CHAPTER 20: 10-29.
MARY MAGDALENE had brought the news to His disciples, Peter and John,
that the Lord was taken away from the sepulchre; and they, when they came
thither, found only the linen clothes wherewith the body had been shrouded;
and what else could they believe but what she had told them, and what she
had herself also believed? "Then the disciples went away again unto
their own" (home); that is to say, where they were dwelling, and from
which they had run to the sepulchre. "But Mary stood without at the
sepulchre weeping." For while the men returned, the weaker sex was
fastened to the place by a stronger affection. And the eyes, which had
sought the Lord and had not found Him, had now nothing else to do but weep,
deeper in their sorrow that He had been taken away from the sepulchre than
that He had been slam on the tree; seeing that in the case even of such
a Master, when His living presence was withdrawn from their eyes, His remembrance
also had ceased to remain. Such grief, therefore, now kept the woman at
the sepulchre. "And as she wept, she stooped down, and looked into the
sepulchre." Why she did so I know not. For she was not ignorant that
He whom she sought was no longer there, since she had herself also carried
word to the disciples that He had been taken from thence; while they, too,
had come to the sepulchre, and had sought the Lord's body, not merely by
looking, but also by entering, and had not found it. What then does it
mean, that, as she wept, she stooped down, and looked again into the sepulchre?
Was it that her grief was So excessive that she hardly thought she could
believe either their eyes or her own? Or was it rather by some divine impulse
that her mind led her to look within? For look she did, "and saw two
angels in white, sitting, the one at the head and the other at the feet,
where the body of Jesus had lain." Why is it that one was sitting at
the head, and the other at the feet? Was it, since those who in Greek are
called angels are in Latin nuntii [in English, news-bearers], that in this
way they signified that the gospel of Christ was to be preached from head
to foot, from the beginning even to the end? "They say to her, Woman,
why weepest thou? She saith unto them, Because they have taken away my
Lord, and I know not where they have laid Him." The angels forbade
her tears: for by such a position what else did they announce, but that
which in some way or other was a future joy? For they put the question,
"Why weepest thou?" as if they had said, Weep not. But she, supposing
they had put the question from ignorance, unfolded the cause of her tears.
"Because," she said, "they have taken away my Lord:" calling
her Lord's inanimate body her Lord, meaning a part for the whole; just
as all of us acknowledge that Jesus Christ, the only Son of God, our Lord,
who of course is at once both the Word and soul and flesh, was nevertheless
crucified and buried, while it was only His flesh that was laid in the
sepulchre. "And I know not," she added, "where they have laid
Him." This was the greater cause of sorrow, because she knew not where
to go to mitigate her grief. But the hour had now come when the joy, in
some measure announced by the angels, who forbade her tears, was to succeed
the weeping.
2. Lastly, "when she had thus said, she turned herself back, and
saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her,
Woman, why weepest thou? whom seekest thou? She, supposing Him to be the
gardener, saith unto Him, Sir, If thou hast borne Him hence, tell me where
thou hast laid Him, and I will take Him away. Jesus saith unto her, Mary.
She turned herself, and saith unto Him, Rabboni, which is to say, Master."
Let no one speak ill of the woman because she called the gardener, Sir
(domine), and Jesus, Master. For there she was asking, here she was recognizing;
there she was showing respect to a person of whom she was asking a favor,
here she was recalling the Teacher of whom she was learning to discern
things human and divine. She called one lord (sir), whose handmaid she
was not, in order by him to get at the Lord to whom she belonged. In one
sense, therefore, she used the word Lord when she said, "They have taken
away my Lord; and in another, when she said, Sir (lord), if thou hast borne
Him hence." For the prophet also called those lords who were mere men,
but in a different sense from Him of whom it is written, "The Lord is
His name."(1) But how was it that this woman, who had already turned
herself back to see Jesus, when she supposed Him to be the gardener, and
was actually talking with Him, is said to have again turned herself, in
order to say unto Him "Rabboni," but just because, when she then
turned herself in body, she supposed Him to be what He was not, while now,
when turned in heart, site recognized Him to be what He was.
3. "Jesus saith unto her, Touch me not; for I am not yet ascended
to my Father: but go to my brethren, and say unto them, I ascend unto my
Father, and your Father; to my God, and your God." There are points
in these words which we must examine with brevity indeed, but with somewhat
more than ordinary attention. For Jesus was giving a lesson in faith to
the woman, who had recognized Him as her Master, and called Him so in her
reply; and this gardener was sowing in her heart, as in His own garden,
the grain of mustard seed. What then is meant by "Touch me not"?
And just as if the reason of such a prohibition would be sought, He added,
"for I am not yet ascended to my Father." What does this mean? If,
while standing on earth, He is not to be touched, how could He be touched
by men when sitting in heaven? For certainly, before He ascended, He presented
Himself to the touch of the disciples, when He said, as testified by the
evangelist Luke, "Handle me, and see; for a spirit hath not flesh and
bones, as ye see me have;"(2) or when He said to Thomas the disciple,
"Reach hither thy finger, and behold my hands; and put forth thy hand,
and thrust it into my side." And who could be so absurd as to affirm
that He was willing indeed to be touched by the disciples before He ascended
to the Father, but refused it in the case of women till after His ascension?
But no one, even had any the will, was to be allowed to run into such folly.
For we read that women also, after His resurrection and before His ascension
to the Father, touched Jesus, among whom was Mary Magdalene herself; for
it is related by Matthew that Jesus met them, and said, "All hail. And
they approached, and held Him by the feet, and worshipped Him."(3)
This was passed over by John, but declared as the truth by Matthew. It
remains, therefore, that some sacred mystery must lie concealed in these
words; and whether we discover it or utterly fail to do so, yet we ought
to be in no doubt as to its actual existence. Accordingly, either the words,
"Touch me not, for I am not yet ascended to my Father," had this
meaning, that by this woman the Church of the Gentiles was symbolized,
which did not believe on Christ till He had actually ascended to the Father,
or that in this way Christ wished Himself to be believed on; in other words,
to be touched spiritually, that He and the Father are one. For He has in
a manner ascended to the Father, to the inward perception of him who has
made such progress in the knowledge of Christ that he acknowledges Him
as equal with the Father: in any other way He is not rightly touched, that
is to say, in any other way He is not rightly believed on. But Mary might
have still so believed as to account Him unequal with the Father, and this
certainly is forbidden her by the words, "Touch me not;" that is,
Believe not thus on me according to thy present notions; let not your thoughts
stretch outwards to what I have been made in thy behalf, without passing
beyond to that whereby thou hast thyself been made. For how could it be
otherwise than carnally that she still believed on Him whom she was weeping
over as a man? "For I am not yet ascended," He says, "to my Father:"
there shalt thou touch me, when thou believest me to be God, in no wise
unequal with the Father. "But go to my brethren, and say unto them,
I ascend unto my Father, and your Father." He saith not, Our Father:
in one sense, therefore, is He mine, in another sense, yours; by nature
mine, by grace yours. "And my God, and your God." Nor did He say
here, Our God: here, therefore, also is He in one sense mine, in another
sense yours: my God; under whom I also am as man; your God, between whom
and you I am mediator.
4. "Mary Magdalene came and told the disciples, I have seen the Lord,
and He hath spoken these things unto me. Then the same day at evening,
being the first day of the week, when the doors were shut where the disciples
were assembled for fear of the Jews, came Jesus, and stood in the midst,
and saith unto them, Peace be unto you. And when He had so said, He showed
unto them His hands and His side." For nails had pierced His hands,
a spear had laid open His side: and there the marks of the wounds are preserved
for healing the hearts of the doubting. But the shutting of doors presented
no obstacle to the matter of His body, wherein Godhead resided. He indeed
could enter without their being opened, by whose birth the virginity of
His mother remained inviolate, "Then were the disciples glad when they
saw the Lord. Then said He unto them again, Peace be unto you." Reiteration
is confirmation; for He Himself gives by the prophet a promised peace upon
peace.(1) "As the Father hath sent me," He adds, "even so send
I you." We know the Son to be equal to the Father; but here we recognize
the words of the Mediator. For He exhibits Himself as occupying a middle
position when He says, He me, and I you. "And when He had said this,
He breathed on them, and said unto them, Receive ye the Holy Ghost."
By breathing on them He signified that the Holy Spirit was the Spirit,
not of the Father alone, but likewise His own. "Whose so-ever sins,"
He continues, "ye remit, they are remitted unto them; and whose soever
ye retain, they are retained." The Church's love, which is shed abroad
in our hearts by the Holy Spirit, discharges the sins of all who are partakers
with itself, but retains the sins of those who have no participation therein. Therefore it is, that after saying "Receive ye the Holy Ghost," He
straightway added this regarding the remission and retention of sins.
5. "But Thomas, one of the twelve, who is called Didymus, was not
with them when Jesus came. The other disciples therefore said unto him,
We have seen the Lord. But he said unto them, Except I shall see in His
hands the print of the nails, and put my finger into the place of the nails,
and put my hand into His side, I will not believe. And after eight days,
again His disciples were within, and Thomas with them. Then came Jesus,
the doors being shut, and stood in the midst, and said, Peace be unto you.
Then saith He to Thomas, Reach hither thy finger, and behold my hands;
and reach hither thy hand, and put it into my side: and be not faithless,
but believing. Thomas answered and said unto Him, My Lord and my God."
He saw and touched the man, and acknowledged the God whom he neither saw
nor touched; but by the means of what he saw and touched, he now put far
away from him every doubt, and believed the other. "Jesus saith unto
him, Because thou hast seen me, thou hast believed." He saith not,
Thou hast touched me, but, "Thou hast seen me," because sight is a kind
of general sense. For sight is also habitually named in connection with
the other four senses: as when we say, Listen, and see how well it sounds;
smell it, and see how well it smells; taste it, and see how well it savors;
touch it, and see how hot it is. Everywhere has the word, See, made itself
heard, although sight, properly speaking, is allowed to belong only to
the eyes. Hence here also the Lord Himself says, "Reach hither thy finger,
and behold my hands:" and what else does He mean but, Touch and see?
And yet he had no eyes in his finger. Whether therefore it was by looking,
or also by touching, "Because thou hast seen me," He says, "thou
hast believed." Although it may be affirmed that the disciple dared
not so to touch, when He offered Himself for the purpose; for it is not
written, And Thomas touched Him. But whether it was by gazing only, or
also by touching that he saw and believed, what follows rather proclaims
and commends the faith of the Gentiles: "Blessed are they that have
not seen, and yet have believed." He made use of words in the past
tense, as One who, in His predestinating purpose, knew what was future,
as if it had already taken place. But the present discourse must be kept
from the charge of prolixity: the Lord will give us the opportunity to
discourse at another time on the topics that remain.
