save himself; and he was able to save himself by rising: therefore he will also be able to save us. Heb. 5:9: he became to all that obey him the cause of eternal salvation . Hence they intended nothing but temporal salvation; but Christ wished to show that eternal salvation is to be preferred; hence they say: if he be the king of Israel, let him now come down from the cross . Here they reproach his royal dignity, and they make a false promise, and they draw a bad consequence, because if he is the king of Israel, he ought not to descend, because through the cross he ought to ascend; Ps. 95:10: the Lord hath reigned from the wood , and in Isa. 9:6: the government , i.e., the cross, is upon his shoulder . Likewise, he did what is greater, because he rose from the tomb, and yet they did not believe, so they were liars; Jer. 23:16: hearken not to the words of the prophets that prophesy to you, and deceive you : and it follows: they speak a vision of their own heart to you . Likewise, they reproach him for saying he was the Son of God: he trusted in God, let him deliver him now, if he will have him . Ps. 21:9: he hoped in the Lord, let him deliver him; let him save him, seeing he delighteth in him . He could have delivered him, if he had willed; but he did not will, because he wished to expose him for a time to death, so that he might procure salvation for us and glory for himself. Hence what is said in Jer. 15:10 was fulfilled: all curse me. The thieves also that were crucified with him reproached him . But what is it that here it says both reproached him, while in Luke 23:39 only one did? Augustine resolves this by saying that sometimes it is customary in Scripture for the plural to be put for the singular, as in Heb. 11:33: they stopped the mouths of lions , i.e., he stopped, namely Daniel. And it is a manner of speaking, just as one says: these peasants are hostile to me, even if only one is hostile to him. So Matthew speaks. Or otherwise, according to Jerome, at the beginning both reproached him; but one, seeing the miracles he was working, repented. And this, as Chrysostom says, happened by divine dispensation. Hence those are signified who after many crimes return to Christ. Now from the sixth hour there was darkness over the whole earth . Above, the Evangelist narrated how the Lord suffered on the cross; here, how he worked magnificent things. And first, he sets forth what he worked before death; second, what happened after death, at and Jesus again crying with a loud voice, yielded up the ghost . Concerning the first, he does two things. First, he narrates the darkening that occurred; second, the cry, at and about the ninth hour, Jesus cried . He says therefore now from the sixth hour there was darkness over the whole earth . As Origen narrates, the Gentiles, hearing the Evangelist recounting this as a miracle, derided him, and said that this had happened naturally; therefore they believed he spoke as one ignorant, since the sun naturally underwent an eclipse. But this was not a natural eclipse, but a miraculous one. But if you wish to see this, hear what Dionysius says, who was twenty-five years old and was studying the stars in the city of Heliopolis. And while they were observing, he and Apollonius were amazed; and it seemed to them that it was not natural, and they considered four miracles. The first was from the time, because since it was the day on which the Passover was to be celebrated, the moon was in its fifteenth day, when the moon is in opposition to the sun; but a natural eclipse occurs from the conjunction of the moon with the sun. The second miracle was that when the sun is in the west, the moon ought to be in the east; but here the course of the moon was changed. Likewise, the third sign is that the darkening always begins from the western side, because all the planets have a twofold motion, proper and common. The moon as to its proper motion is swifter, and when it comes to the body of the sun, it comes from the west; but this was not so here, because it came from the east. The fourth miracle was that the darkening begins from the same side from which the light returns; but this was not so then, because the part it first covered, it last released, because the moon came from the east up to the body of the sun, and then retreated; hence that part was first illuminated. And therefore, considering these things, at the coming of Paul he was converted and afterwards converted his companion. The fifth miracle, which is the greatest, as he says, is that when there is a natural eclipse, it lasts a short time: for the sun does not suffer, but the darkening occurs through the interposition of the moon; but the body of the moon is not greater than that of the sun, and therefore it does not linger; but this lasted three hours, and therefore it was a great miracle. But Origen asks: if this was so great a miracle, why did none of the astronomers record it? He answered and said that this darkening was not universal, but was around the land of Judea. Or it is said over the whole earth , namely Judea. A similar manner of speaking is used when it says: there is no nation or kingdom etc., for it is to be understood of that people; so also here. But Chrysostom says that it is to be understood as over the whole earth , i.e., over the whole world, because he was dying for the whole world; therefore he willed to make the sign of the Passion known to all. But Dionysius says that he was in Egypt, and he himself saw it, and so it could be understood that it extended all the way to Asia: hence he is more to be believed. A certain astronomer reports a certain eclipse that occurred in the time of Tiberius, but he does not say when, or how long it lasted, or how it happened; nevertheless, it can be said that because it was not the time for an eclipse, they did not observe the manner. Hence some said that many clouds were interposed between us and the sun; but others said that the sun withdrew its rays; hence Amos 8:9: the sun went down upon them at midday . But there is a question, because here it says he was crucified at the sixth hour, but Mark says at the third hour (15:25). It should be said that Matthew narrates the history, that he was crucified at the sixth hour, and died at the ninth hour. And this is fitting to the mystery, because the sun at midday is in the middle of the heavens; therefore it is fitting for the Son of God, who is the true sun; Mal. 4:2: unto you that fear the name of God, the sun of justice shall arise . Likewise, it is fitting to the transgression of the first man; because Adam sinned after midday, Gen. 3:8, and therefore Christ wished to make satisfaction at that hour. Why then does Mark say the third hour? It should be said that he was crucified at the third hour by the tongues of the Jews, but at the sixth hour by the hands of the soldiers. Likewise, there were three hours of darkness, and this was prefigured by what is written in Exod. 10:22, that Moses for three hours stretched out his hands toward heaven, and there was darkness for three days in all the land of Egypt . So Christ on the cross stretched out his hands, and there was darkness for three hours, to signify that they were deprived of the light of the Trinity. And about the ninth hour, Jesus cried out with a loud voice . Here he sets forth the cry of Christ. And first, the cry is set forth; second, the effect, at and some that stood there etc. He says therefore and about the ninth hour, Jesus cried out with a loud voice . According to Origen, Christ cries with a loud voice, and it signifies the multitude of mysteries. Isa. 6:3: the Seraphim cried one to another: Holy, holy, holy, the Lord God of hosts . Hence whoever wishes to understand this as meaning that he cried out from weariness of death, has not understood the mystery; therefore it is not to be understood thus, but because he wished to give us to understand that he was equal to the Father, he said in the Hebrew tongue, Eli, Eli, lamma sabacthani? Likewise, because he wished to signify that the Passion had been foretold by the prophets, therefore he said that verse of Ps. 21:2: O God my God, look upon me: why hast thou forsaken me? Hence Jerome says that those are impious who wish to interpret that Psalm otherwise than of the Passion of Christ. Note that some have misunderstood this. Hence you should know that there were two heresies. One which did not posit the Word as united in Christ, but held that the Word took the place of a soul, and this was the position of Arius. But others held that the Word was not united naturally, but by grace, as in any just man, as in the prophets; and so held Nestorius. Hence they interpreted God, my God, why hast thou forsaken me? They say that the Word of God was saying this, and calls him God because he is his creature, and complains that this Word caused himself to be united to him and afterward forsook him. But this is an impious interpretation, because the Word is always with him; hence the divinity did not leave the flesh, nor the soul: hence in John 8:29: he that sent me is with me . What then? It should be said that from the very manner of speaking it is manifest that it was to be understood of Christ: for it is said of him in John 20:17: I ascend to my Father and to your Father, to my God and to your God . He calls him Father inasmuch as he is God; he calls him God inasmuch as he is man: therefore when he says my God, my God etc., it is manifest that he speaks according as he is man; therefore he repeats it, to designate the greatness of human feeling. And the words thou hast forsaken me are said by way of likeness, because what we have, we have from God; hence just as when someone is exposed to some evil, he is said to be forsaken, so when the Lord allowed a man to fall into the evil of punishment or of fault, he is said to be forsaken; therefore Christ is said to be forsaken, not as to the union, nor as to grace, but as to the Passion; Isa. 54:7: for a moment I have forsaken thee . And he says why? not as from weariness, but it can designate compassion for the Jews; hence he did not say this until after the darkness came; hence he means to say: why didst thou will that I be handed over to the Passion, and that these be darkened? Likewise, it signifies admiration, for the charity of God is wonderful. Rom. 5:8: God commendeth his charity towards us, because when as yet we were sinners, according to the time, Christ died for us . Then the effect follows: and some that stood there etc. And first, the common effect in all is set forth; second, in one of them, at and immediately one of them running etc. He says therefore and some of them that stood there and heard, said: this man calleth Elias . Who were these? Jerome believes that they were soldiers who did not know the Hebrew tongue, and because of this they believed that he was calling Elias, because Elias was very famous, since he had been taken up into heaven, as is found in 4 Kings 2:11. Or it can be said that they were Jews, and by this they wished to show that Christ is a man and not God, who seeks the help of another. Then the effect in one person is shown: and first, what he himself did; second, what the others did. He says therefore and one of them, taking a sponge, filled it with vinegar . Why he did this is not said here, but in John 19:28, because Christ, seeing that all things were accomplished, said I thirst : therefore this man, wishing to satisfy him, gave him the drink of the condemned. Hence what is said in Ps. 68:22 was fulfilled: and they gave me gall for my food, and in my thirst they gave me vinegar to drink . It should be noted that it was wine mixed with myrrh, but it was called gall and vinegar because it had bitterness. Mystically, by the wine mixed with myrrh are signified those who have nothing of faith. Or by the vinegar, which is produced by the corruption of wine, the corruption of human nature is signified. And Christ drank this bitterness. Or by the vinegar the malice of the Jews is signified. And it is placed in a sponge, which is full of cavities, and signifies the wiles and subtleties of the Jews. But they place it on a reed. By the reed, sacred Scripture is signified; hence they wish to confirm their malice through Scripture. And it may be that this man was moved by compassion; hence he wished to bring him aid, but the others did not wish it, and therefore they said: let be; let us see whether Elias will come to deliver him. And Jesus again crying with a loud voice, yielded up the ghost . Here those things are treated which were done after death. And first, the death of Christ is set forth; second, what was done; third, the effect. The second is at and behold, the veil of the temple was rent ; the third is at now the centurion etc. Concerning the first, the death and the manner of death are touched upon. A threefold cause of death is assigned: one cause was to show how much he loved us. Augustine says: there is no greater proof of love than to be forestalled in loving. Rom. 5:8: God commendeth his charity towards us, because when we were yet sinners, Christ died for us . Likewise, to teach us to despise death. Through death he destroyed all sins. Likewise, to take away the punishment of Adam's sin, namely to free us from Adam's sin. For it had been said to him, Gen. 2:17: in what day soever you shall eat, you shall die : from this death he freed us. Likewise, because the Devil, who is the author of death, had attacked him who had not deserved it; therefore he lost his power over others; therefore he handed over his soul to death, so as to free ours. Likewise, the manner of death is indicated: and crying with a loud voice, he yielded up the ghost . Some have said that the divinity died; but this is false, because life cannot die, and God is not only living but is also life itself. Some have said that the soul dies with the body: which cannot be, because then it could not attain immortality. Likewise, it should be noted that all men die by necessity; but Christ died by his own will. Hence it does not say he died, but he yielded up , because it was by his will, and this signifies his power, as is said elsewhere, John 10:18: I have power to lay down my life, and I have power to take it up again . And he willed to die with a loud voice, to signify that he was dying by power and not by necessity: hence he laid down his soul when he willed, and took it up when he willed. Hence it was easier for Christ to lay down his soul and take it up again than for someone to fall asleep and wake up. But why was it imputed to them? Because they did what was in their power. And behold, the veil of the temple was rent etc. In this part, the effect is treated. First, those things are treated which were done concerning the temple; second, those which occurred in the elements; third, those which occurred in men. And it should be noted that Matthew narrates in a different order than Luke. Augustine says that Matthew narrates the order of the history: and this is clear, because he says and behold, the veil of the temple was rent . But in Luke nothing of this sort is found. And it should be noted that in the temple there was a twofold veil, as in the tabernacle, because there was a veil within the holy of holies, and there was another veil, which was not in the sanctuary. And these two signified a twofold veiling, because the inner veil signified the veiling of heavenly mysteries, which will be revealed to us: for then we shall be like him, when his glory shall appear. The other, which was on the outside, signified the veiling of mysteries which pertain to the Church. Hence this outer one was rent, but not the other, to signify that the mysteries pertaining to the Church were manifested through the death of Christ; but the other was not divided, because the secrets of heaven still remain veiled. Hence the Apostle says, 2 Cor. 3:16: but when Israel shall be converted to the Lord, the veil shall be taken away . Hence through the Passion, all the mysteries which are written in the law and the prophets were opened, as is found in Luke 24:27: beginning at Moses and all the prophets, he expounded to them in all the Scriptures the things that were concerning him . Or it signified the dispersion of the Jewish people. And because their glory was in the veil, which was rent in the Passion of the Lord, it was signified that all their glory was being divided from them. And the earth quaked, and the rocks were rent etc. Above, the miracle concerning the sacred things of the temple was set forth; here he sets forth the miracle concerning the elements. And these correspondences are found, first, as to the power of the Passion; second, as to the effect of salvation; third, as to the judicial power which Christ merited by suffering. It is fitting that the earth quaked etc., because it cannot sustain the presence of so great a majesty without trembling; hence in Ps. 103:32: he looketh upon the earth, and maketh it tremble. And the rocks were rent , by which it was signified that no power can resist him; 3 Kings 19:11: the Lord passeth, overthrowing the mountains and breaking the rocks. And the graves were opened . Graves are the prisons of the bodies of the dead. Hence it is signified that he breaks the bonds of death; Hosea 13:14: I will be thy death, O death; I will be thy bite, O hell . Likewise, 1 Cor. 15:54: death is swallowed up in victory . Likewise, it is fitting as to the effect. The earth is moved when whatever is earthly is cast aside. Ps. 59:4: thou hast moved the earth, and hast troubled it; heal thou the breaches thereof, for it has been moved . Likewise, the rocks are rent when the hardness of hearts is moved to compassion; Jer. 23:29: my words , namely of the Passion, are as a fire, and as a hammer that breaketh the rock in pieces . Likewise, the fact that the graves were opened signifies that the dead in sins ought to rise; Eph. 5:14: rise, thou that sleepest, and arise from the dead . Likewise, it is fitting for the one coming to judgment, because at his coming, the earth shall be moved; Haggai 2:7: yet one little while, and I will move the heaven and the earth . Likewise, the rocks shall be rent, because every height of men shall be brought low. Likewise, the graves shall be opened, because the dead shall come to judgment; John 5:28: the hour cometh, wherein all that are in the graves shall hear the voice of the Son of God . Then the miracle in men is touched upon. And first, the resurrection is touched upon; second, the manifestation. He says therefore and many bodies of the saints that had slept arose . Concerning these there is usually a question, whether they rose to die again, or not to die again. It is certain that some rose so as afterward to die, as Lazarus. But concerning these it can be said that they rose not to die again, because they rose for the manifestation of the resurrection of Christ. For it is certain that Christ, rising from the dead, dieth now no more. Likewise, if they had risen only to die again, no benefit would have been shown them, but rather a detriment; therefore they rose as being about to enter heaven with Christ. And coming out of the tombs after his resurrection, they came into the holy city . And it should be noted that although this is stated at the death of Christ, it is nevertheless to be understood as said by anticipation, because it was done after the resurrection; because Christ is the firstborn of the dead , Apoc. 1:5. And they came into the holy city , not because it was holy at that time, but because it had been so before; Isa. 1:21: how is the faithful city, full of judgment, become a harlot? Or it is called holy because holy things were treated there. Or, according to Jerome, into the holy city , namely the heavenly one, because with Christ they came into glory. And they appeared to many . For just as Christ has the power of manifesting himself to whom he wills, so it is to be understood of glorified bodies. Now the centurion etc. Here the effect of the miracles is treated. And first, in the Gentiles; second, in the women, at and there were there many women . Concerning the first, he does three things. First, diligent consideration is set forth; second, fear; third, a true confession of faith arising from fear. He says therefore now the centurion, and they that were with him watching Jesus, having seen the earthquake and the things that were done, were sore afraid . In Luke it says that he was terrified by the fact that Christ cried out and expired; but here it says having seen the earthquake . And Augustine says that it would not be easy to resolve unless he said and the things that were done . Now this man signified the Gentile people, who by a salutary fear confessed the Lord; hence Hosea 2:24: I will say to that which was not my people: thou art my people. And they shall say: thou art my God. I will call my people, not my people . Isa. 26:18: at thy presence, O Lord, we have conceived, and we have brought forth the spirit of salvation . Then the true confession is set forth, at indeed this was the Son of God . In this Arius is confounded, who does not confess him existing in heaven to be truly the Son of God, whom the centurion confesses at his death; 1 John 5:20: this is the true Son of God, and life eternal . There follows the devotion of the women: and there were there many women etc. And first, they are described as to the past, and as to the present. In which it should be considered that when the people withdrew, the women remained, so that what is said in Isa. 50:2 was fulfilled: there was not a man with me . But it should be considered that here it says they stood afar off. But John 19:25 says that they stood by the cross etc. Augustine says that it can be said that some women were near and some far off; unless it were said in both places that Mary Magdalene was one of them. Therefore it should be said otherwise, that just as 'much' and 'little' are said relatively, so 'near' and 'far': and just as the same thing can be called much and little with respect to diverse things, so near and far. Thus it should be considered that the centurion and the Gentiles were next to the cross; but the women were behind them, and the crowds were further away. Hence according to different comparisons they were far and near: far in comparison to the centurion and the Gentiles; near in comparison to the crowds. Or it can be said that at first they stood near, but when he yielded up the ghost, they stood far off. Likewise, note that it says they had followed him from Galilee, ministering unto him . For he, whom the angels ministered to, permitted himself to be ministered to by women. In this he gave instruction to the apostles who followed, that they should receive temporal things from those to whom they ministered spiritual things. And this was the ancient custom, that teachers received necessities from the good people whom they taught. But Paul, because he preached to the Gentiles, among whom this custom did not exist, lest it seem that he was preaching for money, was unwilling to receive anything. Among whom was Mary Magdalene, and Mary the mother of James etc. From this statement Helvidius took occasion for his error, who said that Jesus was born from the seed of Joseph. To this Jerome says that there were two Jameses: the greater, who is called the brother of John, and the lesser, who was the son of Alphaeus, whose mother was also the mother of Joseph. Hence she who was the mother of James the greater was not the mother of James the lesser: because immediately it adds and the mother of the sons of Zebedee . But what is it that is said: Mary of Cleophas, and Mary of Alphaeus? Jerome resolves this by saying that it is possible that this Mary had a husband who had two names; hence he was called both Cleophas and Alphaeus. Or it can be said that she first married Cleophas, and when he died she married Alphaeus. Or it can be said that Cleophas was the father, and the mother was called Salome, because Mark says and Salome , for Salome is a woman's name. Hence the error of the Master in the Gloss on the second chapter of Galatians is evident, who held it was a man's name. And the error of the Master in the history, because in the Greek it reads 'Salomei', which is a feminine ending, which is in no way found in the masculine.
27—3
Mt 27:57-66
57. And when it was evening, there came a certain rich man of Arimathea, named Joseph, who also himself was a disciple of Jesus. 58. He went to Pilate and asked the body of Jesus. Then Pilate commanded that the body should be delivered. 59. And Joseph taking the body wrapped it up in a clean linen cloth: 60. And laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument and went his way. 61. And there was there Mary Magdalen and the other Mary, sitting over against the sepulchre. 62. And the next day, which followed the day of preparation, the chief priests and the Pharisees came together to Pilate, 63. Saying: Sir, we have remembered, that that seducer said, while he was yet alive: After three days I will rise again. 64. Command therefore the sepulchre to be guarded until the third day: lest perhaps his disciples come and steal him away and say to the people: He is risen from the dead. And the last error shall be worse than the first. 65. Pilate saith to them: You have a guard. Go, guard it as you know. 66. And they departing, made the sepulchre sure, sealing the stone and setting guards.
When it was evening etc. In this part, first the burial is treated; second, the veneration; third, the guarding. The second is at having taken the body, he wrapped it in a clean linen cloth ; the third is at and the next day etc. Concerning the first, first the condition of the one burying is set forth; second, his petition. Four conditions are set forth; hence when it was evening (because it was necessary that the body be removed, so that it would not remain there on the Sabbath), there came a certain rich man from Arimathea . And he is described by his wealth, because he was rich; Ecclus. 31:8: blessed is the rich man that is found without blemish, and that hath not gone after gold, nor put his trust in money nor in treasures . But why does he call him rich? It should be said that he does not say this for his praise or boasting, but because he was able to obtain from Pilate what a poor man could not have obtained. Likewise, he is described by his homeland, because he was from Arimathea , which is the same as Ramatha, which belonged to Samuel. And it signifies 'exalted', and this man was exalted. Likewise, by his name, because Joseph, which signifies 'increasing'. Likewise, by his religion, because he also was a disciple of Jesus , because he had not fallen away from the faith; John 8:31: if you continue in my word, you shall be my disciples indeed . Then the obtaining is treated; and first, the petition is set forth; second, the granting. He went to Pilate and asked for the body of Jesus . And he is commended because he went. There follows the granting: then Pilate commanded that the body should be delivered . There follows the account of the burial: and having taken the body, Joseph wrapped it in a clean linen cloth . And the reverence and the burial are treated. Concerning the reverence: it was a simple reverence, because it was a simple linen cloth. And therefore, according to Jerome, excessive care in burial is censured. By this linen cloth, according to the mystery, three things are signified. First, the clean flesh of Christ is signified: for it is made from flax, which is whitened through much pressing; so the flesh of Christ through much suffering arrived at the brightness of the resurrection; Luke 24:46: thus it behooved Christ to suffer, and to rise again from the dead the third day . Or it signifies the Church, not having spot or wrinkle: and this is signified by this linen, which is woven from diverse threads. Likewise, a clean conscience is signified, where Christ rests. And he laid it in his own new monument . And he states four things about this monument. First, that it was his own. And it was quite fitting that he who died for the sins of others should be buried in the monument of another. Likewise, he says new , because if other bodies had been placed there, it would not be known who had risen. Likewise, he says that it was in rock , not in a monument constructed from diverse stones, so that every calumny might be removed. But why not under the earth? The reason was lest it be believed that the disciples had drawn him out through caverns of the earth. Likewise, he says that he rolled a great stone . And because it was great, it could not be rolled away by a few, and especially since there were guards there. Then the devotion of the women follows. Hence the women, who loved more ardently, followed him all the way to the tomb: hence it says there was Mary Magdalene and the other Mary : and Mary the wife of Zebedee is not named, because she was not there, because she did not love as ardently. And the next day etc. Here the guarding of the tomb is treated: and he does three things. First, the petition is set forth; second, the granting; third, the execution. Concerning the first, the time is set forth; and the cause; and the petition; and the impending danger. The time: and the next day, which is the day after the Parasceve . 'Parasceve' means 'preparation'. Hence the Jews, because they did nothing on the Sabbath, prepared on the preceding day, and therefore it was called the Parasceve; hence although they had some solemnity, yet the Sabbath was of greater observance; hence they prepared nothing on the Sabbath, according to the precept, Exod. 16:22, where the Lord commanded that on Friday they should gather a double portion of manna for two days. Then the chief priests came together , for they were very intent on persecuting him, because it was not enough to persecute him unto death, but even after death; hence they wished to prevent the resurrection. But why did they come together? The cause follows: Sir, we have remembered that that seducer said . They call him a seducer; hence in John 7:12 it says that some of them said: he is a good man; but others said: no, he seduceth the people. After three days I will rise again . They had this from what he had said above (12:40), that as Jonas was in the belly of the whale three days and three nights, so shall the Son of man be in the heart of the earth three days and three nights . And the part is taken for the whole, as was explained above. Likewise, the petition is set forth: command therefore the sepulchre to be guarded . The very zeal of the Jews profits us for certainty; hence the more they intended to harm, the more they advanced the salvation of believers; Job 5:13: he catcheth the wise in their craftiness , because what they intend, the Lord turns to another end. Then the intention of the petition is set forth: lest perhaps his disciples come and steal him away, and say to the people: he is risen from the dead : and in this they prophesied; therefore they sinned all the more, because they saw wondrous things, and yet they did not believe he could rise. There follows the granting: Pilate said to them: you have a guard ; i.e., have a guard; as if saying: it is in your power to guard him. There follows the execution: and they departing, made the sepulchre sure, sealing the stone with guards . Hence it was not enough for them to set guards, but they also sealed it. Nor was it enough for them that the soldiers did this, but they themselves also sealed it; Ps. 21:17: the counsel of the malignant hath besieged me .
28—1
Mt 28:1-20
1. And in the end of the sabbath, when it began to dawn towards the first day of the week, came Mary Magdalen and the other Mary, to see the sepulchre. 2. And behold there was a great earthquake. For an angel of the Lord descended from heaven and coming rolled back the stone and sat upon it. 3. And his countenance was as lightning and his raiment as snow. 4. And for fear of him, the guards were struck with terror and became as dead men. 5. And the angel answering, said to the women: Fear not you: for I know that you seek Jesus who was crucified. 6. He is not here. For he is risen, as he said. Come, and see the place where the Lord was laid. 7. And going quickly, tell ye his disciples that he is risen. And behold he will go before you into Galilee. There you shall see him. Lo, I have foretold it to you. 8. And they went out quickly from the sepulchre with fear and great joy, running to tell his disciples. 9. And behold, Jesus met them, saying: All hail. But they came up and took hold of his feet and adored him. 10. Then Jesus said to them: Fear not. Go, tell my brethren that they go into Galilee. There they shall see me. 11. Who when they were departed, behold, some of the guards came into the city and told the chief priests all things that had been done. 12. And they being assembled together with the ancients, taking counsel, gave a great sum of money to the soldiers, 13. Saying: Say you, His disciples came by night and stole him away when we were asleep. 14. And if the governor shall hear of this, we will persuade him and secure you. 15. So they taking the money, did as they were taught: and this word was spread abroad among the Jews even unto this day. 16. And the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. 17. And seeing him they adored: but some doubted. 18. And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth. 19. Going therefore, teach ye all nations: baptizing them in the name of the Father and of the Son and of the Holy Ghost. 20. Teaching them to observe all things whatsoever I have commanded you. And behold I am with you all days, even to the consummation of the world.
After he has completed the mysteries of the Lord's passion, the Evangelist treats of the triumph of the Lord's resurrection; and it is divided. For first it is shown how the disciples came to know Christ's resurrection through hearing; second, how through sight, so that through hearing and sight a certain testimony might be given. Concerning the first, first it is set forth how it was through hearing from the women; second, how from the guards. The second is at and when they had departed, behold some of the guards came into the city . Concerning the first he does two things. First he tells how the women came to know through the angel; second, through the vision of Christ, at and they went out quickly from the sepulcher . Concerning the first, three things. First the persons to whom the revelation was made are set forth; second, the angel revealing; third, the revelation. The second is at and behold there was a great earthquake ; the third is at and the angel answering, said . Concerning the first he does three things. First he designates the time; second, the persons; third, their devotion. The time: and in the evening of the sabbath . And concerning this there is a twofold difficulty. The first concerns what he says, the evening ; the second concerns what he says, it began to dawn . Concerning the first there is a difficulty, because Matthew and John seem to contradict each other, since John says that it was still dark. What then does he mean here by and in the evening of the sabbath? There is a threefold solution to this. The first is Jerome's, that they came in the evening and in the morning. And that this one says the evening , while the other says the morning , is not a discrepancy, but shows the diligence of the holy women. Bede resolves it thus, that they began to come in the evening, but arrived in the morning. But was there so great a distance? He says no; but a person is then said to do something when he prepares himself to do it. And this is found in Luke 23:55, that beholding the sepulcher and how his body was laid, returning, they prepared spices . On the day of preparation they bought spices, and on the sabbath they rested, and in the evening they prepared themselves to go. The third solution is Augustine's, who says that it is the customary manner in sacred Scripture to take the part for the whole; hence the evening is understood as the whole night of the sabbath; hence and in the evening of the sabbath , i.e., which is after the sabbath, hence the evening which is the beginning of the first day of the week. A similar usage is found in Gen. 1:5, in the account of the works of God: and there was evening and morning, one day . Hence they came in the evening, because in the last part of the night. And this is which began to dawn toward the first day of the week . The evening does not dawn, because evening grows dark. Hence they came when it was dawning, i.e., in the first hour of the day. Note that the Jews begin all the days of the week from the sabbath; hence the first day of the week is called the Lord's day. And if you were to ask Augustine why Mark uses such a manner of speaking, he will say that in the evening they prepared the spices, and in the morning they came; hence it amounts to the same thing that Bede says. But according to Jerome, how is what he says, which began to dawn , to be understood? Since evening grows dark. It should be known that for the Jews the day begins at evening. And the reason is that they observed their days from the moon; but the moon begins to shine in the evening; therefore that day begins in the evening, but it dawns toward the first day of the week. A similar manner of speaking is found in Luke 23:54: and it was the day of preparation, and the sabbath drew on . And this manner of speaking accords with the mystery: first, with the solemnity of the Lord's resurrection, because that night was luminous; Ps. 138:12: and night shall be as light as the day . Likewise it accords with the restoration of the human race, which was accomplished through Christ: for in the first man there was a progression from the day into the night, namely of sin; and the state was changed, namely from night into day; Eph. 5:8: you were heretofore darkness, but now light in the Lord . Likewise it is signified that whatever was dark in the law and the prophets, all of it dawns through the resurrection of Christ. Dark water in the clouds of the air , Ps. 17:12. But this is illuminated in the resurrection, as is found in Luke 24:27: beginning at Moses and all the prophets, he expounded to them in all the Scriptures the things that were concerning him . Next he treats of the persons: Mary Magdalene came, and the other Mary ; and the mother of James is understood. Mark adds a third, and Salome : hence Salome is a woman's name. But it was not without mystery that two of the same name came; hence he willed to appear first to a woman, because in this the female sex is in a certain way restored: for just as a woman in the place of life first heard of death, so in the place of death, by divine ordination, she first saw life; Ecclus. 25:33: from the woman came the beginning of sin . Likewise they are of the same name, because through these the unity of the Church is signified: for at first one was from the Gentiles and one from the Jews, but now all are one Church; Cant. 6:8: one is my dove . Likewise they are called Marys: for just as Mary received a child from a closed womb, so these merited to see him coming forth from a closed tomb. Hence they came to see the sepulcher ; and in this is signified their devotion, because they could not be satisfied; therefore, since they could not see him, they wished at least to see the sepulcher. Where thy treasure is, there is thy heart also , above, 6:21. And behold there was a great earthquake . Here the angel revealing is treated. And first the arrival of the angel is touched upon; second, his work; third, his appearance; fourth, the effect. The second is at and coming, he rolled back the stone ; the third is at and he sat upon it ; the fourth is at and for fear of him, the guards were struck with terror . And concerning the first, first the arrival is foreshadowed; second, the cause of the arrival is touched upon, at and the angel of the Lord descended from heaven . He says therefore and behold there was a great earthquake . This was fitting, and has a literal cause. One reason, according to Chrysostom, is that these women had come by night, and therefore it could have been that they were sleeping; so the earthquake was made in order to rouse them. Jerome says that something had been touched upon regarding the humanity, therefore something should be touched upon regarding the divinity; hence when the sepulcher, which pertained to the humanity, is treated, an earthquake occurs, to signify that such a dead man could not be held beneath the earth. For he was free among the dead , Ps. 87:6. Mystically, the earthquake occurred twice, so that by the one might be signified the movement of hearts, because through his death we were freed from sin; and by the other, the passage to glory; Rom. 4:25: he was delivered up for our sins, and rose again for our justification . And in Ps. 59:4: thou hast moved the earth, and hast troubled it . Likewise, this resurrection is a certain prefiguration of the future resurrection: for in the future resurrection there will be a trembling of the earth; Ps. 75:9: the earth trembled and was still, when God arose in judgment . And why? It is added: the angel of the Lord descended from heaven . If the earth could not sustain an angel, much less will it be able to sustain the coming of Christ for judgment. And he says he descended ; for although an angel is not circumscribed by place, nevertheless he is determined to a place according to his operation; therefore a certain movement befits him. Likewise it is fitting that the resurrection be announced by an angel, both on account of the glory of him by whom it was accomplished, as Paul says in Acts 13:30: God raised him up from the dead . For his ministers are the angels. Likewise, to denote the dignity of the one rising. Concerning this one it is said above in chapter 4:11 that angels came and ministered to him . Likewise it is fitting, because through the resurrection heavenly things were joined to earthly things. Next the work of the angel is set forth: and coming, he rolled back the stone , etc. And this according to the letter, in order to open the way for the women, because in truth Christ had already risen: for just as he came forth from a closed womb, so from a sealed sepulcher. Hence this was done to manifest it to the women; hence he rolled back , i.e., he rolled it again, to signify the glory of the one rising; and this rolling back signified the manifestation of the law, which was written on tablets of stone. Next his appearance is set forth. And first, as to his position; second, as to his countenance; third, as to his garments. As to his position, because he sat , not as one weary, but to signify that he was a teacher of the divine resurrection. Likewise, sitting befits those who are at rest: and by this is signified the rest which he had from the resurrection in glory; Rom. 6:9: Christ rising again from the dead, dieth now no more, death shall no more have dominion over him . Likewise, sitting befits one who rules; Ps. 109:1: the Lord said to my Lord: sit thou at my right hand . And he sits upon the stone , namely the devil, to signify that he now had dominion over both death and the devil. And his countenance was as lightning . Here he is described by his countenance; and in this it is clear that he appeared in an assumed body. But why as lightning? Because just as lightning has brightness, so also the angels have knowledge; Dan. 10:6: and his eyes as a burning lamp . But Christ is he who enlighteneth every man that cometh into this world , John 1:9. Likewise, lightning causes terror, and so does the countenance of an angel; hence in Luke 1:9 it is said that Zacharias was frightened at the voice of the angel. Likewise he is described by his garments: his raiment was white as snow , by which is signified the brightness of the just.
Mystically, however, the glory of the resurrection is signified; Apoc. 3:5: he that shall overcome shall thus be clothed in white garments . Likewise, brightness of life; Eccles. 9:8: at all times let thy garments be white . Likewise, note that he says that his countenance was as lightning and his raiment white as snow , because in the judgment he will be terrible to the wicked and will comfort the good; John 16:22: I will see you, and your heart shall rejoice. And for fear of him, the guards were struck with terror . Here the effect of the apparition is set forth, because fear arose in their hearts; and rightly so, because they guarded him out of a bad conscience, and wickedness is always fearful , Wis. 17:10. And they became as dead men , they who wanted to hold Christ in death as far as it was in their power; Isa. 33:3: at the voice of the angel the peoples fled. And the angel answering, said to the women , etc. Here follows the announcement of the resurrection. And first he strengthens the women; second, he commends their devotion; third, he declares the joy; fourth, he enjoins upon them the office of announcing. He says therefore and the angel answering , etc. But to what does he respond? To the intention of the women. They are not recorded as having said anything, out of fear: for it is always the case that a person is disturbed at the apparition of an angel, whether a good or bad angel appears; because human nature is fragile. But as blessed Antony says, if the angel is good, he always leaves one consoled, as is clear in the apparition to Zacharias and the Virgin Mary, to both of whom it was said: fear not , etc., Luke 1:30. So also he comforts these women. And if the angel leaves a person desolate, it is certain that it was not a good angel. Therefore he said fear not you ; as if to say: it is not for you to fear, because you love Christ. For you have not received the spirit of bondage in fear , Rom. 8:15. For he did not comfort the guards, because they were not worthy. Then he commends their devotion: for I know that you seek Jesus, who was crucified . But do the angels know thoughts? It seems not; Jer. 17:9: the heart of man is perverse and unsearchable; who can know it? I am the Lord who search the heart and prove the reins . It must be said that they do not, except through divine revelation, or through a sign, because frequently the indications of the will are had through bodily gestures. You seek Jesus . He names him, to signify that he is the same. Likewise, who was crucified : and in this he hints at their small faith, because they were seeking him in the place of death and believed that he could be held by death. Then he announces the resurrection: he is risen , namely by his own power; Ps. 3:6: I have slept and have taken my rest, and I have risen up, because the Lord hath protected me . And he proves this by the recollection of the word of God: as he said ; for above, 20:19, he had said: and the third day he shall rise again . For the word of the Lord cannot fail. Likewise he points to the visible evidence: come and see the place where the Lord was laid ; hence they saw the stone rolled back, and they did not see Christ, because he had risen from the closed tomb. Then he enjoins upon them the office of announcing: and going quickly, tell his disciples that he is risen . And he enjoins three things. First, that they should announce the resurrection; second, the place; third, that they should promise them a vision. And just as the first woman first spoke with the devil, so a woman first spoke with a good angel, so that all things might be restored. Second, the place is indicated: and he will go before you into Galilee . And why first into Galilee? For he was not first seen in Galilee, but in Jerusalem. But why does he name Galilee rather? To signify that he is the same one who used to dwell in Galilee. Likewise, so that they might be freed from fear, because they dwelt more safely in Galilee than in Judea. Or mystically, Galilee is interpreted as 'passage,' and can signify the passage to the Gentiles. Hence you will see him in Galilee , i.e., you will announce my name to the Gentiles. But they would not do this unless he went before them. There you shall see him, as he foretold you . Hence the word of the Lord is of such power that it cannot be otherwise. But here there is a literal question, because here it is said that they saw him sitting upon the stone; but in another Evangelist it is said that entering into the sepulcher, they saw a young man sitting on the right side . Augustine resolves this by saying that they saw a vision of angels twice: hence it was possible that they saw one outside and another inside. Or it can be said that the sepulcher does not only mean the hewn stone, but there was some structure there in which the tomb was enclosed; hence what Mark says, entering into the sepulcher , is not to be understood of the stone itself, but of the space in which it was enclosed. And this is clear, because it is said here that they went out quickly from the sepulcher with fear and great joy , etc. Above, the resurrection was announced to the women; here they are certified of it through Christ. And the Evangelist does three things. First the women are described; second, the meeting with Christ; third, the office of announcing is enjoined. The second is at and behold Jesus met them ; the third is at fear not , etc. In the first there are three notable things to consider. First, the state of the women; second, their feeling; third, their intention. The state is touched upon when it says they went out quickly from the sepulcher . As to the letter, the sepulcher does not mean the hewn stone, but that space which was secured by some fortification. According to the mystery, the sepulcher is the place of the dead: and by this is signified the state of sin; Ps. 87:6: like the wounded sleeping in the sepulchers . Hence to go out of the sepulcher is to go out of sin; 2 Cor. 6:17: wherefore go out from among them , etc. And note that he says quickly , because one must go out of sin quickly; Ecclus. 5:8: delay not to be converted to the Lord, and defer it not from day to day . Likewise, a twofold feeling is touched upon, namely of fear and joy. Fear at the vision of the angel, joy at the resurrection: fear from human frailty, joy from the divine vision; Ps. 29:6: in the evening weeping shall have place, and in the morning gladness . So the sinner should fear; Ecclus. 5:5: be not without fear about sin forgiven . But he should rejoice in the hope of the resurrection; Ps. 2:11: serve the Lord with fear, and rejoice unto him with trembling . Then the intention is touched upon: running to tell his disciples , etc. And this befits penitents, because they should run and hasten to advance in good works; 1 Cor. 9:24: so run that you may obtain . And Heb. 4:11: let us hasten to enter into that rest . Likewise their good intention is touched upon, because he willed that what they had received, they should communicate to others; 1 Pet. 4:10: as every man hath received grace, ministering the same one to another. And behold Jesus met them . Here the meeting with Christ is set forth. And first the meeting is set forth; second, the greeting; third, the women's reverence. He says therefore and behold Jesus met them . And rightly does he say that he met them , because he met them unexpectedly, giving grace; Wis. 6:14: he preventeth them that covet him, so that he first showeth himself to them ; Isa. 64:5: thou hast met him that rejoiceth and doth justice . Likewise he greeted them, saying all hail . In Greek, 'all hail' signifies joy; hence it was said above that they went with joy. Hence spiritual joy is always increased in the just, and this through spiritual speech; Ps. 84:5: I will hear what the Lord will speak in me . And these were words of consolation: for just as the first woman heard the curse, so these women heard the blessing, and a blessing answers to the curse. And then they came up and took hold of his feet, and adored him . Hence they approach, hold his feet, and adore. So the soul of a sinner should not receive the grace of God in vain: and this is signified because they came up ; Ps. 33:6: come ye to him, and be enlightened . Likewise they should firmly cling to him: and this is signified in that they took hold of his feet . Deut. 33:3: they that approach his feet shall receive of his doctrine . Likewise their reverence is touched upon in that it says and they adored him , because they recognized him as God; Ps. 131:7: we will adore in the place where his feet stood . But there can be a question, because in John 20:12 she is told: do not touch me ; but here it is said that they took hold of his feet . Therefore it must be understood that they saw him twice, and once they saw one angel, as Augustine says, and the other time two; but they also saw Christ twice. First Mary Magdalene saw him weeping, as is found in John 20:14. But afterwards, when the others arrived, he met them, and then they took hold of his feet; but Mary Magdalene at first was not able to hold him; and this, according to Augustine, because at first she doubted, and therefore was not worthy; but already certified, she was made worthy to touch Christ, so that the exterior touch might accord with the interior. Next the office of announcing is enjoined. And where he does this, first he dispels fear; second, he enjoins the office, at go, tell my brethren . He says therefore then Jesus said to them: fear not . And this was fittingly done, because those who are appointed to the office of preaching should not fear; hence the Lord, sending his disciples, said: fear not . Now fear is twofold, namely servile and initial, and the latter is good; Ps. 118:120: pierce thou my flesh with thy fear . Hence he said all hail , in order to increase charity in them. But because perfect charity casteth out fear , 1 John 4:18, therefore he says fear not . And first he gives the office of announcing; second, he shows his perfect charity toward his own. Now the office of announcing is enjoined upon women, so that just as a woman brought the words of death to the man, so conversely it was fitting for a woman to be the messenger of salvation. And first the announcement is touched upon; second, the place of the apparition. He says therefore go, tell my brethren . And why does he say my? To confirm the truth of his nature. For since he had come out of the sepulcher and appeared glorious, someone might believe that he had not taken true flesh; therefore he says my brethren . Likewise, on account of the likeness of grace, because he willed to become our brother for our justification; Rom. 8:29: that he might be the firstborn amongst many brethren . Likewise brethren, i.e., co-heirs: heirs indeed of God, and joint-heirs with Christ , Rom. 8:17. Hence, having already acquired the inheritance, he calls them brethren. That they go into Galilee . These words seem to indicate that he first appeared in Galilee. Matthew makes no mention of the other appearances; but Bede says that he appeared ten times. Five times on the very day of the resurrection. First to Mary Magdalene, as in John 20:14. Second to these two women whom Matthew treats here. Third he appeared to Peter; how, however, and when, is not said, but that it took place is not omitted in Luke 24:12. Fourth to the two disciples going to Emmaus. Fifth when he appeared to all the disciples, except Thomas. In truth, after these, five others are recorded. The first after the others was when on the eighth day he appeared to all the disciples, and to Thomas. The second was when he appeared at the fishing, when Peter said, I go a-fishing , John 21:3. Another, which is mentioned here. Another, when he upbraided their unbelief. The last, when on the Mount of Olives he ascended into heaven, Mark 16:14. Nevertheless there were others, as Paul says in 1 Cor. 15:5-8. But what does it mean when both the angel and Christ say that he will go before you into Galilee? Chrysostom says that he says this because they used to dwell there. Likewise, so that they might be safe there and await him in security. Nevertheless Augustine says mystically that Galilee is interpreted as 'passage': hence it signifies the passage to the Gentiles, or the passage from this world into glory. The Apostle says in 2 Cor. 5:6: while we are in this body, we are absent from the Lord. And when they had departed, behold some , etc. Here the announcement made through the guards is treated. And first the announcement is set forth; second, the impediment, at and being assembled together with the ancients , etc. He says therefore and when they had departed , etc. And why did they wait so long? It must be said that it was stated that for fear the guards were struck with terror . And perhaps the Lord did this lest they should cause trouble for the women. Behold some of the guards came into the city and told the chief priests . And why the chief priests? Because they had familiarity with them; likewise, because they had received payment from them. Nevertheless they announced it to Pilate; hence in a certain letter which Pilate sent to Tiberius, it is written how the guards announced it to Pilate, etc. And they told them . Already it was being signified that through the mouths of the Gentiles the resurrection of Christ was to be made manifest. Then the malice of those who impeded is set forth. And first the malice of the chief priests is touched upon; second, the corruption of the guards; third, the effect on the people. Concerning the first, four things concur to aggravate the malice of these men. First, the assembly is set forth; hence he says and being assembled together with the ancients , etc., because it was not one man only; Dan. 12:5: wickedness came out from the ancients of the people . Likewise the malice is aggravated, because they did this not from weakness, but from malice, or from a malicious plan; and this is the counsel of the wicked, of which Ps. 1:1 says: blessed is the man who hath not walked in the counsel of the ungodly . Likewise they used fraud, because they spent the money offered for the purpose of lying; hence they knew that saying of Eccles. 10:19, that all things obey money . As Jerome says, these are like those who spend ecclesiastical goods for pleasure. Likewise in that they urged a lie. And first they urge it; second, they promise impunity. They urge a lie: say, his disciples came by night and stole him away . Jer. 9:5: they have taught their tongue to speak lies . In Ps. 26:12: iniquity hath lied to itself . And truly, as Jerome says, a lie, because the disciples were so stupefied that they would not have dared to approach. Likewise, if they had had to approach, they would have approached on the first day, when the guards were not present. Likewise this is clear because the linen cloths remained; hence if they had taken him, they would not have left them. Likewise, it is certain that he was buried with spices, so that the linen cloths adhered like glue, and they could scarcely have removed them. Likewise the stone was great; hence they could not have loosened it without great assistance and without much noise. Likewise Augustine argues thus: either they came while you were awake, or while you were sleeping. If while you were awake, why did you not drive them out? If while you were sleeping, how did you see them? And so it is clear that it was a lie. Then they promise impunity; for they could say: we will be punished if the governor hears of it. Hence he says and if the governor shall hear of this, we will persuade him and secure you . And how could they do this? It must be said that the governor did not much care. Likewise, they knew that he would not punish them except at their request; therefore they knew that, etc. In this the cunning of the devil is signified. But they, having received the money, did as they were taught . It is not surprising if the soldiers were corrupted by money, because even one of his disciples had been corrupted. Ecclus. 10:9: nothing is more wicked than the covetous man. And this was spread abroad . And not only until this was written, but even until now. And the eleven disciples went into Galilee , etc. Above it has been heard how knowledge of the resurrection came to the disciples from the revelation of the women; here, how it came from his being seen. And it is divided: because first the apparition of Christ is set forth; second, the instruction of him who appears. The second is at and Jesus coming, spoke to them . Concerning the first he does three things. First the place of the vision is described; second, the vision; third, the response. He says therefore the eleven disciples , because they were obedient to Christ, went into Galilee . That he says eleven is to be understood because Judas had departed; John 6:71: I have chosen you twelve, and one of you is a devil . But two things are to be noted, that Christ is seen in Galilee, and that on a mountain. Galilee is interpreted as 'passage.' By this it is signified that no one can see God unless he is transferred by a twofold passage, namely from vice to virtue; above, 5:8: blessed are the clean of heart, for they shall see God . Likewise, from mortality to immortality; hence the Apostle says in Phil. 1:23: I am straitened between the two, having a desire to be dissolved and to be with Christ . Likewise he was seen on a mountain, to signify that whoever wishes to see God must tend toward the heights of justice; Ps. 83:3: they shall go from virtue to virtue . Likewise, that it was on a mountain signifies the excellence to which he was exalted through the resurrection: for while he was in the world, he was in the valley of mortality, and he ascended the mountain of immortality through the resurrection. Isa. 2:2: it shall be exalted above the hills, and all nations shall flow unto it . And note that he appears to them in the place where he had appointed , in which is signified obedience, because only the obedient come to the divine vision; John 14:15: if you love me, keep my commandments ; and there follows: and I will love him, and will manifest myself to him . Ps. 118:104: by thy commandments I have had understanding ; i.e., from the observance of the commandments. Hence in the old law no one was permitted to go up the mountain; the new law supplies what was lacking. And it was necessary that he appear to them, because witnesses had to be given for so great a work. But he himself gave witnesses not only by hearing, but also by sight; 1 John 1:2: what we have seen and heard (...) this we testify . But the question is, when was this apparition made: and according to what Augustine says, it was not on the first day of the resurrection, because in the evening the vision took place where Thomas was not. Likewise, neither within the octave nor on the eighth day, because they were in Jerusalem for eight days. Nor can we say that it was immediately after the eight days: because we would contradict John, who says that when he manifested himself at the Sea of Tiberias, this was now the third time that Jesus was manifested ; and this here is not the third, but was made after that third one. And seeing him . It should be noted that there are two kinds of those who contemplate the great works of God: for some hold them in reverence. Hence Abraham said, Gen. 18:27: I will speak to my Lord, whereas I am dust and ashes ; and Job 9:14: what am I that I should answer him, and speak with him in my own words? And there follows: therefore I reprehend myself, and do penance in dust and ashes . Likewise this reverence is found in the angels. Apoc. 7:11: all the angels fell before the throne upon their faces, and adored God . And this is because the more someone knows him, the more he reveres him. But some are turned to unbelief: for they wish to bring all things to the level of their own understanding; hence whatever they do not understand, they blaspheme. So it was with the disciples, because seeing him they adored him ; Ps. 31:7: we will adore in the place where his feet stood. But some doubted ; therefore the Lord gave himself to be touched, as is said in Luke 24:39.
And Jesus coming, spoke to them . Here the instruction given by Christ is set forth. And three things are to be considered. First he announces his power; second, he enjoins the office; third, he promises future assistance. The second is at going therefore, teach all nations ; the third is at behold I am with you all days . He says therefore and Jesus coming, spoke to them . The disciples were divided, because some held him in reverence, while others doubted; therefore they needed both, namely that he should manifest himself and that he should strengthen them. So he came to the whole people; Isa. 9:2: the people of the Gentiles, that walked in darkness, have seen a great light . Likewise he announced his power: all power is given to me in heaven and in earth . And, as Jerome says, power was given to him who had previously been crucified by the people. The power of God is nothing other than omnipotence; and this was not given to Christ, because it does not befit Christ according to his humanity. But something befits him both according as he is man and according as he is God: hence in Christ, according as he is man, there is knowledge, will, and free choice, and likewise according as he is God. Therefore in Christ there is a twofold will, namely created and uncreated. Hence it can be argued that there is a twofold power, and a twofold knowledge, etc. The question is therefore, why, just as all knowledge is communicated to him, is not omnipotence also? The reason is this. Knowledge and cognition proceed according to an assimilation of the knower to the thing known, because it suffices that the species of the things known be in the knower in some manner, either so that he knows through his essence, or so that they are infused, or so that they are received from things: however they may be, they suffice for knowledge; therefore it is not necessary that the essence be the essence of all things, but that it be capable of receiving all things. But this is to be of infinite receptivity, like prime matter. Active power, however, follows upon act, because to the extent that something is in act, to that extent it has the power to act; therefore whoever has active omnipotence has the power for the act of all things. But this can only be because he has infinite power, which does not befit Christ insofar as he is man, but only insofar as he is God. What then does it mean that all power is given to me in heaven and in earth? It should be noted, according to Hilary, that the giving can be understood either with respect to the divinity, because the Father from eternity communicated his essence to the Son; and because his essence is his power, therefore from eternity he gave his power; or it can also be referred to Christ according to his humanity. But it must be understood that the humanity of Christ received something by the grace of the union, and these are all the things that are proper to God; but it received something consequent upon the union, such as the fullness of grace and things of this kind, which is as it were the effect of the union; John 1:14: we saw him as the only-begotten of the Father, full of grace and truth . In all those things, therefore, that are in Christ by the grace of the union, it is not necessary that all things be spoken of according to a duality, but in the other things that are consequent upon it. Hence I say that the power was given, not because another power was given, but it was given insofar as it is united to the Word, as belonging to the Son of God by nature, but to Christ by the grace of the union. But why does he say after the resurrection, all power is given to me , rather than before the resurrection? It must be said that in Scripture something is said to come about when it first becomes known: so therefore before the resurrection his omnipotence was not so manifested, although he possessed it; but then it was most fully manifested, when he was able to convert the whole world. We can also say otherwise, that power signifies a certain honor of authority, as when we speak of men in positions of power; and so power is understood here. Now it is certain that Christ, who from eternity had the kingdom of the world as the Son of God, received the exercise of it from the resurrection; as if to say: now I am in possession. Concerning this it is found in Dan. 7:26: judgment shall sit, that his power may be taken away, and be broken in pieces, and perish even to the end. And that the kingdom, and power, and the greatness of the kingdom under the whole heaven may be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all kings shall serve him, and shall obey him . Hence a certain actual authority is understood: as if a son were raised to the exercise of the power which he had by nature; Apoc. 5:12: the Lamb that was slain is worthy to receive power and divinity. Going therefore, teach all nations . Here he enjoins the office; and he enjoins a threefold office. First, of teaching; second, of baptizing; third, the office of instructing as regards morals. He says therefore going therefore, teach all nations . And this follows logically; as if to say: all power has been given to me by God, so that not only the Jews but also the Gentiles may be converted to me; therefore, because the time has come, going, teach all nations . John 20:21: as the Father hath sent me, I also send you . And Luke 22:29: I dispose to you, as my Father hath disposed to me, a kingdom . And he says going therefore, teach ; because this is the first thing in which one must be instructed, namely in faith, because without faith it is impossible to please God , Heb. 11:6. And from this it became established in the Church that one first catechizes those to be baptized, i.e., instructs them in the faith. And, having received the power, he sends them to all nations; and this is what he says, teach all nations . Isa. 49:6: I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth . And after they have been taught the faith, he gives the office of baptizing. Baptizing them , etc.; as if to say: he who is promoted to a dignity must first be informed of the dignity, so that reverence may be had for him afterwards. Gal. 3:27: as many of you as have been baptized in Christ have put on Christ . But what is the form of Baptism? In the name of the Father, and of the Son, and of the Holy Spirit . In Christ there are two things, humanity and divinity. The humanity is the way, not the end; John 14:6: I am the way, the truth, and the life : the truth, as the end of the contemplative life; the life, as the end of the active life. I do not will that you remain in the way, namely in the humanity, but that you pass beyond to the divinity. Therefore it was necessary that two things be signified, the humanity and the divinity. Through Baptism, the humanity; Rom. 6:4: for we are buried together with him by Baptism into death . And through the form of the words, the divinity, so that sanctification is through the divinity. And therefore he says in the name of the Father, and of the Son, and of the Holy Spirit . And the reason is that through Baptism regeneration takes place, and in regeneration three things are required. First, to whom it is made; second, through whom; third, by what means. To whom, namely to God the Father, as the Apostle says in Rom. 8:29: whom he foreknew, he also predestinated to be made conformable to the image of his Son . And John 1:12: he gave them power to be made the sons of God, to them that believe in his name . Through whom, because through the Son; Gal. 4:4: God sent his Son (...) that we might receive the adoption of sons , because through adoption we are sons in relation to the natural Son. Likewise, by what means, because we have received the gift of the Holy Spirit; Rom. 8:15: you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons of God . Therefore it was necessary to make mention of the Father, the Son, and the Holy Spirit. And these were present in Christ's Baptism, because there was the Son through whom, the Father from whom, and the Holy Spirit in the form of a dove. And he says in the name , i.e., in the invocation of the name, or in the power of the name, because it has power; Jer. 14:9: thou, O Lord, art among us, and thy name is called upon us; forsake us not . Likewise he says in the name , not 'in the names,' and the heresies are confounded which do not posit a distinction in that he says in the name of the Father and of the Son . But Arius is confounded by the fact that he says in the singular, in the name . It should be noted that in the primitive Church baptism was administered in the name of Christ, and this was so that the name might be made venerable. But would it suffice now? I believe not, because the explicit invocation of the Trinity is required. In Christ the Trinity is implicitly contained. So therefore he leads them to be instructed for Baptism. But against this, the Apostle says that God sent him not to baptize, but to evangelize; but to baptize through others, just as Christ did not baptize, but his disciples. Teaching them to observe all things whatsoever I have commanded you . But does it suffice for salvation to believe and to be baptized? No; rather, instruction in morals is also required; therefore he says teaching them to observe all things whatsoever I have commanded you . Ps. 118:4: thou hast commanded thy commandments to be kept most diligently . And he says whatsoever I have commanded , not 'what I have counseled.' Hence above, 10:27: what I say to you, I say to all . Then he sets forth the third point: and behold I am with you all days, even to the consummation of the world . Here he promises assistance; and it answers those who say: you command us to teach all men, but we are not sufficient. Do not fear, because I am with you . And note that just as the commandment is set forth as passing to all, so also the assistance; because he promises it to the apostles and to others carrying out a similar task. Hence he himself, praying to the Father, says: and not for them only do I pray , namely the disciples, but for them also who through their word shall believe in me . Hence he promises to all in common; John 14:12: he that believeth in me, the works that I do, he also shall do, and greater than these shall he do . Likewise, for all time; hence he says all days, even to the consummation of the world . He does not say this as though after that he would not be with us, except until the consummation of the world, but because then we will be in consummation in glory; Apoc. 21:3: behold the tabernacle of God with men, and he will dwell with them. And they shall be his people, and God himself with them shall be their God . Hence also in Isa. 7:14 it is said that his name shall be called Emmanuel , which is interpreted 'God with us,' even to the consummation of the world ; as if to say: the generation of the faithful is stronger than the world. For the world will not perish until all things are accomplished, i.e., until the Church of the faithful is consummated and the number of the elect is completed by God, unto life everlasting, to whom is honor and power through infinite ages of ages. Amen.