Lecture 1 — The resurrection

^28:1^ And in the evening of the Sabbath, when it began to dawn towards the first day of the week, Mary Magdalen and the other Mary came to see the sepulchre. [n. 2418]

^28:2^ 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. [n. 2423]

^28:3^ And his countenance was as lightning, and his raiment as snow. [n. 2427]

^28:4^ And for fear of him, the guards were struck with terror, and became as dead men. [n. 2428]

^28:5^ And the angel answering, said to the women: fear not; for I know that you seek Jesus who was crucified. [n. 2429]

^28:6^ He is not here, for he is risen, as he said. Come, and see the place where the Lord was laid. [n. 2432]

^28:7^ And going quickly, tell his disciples that he is risen, and behold he will go before you into Galilee; there you will see him as he has foretold it to you. [n. 2433]

^28:8^ And they went out quickly from the sepulchre with fear and great joy, running to tell his disciples. [n. 2434]

^28:9^ And behold Jesus met them, saying: all hail. But they came up and took hold of his feet, and adored him. [n. 2437]

^28:10^ Then Jesus said to them: fear not. Go, tell my brethren that they go into Galilee, there they will see me. [n. 2440]

^28:11^ Who when they had departed, behold some of the guards came into the city, and told the chief priests all things that had been done. [n. 2444]

^28:12^ And they, being assembled together with the elders, taking counsel, gave a great sum of money to the soldiers, [n. 2447]

^28:13^ saying: say that his disciples came by night, and stole him away when we were asleep. [n. 2448]

^28:14^ And if the governor hears this, we will persuade him, and secure you. [n. 2449]

^28:15^ So they, taking the money, did as they were taught; and this word was spread abroad among the Jews even to this day. [n. 2450]

^28:16^ And the eleven disciples went into Galilee, to the mountain where Jesus had appointed them. [n. 2451]

^28:17^ And seeing him they adored: but some doubted. [n. 2455]

^28:18^ And Jesus coming, spoke to them, saying: all power is given to me in heaven and in earth. [n. 2456]

^28:19^ Going therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, [n. 2462]

^28:20^ teaching them to observe all things whatsoever that I have commanded you; and behold I am with you all days, even to the consummation of the world. [n. 2468]

2417. After having 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, he describes how the disciples knew of Christ’s resurrection through hearing;

second, how they knew through sight, that through hearing and sight sure testimony might be given.

Concerning the first,

first, he sets down how they knew through hearing from the women;

second, how they knew from hearing from the guards. The second is at who, 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 knew through an angel;

second, how they knew through seeing Christ, at and they went out quickly from the sepulchre.

Concerning the first, three things:

first, he sets down the persons to whom the revelation was made;

second, the angel who revealed it;

third, the revelation.

The second is at and behold there was a great earthquake; the third, at and the angel answering, said.

Concerning the first, he does three things:

first, he designates the time; second, the persons; third, their zeal.

2418. The time: and in the evening of the Sabbath.

And there are two difficulties about this. First, about when he says, in the evening; second, about when he says, when it began to dawn.

There is a difficulty about the first because Matthew and John seem contrary to one another, because John says that it was yet dark (John 20:1). So why does it say here, and in the evening of the Sabbath?

There are three solutions here. First, Jerome’s, that they came both in the evening and in the morning. And that this one says, in the evening, and that one, when it was yet dark, is not a disharmony, but the unwearied diligence of the holy women.

Bede resolves it this way, that they began to come in the evening, but arrived in the morning. But was there really that great a space of time? He says that there was not; but someone is said to do something when he prepares himself for doing it. And this is found, that they saw the sepulchre, and how his body was laid. And returning, they prepared spices and ointments (Luke 23:55–56). They bought spices on the Day of Preparation, and they rested on the Sabbath, and in the evening they prepared themselves for going.

The third solution is Augustine’s, who says that it is a common way of speaking in the Sacred Scriptures that the part is taken for the whole; hence in the evening is taken for the whole night of the Sabbath. Hence, and in the evening of the Sabbath, i.e., what is after the Sabbath, hence in the evening is the beginning of the first day of the week. A similar thing is found in the account of God’s works: and there was evening and morning one day (Gen 1:5). So they came in the evening, because they came in the last part of the night. And this is what it began to dawn towards the first day of the week means. It does not grow light in the evening, for in the evening it grows dark. Hence they came when it was growing light, i.e., in the first hour of the day. Note that the Jews begin the days of the week from the Sabbath, hence the first day of the week means the Lord’s day.

And if you ask Augustine why Mark uses such a manner of speaking, he will say that they prepared the spices in the evening, and went in the morning; hence he goes back to the same thing Bede says.

2419. But how, according to Jerome, should one understand it began to dawn? For in the evening it grows dark. One should know that for the Jews, the day begins from evening. The reason is that they kept days by the moon, and the moon begins to shine late; this is why the day begins from evening, but grows light on the first day of the week. A similar way of speaking is, and it was the Day of the Preparation, and the Sabbath drew on (Luke 23:54).

2420. And this manner of speaking fits with a mystery. First, with the solemnity of the Lord’s resurrection, for that night was made bright; night will be light as day (Ps 138:12). Likewise, it fits with the restoration of man which came about through Christ: in the first man there was a progress from day into night, namely the night of sin; and his condition was changed, namely from night into day. For before you were darkness, but now light in the Lord (Eph 5:8). Also, it signifies that whatever was dark in the law and the prophets all grew light through Christ’s resurrection. Dark waters in the clouds of the air (Ps 17:12). But this was illuminated in the resurrection, as is found, and beginning at Moses and all the prophets, he expounded to them in all the Scriptures, the things that were concerning him (Luke 24:27).

2421. Next he treats of the persons: Mary Magdalen and the other Mary, and she is understood to be the mother of James. Mark adds a third, and Salome (Mark 16:1); hence Salome is the name of a woman. But it was not without mystery that two women of the same name came; for he willed to appear to a woman first, because by this the female sex is in a certain way repaired: for just as a woman first heard death instead of life, so by divine arrangement she first saw life instead of death. From the woman came the beginning of sin (Sir 25:33). Also, of the same name, because this signifies the unity of the Church: for one was a gentile and the other a Jew, but now all are one Church; one is my dove (Song 6:8). Likewise, they are called Mary: for just as Mary received the child from a closed womb, so these women going out from the closed tomb merited to see him.

2422. Hence these women came to see the sepulchre; and this indicates their devotion, because they could not be satisfied, so when they could not see him, they wished at least to see the tomb. **Where your treasure is, there also is your heart **(Matt 6:21).

2423. And behold there was a great earthquake. Here he treats of the angel who revealed it. And first, he touches on the angel’s coming; second, his work; third, his manner; fourth, the effect.

The second is at and coming, rolled back the stone; the third, at and sat upon it; the fourth, at and for fear of him, the guards were struck with terror.

And concerning the first,

first, there is a portent of his coming;

second, the reason for his coming is touched on, at for an angel of the Lord descended from heaven.

2424. It says therefore, and behold there was a great earthquake. This was fitting, and has a literal reason. One reason, according to Chrysostom, is because the women came at night, and so it could have been that they slept; and so that they would wake up, there was an earthquake to wake them. Jerome says that something had been said about the humanity, and so something had to be said about the divinity; so when the sepulchre is discussed, an earthquake happens, to signify that a dead man of this sort could not be held under the earth. For he was free among the dead (Ps 87:6).

Mystically, there were two earthquakes, so that one might signify the movement of hearts, since we were freed from sin through his death; the other, the change toward glory. Who was delivered up for our sins, and rose again for our justification (Rom 4:25). And, you have moved the earth, and have troubled it (Ps 59:4). Also, his resurrection is a certain prefiguration of the future resurrection: and in the future one, there will be a trembling of the earth; the earth trembled and was still, when God arose in judgment (Ps 75:9–10).

2425. And why? It adds next: an angel of the Lord descended from heaven. If the earth could not endure an angel, much less will it be able to endure the coming of Christ for judgment. And it says, descended, for although an angel is not confined by place, yet it is assigned to a place according to its operation; and this is why some motion befits him. Likewise, it is fitting that the resurrection should be proclaimed through an angel, both on account of the glory of the one through whom it was done, as Paul says, God raised him up from the dead (Acts 13:30). And his ministers are angels. Likewise, to indicate the dignity of the one rising. It says about this above, that angels approached and ministered to him (Matt 4:11). It was also fitting because by the resurrection the heavenly were conjoined with the earthly.

2426. Next the angel’s work is set down: and coming, rolled back the stone. And this literally, that he might clear the way for the women, because in truth Christ had already risen by then: for just as he came out from a closed womb, so he came out from a sealed sepulchre. Hence this was done to manifest the resurrection to the women: hence he rolled back the stone, i.e., rolled it a second time, to signify the glory of the one who rose; and this turning back signified the manifestation of the law, which had been written on tablets of stone.

2427. Next, his manner is set down. And first, as regards his position; second, as regards his countenance; third, as regards his clothing.

As regards position: and sat, not as though fatigued, but to signify that he was the teacher of the divine resurrection. Likewise, to sit belongs to those who rest: and this signifies the rest which Christ had in glory from the resurrection; knowing that Christ rising again from the dead, dies now no more, death will no more have dominion over him (Rom 6:9). Also, to sit belongs to one who has dominion; the Lord said to my Lord: sit at my right hand (Ps 109:1). And he sits over the stone, namely the devil, to signify that now he has dominion over both death and the devil.

And his countenance was as lightning. Here he is described by countenance; and by this it is clear that he appeared in an assumed body. But why like lightning? Because as lightning has brilliance, so also does an angel’s knowledge; his eyes as a burning lamp (Dan 10:6). But Christ is the one who enlightens every man who comes into this world (John 1:9). Likewise, lightning causes terror, like an angel’s countenance; hence Luke says that Zechariah was terrified at the voice of the angel (Luke 1:12).

Likewise, he is described by clothing: his raiment as snow, through which the purity of the just is signified. And mystically, it signifies the glory of the resurrection; he who will overcome, shall thus be clothed in white garments (Rev 3:5). Likewise, clarity of life; at all times let your garments be white (Sir 9:8).

Likewise, note that it says that his countenance was as lightning, and his raiment as snow, because at the judgment he will be terrifying to the wicked, and will soothe the good; I will see you again, and your heart will rejoice (John 16:22).

2428. And for fear of him, the guards were struck with terror. Here the effect of the appearance is set down, for fear was in their hearts; and deservedly, because they were guarding him out of a bad conscience, and always, wickedness is fearful (Wis 17:10). And became as dead men, who had wished as far as was in them to detain Christ in death; at the voice of the angel the people fled (Isa 33:3).

2429. And the angel answering, said to the women. Here follows the proclamation of the resurrection. And

first, he comforts the women;

second, he commends their zeal;

third, he announces joy;

fourth, he lays on them the duty of proclaiming.

2430. It says therefore, and the angel answering. But to what is he responding? To the intention of the women. Due to fear, they are not written to have said anything: for so it always is, for a man is always disturbed at the appearance of an angel, whether the angel appearing is good or bad; for human nature is frail. But as Blessed Antonius says, if the angel is good, he always sends one away consoled, as is clear in the appearance to Zecharias and to the Virgin Mary, to both of whom it was said: fear not (Luke 1:30). So also this one gives comfort. And if the angel sends one away desolate, it is certain that it was not a good angel. For this reason, he said, fear not; as though to say: yours is not to fear, because you love Christ. *For you have not received the spirit of bondage again in fear (*Rom 8:15). Indeed, he did not comfort the guards, because they were not worthy.

2431. Then he commends their zeal: for I know that you seek Jesus who was crucified.

But do angels know thoughts? It seems they do not; the heart is perverse above all things, and unsearchable, who can know it? I am the Lord who search the heart and prove the reins (Jer 17:9–10). One should say that they do not, except by divine revelation; or by a sign, for often an indication of the will is found in the movement of the body.

You seek Jesus. He names him, which signifies that he is the same. Also, the crucified; and in this he points out their little faith, for they sought him in the place of the dead, and believed that he was able to be held by death.

2432. Then he announces the resurrection: he is risen, namely by his own power; I have slept and taken my rest: and I have risen up, because the Lord has protected me (Ps 3:6). And he proves this by recalling God’s word: as he said; for he had said above, on the third day he will rise again (Matt 20:19). For the word of the Lord cannot fail. Likewise, he shows it by what was seen: come, and see the place where the Lord was laid, for they had seen the stone rolled back, and had not seen Christ, because he rose from the closed tomb.

2433. Then he lays on them the duty of proclaiming: and going quickly, tell his disciples that he is risen. And he commands three things: first, that they should announce the resurrection; second, the place; third, that they should promise them that they will see him. And as the first woman first spoke to the devil, in the same way she first spoke with the good angel, that all things might be restored.

Second, the place is stated: and behold he will go before you into Galilee.

And why first into Galilee? For he was not seen first in Galilee, but in Jerusalem. But why does he name Galilee instead? To signify that he is the same one who used to pass his life in Galilee. Also, that they might be free of fear, because they dwelt more securely in Galilee than in Judea. Or mystically, Galilee means ‘transmigration,’ and can signify the passing over to the gentiles. Hence, you will see him in Galilee, i.e., you shall announce my name to the gentiles. Moreover, they would not have done this if he did not go before them.

2434. There you will see him as he has foretold it to you. For the Lord’s word has such great power that it could not be otherwise.

But there is a literal question here, because it says here that they saw him sitting on the stone; in another Evangelist it says that *entering into the sepulchre, they saw a young man sitting on the right side (*Mark 16:5). Augustine resolves it, saying that they saw a vision of angels twice: hence it was possible that they saw one outside, and another inside. Or one can say that sepulchre means not only the rock hollowed out, but there was also some further thing in which the tomb was included; so when Mark says, entering into the sepulchre, one should not understand it to mean the rock, but rather the area in which it was included. And this is clear, because it says here that they went out quickly from the sepulchre with fear and great joy.

2435. Above, the resurrection was announced to the women; here they are assured of it by Christ; and the Evangelist does three things:

first, the women are described;

second, their meeting Christ;

third, the duty of proclaiming is laid on them.

The second is at and behold Jesus met them; the third, at fear not.

2436. In the first, there are three noteworthy things to consider: first, the women’s position; second, their emotion; third, their intention.

The position is touched on when it says, they went out quickly from the sepulchre. Literally the tomb does not mean the rock hollowed out, but that area which was made firm by some support. According to a mystery, a tomb is the place of the dead, and this signifies the state of sin; like the slain sleeping in the sepulchres (Ps 87:6). Hence to go out from the tomb is to go out from sin; wherefore, go out from among them (2 Cor 6:17). And notice that it says, quickly, because one should get quickly out of sin; do not delay to be converted to the Lord, and do not defer it from day to day (Sir 5:8).

Likewise, two emotions are touched on, namely fear and joy. Fear at seeing an angel, joy at the resurrection: fear due to human fragility, joy from the divine vision; in the evening weeping will have place, and in the morning gladness (Ps 29:6). In this way, the sinner should fear; do not be without fear about sin forgiven (Sir 5:5). But he should rejoice over the hope of the resurrection; serve the Lord with fear: and rejoice unto him with trembling (Ps 2:11).

Then he touches on the intention: running to tell his disciples. And this is fitting for penitents, for they should run and make haste to progress in good things; so run that you may obtain (1 Cor 9:24). And, let us hasten therefore to enter into that rest (Heb 4:11). Likewise, he touches on a good intention, for he willed that they should communicate to others what they had received; as every man has received grace, ministering the same one to another (1 Pet 4:10).

2437. And behold Jesus met them. Here their meeting Christ is set down.

And first, the meeting is set down; second, the greeting; third, the women’s reverence.

It says therefore, and behold Jesus met them. And rightly does it say that he met them, for he meets one unexpectedly, by giving grace; she prevents those who covet her, so that she first shows herself unto them (Wis 6:14); you have met him who rejoices, and does justice (Isa 64:5).

Likewise he greeted them, saying, all hail. ‘Hail’ in Greek indicates joy; hence it is said above that they were going with joy. Hence spiritual joy is always increased in the just, and this is through spiritual conversation; I will hear what the Lord God will speak in me (Ps 84:9). And these were consoling words, for just as a woman first heard a curse, so these women heard a blessing, and the blessing answers to the curse.

And then they came up and took hold of his feet, and adored him. Hence they approached, took hold of his feet, and adored. Thus a sinner’s soul should not receive God’s grace in vain, and this is signified by they came up; come to him and be enlightened (Ps 33:6). Likewise, they should cling firmly, and this is signified by the fact that they took hold of his feet. Those who approach to his feet, will receive of his doctrine (Deut 33:3). Likewise, he touches on reverence when he says, and adored him, for they recognized him as God; we will adore in the place where his feet stood (Ps 131:7).

2438. But there can be a question, because in John she is told, do not touch me (John 20:17), while here it says that they took hold of his feet. So one should understand that they saw 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 as she wept (John 20:14). But later, when the others arrived, they met them, and then they took hold of his feet; but Mary Magdalene could not hold him at first, and according to Augustine this is because she doubted at first, and so was not worthy; but then being assured, she was made worthy to touch Christ, that the exterior sense of touch might be in harmony with the interior.

2439. Next he lays on them the duty of proclaiming. And where he does this,

first, he casts out fear;

second, he lays on the duty, at go, tell my brethren.

2440. It says therefore, then Jesus said to them: fear not. And this was fittingly done, for the one who is given the office of preaching should not fear; hence, when the Lord sent out his disciples, he said, fear not (Luke 12:32). Now, there are two fears, namely servile fear, and initial fear, and this is good; pierce my flesh with your fear (Ps 118:120). Hence, he said, all hail, to increase charity in them. But since perfect charity casts out fear (1 John 4:18), he says, fear not.

2441. And first, he gives the office of proclaiming; second, he shows perfect charity toward his own. And he lays the office of proclaiming on the women, for as a woman brought the words of death to the man, so the other way around it was fitting for a woman to be the messenger of salvation. And first, the proclamation is touched on; second, the place of the appearance.

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 from the sepulchre, and appeared glorious, someone might believe that he had not taken up true flesh, and so he says, my brethren. Also, owing to a likeness of grace, for he willed to become our brother for the sake of our justification; that he might be the firstborn amongst many brethren (Rom 8:29). Likewise brethren, i.e., coheirs: heirs indeed of God, and joint heirs with Christ (Rom 8:17). Hence with the inheritance now acquired, he calls them brothers.

2442. That they go into Galilee. These words seem to imply that he first appeared in Galilee. This Evangelist does not mention 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 is recounted in John (John 20:14). Second, to these two whom Matthew touches on here. Third, he appeared to Peter; yet how and when is not said, but that it happened is mentioned in Luke (Luke 24:12). Fourth, to the two disciples going into Emmaus. Fifth, when he appeared to all the disciples except Thomas. Indeed, after these five others are written down. The first after the others was when on the eighth day he appeared to all the disciples, and to Thomas. Second, when he appeared during the fishing, when Peter said, I am going fishing (John 21:3). Another, which is mentioned here. Another, when he reproached their unbelief. Last, when he appeared on the Mount of Olives, when he ascended into heaven (Mark 16:14). Yet there were others, as Paul says (1 Cor 15:5–8).

2443. But why is it that both the angel and Christ say that he will go before you into Galilee?

Chrysostom says that he says this because he used to pass his life there. Also, that they might be secure there, and might securely await him. Yet Augustine says, in accord with a mystery, that Galilee means ‘transmigration’: hence it signifies the transmigration to the gentiles, or of this world into glory. The Apostle: while we are in the body, we are absent from the Lord (2 Cor 5:6).

2444. Who when they had departed, behold some of the guards came into the city, and told the chief priests. Here he treats of the proclamation which was made through the guards. And

first, he sets down the proclamation;

second, an impediment, at and they, being assembled together with the elders.

2445. It says therefore, when they had departed. And why did they wait so long? One should say that it said that for fear of him, the guards were struck with terror. And perhaps the Lord did this, lest they should give the women trouble. Behold some of the guards came into the city, and told the chief priests. And why the chief priests? Because they were friendly with them; also, because they had received their pay from them. Nevertheless, they did tell Pilate; hence in a certain letter which Pilate sent to Tiberius, it is written how the guards had told Pilate; and told. Already it signified that Christ’s resurrection was to be made known by the mouths of gentiles.

2446. Then he sets down the malice of those impeding the proclamation. And

first, the chief priests’ malice is touched on;

second, the guards’ corruption;

third, the people’s.

2447. Concerning the first, four things combine to make their malice greater. First, the gathering is set down; hence it says, and they, being assembled together with the elders. So it was not just one; iniquity came out . . . from the ancient judges (Dan 13:5).

Likewise, their malice is made greater because they did not do this out of weakness, but out of malice, or out of malignant counsel; and this is the counsel of the ungodly, of which the Psalm says, blessed is the man who has not walked in the counsel of the ungodly (Ps 1:1).

Likewise, they were guilty of fraud, because they spent money from offerings to buy a lie; for they knew that, all things obey money (Eccl 10:19). As Jerome says, they are like those who expend ecclesiastical goods to obtain pleasure.

Likewise, by the fact that they urge a lie. And first they urge it; second, they promise impunity.

2448. They urge the lie: say that, his disciples came by night, and stole him away. They have taught their tongue to speak lies (Jer 9:5). Iniquity has lied to itself (Ps 26:12). And indeed, as Jerome says, it was a lie, because the disciples were so stunned that they would not have dared to draw near. Also, if they had dared to draw near, they would have done so on the first day, when there were no guards. This is also clear because the linen stuff remained; for if they had taken him, they would not have left them. Likewise, it is well known that he was buried with spices, so the linen stuff adhered like hard skins, so they could hardly have removed them. Likewise, the stone was huge, so they could not have opened it without a great deal of help and a lot of noise.

Likewise, Augustine argues this way: either they came while you were awake, or while you slept. If while you were awake, why did you not drive them out? If while you slept, how did you see them? And so it is apparent that it was a lie.

2449. Then they promise impunity: for they could say, we will be punished if the governor should hear. So it says, and if the governor hears this, we will persuade him, and secure you. And how were they able to do this? One should say that the governor did not care a great deal. Also, they knew that he would not punish them except at their request. This signifies the devil’s carefulness.

2450. So they, taking the money, did as they were taught. It is no marvel if the soldiers were corrupted for money, for even one of his disciples had been corrupted. But nothing is more wicked than the covetous man (Sir 10:9).

And this word was spread abroad among the Jews even to this day. And not only until the time this was written, but even until now.

2451. And the eleven disciples went into Galilee. Above, it was heard how notice of the resurrection came to the disciples by the women’s revelation; here, how it came by seeing him.

And it is divided, for

first, Christ’s appearance is set down;

second, the instruction of the one appearing.

The second is at and Jesus coming, spoke to them.

Concerning the first, he does three things:

first, the place where they saw is described;

second, their seeing him;

third, their office.

2452. It says therefore, and the eleven disciples, since they were obedient to Christ, went into Galilee. When it says, the eleven, one must understand that Judas had left; have I not chosen you twelve; and one of you is a devil? (John 6:71).

But two things should be noticed, that Christ is seen in Galilee, and that it was on a mountain. Galilee means ‘transmigration.’ This signifies that no one can see God unless he is carried over by a twofold transmigration, namely from vice to virtue; above, blessed are the clean of heart: for they will see God (Matt 5:8). Also, from mortality to immortality; hence the Apostle says, but I am straitened between two: having a desire to be dissolved and to be with Christ (Phil 1:23). Likewise, he was seen on a mountain, to signify that the one who wishes to see God must tend toward the height of justice; they will go from virtue to virtue (Ps 83:8).

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 went up onto the mountain of immortality through the resurrection. And it will be exalted above the hills, and all nations will flow unto it (Isa 2:2).

2453. And notice that he appears to them in the place he had appointed, which indicates obedience, for only the obedient come to the divine vision; if you love me, keep my commandments (John 14:15), and there follows, I will love him, and will manifest myself to him (John 14:21). And elsewhere: by your commandments I have had understanding (Ps 118:104), i.e., from the keeping of the commandments; hence in the old law, no one could go up onto the mountain: the new law completes it. And it was necessary that he appear to them, because witnesses had to be given for such a great work. But he gave witnesses who not only heard, but who also saw; that which we have seen and have heard, we declare unto you (1 John 1:3).

2454. But there is a question, when this appearance happened. And according to what Augustine says, it did not happen on the first day of the resurrection, because on the evening of that day there was the appearance where Thomas was not present. Likewise neither was it within the octave of the resurrection, or on the eighth day, because they were in Jerusalem for eight days. Nor can we say that it happened immediately after the eight days, because we would contradict John, who says that when he manifested himself at the sea of Tiberius, this is now the third time that Jesus was manifested (John 21:14); and this here is not the third, but the third happened after this.

2455. And seeing. One should note that there are two kinds of people who consider the great things of God, for some hold them in reverence: hence Abraham said, I will speak to my Lord, whereas I am dust and ashes (Gen 18:27); and what am I then, that I should answer him, and have words with him? (Job 9:14), and there follows therefore I reprehend myself, and do penance in dust and ashes (Job 42:6). This reverence is also found in the angels. And all the angels . . . fell down before the throne upon their faces, and adored God (Rev 7:11). And this is because the more someone knows him, the more he reveres him.

But others are turned toward infidelity: for they wish to make all things fit with their own understanding, so whatever they do not understand, they blaspheme. So it was with the disciples: and seeing him they adored; we will adore in the place where his feet stood (Ps 131:7). But some doubted; this is why the Lord offered himself to be touched (Luke 24:39).

2456. And Jesus coming, spoke to them. Here the instruction given by Christ is set down.

And there are three things to be considered:

first, he proclaims his power;

second, he confers an office;

third, he promises future help.

The second is at going therefore, teach all nations; the third, at behold I am with you all days.

2457. It says therefore, and Jesus coming, spoke to them. The disciples were divided, for some held him in reverence, while some doubted; so they needed both, namely that he should manifest himself and that he should comfort them. In this way he drew near to the whole people; the people, of the gentiles, that walked in darkness, have seen a great light (Isa 9:2).

2458. Likewise, he announced his power: all power is given to me in heaven and in earth. And, as Jerome says, the power is given to him who before was crucified by the people. The power of God is nothing other than omnipotence; and this was not given to Christ, because it does not belong to Christ according to his humanity. But something belongs to 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 judgment, and similarly according as he is God. Therefore in Christ there are two wills, namely a created will and an uncreated will. Therefore one can argue that there are two powers, and two knowledges.

2459. Therefore there is a question as to why omnipotence is not communicated to him, the way all science is communicated to him. The reason is this. Science and knowledge exist according to an assimilation of the one knowing to the thing known, for it is enough that the species of the things known be in the one knowing in some way, or such that one may know through the essence either the things which are impressed or such as are received from things: however they may be, it is enough for knowledge. For this reason, it is not necessary that the essence of the knower be all things, but that it be capable of all things. Now, this is the being of infinite reception, such as prime matter. But an active power follows act, because it has the power to act to the degree that it is in act; for this reason, the one who has an active omnipotence has the power for every act. But this is only the case because he has an infinite power, which does not belong to Christ insofar as he is man, but only insofar as he is God.

2460. So why does he say that all power is given to me in heaven and in earth? One should note, following Hilary, that the giving can be understood either with regard to the divinity, for the Father from eternity has communicated his own essence to the Son, and since his essence is his power, then from eternity he has given his power; or it can also be referred to Christ according to his humanity. But one should understand that Christ’s humanity received some things by the grace of union, and these are all things which are proper to God; and it received other things which follow on the union, such as the fullness of grace and suchlike, and this is as it were an effect of the union; we saw his glory, the glory as it were of the only begotten of the Father, full of grace and truth (John 1:14). Therefore, in all those things which are present in Christ by the grace of union, it is not necessary that everything be said according to a doubling, but rather it is necessary in the other things which follow. Hence I say that power is given not because another power is given, but it is given according as the humanity is united to the Word, as to the Son of God by nature, but to the Christ by the grace of union.

2461. By why does he say after the resurrection that all power is given to me, rather than before the resurrection? One should say that in Scripture a thing is said to happen when it first becomes known: so before the resurrection his omnipotence was not so manifest, although he had it; but when he could convert the entire world, then it was made manifest.

We can also say otherwise, that power signifies a certain honor of leadership, as we say men are in power; and this is how this power is taken here. Now, it is agreed that Christ, who held rule over the world from eternity as the Son of God, received the execution of that rule from the resurrection; as though to say: now I am in possession. It says about this power: and judgment will 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 will obey him (Dan 7:26–28). Hence a certain actual leadership is understood: as if the Son were exalted to the exercise of that power which he naturally possessed; the Lamb that was slain is worthy to receive power and divinity (Rev 5:12).

2462. Going therefore, teach all nations. Here he bestows an office; and he bestows a threefold office:

first, of teaching;

second, of baptizing;

third, the office of forming with regard to morals.

2463. He says therefore, going therefore, teach all nations. And this follows in this way, as though he said: all power is given to me by God, that not only the Jews but also the gentiles may be converted to me; therefore, since it is the time, going . . . teach all nations. As the Father has sent me, I also send you (John 20:21). And, I dispose to you, as my Father has disposed to me, a kingdom (Luke 22:29). And he says, going therefore, teach, because this is the first thing in which we should be instructed, namely in faith, because without faith it is impossible to please God (Heb 11:6). And from this it arose in the Church that she first catechizes those who are to be baptized, i.e., she instructs them in faith. And, the power being received, he sends them to all nations; and this is what teach all nations means. I have given you to be the light of the gentiles, that you may be my salvation even to the farthest part of the earth (Isa 49:6).

2464. And after they have been taught about faith, he gives the office of baptizing. Baptizing them, as though to say: the one who is advanced to such a dignity must first be made aware of the dignity, that afterward he may have reverence for it. For as many of you as have been baptized in Christ, have put on Christ (Gal 3:27).

2465. But what is the form of baptism? In the name of the Father, and of the Son, and of the Holy Spirit.

There are two things in Christ, the humanity and the divinity. The humanity is the way, not the end; I am the way, and the truth, and the life (John 14:6): the truth, as though the end for the contemplative; the life, as though the end for the active. I do not will that you should remain in the way, namely in the humanity, but that you should at last pass over to the divinity. For this reason it was necessary that two things should be signified, the humanity and the divinity. Baptism signifies the humanity; we are buried together with him by baptism into death (Rom 6:4). And the divinity is signified through the form of words, such that sanctification is through the divinity. And this is why he says, in the name of the Father, and of the Son, and of the Holy Spirit.

And the reason is that through baptism comes a regeneration, and in a regeneration three things are required: first, to what it is made; second, through what; third, by what.

To what, namely to God the Father, as the Apostle says: whom he foreknew, he also predestined to be made conformable to the image of his Son (Rom 8:29). And, he gave them power to be made the sons of God, to those who believe in his name (John 1:12). Through what, namely through the Son; God sent his Son . . . that we might receive the adoption of sons (Gal 4:4), for through adoption to the natural Son we are made sons. Likewise by what, for we receive the gift of the Holy Spirit; you have not received the spirit of bondage again in fear; but you have received the Spirit of adoption of sons (Rom 8:15). Therefore mention had to be made of the Father, of the Son, and of the Holy Spirit. And these were in Christ’s baptism: the Son was through whom, the Father from whom, and the Holy Spirit in the dove.

2466. And it says, in the name, i.e., in the invocation of the name, or in the power of the name, for it has power; but you, O Lord, are among us, and your name is called upon by us, forsake us not (Jer 14:9). Also, it says, in the name, not in the names, and those heresies are confounded which put no distinction in the fact 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 name, in the singular.

2467. One should note that in the primitive Church they baptized in the name of Christ, and this was so that the name might be rendered venerable. But would this manner of baptizing be enough? I believe that it would not, because an express invocation of the Trinity is required. In Christ the Trinity is contained implicitly.

In this way then he brings in this formula to instruct them toward baptism. But the Apostle says to the contrary, that God did not send him to baptize, but to evangelize, and others to baptize, just as Christ himself did not baptize, but rather his disciples did.

2468. Teaching them to observe all things whatsoever that I have commanded you. But is it enough for salvation to believe and be baptized? No; on the contrary, an instruction in morals is required, and this is why he says, teaching them to observe all things whatsoever that I have commanded you. You have commanded your commandments to be kept most diligently (Ps 118:4). And he says, that I have commanded, not what I have counseled. Hence above, what I say to you, I say to all (Mark 13:37).

2469. Then he sets down the third thing: and behold I am with you all days, even to the consummation of the world. Here he promises help; by which he responds to those who say, you command that we should teach all, but we are not sufficient. Do not fear, for I am with you.

And notice that, just as a command is laid down to go out unto all, so also help; for he makes a promise to the apostles and to others who similarly carry out his command: for, praying to the Father, he says, not for them only do I pray, namely the disciples, but for those also who through their word will believe in me (John 17:20). Hence he makes the promise commonly to all; he who believes in me, the works that I do, he also will do; and greater than these will he do (John 14:12).

Likewise, he is with us through all time; hence he says, all days, even to the consummation of the world. He does not speak this way as though he is only with us to the consummation of the world, but because then we will be in glory through the consummation; behold the tabernacle of God with men, and he will dwell with them. And they will be his people; and God himself with them will be their God (Rev 21:3). Hence also Isaiah says that his name will be called Emmanuel (Isa 7:14), which means ‘God with us,’ even to the consummation of the world; as though to say: the generation of the faithful is stronger than the world. For the world will not perish until all things come to pass, that is, until the Church of the faithful is consummated, and the number of the elect is completed by God unto eternal life, to whom is honor and power through infinite ages of ages. Amen.