Juan 20:1 Comentario

This evangelist, though he began not his gospel as the rest did, yet concludes it as they did, with the history of Christ' resurrection; not of the thing itself, for none of them describe how he rose, but of the proofs and evidences of it, which demonstrated that he was risen. The proofs of Christ's resurrection, which we have in this chapter, are I. Such as occurred immediately at the sepulchre. 1. The sepulchre found empty, and the graveclothes in good order (Joh 20:1-10). 2. Two angels appearing to Mary Magdalene at the sepulchre (Joh 20:11-13). 3. Christ himself appearing to her (Joh 20:14-18). II. Such as occurred afterwards at the meetings of the apostles. 1. At one, the same day at evening that Christ rose, when Thomas was absent (Joh 20:19-25). 2. At another, that day seven-night, when Thomas was with them (Joh 20:26-31). What is related here is mostly what was omitted by the other evangelists.

There was no one thing of which the apostles were more concerned to produce substantial proof than the resurrection of their Master, 1. Because it was that which he himself appealed to as the last and most cogent proof of his being the Messiah. Those that would not believe other signs were referred to this sign of the prophet Jonas. And therefore enemies were most solicitous to stifle the notice of this, because it was put on this issue, and, if he be risen, they are not only murderers, but murderers of the Messiah. 2. Because it was upon this the performance of his undertaking for our redemption and salvation did depend. If he give his life a ransom, and do not resume it, it does not appear that his giving it was accepted as a satisfaction. If he be imprisoned for our debt, and lie by it, we are undone, Co1 15:17. 3. Because he never showed himself alive after his resurrection to all the people, Act 10:40, Act 10:41. We should have said, "Let his ignominious death be private, and his glorious resurrection public." But God's thoughts are not as ours; and he ordered it that his death should be public before the sun, by the same token that the sun blushed and hid his face upon it. But the demonstrations of his resurrection should be reserved as a favour for his particular friends, and by them be published to the world, that those might be blessed who have not seen, and yet have believed. The method of proof is such as gives abundant satisfaction to those who are piously disposed to receive the doctrine and law of Christ, and yet leaves room for those to object who are willingly ignorant and obstinate in their unbelief. And this is a fair trial, suited to the case of those who are probationers. In these verses we have the first step towards the proof of Christ's resurrection, which is, that the sepulchre was found empty. He is not here, and, if so, they must tell us where he is or we conclude him risen. I. Mary Magdalene, coming to the sepulchre, finds the stone taken away. This evangelist does not mention the other women that went with Mary Magdalene, but here only, because she was the most active and forward in this visit to the sepulchre, and in her appeared the most affection; and it was an affection kindled by a good cause, in consideration of the great things Christ had done for her. Much was forgiven her, therefore she loved much. She had shown her affection to him while he lived, attended his doctrine, ministered to him of her substance, Luk 8:2, Luk 8:3. It does not appear that she had any business now at Jerusalem, but to wait upon him for the women were not bound to go up to the feast, and probably she and others followed him the closer, as Elisha did Elijah, now that they knew their Master would shortly be taken from their head, Kg2 2:1-6. The continued instances of her respect to him at and after his death prove the sincerity of her love. Note, Love to Christ, if it be cordial, will be constant. Her love to Christ was strong as death, the death of the cross, for it stood by that; cruel as the grave, for it made a visit to that, and was not deterred by its terrors. 1. She came to the sepulchre, to wash the dead body with her tears, for she went to the grave, to weep there, and to anoint it with the ointment she had prepared. The grave is a house that people do not care for making visits to. They that are free among the dead are separated from the living; and it must be an extraordinary affection to the person which will endear his grave to us. It is especially frightful to the weak and timourous sex. Could she, that had not strength enough to roll away the stone, pretend to such a presence of mind as to enter the grave? The Jews' religion forbade them to meddle any more than needs must with graves and dead bodies. In visiting Christ's sepulchre she exposed herself, and perhaps the disciples, to the suspicion of a design to steal him away; and what real service could she do him by it? But her love answers these, and a thousand such objections. Note, (1.) We must study to do honour to Christ in those things wherein yet we cannot be profitable to him. (2.) Love to Christ will take off the terror of death and the grave. If we cannot come to Christ but through that darksome valley, even in that, if we love him, we shall fear no evil. 2. She came as soon as she could, for she came, (1.) Upon the first day of the week, as soon as ever the sabbath was gone, longing, not to sell corn and to set forth wheat (as Amo 8:5), but to be at the sepulchre. Those that love Christ will take the first opportunity of testifying their respect to him. This was the first Christian sabbath, and she begins it accordingly with enquiries after Christ. She had spent the day before in commemorating the work of creation, and therefore rested; but now she is upon search into the work of redemption, and therefore makes a visit to Christ and him crucified. (2.) She came early, while it was yet dark; so early did she set out. Note, Those who would seek Christ so as to find him must seek him early; that is, [1.] Seek him solicitously, with such a care as even breaks the sleep; be up early for fear of missing him. [2.] Seek him industriously; we must deny ourselves and our own repose in pursuit of Christ. [3.] Seek him betimes, early in our days, early every day. My voice shalt thou hear in the morning. That day is in a fair way to be well ended that is thus begun. Those that diligently enquire after Christ while it is yet dark shall have such light given them concerning him as shall shine more and more. 3. She found the stone taken away, which she had seen rolled to the door of the sepulchre. Now this was, (1.) A surprise to her, for she little expected it. Christ crucified is the fountain of life. His grave is one of the wells of salvation; if we come to it in faith; though to a carnal heart it be a spring shut up, we shall find the stone rolled away (as Gen 29:10) and free access to the comforts of it. Surprising comforts are the frequent encouragements of early seekers. (2.) It was the beginning of a glorious discovery; the Lord was risen, though she did not at first apprehend it so. Note, [1.] Those that are most constant in their adherence to Christ, and most diligent in their enquiries after him, have commonly the first and sweetest notices of the divine grace. Mary Magdalene, who followed Christ to the last in his humiliation, met him with the first in his exaltation. [2.] God ordinarily reveals himself and his comforts to us by degrees; to raise our expectations and quicken our enquiries. II. Finding the stone taken away, she hastens back to Peter and John, who probably lodged together at that end of the town, not far off, and acquaints them with it: "They have taken the Lord out of the sepulchre, envying him the honour of such a decent burying-place, and we know not where they have laid him, nor where to find him, that we may pay him the remainder of our last respects." Observe here, 1. What a notion Mary had of the thing as it now appeared; she found the stone gone, looked into the grave, and saw it empty. Now one would expect that the first thought that offered itself would have been, Surely the Lord is risen; for whenever he had told them that he should be crucified, which she had now lately seen accomplished, he still subjoined in the same breath that the third day he should rise again. Could she feel the great earthquake that happened as she was coming to the sepulchre, or getting ready to come, and now see the grave empty, and yet have no thought of the resurrection enter into her mind? what, no conjecture, no suspicion of it? So it seems by the odd construction she puts upon the removing of the stone, which was very far fetched. Note, When we come to reflect upon our own conduct in a cloudy and dark day, we shall stand amazed at our dulness and forgetfulness, that we could miss of such thoughts as afterwards appear obvious, and how they could be so far out of the way when we had occasion for them. She suggested, They have taken away the Lord; either the chief priests have taken him away, to put him in a worse place, or Joseph and Nicodemus have, upon second thoughts, taken him away, to avoid the ill-will of the Jews. Whatever was her suspicion, it seems it was a great vexation and disturbance to her that the body was gone; whereas, if she had understood it rightly, nothing could be more happy. Note, Weak believers often make that the matter of their complaint which is really just ground of hope, and matter of joy. We cry out that this and the other creature-comfort are taken away, and we know not how to retrieve them, when indeed the removal of our temporal comforts, which we lament, is in order to the resurrection of our spiritual comforts, which we should rejoice in too. 2. What a narrative she made of it to Peter and John. She did not stand poring upon the grief herself, but acquaints her friends with it. Note, The communication of sorrows is one good improvement of the communion of saints. Observe, Peter, though he had denied his Master, had not deserted his Master's friends; by this appears the sincerity of his repentance, that he associated with the disciple whom Jesus loved. And the disciples' keeping up their intimacy with him as formerly, notwithstanding his fall, teaches us to restore those with a spirit of meekness that have been faulty. If God has received them upon their repentance, why should not we? III. Peter and John go with all speed to the sepulchre, to satisfy themselves of the truth of what was told them, and to see if they could make any further discoveries, Joh 20:3, Joh 20:4. Some think that the other disciples were with Peter and John when the news came; for they told these things to the eleven, Luk 24:9. Others think that Mary Magdalene told her story only to Peter and John, and that the other women told theirs to the other disciples; yet none of them went to the sepulchre but Peter and John, who were two of the first three of Christ's disciples, often distinguished from the rest by special favours. Note, It is well when those that are more honoured than others with the privileges of disciples are more active than others in the duty of disciples, more willing to take pains and run hazards in a good work. 1. See here what use we should make of the experience and observations of others. When Mary told them what she had seen, they would not in this sense take her word, but would go and see with their own eyes. Do others tell us of the comfort and benefit of ordinances? Let us be engaged thereby to make trial of them. Come and see how good it is to draw near to God. 2. See how ready we should be to share with our friends in their cares and fears. Peter and John hastened to the sepulchre, that they might be able to give Mary a satisfactory answer to her jealousies. We should not grudge any pains we take for the succouring and comforting of the weak and timorous followers of Christ. 3. See what haste we should make in a good work, and when we are going on a good errand. Peter and John consulted neither their ease nor their gravity, but ran to the sepulchre, that they might show the strength of their zeal and affection, and might lose no time. If we are in the way of God's commandments, we should run in that way. 4. See what a good thing it is to have good company in a good work. Perhaps neither of these disciples would have ventured to the sepulchre alone, but, being both together, they made no difficulty of it. See Ecc 4:9. 5. See what a laudable emulation it is among disciples to strive which shall excel, which shall exceed, in that which is good. It was no breach of ill manners for John, though the younger, to outrun Peter, and get before him. We must do our best, and neither envy those that can do better, nor despise those that do as they can, though they come behind. (1.) He that got foremost in this race as the disciple whom Jesus loved in a special manner, and who therefore in a special manner loved Jesus. Note, Sense of Christ's love to us, kindling love in us to him again, will make us to excel in virtue. The love of Christ will constrain us more than any thing to abound in duty. (2.) He that was cast behind was Peter, who had denied his Master, and was in sorrow and shame for it, and this clogged him as a weight; sense of guilt cramps us, and hinders our enlargement in the service of God. When conscience is offended we lose ground. IV. Peter and John, having come to the sepulchre, prosecute the enquiry, yet improve little in the discovery. 1. John went no further than Mary Magdalene had done. (1.) He had the curiosity to look into the sepulchre, and saw it was empty. He stooped down, and looked in. Those that would find the knowledge of Christ must stoop down, and look in, must with a humble heart submit to the authority of divine revelation, and must look wistly. (2.) Yet he had not courage to go into the sepulchre. The warmest affections are not always accompanied with the boldest resolutions; many are swift to run religion's race that are not stout to fight her battles. 2. Peter, though he came last, went in first, and made a more exact discovery than John had done, Joh 20:6, Joh 20:7. Though John outran him, he did not therefore turn back, nor stand still, but made after him as fast as he could; and, while John was with much caution looking in, he came, and with great courage went into the sepulchre. (1.) Observe here the boldness of Peter, and how God dispenses his gifts variously. John could out-run Peter, but Peter could out-dare John. It is seldom true of the same persons, what David says poetically of Saul and Jonathan, that they were swifter than eagles, and yet stronger than lions, Sa2 1:23. Some disciples are quick, and they are useful to quicken those that are slow; others are bold, and they are useful to embolden those that are timorous; diversity of gifts, but one Spirit. Peter's venturing into the sepulchre may teach us, [1.] That those who in good earnest seek after Christ must not frighten themselves with bugbears and foolish fancies: "There is a lion in the way, a ghost in the grave." [2.] That good Christians need not be afraid of the grave, since Christ has lain in it; for to them there is nothing in it frightful; it is not the pit of destruction, nor are the worms in it never-dying worms. Let us therefore not indulge, but conquer, the fear we are apt to conceive upon the sight of a dead body, or being alone among the graves; and, since we must be dead and in the grave shortly, let us make death and the grave familiar to us, as our near kindred, Job 17:14. [3.] We must be willing to go through the grave to Christ; that way he went to his glory, and so must we. If we cannot see God's face and live, better die than never see it. See Job 19:25, etc. (2.) Observe the posture in which he found things in the sepulchre. [1.] Christ had left his grave-clothes behind him there; what clothes he appeared in to his disciples we are not told, but he never appeared in his grave-clothes, as ghosts are supposed to do; no, he laid them aside, First, Because he arose to die no more; death was to have no more dominion over him, Rom 6:9. Lazarus came out with his grave-clothes on, for he was to use them again; but Christ, rising to an immortal life, came out free from those incumbrances. Secondly, because he was going to be clothed with the robes of glory, therefore he lays aside these rags; in the heavenly paradise there will be no more occasion for clothes than there was in the earthly. The ascending prophet dropped his mantle. Thirdly, When we arise from the death of sin to the life of righteousness, we must leave our grave-clothes behind us, must put off all our corruptions. Fourthly, Christ left those in the grave, as it were, for our use if the grave be a bed to the saints, thus he hath sheeted that bed, and made it ready for them; and the napkin by itself is of use for the mourning survivors to wipe away their tears. [2.] The grave-clothes were found in very good order, which serves for an evidence that his body was not stolen away while men slept. Robbers of tombs have been known to take away the clothes and leave the body; but none [prior to the practices of modern resurrectionists] ever took away the body and left the clothes, especially when it was fine linen and new, Mar 15:46. Any one would rather choose to carry a dead body in its clothes than naked. Or, if those that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they should find leisure to fold up the linen. (3.) See how Peter's boldness encouraged John; now he took heart and ventured in (Joh 20:8), and he saw and believed; not barely believed what Mary said, that the body was gone (no thanks to him to believe what he saw), but he began to believe that Jesus was risen to life again, though his faith, as yet, was weak and wavering. [1.] John followed Peter in venturing. It should seem, he durst not have gone into the sepulchre if Peter had not gone in first. Note, It is good to be emboldened in a good work by the boldness of others. The dread of difficulty and danger will be taken off by observing the resolution and courage of others. Perhaps John's quickness had made Peter run faster, and now Peter's boldness makes John venture further, than otherwise either the one or the other would have done; though Peter had lately fallen under the disgrace of being a deserter, and John had been advanced to the honour of a confidant (Christ having committed his mother to him), yet John not only associated with Peter, but thought it no disparagement to follow him. [2.] Yet, it should seem, John got the start of Peter in believing. Peter saw and wondered (Luk 24:12), but John saw and believed. A mind disposed to contemplation may perhaps sooner receive the evidence of divine truth than a mind disposed to action. But what was the reason that they were so slow of heart to believe? The evangelist tells us (Joh 20:9), as yet they knew not the scripture, that is, they did not consider, and apply, and duly improve, what they knew of the scripture, that he must rise again from the dead. The Old Testament spoke of the resurrection of the Messiah; they believed him to be the Messiah; he himself had often told them that, according to the scriptures of the Old Testament, he should rise again; but they had not presence of mind sufficient by these to explain the present appearances. Observe here, First, How unapt the disciples themselves were, at first, to believe the resurrection of Christ, which confirms the testimony they afterwards gave with so much assurance concerning it; for, by their backwardness to believe it, it appears that they were not credulous concerning it, nor of those simple ones that believe every word. If they had had any design to advance their own interest by it, they would greedily have caught at the first spark of its evidence, would have raised and supported one another's expectations of it, and have prepared the minds of those that followed them to receive the notices of it; but we find, on the contrary, that their hopes were frustrated, it was to them as a strange thing, and one of the furthest things from their thoughts. Peter and John were so shy of believing it at first that nothing less than the most convincing proof the thing was capable of could bring them to testify it afterwards with so much assurance. Hereby it appears that they were not only honest men, who would not deceive others, but cautious men, who would not themselves be imposed upon. Secondly, What was the reason of their slowness to believe; because as yet they knew not the scripture. This seems to be the evangelist's acknowledgment of his own fault among the rest; he does not say, "For as yet Jesus had not appeared to them, had not shown them his hands and his side," but, "As yet he had not opened their understandings to understand the scripture" (Luk 24:44, Luk 24:45), for that is the most sure word of prophecy. 3. Peter and John pursued their enquiry no further, but desisted, hovering between faith and unbelief (Joh 20:10): The disciples went away, not much the wiser, to their own home, pros heautous - to their own friends and companions, the rest of the disciples to their own lodgings, for homes they had none at Jerusalem. They went away, (1.) For fear of being taken up upon suspicion of a design to steal away the body, or of being charged with it now that it was gone Instead of improving their faith, their care is to secure themselves, to shift for their own safety. In difficult dangerous times it is hard even for good men to go on in their work with the resolution that becomes them. (2.) Because they were at a loss, and knew not what to do next, nor what to make of what they had seen; and therefore, not having courage to stay at the grave, they resolve to go home, and wait till God shall reveal even this unto them, which is an instance of their weakness as yet. (3.) It is probable that the rest of the disciples were together; to them they return, to make report of what they had discovered and to consult with them what was to be done; and, probably, now they appointed their meeting in the evening, when Christ came to them. It is observable that before Peter and John came to the sepulchre an angel had appeared there, rolled away the stone, frightened the guard, and comforted the women; as soon as they were gone from the sepulchre, Mary Magdalene here sees two angels in the sepulchre (Joh 20:12), and yet Peter and John come to the sepulchre, and go into it, and see none. What shall we make of this? Where were the angels when Peter and John were at the sepulchre, who appeared there before and after? [1.] Angels appear and disappear at pleasure, according to the orders and instructions given them. They may be, and are really, where they are not visibly; nay, it should seem, may be visible to one and not to another, at the same time, Num 22:23; Kg2 6:17. How they make themselves visible, then invisible, and then visible again, it is presumption for us to enquire; but that they do so is plain from this story. [2.] This favour was shown to those who were early and constant in their enquiries after Christ, and was the reward of those that came first and staid last, but denied to those that made a transient visit. [3.] The apostles were not to receive their instructions from the angels, but from the Spirit of grace. See Heb 2:5.

The first day of the week,.... On the sixth day of the week, towards the close of it, Christ was interred; he lay in the grave all the seventh day, and on the first day of the week rose from the dead: so the women, after they had observed where the body was laid, went home and prepared spices and ointments, to anoint it; but the sabbath coming on, they were prevented; on which they rested, according to the Jewish law: but as soon as it was over, cometh Mary Magdalene; not alone, but other women with her; who had attended Christ at the cross, observed where he was buried, and had prepared spices to anoint him, and now came for that purpose; for not merely to see the sepulchre, and weep at the grave, did she with the rest come, but to perform this piece of funeral service: early, when it was yet dark; as it was when she set out, the day just began to dawn; though by that time she got to the sepulchre, the sun was rising: unto the sepulchre; where she saw the body of Jesus laid by Joseph, in a tomb of his, and in his garden; by whose leave, it is probable, being asked over night, she with her companions were admitted: and seeth the stone taken away from the sepulchre: which Joseph rolled there, and the Pharisees sealed and set a watch to observe it. This was removed by an angel; for though Christ himself could easily have done it, it was proper it should be done by a messenger from heaven, by the order of divine justice, who had laid him as a prisoner there. Mary's coming so early to the grave, shows her great love and affection to Christ, her zeal, courage, and diligence, in manifesting her respect unto him: and oftentimes so it is, that the greatest sinners, when converted, are most eminent for grace, particularly faith, love, and humility; and are most diligent in the discharge of duty.

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

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

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

(de Con. Evang. iii. 24) Mary Magdalene, undoubtedly the most fervent in love, of all the women that ministered to our Lord; so that John deservedly mentions her only, and says nothing of the others who were with her, as we know from the other Evangelists. (Tr. cxx) Una sabbati is the day which Christians call the Lord's day, after our Lord's resurrection. Matthew calls it prima sabbati. (de Con. Evang. iii. 24.) What Mark says, Very early in the morning, at the rising of the sun (Mark 16:1), does not contradict John's words, when it was yet dark. At the dawn of day, there are yet remains of darkness, which disappear as the light breaks in. We must not understand Mark's words, Very early in the morning, at the rising of the sun, ἡλίου ἀνατεέλαντος to mean that the sun was above the horizon, but rather what we ourselves ordinarily mean by the phrase, when we want any thing to be done very early, we say at the rising of the sun, i. e. some time before the sun is risen. (Con. Evang. iii. 24) Now took place what Matthew only relates, the earthquake, and rolling away of the stone, and fright of the guards.

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

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

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

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

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

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

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

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

Or thus: The Jews called the days of the week sabbath, and the first day, one of the sabbaths, which day is a type of the life to come; for that life will be one day not cut short by any night, since God is the sun there, a sun which never sets. On this day then our Lord rose again, with an incorruptible body, even as we in the life to come shall put on incorruption. But how came they to the sepulchre, while the soldiers were guarding it? an easy question to answer. After our Lord's resurrection and the earthquake, and the appearance of the angel at the sepulchre, the guards withdrew, and told the Pharisees what had happened.

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

2470 Having related the mysteries of the passion of Christ, the Evangelist now speaks of the resurrection. First, he says the resurrection was made known to certain women; secondly, to the disciples (v 19). The revelation of Christ's resurrection to the women went in stages: first, there is the open tomb; secondly, the appearance of the angel (v 11); thirdly, the sight of Christ (v 14). In regard to the first, he first mentions the sight of the open tomb; secondly, this news is reported to the disciples (v 2); and thirdly, they see for themselves (v 3). 2471 Four things can be noted about the first. First, the time: it was one day of the sabbath, that is, the first day of the week. The Jews considered the sabbath as a very sacred day, and all the other days were described in reference to the sabbath. Thus they spoke of the first day of the sabbath, the second day of the sabbath, and so on. Matthew [28:1] speaks of the "first day of the sabbath". But John speaks of "one day of the sabbath" because he is referring to a mystery, for this day of the resurrection was the beginning of a new creation: "When you send forth your Spirit, they are created; and you renew the face of the ground" (Ps 104:30); "For neither circumcision counts for anything, nor uncircumcision, but a new creation" (Gal 6:15). In Genesis (1:5), when Moses is speaking of the first day of creation he says "one day." "God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day." And so the Evangelist uses these words of Moses because he wants to express a newness. And also because this day begins the day of eternity, which is one day, no night interrupting it, because the sun which makes this day will never set. "And the city has no need of sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb" (Rev 21:23); "There will be one day, which is known to the Lord, not day and night, for at evening time there will be light" [Zech 14:7]. 2472 Secondly, the person who saw the tomb is given, Mary Magdalene came to the tomb early, while it was still dark. A question arises here because Mark (16:1) makes mention of Mary Magdalene, Mary the mother of James, and Salome; and Matthew (28:1) also mentions "the other Mary." According to Augustine the resolution is that Mary Magdalene was more ardent and more devoted to Christ than the other women. Thus we read that "Her sins, which are many, are forgiven, for she loved much" (Lk 7:47). And for this reason the Evangelist mentions her by name. This is also the reason why the Lord appeared to her first, "He appeared first to Mary Magdalene" (Mk 16:9); "She [Wisdom] hastens to make herself known to those who desire her" (Wis 6:14). 2473 Thirdly, the time is given, early, while it was still dark. Luke (23:55) tells us that the women who had come with Christ from Galilee saw his tomb and how his body was laid, and they prepared spices and ointments for it. They rested on the sabbath according to the commandment. As soon as the sabbath was over, on the first day of the week, before daylight, she [Mary Magdalene] came to the tomb, incited by her exceedingly great love: "Its flashes," the flashes of love, "are flashes of fire" (Song 8:6). 2474 The question arises why Mark says "very early, after the sun had risen" [Mk 16:2], while the Evangelist says, while it was still dark. The answer is that what Mark says should be understood as referring to the breaking of the day, so that the sun had risen, but had not yet appeared in the sky. 2475 Fourthly, we are told what Mary saw, she saw that the stone had been taken away from the tomb. This was a sign that either someone had taken Christ away, or that he had arisen. When Matthew (28:2) says that "an angel of the Lord descended from heaven and came and rolled back the stone," we should not think the stone was rolled away before Christ arose, but only after. For since Christ came forth from the closed womb of the Virgin even though his body was not glorified, it is not surprising if he passed through the tomb with his glorified body. The stone was taken away so that people could see that Christ was not there, and more easily believe in his resurrection.

The first day of the week - On what we call Sunday morning, the morning after the Jewish Sabbath. As Christ had been buried in haste, these holy women had bought aromatics, Mar 16:1; Luk 24:1, to embalm him afresh, and in a more complete manner than it could have been done by Joseph and Nicodemus. John only mentions Mary of Magdala, because he appears to wish to give a more detailed history of her conduct than of any of the rest; but the other evangelists speak of three persons who went together to the tomb, viz. Mary of Magdala, Mary the mother of James, and Salome: Mat 28:1; Mar 16:1.

MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18) The first day . . . cometh Mary Magdalene early, &c.--(See on Mar 16:1-4; and Mat 28:1-2). she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre--Dear disciple! thy dead Lord is to thee "the Lord" still.