Matthew 28 · The Lantern

The Sabboth daye at even which dauneth the morowe after the Sabboth Mary Magdalene and the other Mary came to se the sepulcre.

Or, otherwise; This apparent discrepancy in the Evangelists as to the times of their visits is no mark of falsehood, as wicked men urge, but shows the sedulous duty and attention of the women, often going and coming, and not enduring to be long absent from the sepulchre of their Lord.

The sacred authors of the Gospels did not say whether the Savior was raised "after the sabbath," or when most of the night had passed, or at the dawn or when the sun had already begun to shine. Indeed, it would be contradictory for the authors to say that the same event transpired at different times.

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.

And beholde ther was a greate erth quake. For the angell of ye lorde descended from heven: and came and rowlled backe the stone from the dore and sate apon it.

This is an instance of the mercy of God the Father, to supply the ministry of heavenly power to the Son on His resurrection from the grave; and he is therefore the proclaimer of this first resurrection, that it may be heralded by some attendant token of the Father's good pleasure.

"His appearance," says the Evangelist, "was like lightning, and his raiment white as snow." The brightness of his countenance is distinguished from the brilliance of his clothing. His face is compared with lightning from heaven and his garment to snow falling upon the earth.

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.

His countenaunce was lyke lyghtnynge and his raymet whyte as snowe.

The Angel in white raiment signifies the glory of His triumph.

(Hom. in Ev. xxi. 4.) Or otherwise; Lightning inspires terror; snow is an emblem of equity; and as the Almighty God is terrible to sinners and mild to the righteous, so this Angel is rightly a witness of His resurrection, and is exhibited with a countenance as lightning, and with raiment as snow, that by His presence He might terrify the wicked, and comfort the good; and so it…

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.

And for feare of him the kepers were astunnyed and became as deed men.

The guards lay like dead men in a trance of terror, but the Angel speaks comfort not to them, but to the women, saying, Fear not ye; as much as to say, Let them fear with whom unbelief abides; but do ye who seek the crucified Jesus hear that He has risen again, and has accomplished what He promised.

These who had not the faith of love were shaken with a panic fear; and they who would not believe the truth of the resurrection become themselves as dead men.

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.

The angell answered and sayde to the wemen feare ye not. I knowe yt ye seke Iesus which was crucified:

And for what intent and cause doth he say, "Fear not ye?" First he delivers them from the dread, and then tells them of the resurrection. And the ye is of one showing them great honor, and indicating, that extreme punishment awaits them that had dared to do, what the others had dared, except they repented.

But let us hear what he says to the women as they arrive: "Do not be afraid." As if he were saying openly: Let those fear who do not love the coming of the heavenly citizens; let those be terrified who, weighed down by carnal desires, despair of being able to reach their fellowship. But why should you be afraid, who see your fellow citizens?

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.

he is not here: he is rysen as he sayde. Come and se the place where the lorde was put:

"He is risen." Whence is it evident? "As He said." So that if ye refuse to believe me, he would say, remember His words, and neither will ye disbelieve me. Then also another proof, "Come and see the place where He lay." For this he had lifted up the stone, in order that from this too they might receive the proof.

But now let us hear what the angel adds: "You seek Jesus of Nazareth." Jesus in the Latin tongue means "salutary," that is, it is interpreted as "Savior." But indeed many at that time could be called Jesus, yet not substantially, but only nominatively.

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.

and goo quickly and tell his disciples yt he is rysen from deeth. And beholde he will go before you into Galile there ye shall se him. Lo I have tolde you.

"And tell His disciples, that ye shall see Him in Galilee." And he prepares them to bear good tidings to others, which thing most of all made them believe. And He said well "in Galilee," freeing them from troubles and dangers, so that fear should not hinder their faith.

"But go, tell His disciples and Peter that He goes before you into Galilee." We must ask why, when the disciples are named, Peter is designated by name. But if the angel had not expressly named him who had denied his Master, he would not have dared to come among the disciples. Therefore he is called by name, lest he despair because of his denial.

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 they departed quickly from the sepulcre with feare and greate Ioye: and did runne to bringe his disciples worde.

"And they departed from the sepulchre with fear and joy." Why could this be? They had seen a thing amazing, and beyond expectation, a tomb empty, where they had before seen Him laid. Wherefore also He had led them to the sight, that they might become witnesses of both things, both of His tomb, and of His resurrection.

It may also be asked how it is that Mark says: "And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they anything to any man; for they were afraid;" whereas Matthew's statement is in these terms: "And they departed quickly from the sepulchre with fear and great joy, and did run to bring His disciples word." The explanation, ho…

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.

And as they went to tell his disciples: beholde Iesus met them sayinge: All hayle. And they came and held him by the fete and worshipped him.

The women having been comforted by the Angel, are straightway met by the Lord, that when they should proclaim His resurrection to the disciples, they should speak rather from Christ's own mouth than from an Angel's.

(Serm. 76.) That in these women is contained a full figure of the Church is shown hereby, that Christ convinces His disciples when in doubt concerning the Resurrection, and confirms them when in fear; and when He meets them He does not terrify them by His power, but prevents them with the ardour of love.

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.

The sayde Iesus vnto them: be not afrayde. Go and tell my brethren that they goo in to Galile and there shall they se me.

The same order as of old now followed in the reversal of our woe, that whereas death began from the female sex, the same should now first see the glory of the Resurrection, and be made the messenger thereof. Whence the Lord adds, Go tell my brethren that they go into Galilee, there shall they see me.

(Serm. 80.) Christ also repeats what the Angel had said, that what an Angel had made sure, Christ might make yet more sure. It follows, Then saith Jesus unto them, Fear not. (ubi sup.) He calls them brethren whom He has made akin to His own body; brethren whom the generous Heir has made His co-heirs; brethren, whom He has adopted to be sons of His own Father.

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.

When they were gone: beholde some of the kepers came into the cyte and shewed vnto the hie prestes all the thinges that were hapened.

And they gaddered them to gedder with the elders and toke counsell and gave large money vnto the soudiers

sayinge: Saye that his disciples came by nyght and stole him awaye whill ye slept.

How did they steal Him? O most foolish of all men! For because of the clearness and conspicuousness of the truth, they are not even able to make up a falsehood. For indeed what they said was highly incredible, and the falsehood had not even speciousness. For how, I ask, did the disciples steal Him, men poor and unlearned, and not venturing so much as to show themselves? What?

But if the guards slept, how saw they the theft? And if they saw it not, how could they witness thereto? So that what they desire to show, they cannot show.

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.

And if this come to the rulers cares we wyll pease him and save you harmeles.

Nevertheless, these shameless and audacious men, although there were so many things to stop their mouths, "Say ye," these are their words, "and we will persuade, and will secure you." Seest thou all depraved? Pilate, for he was persuaded? the soldiers? the Jewish people? But marvel not, if money prevailed over soldiers.

(non occ.) That the fear of the Governor might not restrain them from this lie, they promise them impunity.

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.

And they toke the money and dyd as they were taught. And this sayinge is noysed amoge the Iewes vnto this daye.

See how all are corrupted; Pilate persuaded; the people stirred up; the soldiers bribed; as it follows, And they look the money, and did as they were instructed. If money prevailed with a disciple so far as to make him become the betrayer of his Master, what wonder that the soldiers are overcome by it.

(ubi sup.) Among the Jews, not among the Christians; what in Judæa the Jew concealed by his gold, is by faith blazed abroad throughout the world.

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.

Then the.xi. disciples went awaye into Galile in to a mountayne where Iesus had appoynted them.

"Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted." This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if "some doubted," herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight.

'Beda, in Hom.' non occ.) When Saint Matthew has vindicated the Lord's Resurrection as declared by the Angel, he relates the vision of the Lord which the disciples had, Then the eleven disciples went into Galilee into a mountain where Jesus had appointed them.

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.

And when they sawe hym they worshipped him. But some of them douted.

This is more fully told by Luke; how when the Lord after the Resurrection appeared to the disciples, in their terror they thought they saw a spirit.

Therefore the eleven foremost disciples, together with all the others who followed Christ, worshipped Him; "but some doubted." In all likelihood this should be understood in the following sense: the eleven disciples went to Galilee and the eleven worshipped Him. "But some" of the seventy, perhaps, had doubts concerning Christ; but later they also were assured.

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.

And Iesus came and spake vnto them sayinge: All power ys geve vnto me in heve and in erth.

In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears.

The disciples then, when they saw Him, knew the Lord; and worshipped Him, bowing their faces to the ground. And He their affectionate and merciful Master, that He might take away all doubtfulness from their hearts, coming to them, strengthened them in their belief; as it follows, And Jesus came and spake to them, saying, All power is given unto me in heaven and in earth.

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.

Go therfore and teache all nacions baptysinge them in the name of the father and the sonne and the holy goost:

And concerning baptism, thus baptize ye: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm.

Palladius said, 'The soul which is being trained according to the will of Christ should either be earnest in learning what it does not know, or should publicly teach what it does know. If it wants to do neither, though it could, it is mad. The first step on the road away from God is contempt for teaching, that is, not to want to give food to the soul that truly wants it.'

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.

Teachinge them to observe all thynges what soever I comcommaunded you. And lo I am with you all waye even vntyll the ende of the worlde.

After that, because he had enjoined on them great things, to raise their courage, He says, "Lo! I am with you alway, even unto the end of the world." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them.

('Beda in Hom.' non occ.) It is made a question how He says here, I am with you, John 16:5. when we read elsewhere that He said, I go unto him that sent me. What is said of His human nature is distinct from what is said of His divine nature. He is going to His Father in His human nature, He abides with His disciples in that form in which He is equal with the Father.

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.

Matthew28