Commentary on the Gospel of John

Having narrated the mysteries of Christ's passion, the Evangelist here shows forth his resurrection; and first he shows how the resurrection of Christ was made known to the women, second how it was made known to the disciples, at the place "when therefore it was evening on that day," and so on. The resurrection of Christ was made known to the women in a certain order. First, as to the opening of the tomb; second, as to the appearing of the Angel, at "they went away again," etc.; third, as to the sight of Christ, at "when she had said this, she turned herself back, and saw Jesus." Concerning the first, first is set down the woman's sight of it; second, the announcement of the thing seen, at "she ran therefore," etc.; third, the inquiry into the thing announced, at "Peter therefore went out," and so on.

Concerning the first, four things occur that must be considered. First, namely, the time of the sight, because it was "one of the sabbath," that is, the first weekday. For among the Jews the sabbath day was held to be more solemn, and therefore every other day was named from it; hence they said "the first of the sabbath," "the second of the sabbath," and so on. Hence also Matthew 28:1 says "the first of the sabbath." But John says "one of the sabbath," on account of a mystery, because on this day, on which the resurrection took place, a certain new creation, as it were, began; Psalm 103:30: "Send forth your spirit, and they shall be created, and you shall renew the face of the earth"; Galatians 6:15: "In Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature." Now Moses, at the beginning of Genesis, concerning the first day, does not say "the first day was made," but "one." Therefore the Evangelist, to hint at this very renewal, uses the word of Moses. Likewise, because on this day the day of eternity began, which is one day having no interruption of night, because the sun that makes it does not set. Apocalypse 21:23: "That city does not need the sun nor the moon to shine in it, for the brightness of God will illumine it, and its lamp is the Lamb"; Zechariah, last chapter, 7: "There shall be one day, which is known to the Lord, not day nor night; and in the time of evening there shall be light."

Second, the person seeing is set down, because "Mary Magdalene came in the morning, while it was yet dark, to the tomb." But here there is a difficulty, because in Mark 16:1 it is said: "Mary Magdalene, and Mary the mother of James, and Salome"; and in the last chapter of Matthew another Mary is also numbered along with them. Response. It must be said, according to Augustine, that Mary Magdalene was more fervent and more devoted toward Christ than the other women; hence Luke 7:47 says: "Many sins are forgiven her, because she has loved much." And therefore the Evangelist names her more particularly. And hence it is that the Lord appeared to her first, Mark, last chapter. Wisdom 6:14: "She anticipates those who desire her, so as to show herself to them first."

Third, the hour, or the quality of the time, is set down, because "in the morning, while it was yet dark"; Luke 23:55-56 says that the women who had come with Jesus from Galilee saw the tomb, and how the body of Jesus was laid, and returning, they prepared spices and ointments, and on the sabbath indeed they kept silence according to the commandment. And therefore, immediately when the sabbath had passed, before the light of the first day of the week, she came to the tomb, for the excessive ardor of love was urging her on; Song of Songs 8:6: "Its lamps are lamps of fire and flames," namely, of charity. But here there is a literal question: because, as is said in Mark, last chapter, 2, "very early, the sun being now risen" — what then does the Evangelist mean by saying "while it was yet dark"? Response. It must be said that what Mark says is understood of the dawn; hence "the sun being now risen" does not mean that it appeared above the earth, but that it was drawing near to our regions.

Fourth, what she sees: because she saw the stone rolled back, which was a sign either that someone had taken Christ away, or that he had risen. And, as is said in Matthew, last chapter, verse 2, "the Angel of the Lord descended from heaven" — which must not be understood to mean that the stone was rolled back before Christ rose, but after. For Christ went forth from the closed womb of the Virgin, not yet having a glorious body; it is therefore no wonder if he went forth from the tomb with a glorious body. For the stone was rolled back so that, seeing that Christ was not there, they might more easily believe in his resurrection.

Next, when he says "she ran therefore to Simon Peter," the announcement of the thing seen is set down. For out of excessive love she did not delay in announcing to the disciples what she had seen; but she ran, and came to Simon Peter, and to the other disciple whom Jesus loved. 4 Kings 7:9: "This is a day of good tidings; if we are silent, and are unwilling to announce it until morning, we shall be charged with a crime." Thus whoever hears the words of God ought to make haste to tell them to others. Apocalypse, last chapter, 17: "Let him who hears say, Come." But she came to those who were foremost, and who loved Christ more fervently, so that they might either seek with her, or grieve with her. And she says to them, "They have taken the Lord out of the tomb." For having seen the tomb empty, not yet having it in her heart that Christ had risen, she says, "and we do not know where they have laid him." By which she gives it to be understood that she was not alone at the tomb, and that she still had doubts about the resurrection. And therefore the Evangelist not without reason said "while it was yet dark," designating, through the quality of the time, the quality of the mind, in which there were the shadows of doubt. Psalm 81:5: "They have not known nor understood: they walk on in darkness." But note that in the Greek codices it reads "my Lord," to designate a more inclined charity, and the affection of a servant; Psalm 72:25: "For what have I in heaven? And besides you what do I desire upon earth? My flesh and my heart have failed: you are the God of my heart, and my portion, God, forever."

Next, when he says "Peter therefore went out, and that other disciple," the inquiry into the thing announced is set down; and first, the zeal of those seeking to inquire is set down, and this by their going out, when he says "Peter therefore went out, and the other disciple." For whoever wishes to search out the mysteries of Christ ought, in a certain way, to go out from himself, and from carnal habit. Song of Songs 3:11: "Go forth, and see, you daughters of Zion, King Solomon."

Second, the order or manner of the inquiry is set down. And first as to their running, because "the two ran together," who loved Christ above the rest. Psalm 118:32: "I have run the way of your commandments"; 1 Corinthians 9:25: "So run that you may obtain." Second, as to their arrival, because "that other disciple ran on ahead faster than Peter"; where first is set down how John got there first, second how Peter follows him, at "Simon Peter therefore came, following him." But note, that not without reason does the Evangelist also carefully narrate the particulars. For by these two disciples, a twofold people is designated, namely of the Jews and of the Gentiles. For although the Jews first had knowledge of the one true God, nevertheless as regards the state of the world, the people of the Gentiles is more ancient, because the Jews too proceeded from the Gentiles. Genesis 12:1: "Go forth from your land and from your kindred." These two ran together, either the course of this world — the Jews through the letter of the law, the Gentiles through the law of nature — or they run together by a natural desire toward beatitude and the knowledge of truth, which all men by nature desire to know. But that other disciple, namely the younger, ran ahead of Peter faster: because the Gentiles came to the knowledge of the truth more slowly than the Jews, since God was once known only in Judea; hence they say, Psalm 147:20: "He has not done in like manner to every nation." And he came first to the tomb: because he pondered the mysteries of Christ earlier, and the promise concerning Christ was made to the Jews beforehand. Romans 9:4: "Whose is the adoption as sons, and the glory, and the covenant, and the giving of the law, and the service, and the promises; whose are the fathers, of whom is Christ according to the flesh," and so on.

"And when he had stooped down, he saw the linen cloths lying, yet he did not go in." "And when he had stooped down" — namely, under the yoke of the law, Exodus 24:7: "All things whatsoever the Lord has commanded, we will do." "He saw the linen cloths lying" — namely, certain figures of all the mysteries, 2 Corinthians 3:14: "Until this present day, that same veil, in the reading of the Old Testament, remains not lifted." "Yet he did not go in": because he did not attain to the knowledge of the truth, since he was unwilling to believe in a dead man. And this is said in Luke 15:25ff concerning the elder brother, who, hearing the music and dancing made for his returning brother, was unwilling to go in — although David promises the entrance, saying, Psalm 42:4: "I will go in to the altar of God."

Here the arrival of Peter is treated. And according to the letter, that they ran together was a sign of fervent devotion; but John arrived sooner, because he was younger than the aged Peter. But according to the mystery, Peter follows John: because the Gentiles converted to Christ were not to be gathered into a Church other than the Church of the Jews, but were to be grafted into the preceding olive tree and Church: Romans 11. And therefore the Apostle, 1 Thessalonians 2:14, commending them, says: "But you, brothers, have become imitators of the churches which are in Judea in Christ Jesus."

Third, the order of the inquiry as to their entering is set down, because "he went into the tomb"; and first is set down how Peter entered first, second how John did, at "then therefore he went into the tomb." He says therefore that Peter went into the tomb; and indeed, according to the letter, John, who arrived first, did not go in out of reverence for Peter, for whom he reserved the prior entrance. But according to the mystery, it is signified that the people of the Jews, who first heard the mysteries of the incarnation, are converted to the faith later than the people of the Gentiles. Romans 9:30: "The Gentiles, who did not pursue righteousness, attained righteousness (...). But Israel, pursuing the law of righteousness, did not arrive at the law of righteousness."

"And he saw," namely Peter, "the linen cloths lying." John saw only the linen cloths, which Peter likewise saw: because we do not reject the Old Testament, for "he opened their understanding, that they might understand the Scriptures." But he saw still further "the napkin that had been upon his head." 1 Corinthians 11:3: "The head of Christ is God." To see, therefore, the napkin that had been upon the head of Jesus, is to have faith in the divinity of Christ, which the Jews were unwilling to accept. This napkin indeed is described as both separate from the others, and folded up, and in one place: because the divinity of Christ is hidden, and separate from every creature — he is "God blessed above all things forever, amen"; Isaiah 45:15: "Truly you are a hidden God." He saw it folded up, as it were in the manner of a circle: because when linen cloths are folded up, neither beginning nor end can be seen in them — this is the loftiness of the divinity, which neither began to be nor ceases. Hebrews, last chapter, 8: "Jesus Christ, yesterday and today, the same, and forever"; Psalm 101:28: "But you are the selfsame, and your years shall not fail." But they saw it in one place, because God does not dwell where there is a rending of minds; rather, those merit his grace who are one through charity. Psalm 75:3: "His place is made in peace"; 1 Corinthians 14:33: "God is not a God of dissension, but of peace."

Or otherwise: by the napkin, with which the sweat of those laboring is customarily wiped away, can be understood the labor of God, who, although he always remains at rest, nevertheless declares himself to labor, in that he bears the hard perversities of men. Isaiah 1:14: "They have become troublesome to me, I am weary of bearing them." And Christ endured this labor especially in the humanity he assumed. Lamentations 3:30: "He will give his cheek to him that strikes him, he shall be filled with reproaches." This napkin, therefore, is found far apart, because the very passion of our Redeemer is far disjoined from our passion. For by the linen cloths, which stand in relation to the members as the napkin does to the head, are understood the sufferings of the saints, from which the napkin — namely, the passion of Christ — is set apart, since he endured without guilt what we endure with guilt. 1 Peter 3:18: "Christ died, the just for the unjust." He willed of his own accord to succumb to death. Above, John 10:18: "No one takes my life from me, but I lay it down of myself"; Ephesians 5:2: "He loved us, and delivered himself up for us." But the saints go to death unwillingly. Below, last chapter, 18: "Another shall gird you, and lead you where you would not."

But why does the Evangelist narrate everything so carefully? To this it must be said, according to Chrysostom, that it was in order to exclude the false opinion spread abroad by the Jews, that the body of Christ had been stolen away, as is found in Matthew, last chapter, 13. For if some had removed it in this way, they surely would not have stripped it, especially since they would have had to do this hastily on account of the presence of the guards; nor would they have been so careful as to lift up the napkin, and fold it, and place it apart in one place, but rather, having taken up the body, they would simply have left these things however it happened. For this reason too he permitted that he be buried with myrrh and aloes, which glue the linen cloths to the body, so that they could not have been separated from the body so quickly.

Next, when he says "then therefore that other disciple also went in, who had come first to the tomb," he treats of John's entering in: for he did not remain outside, but entered after Peter, because at the end of the world the Jews too will be gathered to the reception of the faith. Romans 11:25: "Blindness in part has happened in Israel, until the fullness of the Gentiles should come in, and so all Israel should be saved"; Isaiah 10:22: "The remnant shall be saved." Or otherwise, according to the mystery, by these two disciples two kinds of men are designated: namely, those devoted to the contemplation of truth, and these are signified by John; and those intent on obedience to the commandments, who are signified by Peter, since Simon is interpreted "obedient." Now it often happens that the contemplative arrives first at the knowledge of the mysteries of Christ, through his docility, but does not enter in: because sometimes the intellect goes before, and a slow or nonexistent affection follows. But the active man, by the insistence of his fervor and by diligence — even if he understands more slowly, Psalm 118:104: "From your commandments I have gained understanding" — nevertheless enters in sooner; so that those who were later in arriving become first in knowing. Matthew 20:16: "The first shall be last, and the last first."

Next, when he says "and he saw, and believed," the effect of the inquiry is set down; and at first sight it could have this sense, that he saw those things, namely, and believed that Christ had risen. But, according to Augustine, this cannot stand, because there follows: "for as yet they did not know the Scripture," and so on. Therefore it must be said that he saw the empty tomb, and believed those things which the woman had said, namely, that some persons had carried off the Lord; and then there follows "for as yet they did not know the Scripture," because their understanding had not yet been opened, that they might understand the Scriptures; Luke, last chapter. But did not Christ foretell his passion and resurrection? Matthew 20:19: "and the third day he shall rise again." I respond. It must be said that, by a certain habit of hearing parables from him, they did not understand many things that he told them plainly, and believed that he meant to signify something else. Or, according to Chrysostom, he saw the linen cloths lying so arranged, which would not have been done if the body had been stolen away, and he believed, namely with true faith, that Christ had risen from death. And then what follows, "for as yet they did not know the Scripture," is referred to what he says, "he saw, and believed," as if he were saying: before he saw, he did not know the Scripture, that he must rise again from the dead; but when he saw, he believed that he had risen from the dead.

Having set forth how Mary Magdalene came to look upon the opening of the tomb, the Evangelist here shows how she came to the vision of the angels. And first is set down her devotion; second, the vision of the angels is suggested, where it says, she saw two angels, etc.; third, the address of the angels is described, where it says, they say to her, and so on. Now the devotion of the woman, who merited the vision of the angels, is commended on three counts.

First indeed from her constancy, which is rendered commendable, first, by the departure of the disciples: for the disciples went away again, not yet knowing the Scripture, that he must rise again from the dead, to themselves, that is, to where they were dwelling, and from where they had run to the monument. For being still scattered by fear, they were not remaining together. Zechariah 13:7: "I will strike the shepherd, and the sheep of the flock shall be scattered"; Lamentations 4:1: "The stones of the sanctuary are scattered at the head of every street." Second, by her constant remaining: for Mary stood at the monument outside, weeping. For while the disciples were withdrawing, the weaker sex fixed a stronger and more fervent affection in the same place. But here there is a question, because in Mark 16:8 it is said that the women went out from the monument: therefore they had been inside. Why then does John here say she stood outside? The response must be given, that the monument of Christ was hewn out in rock, and around it there was an enclosure of a garden, as was held above. Sometimes, then, the Evangelists call "monument" only the place where the body had been laid away, and sometimes the whole that was enclosed. When, therefore, it is said that they entered the monument, it must be understood of the whole enclosure of the garden; but that which is said, she stood outside, must be understood of that place of the rock-hewn sepulcher, yet still within that space which they had already entered, where she stood on account of the constancy of love, which had kindled her mind. 1 Corinthians 15:58: "Be steadfast and immovable, abounding in the work of the Lord always"; Psalm 121:2: "Our feet were standing."

Second, her devotion is commended from the abundance of tears, because she was weeping. Lamentations 1:2: "Weeping, she wept in the night." Now there is a twofold groan of tears: namely, that of compunction, for washing away sins, Psalm 6:7: "With my tears I have watered my couch"; and that of devotion, for desiring the things of heaven, Psalm 125:6: "Going, they went and wept, casting their seeds," that is, hastening toward the things of heaven. But Mary Magdalene abounded indeed in tears of compunction at the time of her conversion, when she who had been a sinner in the city, by loving the truth washed away the stains of her crime with tears. Luke 7:47: "Many sins are forgiven her, because she has loved much." She abounded also in tears of devotion at Christ's passion and resurrection, as is had here.

Third, her devotion is commended from the diligence of her seeking. Whence it says, while therefore she was weeping, she bent down and looked into the monument. For this weeping arose from the desire of love. For it is the nature of love that it wishes to have the beloved present, and if it cannot do this in reality, it at least has his presence in knowledge. Matthew 6:21: "Where your treasure is, there also is your heart." Mary, then, wept out of love, because her eyes, which had sought the Lord and had not found him, gave themselves over to tears, grieving all the more that he had been taken away from the monument: since the memory remained of so great a teacher whose life had been withdrawn. And therefore, because she could not have him, wishing at least to see the place where he had been laid, she bent down and looked into the monument. In which it is given to be understood that we ought to look into the death of Christ with humility of heart. Matthew 11:25: "You have hidden these things from the wise and prudent, and have revealed them to little ones." And she looked, so as to give an example of continually looking with the eyes of the mind upon the death of Christ: because for one who loves it does not suffice to have looked once, since the force of love multiplies the intention of seeking. Hebrews 12:2: "Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame." Now she bent down and looked, because the charity of Christ was urging her. 2 Corinthians 5:14: "The charity of Christ urges us." Or rather, according to Augustine, it came about in her mind by divine instinct that she should look through, and see something higher, namely, the angels; Romans 8:14: "Those who are led by the Spirit of God, these are the sons of God."

Accordingly, when it says, and she saw two angels in white sitting, the Evangelist deals with the vision of the angels: concerning which the Evangelist touches on four points. First, what she saw, because two angels: so as to show that all the orders of angels, both those who assist and those who minister, were showing obedience to Christ. Hebrews 1:6: "Let all his angels adore him." But concerning this there is a question: because in Matthew 28:2ff. and Mark 16:5 it is said that Mary and the other women saw one angel existing at the side of the monument, whereas here it is said that there were two, and within. But both are true: for that which Matthew and Mark relate came first, namely when they first came, and, believing him taken away, returned to the disciples; and this, which John relates, happened on the return, when she returned with the disciples, and, they withdrawing, she herself remained. Second, he describes their garb, because in white: by which the brightness of the resurrection and the glory of the risen Christ is shown. Apocalypse 3:4: "They shall walk with me in white." And in the same book, 19:14, it is said that the army which is in heaven followed him in white garment, that is, glorious. Third, he describes their position, because sitting: by which the rest and power of Christ is designated, who now, resting from all tribulations, reigns in immortal flesh, sitting at the right hand of the Father. Psalm 109:1: "Sit at my right hand"; Isaiah 9:7: "He shall sit upon the throne of David, and upon his kingdom." Fourth, he describes their order, one at the head, and one at the feet: which can be referred to three things. First indeed to the two testaments: for "angel" in Greek is called, in Latin, "messenger." Now the testaments had announced Christ, since it is said in Matthew 21:9: "The crowd that went before and that followed cried out: Hosanna to the Son of David." So then the angel sitting at the head signifies the Old Testament, and the one at the feet, the New. Second, to the preachers. For in Christ there is a twofold nature, namely the divine, and the human. Now the head of Christ is God, as is said in 1 Corinthians 11:3, but the feet are the humanity; Psalm 131:7: "We will adore in the place where his feet stood." He, therefore, who announces the divinity of Christ, as is that saying, "In the beginning was the Word," sits at the head; but he who announces the humanity, as that saying, "The Word was made flesh," sits at the feet. Third, it can be referred to the time of the Announcing; and thus one sits at the head and one at the feet, because from the beginning even to the end of the world the mysteries of Christ were to be announced as needing to be proclaimed. 1 Corinthians 11:26: "You shall announce the death of the Lord until he comes."

Accordingly, when it says, they say to her: Woman, why are you weeping? the address of the angels is dealt with, and first is set down the question of the angels; second, the woman's response. Concerning the first, it must be known that the angels, knowing that the woman was still in doubt, as if beginning from what was remote, inquire the cause of her weeping. Whence it says: they say to her, namely the angels, why are you weeping? As if they were saying: do not weep, for it is superfluous, because until the evening, namely of the passion, the weeping will delay, and toward the morning, of the resurrection, there will be joy; Jeremiah 31:16: "Let your voice cease from weeping, and your eyes from tears, for there is a reward for your work." Where it must be noted, according to Gregory, that the very sacred utterances which arouse in us tears of love, console those same tears, while they promise to us the hope of our redeemer. Psalm 93:19: "According to the multitude of my sorrows, your consolations have gladdened my soul." But the woman, thinking as it were that they did not know that she had asked, supposes them to be not angels but men, and sets forth the cause of her weeping, and says to them: they have taken away my Lord, that is, the body of my Lord, signifying the part by the whole: just as we confess that the Lord Jesus Christ the Son of God was buried, though only his flesh was buried, since the divinity did not desert the flesh. And I know not where they have laid him. For this was to her the cause of desolation, because she did not know where she might go, and find him for the consolation of her grief. But is it indeed a consolation to one who loves to have something that belonged to the friend? And indeed, according to Augustine, in Book IV of the Confessions, it pertains rather to grief. Whence he himself says that he fled all the places in which he had spent time with his friend. And yet Chrysostom says that it is for consolation. But both are true. For in all things that have an admixture of joy and sadness, the hope of the desired thing is delightful, Romans 12:12: "Rejoicing in hope, patient in tribulation," and it is also saddening, because hope that is deferred afflicts the soul: but not according to the same reason. For inasmuch as through hope the beloved thing is represented as possible to attain, it causes joy; but inasmuch as it separates it in act, one is saddened at its absence. And thus it is in this passage: because the thing belonging to the friend, insofar as it represents the friend, is delightful to the one who loves; but insofar as it brings back to memory the withdrawal of the friend, it brings sadness.

Here it is set forth how this woman came to the sight of Christ, and first the vision of Christ is treated; second, his recognition by the woman, at the place where it says, Jesus said to her, do not touch me, and so on. Concerning the first, he first sets forth the vision of Christ; second, his address to her, at the place where it says, Jesus says to her: Woman, why are you weeping?

He says, then, as to the first: when she had said these things — namely, Mary Magdalene, to the Angel — she turned herself back. But Chrysostom asks: the woman who was speaking with the Angels, whom she supposed to be at least venerable men, why did she not wait for their response to what she had said, but turned herself back? Response. It must be said that when the woman had answered the Angels, Christ arrived, to whom the Angels, showing reverence, rose up; and the woman, seeing this, in wonder looked back, so that she might know on account of what they had risen up. Hence Luke also, in the last chapter, verse 4, records that Angels were seen standing. And thus, having turned back to look, she saw Jesus standing, and did not know that it was Jesus: for she saw him in a form that was not glorious, whom the Angels, seeing him as glorious, were honoring. It is also shown by this that if anyone desires to see Christ, it is necessary that he turn himself toward him. Zechariah 1:3: "Turn to me, says the Lord of hosts, and I will turn to you." Those arrive at seeing him who turn themselves totally toward him through love. Wisdom 6:14: "She anticipates those who desire her." Mystically, however, it is signified by this that this woman, through unbelief, had turned her back to Christ; but when she turned her mind to knowing him, she turned herself back. But why did she not recognize him, since he was the very same? It must be said that this was either because she did not believe that he whom she had seen dead had risen, or because her eyes were held so that she would not recognize him, as is said of the two disciples going to Emmaus, Luke, last chapter, 31.

Christ's address is set forth where it says, Jesus says to her: Woman, why are you weeping? First the question of Christ is set forth; second, the woman's response. Concerning the first, it must be known that this woman advances little by little: for the Angels inquire the cause of her weeping, but Christ asks what she is seeking. For her weeping was caused by the desire of seeking. For he asks whom she seeks, so that her desire may be increased, to the extent that, when she should name whom she sought, she might burn more ardently in love of him, and thus always seek him. Psalm 104:4: "Seek his face always"; Proverbs 4:18: "The path of the just, as a shining light, goes forward and increases even to the perfect day."

Next, where it says, she, thinking that he was the gardener, said to him, etc., the woman's response is set forth: and first is set forth the opinion which she held concerning the one questioning her; second, the words of the response are set forth. Now she supposed that he was the gardener. For she knew that the guards, terrified on account of the earthquake and the sight of the Angels, had already fled, and that no one was occupied about those places except him who was their cultivator. And as Gregory says, this woman, in erring, did not err, when she believed Christ to be the gardener: because in her breast, through the power of his love, he was planting the seeds of virtue. Ecclesiasticus 24:42: "I said: I will water my garden of plantations, and I will drench the fruit of my meadow." And she said to him, Sir, if you have taken him away, tell me: for she calls him "Sir" in order to gain his goodwill. But since this man had just now arrived, and she had not told him whom she was seeking, why did she say, "if you have taken him away"? Taken whom? But it must be said that the force of love is accustomed to work this in the one who loves: that what he himself always thinks about, he believes no one else to be ignorant of. Hence Luke, last chapter, verse 17, when the Lord asked, "What are these words that you are exchanging with one another?" they said, "Are you the only stranger in Jerusalem?" and so on. But what does she mean by saying, "If you have taken him away, tell me where you have laid him, and I will take him away"? Wondrous is the boldness of the woman, whom the sight of the dead man does not terrify; and whose strength attempts more than it is able, toward lifting the heavy corpse of the dead man. But this is what is said in 1 Corinthians 13:7: "Charity hopes all things." Now the reason she wanted to take him was so that the Jews would not rage against his lifeless body; and therefore she wanted to carry it away to another, unknown place.

Next, where it says, Jesus says to her, Mary, etc., he treats of the recognition of Christ by the woman. And first the calling is set forth, where it says Mary — whom above, in addressing her, he had called by, as it were, a common name. But here she is called by her own name, Mary, so as to designate the special knowledge which he has of the saints. Psalm 146:4: "Who numbers the multitude of the stars, and calls them all by their names"; Exodus 33:12: "I know you by name": and so as to show that although all things are moved by God by a certain general motion, nevertheless for the justification of man a special grace is specially necessary. The effect of the calling is set forth where it says, she, turning, says to him, Rabboni, which is said, that is, means, Master. But did she not already look toward Christ, who had called her? I respond. It must be said, according to Augustine, that this is to be referred to the interior disposition of the mind: for earlier, when she had turned with her body, she thought Christ to be what he was not, namely the gardener; but now she is turned in heart, when she recognized what he was. Or it must be said that, as has been said, she believed him to be some other man. Hence, while he was speaking to her, being anxious about what she carried in her heart, she was not looking at him, but all around, to see if she might see some sign of the buried one. And therefore Christ, calling her back, called her by her own name, saying Mary, as if to say: Where are you looking? Recognize him by whom you are recognized. And so at once, having been called by name, she recognized the author, saying Rabboni, which means Master: for thus she had been accustomed to call him. In which it is given to understand that Christ's calling is the cause of our justification and of true confession.

Next, where it says, Jesus says to her: Do not touch me, the Evangelist shows how Mary is instructed by Christ; and first he sets forth one prohibitive instruction; second, another affirmative one, at the place, But go to my brethren. Concerning the first he does two things. First he sets forth the prohibition; second he assigns its reason. Christ indeed admonishes Mary not to touch him, saying, Do not touch me. And although it is not read here that the woman wished to touch him, it is given to be understood from this, according to Gregory, that Mary, prostrate at his feet, wished to embrace the footprints of him whom she recognized. But there is added, as the reason, "for I have not yet ascended to my Father," by which it seems that the Lord, after the resurrection, did not wish to be touched by men before he ascended: the contrary of which is held in Luke, last chapter, 39: "Handle and see, for a spirit does not have flesh and bones." And if you should say that he wished to be touched by the disciples, but not by the women, this cannot stand, because in Matthew, last chapter, 9, it is said of Magdalene and the other women that they approached and held his feet.

It must be understood, therefore, according to the letter, that this woman saw Angels twice in this course of events. First indeed, together with the other women, she saw one Angel sitting upon the stone, as is said in Matthew 28:2 and Mark 16:5. Second, however, on her return, she saw two Angels inside the tomb, as John says. Likewise also, in this same course of events, she saw Christ twice. First indeed in the garden, when she thought him to be the gardener, as has been held above; second on the road, when she was running with the others to announce to the disciples what she had seen, so that they might be more firmly established in faith of the resurrection: and then they approached and held his feet, as Matthew and Mark say.

Now there is a twofold mystical reason why he did not wish to be touched. One, because this woman signified the Church of the Gentiles, which was not to touch Christ through faith, except when he had ascended to the Father. Psalm 7:8: "The synagogue of the peoples shall surround you: for this, return on high." The other reason is that, according to Augustine, in Book I On the Trinity, chapter 9, touch makes, as it were, an end of knowledge. For when we see a thing, we know it in some fashion; but through touch we have consummate knowledge of it. Now this woman had some faith concerning Christ, as concerning a holy man, whence she also called him Master: she had not yet arrived at this, that she should know him to be equal to the Father and one with God. And therefore he says, do not touch me, that is, do not establish an end to your knowledge in that which you believe about me; for I have not yet ascended to my Father — namely, in your heart — because you do not believe me to be one with him; which, however, she afterward believed. For in her inmost senses Christ ascended to the Father in a certain way, since he had so progressed in her that she now knows him to be equal to the Father.

Or it must be said, according to Chrysostom, that this woman, seeing Christ risen, believed that he was in the same condition in which he had previously been, having a mortal life: hence she also wished to be with him as before the passion, and for joy she was thinking of nothing great; although the flesh of Christ had been made much better by rising again. And therefore, wishing to call her back from this understanding, he says, do not touch me; as if to say: do not think that I henceforth have a mortal life and converse with you in the same manner as before. 2 Corinthians 5:16: "And if we have known Christ according to the flesh, yet now we know him so no longer." And this is what he adds: for I have not yet ascended to my Father. And then it is not the reason for a warning, but the answer to a silent question, as if he were saying: even if you see me remaining here, it is not on this account that I do not have a glorious flesh; but because I have not yet ascended to my Father. For before he ascended he wished to confirm the faith of the resurrection and of his divinity in the hearts of the apostles.

Then he sets forth the affirmative instruction, saying, but go to my brethren — namely the apostles, who are brethren through conformity of nature, Hebrews 2:17: "He had to be made like his brethren in all things," and through the adoption of grace, because they are adoptive sons of that Father whose natural Son he himself is. Here it must be noted that a threefold privilege was conferred upon Magdalene. First indeed the prophetic privilege, in that she merited to see the Angels: for a prophet is a mediator between the Angels and the people. Second, the summit of the Angels, in that she saw Christ, on whom the Angels desire to look. Third, the apostolic office — indeed she was made an apostle to the apostles — in that it is entrusted to her to announce the Lord's resurrection to the disciples: so that just as a woman first announced words of death to a man, so too a woman might first announce words of life.

And say to them: I ascend to my Father and your Father. Above, chapter 14, verse 5: "I go to him who sent me"; Ephesians 4:10: "He who descended is himself also he who ascended above all the heavens." But from this Arius takes the support of his error: because from the fact that he says my Father and your Father, he wished to conclude that God is the Father of the Son in the same way that he is our Father; and the God of the Son as our God. But against this it must be said that the intention with which these words are spoken appears from the circumstances of the speaking. For he says above, go to my brethren, etc.: now Christ has these as brethren according as he is man, and according to this Christ is subject to the Father, as a creature to the Creator: for the very body of Christ is a certain creature. Or otherwise, according to Augustine, Christ here speaks of himself according to both natures: because what he says, I ascend to my Father and your Father, pertains to the divine nature, according to which he has God as a connatural Father, to whom he is equal. And thus "my" is to be understood in one way, and "your" in another: "mine" by nature, "yours" by grace — as though to say, that you are adoptive sons through grace, you have through me. Galatians 4:4: "God sent his Son... that we might receive the adoption of sons of God"; Romans 8:29: "Whom he foreknew to be made conformable to the image of his Son, that he might be the firstborn among many brethren." What he adds, my God and your God, is referred to the human nature, according to which he has God as governor. And thus he says "my God," under whom I am a man, and "your God," among whom I myself am the mediator: because through him we have God made favorable toward us, and thus he is our God. Romans 5:1: "Being justified therefore by faith, let us have peace through our Lord Jesus Christ, through whom also we have access into this grace in which we stand, and we glory in the hope of the glory of the sons of God"; 2 Corinthians 5:19: "God was in Christ reconciling the world to himself."

The promptness of Mary's obedience is set forth where it says, Mary Magdalene comes, announcing, because I have seen the Lord, and these things he said to me. She came — from the place where the space of the garden was, before the stone of the tomb — announcing to the disciples. 1 Corinthians 11:23: "For I have received of the Lord that which I also delivered unto you"; Isaiah 21:10: "What I have heard from the Lord God of hosts, O house of Israel, I have announced to you."

Having set forth the appearances of Christ made to the women, in this part the Evangelist deals with the appearances made to the apostles: first, the appearance in which he appeared to all of them together in Jerusalem, Thomas being absent; second, the one which took place with Thomas present, where it says "and after eight days," etc.; third, the one which was made to certain of them specially beside the sea, where in chapter 21 he later "manifested himself," etc. Concerning the first, two things are set down: first, the Lord's appearance; second, the disciples' doubt, where it says "But Thomas," etc. Concerning the first, three things are set down: first, the Lord's appearance; second, the enjoining of an office, where it says "He said to them, Peace be with you," etc.; third, the conferring of a spiritual gift, where it says "When he had said this, he breathed on them," etc. Concerning the first he does three things: first, he sets down the circumstances of the appearance; second, the substance of the appearance, where it says "Jesus came," etc.; third, the consequence of the appearance, where it says "the disciples were glad when they saw the Lord."

He describes, then, the Lord's appearance to the disciples by four circumstances: first, from the description of the hour, since "when it was evening"; second, from the designation of the day, since "on that day"; third, from the condition of the place, since "when the doors were shut"; fourth, from the disposition of the disciples, since "they were gathered together for fear of the Jews."

The hour of the appearance, then, was evening; of this there is a twofold literal reason. One, because he wished to appear to all at once; and therefore he waited until evening, so that those who had been scattered during the day might come together at evening, for at night they were together. The other reason is that the Lord appeared to them in order to comfort them. He therefore chose that hour in which, being more stupefied, they had greater need of comfort: and this is the evening. Psalm 45:2: "A helper in the tribulations that have found us exceedingly." There is also a mystical reason, namely that the Lord will appear to the faithful at the end of the world, when at midnight the cry will be made: "Behold, the bridegroom comes," about to render them their reward; Matthew 20:8: "When evening was come, the lord of the vineyard said to his steward: Call the laborers, and pay them their reward."

The day of the appearance was the very day of the resurrection, since "on that day, the first of the sabbaths," that is, the Lord's day, of which it was said above (in this chapter), "now on the first day of the week." Why it is called "the first of the sabbaths" has already been said. It can be gathered from the Gospels that the Lord appeared five times on that day: twice to women, namely once to Mary Magdalene alone, of whom mention was made immediately above, and again together with the other women as they were returning; and then they came up and took hold of his feet. Third, he appeared to two disciples on that same day as they were going to Emmaus, Luke 24:13. Fourth, to Simon Peter; but when, and how, and where, is not expressed, except only that he appeared. Luke 24:34: "The Lord has truly risen, and has appeared to Simon." Fifth, he appeared to all of them gathered together at evening, as is related here. And therefore it is sung: "This is the day which the Lord has made: let us be glad and rejoice in it": Psalm 118:24. By this it is given to be understood that on the day of the common resurrection he will appear manifestly to all — to women, to sinners, to wayfarers, to apostles, and to apostolic men — for "every eye shall see him, and they also that pierced him": Apocalypse 1:7.

The condition of the place, however, is described by its being shut up, a condition of doubt and fear, since "the doors were shut": literally, on account of the lateness of the hour, because it was night, and on account of fear of the Jews. But on Christ's part, the reason for the closed doors was that he might manifest to them the power of his might by entering to them while the doors were shut.

It must be known concerning this, that according to some, to enter with the doors shut belongs to a property of a glorified body, which they say, by reason of a certain condition inherent in it, can be together with another body at once in the same place, insofar as it is glorified; and that this both took place and can take place without a miracle. But this cannot stand, because the fact that a non-glorified human body cannot be together with another body at once belongs to it from its nature. It is necessary, then, if a glorified body is said to have in itself some inherent property by which it can be together with another body in the same place, that there be excluded from it that property by which it is now prevented from being together with another. But this property is in no way separable or destructible from the body, since it is not, as they themselves say, a mathematical corporeality, but the very dimensions of the quantified body, to which position properly belongs as an accident. Whence the Philosopher argues against those who posit Ideas and separated matters. And that even granted that the whole space above the earth were void, a sensible body still could not be together with them, on account of the dimensions of quantity. But by no property of a glorified body could the dimensions be removed from the body, the nature of the body remaining. And therefore it must be said that Christ did this miraculously by the power of his divinity; and whenever something similar should occur in the saints, it would be miraculous, and comes about through a new miracle. And this Augustine and Gregory expressly say. For Augustine says: "You ask how he could enter through closed doors? If you comprehend the manner, it is not a miracle. Where reason fails, there is the edification of faith"; and he adds: "For he was indeed able to enter without their being opened, he at whose birth the virginity of his mother remained inviolate." Just as his birth from a virgin mother was miraculous by the power of his divinity, so was this entrance.

Mystically, moreover, it is given to be understood by this that Christ appears to us when the doors — that is, the exterior senses — are shut in prayer, Matthew 6:6: "But when you pray, enter into your chamber"; and at the end of the world, when those who are ready will enter into the wedding feast, and afterward the door will be shut, as is related in Matthew 25:10.

The disposition of the disciples is described as one to be imitated, since "they were gathered together"; which indeed is not without mystery. For Christ comes to those who are gathered together, the Holy Spirit descends upon those who are gathered together; because Christ and the Holy Spirit are present only to those gathered together in charity. Matthew 18:20: "Wherever two or three shall be gathered together in my name, there am I in the midst of them."

Here the very appearance of Christ is set down as to three things: first, as to the presence of Christ which he displayed; second, as to the greeting which he offered them; third, as to the sure manifestation of himself, which he showed them.

Now Christ displayed his presence to them without any doubt, for he "came and stood in the midst of the disciples." He came indeed personally, the very same one, just as he had promised them above, 14:28: "I go, and I come to you." But he "stood in the midst," so that all might recognize him with certainty. Whence the Jews are reproved, who did not recognize him. Above, 1:26: "But there has stood in your midst one whom you do not know." Again, he "stood in the midst" of the disciples, to show the conformity of the human nature which he has to them. Ecclesiasticus 50:13: "Round about him a crown of brethren, like a planting of cedar on Mount Lebanon." Again, he "stood in the midst" by condescension, since he conversed among them as one of them. Ecclesiasticus 32:1: "Have they made you ruler? Be not lifted up: be among them as one of themselves"; Luke 22:27: "But I am in the midst of you as he that serves." Again, to designate that we ought to be in the middle of virtue. Isaiah 30:21: "This is the way, walk in it, and turn not aside to the right hand nor to the left." For he who exceeds in excess turns aside to the right; but he who falls short by defect goes to the left.

Now he uttered to them the words of greeting, saying "Peace be with you." But this was necessary, for their peace had been disturbed in many ways: both with regard to God, against whom some of them had sinned by denying him, some by fleeing — Matthew 26:31: "All you shall be scandalized in me this night; for it is written: I will strike the shepherd, and the sheep of the flock shall be scattered." And against this he set before them the peace of reconciliation with God; Romans 5:10: "We have been reconciled to God through the death of his Son"; for this he accomplished through his Passion. Again, with regard to themselves: for they were sorrowful, and doubtful in faith; and this peace too, now accomplished, he set before them. Psalm 118:165: "Much peace have they that love your law." Again, with regard to those outside: for they were suffering persecutions from the Jews; and against this he says to them "Peace be with you," namely against the persecutions of the Jews. Above, 14:27: "My peace I give to you, my peace I leave with you."

Now he showed them the sure manifestation of himself through his hands and his side; whence it follows, "When he had said this, he showed them his hands and his side," because in these especially the signs of his Passion remained. Luke 24:39: "See my hands and my feet, that it is I myself." So too will he show himself in glory; above, chapter 14:23: "If anyone loves me, he will keep my word," and further on: "I will manifest myself to him."

Here is set down the effect of the appearance, which is joy in the hearts of the disciples at the sight of the Lord — a joy which he had promised them above, chapter 16:22: "But I will see you again, and your heart shall rejoice." But this joy will be fulfilled in the homeland — that is, for the good — from the open vision of God. Isaiah 66:14: "You shall see, and your heart shall rejoice, and your bones shall flourish like an herb."

He enjoins upon the apostles their office, and first he prefaces it with the bond of peace; second, he enjoins the office, where it says "As the Father has sent me." He said to them, therefore, again, "Peace be with you." He said this to them against a twofold disturbance: for against the present disturbance from the Jews, he first said to them "Peace be with you"; but against the disturbance to be caused by the Gentiles, he said to them again, "Peace be with you." Above, 16:33: "In the world you shall have distress, but in me, peace." For they were to be sent to the Gentiles. And therefore the enjoining of the office is immediately added: "As the Father has sent me, I also send you," in which he shows himself the mediator between God and men. 1 Timothy 2:5: "The mediator of God and men, the man Christ Jesus," etc. This was for the consolation of the disciples, who, recognizing the authority of Christ, knew that he sent them by divine authority. Again, considering their own dignity, namely that they had the proper office of apostles: for "apostle" is the same as "one sent." He says, then, "As the Father has sent me, I also send you" — that is, as the Father, loving me, sent me into the world to endure the Passion for the salvation of the faithful (above, 3:17: "For God did not send his Son into the world to judge the world, but that the world might be saved through him"), so I, loving you, send you to sustain tribulations for my name's sake. Matthew 10:16: "Behold, I send you as sheep in the midst of wolves."

Second, fitness for the office is given to them through the gift of the Holy Spirit. 2 Corinthians 3:6: "Who also has made us fit ministers of the new testament, not in the letter but in the spirit." Whence it follows, "When he had said this, he breathed on them," etc.

And concerning this gift, he first prefaces the sign of the gift, which is the breathing upon them; whence he says "he breathed on them." Something similar is found in Genesis 2:7: "He breathed into his face the breath of life" — which the first man corrupted, namely the breath of natural life; but this Christ restored, by giving the Holy Spirit. It is not to be understood that this breath of Christ was the Holy Spirit himself, but a sign of him. Whence Augustine says in Book IV of On the Trinity: "That bodily breath was not the substance of the Holy Spirit, but a demonstration, through a fitting signification, that the Holy Spirit proceeds not only from the Father but also from the Son."

It must be noted, however, that upon Christ the Holy Spirit was sent, first, in the form of a dove at the Baptism (above, chapter 3), and in the form of a cloud at the Transfiguration; Matthew 17:5. The reason for this is that the grace of Christ, which is given through the Holy Spirit, had to be derived to us through the propagation of grace in the sacraments; and thus he descended in the form of a dove at the Baptism, which is a fecund animal; and through teaching, and thus he descended in a shining cloud. Whence there too the teacher is pointed out; whence it says, "Hear him." But upon the apostles he first descended in a breath, to designate the propagation of grace in the sacraments, of which they themselves were ministers; whence he says, "Whose sins you shall forgive, they are forgiven them." Matthew 28:19: "Going therefore, baptize them in the name of the Father, and of the Son, and of the Holy Spirit." Second, however, in fiery tongues, to signify the propagation of grace through teaching. Whence Acts 2:4 says that after they were filled with the Holy Spirit, they immediately began to speak.

Second, he sets down the words of the giving, saying, "Receive the Holy Spirit." But did they indeed receive the Holy Spirit here? It seems not, because since he had not yet ascended on high, he ought not to have given gifts to men. And indeed, according to Chrysostom, some say that Christ did not here give them the Holy Spirit, but prepared them for the future giving at Pentecost. And they are moved to this because it is said in Daniel 10:8 that he could not sustain the vision of the angel; whence these men, unless prepared, could not have sustained the coming of the Holy Spirit. But nevertheless Chrysostom himself says: the Holy Spirit was given to the disciples not generally for all things, but for a certain effect, namely for the forgiving of sins, as also, per Matthew 10:8, for the working of miracles. But Augustine and Gregory say that the Holy Spirit has two precepts of love, namely of God and of neighbor; and therefore he was first given on earth, to designate the precept of love of neighbor; second, from heaven, to designate the precept of love of God.

Third, the fruit of the giving is set down: "Whose sins you shall forgive, they are forgiven them" — which is a fitting effect of the Holy Spirit, namely the remission of sins; for he himself is charity, and through him charity is given to us. Romans 5:5: "The charity of God is poured forth in our hearts through the Holy Spirit, who has been given to us." But the remission of sins does not take place except through charity. For "charity covers all offenses"; 1 Peter 4:8: "Charity covers a multitude of sins."

Here, then, a question is first raised concerning what he says, "Whose sins you shall forgive," since God alone forgives sins. To this some say that God alone forgives the guilt, but the priest absolves only from the liability to punishment, and declares him absolved from the stain of guilt. But this is not true; for the sacrament of penance, since it is a sacrament of the new law, confers grace, just as it is conferred in Baptism. But in Baptism the priest baptizes instrumentally, and yet grace is conferred: therefore likewise in the sacrament of penance he absolves sacramentally and ministerially from punishment and guilt, insofar as he administers the sacrament in which sins are forgiven. But as for what is said, that God alone forgives sins, this is true with respect to authority. Thus also God alone baptizes; but the priest baptizes ministerially, as has been said.

Again, a question is raised concerning what he says, "Receive the Holy Spirit: whose sins you shall forgive, they are forgiven them." It seems, then, that whoever does not have the Holy Spirit cannot forgive sins. To this it must be said that if the remission of sins were the proper work of the priest — that is, if he did this by his own power — then indeed none but a holy man could sanctify. But the remission of sins is the proper work of God, who forgives sins by his own power and authority; whereas it belongs to the priest only as to an instrument. Just as, therefore, a master can, through his servant and minister, whether he be good or bad, accomplish his will in the carrying out of certain things, so too the Lord, through ministers, even if they be evil, can confer the sacraments, in which grace is given.

Again, a question is raised concerning what is said, "Whose sins you shall forgive, they are forgiven them." To this it must be said that, as has been said, the priest acts in the sacraments as the minister of God. 1 Corinthians 4:1: "Let a man so account of us, as of the ministers of Christ, and the dispensers of the mysteries of God." In the same manner, then, in which God forgives and retains sins, so too does the priest. Now God forgives sins by bestowing grace; but he is said to retain them by not bestowing it, on account of an impediment on the part of the recipient. So too the minister forgives sins insofar as he bestows the sacrament of the Church; and he retains them insofar as he shows some to be unworthy of the reception of the sacraments.

Having set forth the appearance of the Savior, the Evangelist here deals with the doubt of the disciple, and first the absence of the disciple is set down; second, the announcement made to him is set down, where it says, "The other disciples therefore said to him, We have seen the Lord"; third, his obstinate doubt, where it says, "But he said to them," and so on.

Now the absent disciple is described, first from his name, because he is Thomas, which is interpreted "abyss," or "twin." Now in an abyss there are two things: namely, depth and obscurity. Thomas, therefore, is an abyss on account of the obscurity of unbelief which he has of himself. Likewise he is an abyss from the depth of mercy which he has from Christ; whence concerning this it is said in Psalm 41:8: the abyss of depth, namely Christ, calls upon the abyss of obscurity, namely Thomas, by showing mercy; and the abyss of obstinacy, namely Thomas, calls upon the abyss of depth, namely Christ, by confessing.

Second, he is described from his dignity, because he was one of the twelve: not that there were then twelve, since Judas had already perished (Matthew 27:5), but he is called one of the twelve because he had been chosen to that dignity which God had consecrated by the number twelve; Luke 6:13: "he chose twelve, whom he named apostles." And God willed this number always to remain whole.

Third, he is described from his interpretation, in that he is called Didymus. For Thomas is a Syriac or Hebrew name, and it has two interpretations, namely "twin" and "abyss." Now "twin" in Latin is called "Didymus" in Greek; and therefore, because John wrote his Gospel in Greek, he set down "Didymus." Now he is called "twin" because perhaps he was of the tribe of Benjamin, in which some were called twins, or perhaps even all were. Or this can be referred to his doubt: because he who is certain is fixed firmly upon one side, but he who doubts takes up one side while still fearing the other.

This Thomas, therefore, was not with them, that is, with the disciples, when Jesus came: for he returned later than the others, who had been scattered abroad during the day, and thus he lost the comfort of the Lord's presence, the blessing of peace, and the breathing-in of the Holy Spirit. By this we are instructed that we ought not to separate ourselves from the fellowship. Hebrews 10:25: "not forsaking our assembly, as is the custom of some." But, as Gregory says, this was brought about not by chance, but was done by the divine will, that the chosen disciple should then be absent; yet by a dispensation of divine loving-kindness, namely so that the doubting disciple, while he touched with his hands the wounds of the flesh in his Master, might heal in us the wounds of unbelief.

Whence in this appear the most powerful signs of the highest loving-kindness of God. And first, in this: that he loves the human race so much that he sometimes permits certain tribulations to befall his chosen ones, so that from this some good may come to the human race. For on account of this he permitted the apostles, the prophets, and the holy martyrs to be afflicted. Hosea 6:5: "For this cause I have hewed them by the prophets, I have slain them by the words of my mouth." 2 Corinthians 1:6: "whether we are in tribulation, it is for your exhortation and salvation; or whether we are comforted, it is for your consolation, which worketh the enduring of the same sufferings which we also suffer." But, what is still more wondrous, he permits some saint to fall into sin for the sake of instruction: for why did he permit certain holy and just men to have sinned gravely (as that David was an adulterer and a murderer) except that, being instructed by this, we might be more cautious and more humble? So that he who thinks he stands may take heed lest he fall, and he who has fallen may strive to rise again. Whence Ambrose said to the emperor Theodosius: "You followed one who erred; strive to follow one who repents." And therefore Gregory says that the unbelief of Thomas profited us more toward faith than the faith of the believing disciples.

Accordingly, when he says, "The other disciples therefore said to him, We have seen the Lord," he sets down the announcement. Because Thomas did not come at once, the other disciples said to him: "We have seen the Lord." And this is from the divine ordering, that what one receives from God, he should share with others. 1 Peter 4:10: "each one, as he has received grace, ministering it to one another"; and Isaiah 22:10: "What I have heard from the Lord of hosts, the God of Israel, I have declared to you"; Genesis 32:30: "I have seen the Lord, and my soul has been saved."

Accordingly, when he says, "But he said to them," etc., the obstinate doubt of Thomas is set down. And indeed it would have been excusable enough that he did not believe at once, since, as it is said in Ecclesiasticus 19:4: "He who believes quickly is light of heart." But to search too much, especially where the secrets of God are concerned, is a grossness of mind. Proverbs 25:27: "As it is not good for a man to eat much honey; so he that is a searcher of majesty shall be overwhelmed by glory." Ecclesiasticus 3:22: "Seek not the things that are too high for thee, and search not into things above thy strength. But the things that God has commanded thee, think on them always, and be not curious in many of his works."

Concerning Thomas it must be considered that he was hard to bring to belief, and unreasonable in his demand. Hard indeed, because he was unwilling to believe except by a sensible proof; and yet not of one sense only, but of two, namely of sight — "unless I shall see in his hands the print of the nails" — and of touch — "and put my hand into his side, I will not believe." He was, indeed, unreasonable, because he asked to see the wounds for the confirmation of faith, when he might have seen something greater, namely the restoration of the whole man raised again. And although Thomas said this on account of his own doubt, nevertheless this was brought about by divine action for our profit and edification. For it is certain that he who restored himself as a whole man by rising again could also have wiped away the scars of his wounds; but they were kept on account of our profit.

Here the second appearance of the Lord is treated, in which he appeared to all the disciples with Thomas present; and first he sets forth Christ's appearance; second, the confirmation of the disciple, where it says "Then he said to Thomas," etc.; third, a recapitulation of the things said in the Gospel, where it says "Many other signs also Jesus did," etc. Concerning the first he does three things. First he describes the time of the appearance; second he makes known the persons to whom he appeared; third he shows the manner of the appearance.

As to the time indeed, because "after eight days," namely from the day of the Lord's resurrection, on the evening of which the first appearance took place. Now one literal reason for this is that the Evangelist wished to show that although Christ appeared to the disciples many times, he nevertheless did not dwell continuously with them, since he did not rise to the same manner of living, just as we too shall not rise to the same life. Job 14:14: "All the days in which I am now in warfare, I expect until my change come." Second, so that Thomas, meanwhile hearing from the disciples of the preceding appearance, might be enkindled to a greater desire, and might become more ready to believe. Another, mystical, reason is that an appearance of this kind designates that appearance by which he will appear to us in glory; 1 John 3:2: "When he shall appear, we shall be like to him, because we shall see him as he is." And this appearance will take place in the eighth age of those who rise again.

But to whom he appeared he shows by adding: "Again his disciples were within, and Thomas with them." Here it should be noted that Thomas alone needed this appearance; yet the Lord did not appear to him singly, but to the group as it existed, in order to signify that singularities are not very acceptable to God, but rather those who exist in the community of charity. Matthew 18:20: "Where there are two or three gathered together in my name, there am I in the midst of them." Likewise also those to whom he now appears are not gathered together as one; thus in this appearance not all were together at once; but in the future appearance all will be together at once, so that no one will be missing. Matthew 24:28: "Wheresoever the body shall be, there shall the eagles also be gathered together." And further on: "He shall send his angels with a trumpet and a great voice, and they shall gather together his elect from the four winds, from the farthest parts of the heavens to the utmost bounds thereof."

But he shows the manner of appearing when he says: "Jesus came, the doors being shut, and stood in the midst, and said to them: Peace be to you" — which was expounded above. Nonetheless he sets down three things concerning this: for first he sets down the manner of coming, namely "the doors being shut"; which was done miraculously, as Augustine says, by the same power by which he walked upon the sea with dry feet. Second, the manner of standing, namely "in the midst," so that he might be seen by all, and it was fitting that he should stand in the midst. Third, the manner of speaking, namely "peace be to you" — that is, of the reconciliation which he announced as having been made with God. Romans 5:10: "We are reconciled to God by the death of his Son"; Colossians 1:20: "making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven." Likewise the peace of eternity and immortality to come, which he promised them they would have. Psalm 147:14: "Who hath placed peace in thy borders." Likewise the peace of charity and unity, which he commanded them to keep. Mark 9:49: "Have peace among yourselves."

Here is set down the confirmation and the recalling of the doubting disciple: in which appears a second sign of divine loving-kindness, that he swiftly comes to the aid of his elect in their fall, even though they fall. For the elect sometimes fall, just as the reprobate do, but differently: because the reprobate are broken; but to the elect the Lord quickly puts his hand under them, that they may rise again. Psalm 36:24: "When the just man shall fall, he shall not be bruised, for the Lord putteth his hand under him." Likewise: "If I said: My foot is moved: thy mercy, O Lord, assisted me." And therefore he immediately puts his hand under Thomas as he falls, so that when he said "unless I shall see, I will not believe," he calls him back, saying: "put in thy finger hither." And concerning this three things are set down. First, the showing of the scars; second, Thomas's confession, where it says "Thomas answered," etc.; third, the rebuke of his slowness, where it says "Because thou hast seen me, Thomas, thou hast believed."

It should be noted, concerning the first, that Thomas asked for conditions in order to believe, namely to see and to touch the scars, as has been said; and if this were done for him, he promised he would believe. And therefore the Lord, when Thomas said these things, being present by the presence of his divinity, having observed those conditions, calls him back. Hence first he presents the condition; second he demands the fulfillment of the promise, where it says "be not faithless, but believing." The condition was to touch the scars, and therefore he says "put in thy finger hither."

But here a doubt arises: because in glorified bodies there can be no defect, but scars are a certain kind of defect — how then were they present in the body of Christ? To this Augustine responds in the book On the Creed, saying thus: he could indeed have wiped away from his risen and glorified body every mark of any scar whatsoever in his body; but he knew why he kept the scars in his body. First indeed, that he might show them to Thomas who would not believe unless he touched and saw; but then also to reproach the unbelieving and sinners at the judgment. Not that he should say to them as to Thomas, "because thou hast seen me, thou hast believed," but that, convicting them, he should say: behold the man whom you crucified, see the wounds which you inflicted, recognize the side which you pierced; for it was opened even for your sake, and yet you were unwilling to enter.

In connection with this it is also asked whether the traces of wounds will remain in the bodies of the martyrs. But to this likewise Augustine responds, in the twenty-second book On the City of God, that they will indeed remain, not unto disfigurement but unto immense beauty, saying thus: "this will not be a deformity in them, but a dignity; and indeed in the body there will shine, not the beauty of the body, but of virtue." Nor therefore, if any members were amputated or taken away from the martyrs, will they be without those very members in the resurrection of the dead, to whom it was said: "a hair of your head shall not perish"; but where the members were struck or cut so as to be severed, there the scars will appear, but in those same members restored, not lost.

But, according to Gregory, since that which is incorruptible cannot be touched, how did the Lord offer his body, which was incorruptible, to be touched? Romans 6:9: "Christ rising from the dead dieth now no more." Whence, moved by this reasoning, Eutyches the heretic said that the body of Christ and the bodies of all who rise again will not be palpable, but subtle and spiritual after the manner of wind and spirits. But because this is contrary to what the Lord says in Luke, last chapter, 39: "Handle, and see: for a spirit hath not flesh and bones," the Lord therefore showed himself both incorruptible and palpable, in order to show that his body was, after the resurrection, of the same nature as that which had been corruptible, and had put on incorruption (1 Corinthians 15:53), yet of another glory: because that which had been gross and ignoble rose in glory and subtle through the effect of spiritual power. But he adds "and see my hands," which hung upon the cross, "and put" thy hand "into my side," pierced by the lance, and know me to be that same one who hung upon the cross.

Mystically, however, by the finger discretion is designated, by the hands our work. He therefore admonishes us to put both finger and hands into his side, so that whatever discretion and work is in us, we may expend it in the service of Christ. Galatians, last chapter, 14: "But God forbid that I should glory, save in the cross of our Lord Jesus Christ." And he demands the fulfillment of the promise, saying: "and be not faithless, but believing." Revelation 2:10: "Be faithful until death."

Consequently, when it says "Thomas answered," etc., Thomas's confession is set down; where it appears that Thomas immediately became a good theologian, by confessing the true faith: for he confessed the humanity of Christ, when he says "my Lord." For thus they used to call him before the Passion; above, chapter 13:13: "You call me Master and Lord." Likewise he confessed his divinity, when he says "my God." For before, they did not call him God, except when Peter said, Matthew 16:16: "Thou art Christ, the Son of the living God." 1 John, last chapter, 20: "This is the true God, and life eternal"; Psalm 97:28: "my God, and I will confess to thee."

But the Lord rebukes the slowness of Thomas, saying: "Because thou hast seen me, Thomas, thou hast believed"; and first he reproves his slowness; second he commends the readiness of others to believe, where it says "Blessed are they that have not seen, and have believed." He says therefore: "because thou hast seen me." Here there is one doubt: since faith is "the substance of things to be hoped for, the evidence of things that appear not," as is said in Hebrews 11:1, how then does the Lord here say "because thou hast seen me, thou hast believed"? But it must be said that he saw one thing, and believed another. He saw the man and the scars, and from this he believed the divinity of the one who had risen.

But there is a second doubt: because to Thomas asking "unless I shall see and touch," God granted both, namely touch and sight; therefore he ought to have said, "because thou hast seen and touched, thou hast believed." I answer that it must be said, according to Augustine, that we use the sense of sight for any sense whatsoever. For we say: see how hot it is, see how it sounds, see how it tastes, see how it smells. He says therefore: "put in thy finger hither, and see" — not that sight is in the finger, but it is said as if to say: touch and try; so also here, "because thou hast seen me," that is, because thou hast made trial even by touch. Or it must be said that Thomas, seeing the wounds and scars, was confounded within himself, and before he put in his finger, he believed, and said: "my Lord and my God." Yet Gregory says that he did touch, and made his confession upon seeing.

Consequently, when he says "blessed are they that have not seen, and have believed," he commends the readiness of others to believe; and this pertains especially to us. He uses, however, the past tense for the future on account of certainty. But against this it is said, Luke 10:23: "Blessed are the eyes that see the things which you see." Therefore those who have seen are more blessed than those who have not seen. I answer that blessedness is twofold. One is of the thing itself, which consists in a divine gift, and the more of this is granted to someone, the more blessed he is; and thus, as to this, blessed are the eyes that see, because this is a gift of grace. The other is the blessedness of hope, which consists in merit; hence according to this, the more one is able to merit, the more blessed he is. But he who believes and has not seen merits more than he who believes upon seeing.

Here the epilogue is set down: and first the insufficiency of this Scripture is set down; second its usefulness, where it says "but these are written, that you may believe," etc. The insufficiency indeed appears, because "many other signs also did Jesus" and deeds "which are not written in this book." Job 26:14: "Lo, these things are said in part of his ways: and seeing we have heard scarce a little drop of his word, who shall be able to behold the thunder of his greatness?" Ecclesiasticus 43:36: "There are many things hidden from us greater than these: for we have seen but a few of his works." But according to Chrysostom, he says this because John narrates fewer miracles than the other Evangelists. And therefore, lest he should seem to deny them, he says this; and therefore he specially adds "which are not written in this book." Or this is referred to the Passion and Resurrection; as if to say, he did many things demonstrative of his resurrection after the resurrection in the sight of the disciples, which he did not show to others. Acts 10:40: "gave him to be made manifest, not to all the people, but to witnesses preordained by God."

The usefulness of this is also set down, namely the effect of faith, because "these things are written that you may believe that Jesus Christ is the Son of God, and that believing you may have life in his name." For to this end is the whole Scripture of the New and the Old Testament; Psalm 39:9: "In the head of the book it is written of me"; above, chapter 5:39: "Search the Scriptures . . . for the same are they that give testimony of me." Likewise the fruit of life, since "that believing you may have life" — here, the life of righteousness, which is had through faith, Habakkuk 2:4: "but my just man liveth by faith"; and in the future, the life of vision, which is had through glory; and "in his name," namely Christ's. Acts 4:12: "there is no other name under heaven whereby we must be saved."