Commentary on the Gospel of Matthew

After he had completed the mysteries of the Lord's passion, the Evangelist treats of the triumph of the Lord's resurrection; and this is divided. First it is shown how the disciples came to know Christ's resurrection through hearing; second, how through sight, so that through hearing and sight a certain testimony might be made. Concerning the first, first it is set down how they knew through hearing from the women; second, how from the guards. The second is at "and when they had departed, behold some of the guards came into the city." Concerning the first he does two things. First he tells how the women came to know through an angel; second, through the sight of Christ, at "and they went out quickly from the sepulcher." Concerning the first, three things: first the persons to whom the revelation was made are set down; second the angel revealing; third the revelation. The second is at "and behold there was a great earthquake"; the third at "but the angel answering said." Concerning the first he does three things: first he designates the time; second the persons; third their zeal. The time: "but in the evening of the sabbath." And concerning this there is a twofold difficulty. The first concerns what he says, "evening"; the second concerns what he says, "it began to dawn." Concerning the first there is this difficulty, that Matthew and John seem to contradict each other, because John says that it was still dark. Why then does he say here, "in the evening of the sabbath"? Here there is a threefold solution. The first is Jerome's, that they came in the evening and in the morning. And that when he says here "evening," and the other says "morning," this is no discord but the diligence of the holy women. Bede solves it thus: that they began to come in the evening but arrived in the morning. But was there so great a space of time? He says no; but a person is said to do something when he prepares himself to do it. And this is had in Luke 23:55, that seeing the sepulcher and how his body was laid, they returned and prepared spices. On the day of preparation they bought spices, and on the sabbath they rested, and in the evening they prepared themselves to go. The third solution is Augustine's, who says that the customary manner in sacred Scripture is that a part is taken for the whole; hence "evening" is understood for the whole night of the sabbath; so that "in the evening of the sabbath" means that which is after the sabbath, hence the evening which is the beginning of the first day of the week. A similar thing is had in Genesis 1:5, in the commemoration of the works of God: "and evening and morning were made, one day." Hence they came in the evening, because in the last part of the night. And this is what "begins to dawn on the first day of the week" means. It does not dawn in the evening, because in the evening it grows dark. Hence they came when it began to dawn, that is, in the first hour of the day. Note that the Jews begin all their days from the sabbath; hence the first day of the week is called the Lord's day. And if you should ask Augustine why Mark uses such a manner of speaking, he will say that in the evening they prepared the spices, and in the morning they came; whence it comes back to the same thing that Bede says. But according to Jerome, how is what he says, "which begins to dawn," to be understood? Because it grows dark in the evening. One should know that for the Jews the day begins to be from the evening. And the reason is that they observed the days by the moon; but the moon begins to shine from evening; therefore that day begins from the evening, but it dawns on the first day of the week. A similar manner of speaking is in Luke 23:54: "but it was the day of preparation, and the sabbath was beginning to dawn." And this manner of speaking fits the mystery: first, for the solemnity of the Lord's resurrection, because that night was luminous; Psalm 138:12: "and the night shall be illumined as the day." Likewise it fits the restoration of humanity, which was made through Christ: for in the first man there was a progression from day into night, namely of sin; and the state was changed, namely from night into day; Ephesians 5:8: "you were once darkness, but now light in the Lord." Likewise it is signified that whatever was dark in the law and the prophets is wholly made to dawn through the resurrection of Christ. "Dark water in the clouds of the air," Psalm 17:12. But this is illumined in the resurrection, as is had in Luke, last chapter, 27: "beginning from Moses and all the prophets, he interpreted to them in all the Scriptures the things concerning himself." Consequently he treats of the persons: "Mary Magdalene came, and the other Mary"; and this is understood to be the mother of James; Mark adds a third, "and Salome"; hence Salome is the name of a woman. But it was not without mystery that two of the same name came; hence he wished to appear first to a woman, because in this the female sex is in a certain way restored: for just as woman first, in the place of life, first heard of death, so in the place of death, by divine ordination, she first saw life; Ecclesiasticus 25:33: "from a woman was the beginning of sin made." Likewise they are of the same name because through these the unity of the Church is signified: for at first there was one from the Gentiles, one from the Jews, but now all are one Church; Song of Songs 6:8: "one is my dove." Likewise they are called Marys: for just as Mary received the child from a closed womb, so these women deserved to see him coming forth from the closed tomb. Hence these women came "to see the sepulcher"; and in this their devotion is signified, because they could not be satisfied, so since they could not see him, they wished at least to see the sepulcher. "Where your treasure is, there also is your heart," above, 6:21.

"And behold there was made a great earthquake." Here the angel revealing is treated. And first the coming of the angel is touched on; second his work; third his disposition; fourth the effect. The second is at "and coming he rolled back the stone"; the third at "and he sat upon it"; the fourth at "and for fear of him the guards were terrified." And concerning the first, first the coming is presignified; second the cause of the coming is touched on, at "for the angel of the Lord descended from heaven." He says therefore, "and behold there was made a great earthquake." This was fitting, and has a literal cause. One reason, according to Chrysostom, is that these women had come by night, and so it could be that they were sleeping; therefore, that they might be roused, an earthquake was made to rouse them. Jerome says that something was touched concerning his humanity, therefore something ought to be touched concerning his divinity; therefore since it concerned the sepulcher, which belonged to his humanity, an earthquake was made, so that it might be signified that such a dead man could not be held under the earth. "For he was free among the dead," Psalm 87:6. Mystically the earthquake was made twice, so that by the one might be signified the motion of hearts, because through his death we are freed from sin; by the other, the translation to glory; Romans 4:25: "he was delivered up for our sins, and rose again for our justification." And in Psalm 59:4: "you have shaken the earth, and troubled it." Likewise this resurrection is a certain prefiguration of the future resurrection: for in the future there will be a trembling of the earth; Psalm 75:9: "the earth trembled, and was still, when God arose in judgment." And why? It is added, "the angel of the Lord descended from heaven." If the earth could not sustain an angel, much less will it be able to sustain the coming of Christ to judgment; and he says "descended"; for although an angel is not circumscribed by place, yet he is defined by place according to his operation; therefore some motion is fitting to him. Likewise it is fitting that the resurrection be announced through an angel, both on account of the glory of him through whom it is done, as Paul says in Acts 13:30: "God raised him from the dead"; and his ministers are angels. Likewise, to denote the dignity of him who rises. Of him it is said above, chapter 4:11, that "angels came, and ministered to him." Likewise it fits, because through the resurrection heavenly things were joined to earthly things. Consequently the work of the angel is set down: "and coming he rolled back the stone," etc. And this according to the letter, that he might open the way for the women, because in truth Christ had already risen: for just as he came forth from a closed womb, so from a sealed sepulcher. Hence this was done to make it manifest to the women; hence "he rolled back," that is, rolled it again, to signify the glory of him who rose; and this rolling back signified the manifestation of the law, which was written on tablets of stone. Consequently the disposition is set down: first as to position; second as to appearance; third as to attire. As to position, because "he sat," not as one weary, to signify that he was the teacher of the divine resurrection. Likewise sitting belongs to those at rest: and by this is signified the rest which he had from the resurrection in glory; Romans 6:9: "Christ rising from the dead dies now no more, death shall no longer have dominion over him." Likewise sitting belongs to one who rules; Psalm 109:1: "the Lord said to my Lord: sit at my right hand." And he sits "upon the stone," namely the devil, to signify that he now had dominion over both death and the devil. "But his countenance was as lightning." Here he is described from his appearance; and in this it is plain that he appeared in an assumed body. But why "as lightning"? Because just as lightning has brightness, so angels have knowledge; Daniel 10:6: "and his eyes as a lamp." But Christ is he "who enlightens every man coming into this world," John 1:9. Likewise lightning has terror, so too the sight of the angel; hence Luke 1:9 it is said that Zechariah was terrified at the voice of the angel. Likewise he is described from his attire, "his garments as snow," by which is signified the brightness of the just. But mystically the glory of the resurrection is signified; Apocalypse 3:5: "he who shall overcome shall be clothed in white garments." Likewise the brightness of life; Ecclesiastes 9:8: "at all times let your garments be white." Likewise note that he says his countenance was as lightning and his garments as snow, because at the judgment he will be terrible to the wicked, and will soothe the good; John 16:22: "I will see you again, and your heart shall rejoice." "And for fear of him the guards were terrified." Here the effect of the apparition is set down, because fear arose in their hearts; and deservedly, because they guarded him from an evil conscience, and "wickedness is always timid," Wisdom 17:10. "And they became as dead men," they who wished, as far as was in them, to detain Christ in death; Isaiah 33:3: "at the voice of the angel the peoples fled."

"But the angel answering said to the women," etc. Here follows the announcement of the resurrection. And first he comforts the women; second he commends their zeal; third he indicates their joy; fourth he enjoins the office of announcing. He says therefore, "but the angel answering," etc. But to what does he answer? To the intention of the women. It is not read that they had said anything, out of fear: for it is always so, that a man is always troubled at the apparition of an angel, whether a good or an evil angel appears; because human nature is fragile. But as blessed Anthony says, if it is a good angel, he always leaves one consoled, as is evident in the apparition to Zechariah and to the Virgin Mary, to both of whom it was said: "fear not," etc., Luke 1:30. So too he comforts these women. And if he should leave a man desolate, it is clear that it was not a good angel. Therefore he said, "fear not, you"; as if to say, it is not for you to fear, because you love Christ. "For you have not received the spirit of servitude, in fear," Romans 8:15. For he did not comfort the guards, because they were not worthy. Then he commends their zeal: "for I know that you seek Jesus who was crucified." But do angels know thoughts? It seems not; Jeremiah 17:9: "the heart of man is perverse and unsearchable, who shall know it? I the Lord who search the heart and try the reins." It must be said that they do not, except through divine revelation; or through a sign, because frequently the indications of the will are had through bodily gestures. "You seek Jesus." He names him, to signify that it is the same one. Likewise "crucified"; and in this he intimates their small faith, because they sought him in the place of death, and believed that he could be held by death. Then he announces the resurrection: "he has risen," namely by his own power; Psalm 3:6: "I slept, and took my rest, and rose up, because the Lord sustained me." And he proves this by recalling the word of God: "as he said"; who had said above, chapter 20:19: "and the third day he shall rise again." For the word of the Lord cannot fail. Likewise he points it out from sight: "come and see the place where the Lord was laid"; whence they saw the stone rolled back, and did not see Christ, because he rose with the tomb closed. Then he enjoins on them the office of announcing: "and going quickly, tell his disciples that he has risen." And he enjoins three things: first, that they announce the resurrection; second, the place; third, that they promise them the sight of him. And just as the first woman first spoke to the devil, so with a good angel she first spoke, so that all things might be restored. Second, the place is intimated: "and he goes before you into Galilee." And why first into Galilee? For he was not seen first in Galilee, but in Jerusalem. But why does he name Galilee rather? To signify that he is the same one who was accustomed to dwell in Galilee. Likewise, that they might be freed from fear, because they dwelt more securely in Galilee than in Judea. Or mystically, Galilee is said to mean "passage" or "migration," and can signify the passage to the Gentiles. Hence "you shall see in Galilee" means, you shall announce my name to the Gentiles. But they would not do this unless he went before them. "There you shall see him, as he told you." Hence the word of the Lord is of such power that it cannot be otherwise. But here there is a literal question, because here it is said that they saw him sitting upon the stone; in the other Evangelist, that entering into the monument they saw a young man sitting on the right. Augustine solves this by saying that they saw the vision of angels twice: hence it was possible that they saw one outside, another inside. Or it can be said that the sepulcher is not only called the cut stone, but there was some structure there in which the monument was enclosed; hence what Mark says, "entering into the monument," is not to be understood of that stone, but of the space in which it was enclosed; and this is clear, because it is said here that "they went out quickly from the monument" with fear and joy, etc.

Above the resurrection was announced to the women; here they are made certain of it through Christ; and the Evangelist does three things. First the women are described; second Christ's meeting them; third the office of announcing is enjoined. The second is at "and behold Jesus met them"; the third at "fear not," etc. In the first, three things are notable to consider: first the state of the women; second their affection; third their purpose. Their state is touched on when it says, "they went out quickly from the monument." As to the letter, "monument" does not mean the cut stone, but that space which was made secure by some fortification. According to the mystery, the monument is the place of the dead: and by this the state of sin is signified; Psalm 87:6: "like the wounded sleeping in the sepulchers." Hence to go out from the monument is to go out from sin; 2 Corinthians 6:17: "wherefore go out from the midst of them," etc. And note that he says "quickly," because one ought to go out from sin quickly; Ecclesiasticus 5:8: "delay not to be converted to the Lord, and defer it not from day to day." Likewise a twofold affection is touched on, namely of fear and of joy: fear from the sight of the angel, joy from the resurrection; fear from human fragility, joy from the divine vision; Psalm 29:6: "in the evening weeping shall have place, and in the morning gladness." Thus the sinner ought to fear; Ecclesiasticus 5:5: "concerning a sin forgiven, be not without fear." But he ought to rejoice in the hope of the resurrection; Psalm 2:11: "serve the Lord with fear, and exult to him with trembling." Then he touches on their purpose: "running to tell the disciples," etc. And this fits those doing penance, because they ought to run and hasten so as to advance in good things: 1 Corinthians 9:24: "so run that you may obtain." And Hebrews 4:11: "let us hasten to enter into that rest." Likewise he touches on their good purpose, because he wished that what they had received, they should share with others; 1 Peter 4:10: "as every man has received grace, ministering the same one to another."

"And behold Jesus met them." Here the meeting with Christ is set down. And first the meeting is set down; second the greeting; third the reverence of the women. He says therefore, "and behold Jesus met them." And rightly he says that "he met them," because unexpectedly he meets them, giving grace; Wisdom 6:14: "he anticipates those who desire him, so as to show himself to them first"; Isaiah 65:1: "you have met him that rejoices and does justice." Likewise he greeted them, saying, "all hail." "Hail" in Greek signifies joy; hence it was said above, that they went with joy. Hence spiritual joy is always increased in the just, and this through spiritual speech; Psalm 84:9: "I will hear what the Lord God will speak in me." And these were words of consolation, so that just as the first woman heard a curse, so these women heard a blessing, and blessing answers to curse. And then "they came up and took hold of his feet, and adored him." Hence they approach, they hold his feet, they adore. So the soul of the sinner ought not to receive the grace of God in vain: and this is signified, because "they approached"; Psalm 33:6: "come to him, and be enlightened." Likewise they ought to cling firmly: and this is signified in that "they held his feet." Deuteronomy 33:3: "they that approach his feet shall receive of his doctrine." Likewise he touches on reverence in that he says, "and they adored him," because they recognized him as God himself; Psalm 131:7: "we will adore in the place where his feet stood." But there can be a question, because in John, last chapter, 12, it is said to her, "touch me not"; but here it is said that "they held his feet." Therefore it must be understood that they saw twice, and once they saw one angel, as Augustine says, and another time two, but also Christ twice. First Mary Magdalene saw him weeping, as is had in John 20:14. But afterward, when the others came upon the scene, he met them, and then they held his feet; but Mary Magdalene at first could not hold him; and this according to Augustine, because at first she doubted, and therefore was not worthy; but now that she was made certain, she was made worthy to touch Christ, so that the outward touch might correspond to the inward one. Consequently he enjoins the office of announcing. And where he does this, first he shakes off fear; second he enjoins the office, at "go, tell my brethren." He says therefore, "then Jesus said to them, fear not." And this was fittingly done, because those who are appointed to the office of preaching ought not to fear; hence the Lord, sending his disciples, said, "fear not." But fear is twofold, namely servile and initial, and this here is good; Psalm 118:120: "pierce my flesh with your fear." Hence he said "all hail," so as to increase charity in them. But because "perfect charity casts out fear," 1 John 4:18, therefore he says, "fear not." And first he gives the office of announcing; second he shows perfect charity toward his own. But the office of announcing is enjoined on the women, so that just as a woman brought words of death to a man, so conversely it was fitting that a woman should be the messenger of salvation. And first the announcing is touched on; second the place of the apparition. He says therefore, "go, tell my brethren." And why does he say "mine"? To confirm the truth of his nature. For because he had come out of the sepulcher, and appeared glorious, someone could believe that he had not taken on true flesh, therefore he says "my brethren." Likewise on account of the likeness of grace, because he wished to become our brother for our justification; Romans 8:29: "that he might be the firstborn among many brethren." Likewise "brethren," that is, co-heirs: "heirs indeed of God, and co-heirs of Christ," Romans 8:17. Hence now that the inheritance was acquired, he calls them brethren. "That they go into Galilee." These words seem to sound as though he had first appeared in Galilee. This Evangelist makes no mention of the other apparitions; but Bede says that he appeared ten times. Five times on the day of the resurrection itself. First to Mary Magdalene, as in John 20:14. Second, to these two women of whom Matthew speaks here. Third, he appeared to Peter; how, however, and when, is not said, but that it happened is not passed over in silence in Luke 24:12. Fourth, to two disciples going to Emmaus. Fifth, when he appeared to all the disciples except Thomas. Truly after these, five others are read of. The first after the others was when on the eighth day he appeared to all the disciples, and to Thomas. The second, when he appeared at the fishing, when Peter said, "I go fishing," John, last chapter, 3. Another, which is told here. Another, when he reproached their unbelief. The last, when on the Mount of Olives, when he ascended into heaven, Mark, last chapter, 14. Yet there were others, as Paul says, 1 Corinthians 15:5-8. But what is it that both the angel and Christ say, that he goes before them into Galilee? Chrysostom says that this is because they were accustomed to dwell there. Likewise, so that they might be secure there, and securely await him. Yet Augustine, according to the mystery, says that Galilee means "passage" or "migration": hence it signifies the passage to the Gentiles, or of this world into glory. The Apostle, 2 Corinthians 5:6: "while we are in this body, we are exiled from the Lord."

"And when they had departed, behold some," etc. Here is treated the announcement made by the guards. And first he sets down the announcement; second the impediment, at "and having assembled with the elders," etc. He says therefore, "and when they had departed," etc. And why did they wait so long? It must be said that it was said that "for fear of him the guards were terrified." And perhaps the Lord did this, lest they should trouble the women. "Behold some of the guards came into the city, and told the chief priests." And why to the chief priests? Because they had familiarity with them: likewise because they had received payment from them. Nevertheless they also reported to Pilate; hence in a certain letter which Pilate sent to Tiberius, it is written how the guards reported to Pilate, etc. "And they told." Already it was being signified that Christ's resurrection was to be made manifest through the mouths of the Gentiles. Then the malice of those impeding it is set down. And first the malice of the chief priests is touched on; second the corruption of the guards; third that of the people. Concerning the first, four things concur to aggravate their malice. First their assembly is set down; hence he says, "and having assembled with the elders," etc., because not one alone; Daniel 12:5: "iniquity went forth from the elders of the people." Likewise their malice is aggravated, because they did not do this out of weakness, but out of malice, or out of malicious counsel; and this is "the counsel of the wicked," of which Psalm 1:1 speaks: "blessed is the man who has not walked in the counsel of the wicked." Likewise they committed fraud, because they spent the money offered on the practice of a lie; hence they knew that saying of Ecclesiastes 10:19, that "all things obey money"; as Jerome says, they are like those who spend church goods to procure pleasure. Likewise in this, that they persuaded a lie. And first they persuade it, second they promise impunity. They persuade the lie: "say that his disciples came by night, and stole him away." Jeremiah 9:5: "they have taught their tongue to speak lies." In Psalm 26:12: "iniquity has lied to itself." And truly, as Jerome says, it was a lie, because the disciples were so stupefied that they would not have dared to approach. Likewise, if they had had to approach, they would have approached on the first day, when the guards were not present. Likewise this is clear, because the linen cloths remained, hence if they had taken him away, they would not have left them. Likewise it is agreed that he was buried with spices, hence the linen cloths clung as if glued, hence they could scarcely have removed them. Likewise the stone was great; hence they could not have moved it without great assistance and without much noise. Likewise Augustine argues thus: either they came while you were watching, or while you were sleeping. If while you were watching, why did you not cast them out? If while you were sleeping, how did you see them? And thus it appears that it was a lie. Then they promise impunity: hence they might say, we shall be punished, if the governor should hear of it. Hence he says, "if this be heard of by the governor, we will persuade him, and secure you." And how were they able to do this? It must be said that the governor did not care much. Likewise they knew that he would not punish them, except at their request; therefore they knew that, etc. In this the cunning of the devil is signified. "But they, having received the money, did as they were taught." It is no wonder if the soldiers were corrupted for money, since even one of his own disciples was corrupted. Ecclesiasticus 10:9 — nothing is more wicked than the covetous man. "And this saying is spread abroad." And not only until it was written down, but even until now.

"And the eleven disciples went into Galilee," etc. Above it was heard how knowledge of the resurrection came to the disciples through the revelation of the women; here, how it came through his own vision. And it is divided: first Christ's apparition is set down; second the instruction of him who appears. The second is at "and Jesus coming, spoke to them." Concerning the first he does three things. First the place of the vision is described; second the vision; third the office. He says therefore, "but the eleven disciples," because obedient to Christ, "went into Galilee." That he says "eleven" is to be understood as meaning that Judas had departed: John 6:71: "I have chosen you twelve, and one of you is a devil." But two things are to be noted, that Christ is seen in Galilee, and that on a mountain. Galilee is interpreted as "passage" or "migration." By this it is signified that no one can see God unless he be transferred by a twofold passage, namely from vice to virtue; above, 5:8: "blessed are the clean of heart, for they shall see God." Likewise, from mortality to immortality; hence the Apostle says, Philippians 1:23: "but I am straitened between the two, having a desire to be dissolved, and to be with Christ." Likewise he was seen on a mountain, to signify that whoever wishes to see God must strive toward the height of justice; Psalm 83:8: "they shall go from virtue to virtue." Likewise that it was on a mountain signifies that excellence to which he was exalted through the resurrection: for while he was in the world, he was in the valley of mortality, and he ascended into the mountain of immortality through the resurrection. Isaiah 2:2: "he shall be exalted above the hills, and all nations shall flow unto him." And note, that he appears to them "in the place where he had appointed," in which obedience is signified, because only the obedient come to the divine vision; in John 14:15: "if you love me, keep my commandments"; and there follows: "and I will love him, and will manifest myself to him." Psalm 118:104: "by your commandments I have had understanding"; that is, from the observance of the commandments; hence in the old law no one could ascend the mountain: the new law supplies this. And it was necessary that he should appear to them, because witnesses had to be given for so great a work. But he gave witnesses not only from hearing, but also from sight; 1 John 1:2: "that which we have seen, and heard... this we testify." But there is a question as to when this apparition was made: and according to what Augustine says, it was not on the first day of the resurrection, because it was in the evening that there was a vision where Thomas was not present. Likewise it was neither within the octave, nor on the octave day, because they were in Jerusalem for eight days. Nor can we say that it was immediately after the eight days, because we would contradict John, who says that when he manifested himself at the Sea of Tiberias, Jesus was already manifested a third time; and this apparition here is not the third, but was made after that third one. "And seeing him." It should be noted that there are two kinds of those who consider the great works of God, because some hold them in reverence: hence Abraham said, Genesis 18:27: "I will speak to my Lord, whereas I am dust and ashes"; and Job 9:14: "how great am I, that I should answer him, and speak with him in my own words?" And there follows: "therefore I reprehend myself, and do penance in dust and ashes." Likewise this reverence is found in the angels. Apocalypse 7:11: "all the angels fell before the throne upon their faces, and adored God." And this is because the more a person knows him, the more he reveres him. But some turn to unbelief: for they wish to equate all things to their own understanding, hence whatever they do not understand, they blaspheme. So it was with the disciples, because "seeing him they adored"; Psalm 31:7: "we will adore in the place where his feet stood." "But some doubted"; therefore the Lord gave himself to be handled, as is said in Luke 24:39.

"And Jesus coming, spoke to them." Here the instruction given by Christ is set down. And three things are to be considered: first he announces his power; second he enjoins the office; third he promises future help. The second is at "going therefore, teach all nations"; the third at "behold I am with you all days." He says therefore, "and Jesus coming, spoke to them." The disciples were divided, because some held him in reverence, while others doubted; therefore they needed both, namely that he should manifest himself, and that he should comfort them. Thus he approached the whole group; Isaiah 9:2: "the people of the Gentiles, that walked in darkness, have seen a great light." Likewise he announced his power: "all power is given to me in heaven and on earth." And, as Jerome says, power is given to him who was before crucified by the people. The power of God is nothing other than omnipotence; and this was not given to Christ, because it does not belong to Christ according to his humanity. But something does belong to him both according as he is man, and according as he is God: hence in Christ, according as he is man, there is knowledge, will, and free will, and likewise according as he is God. Twofold, therefore, is the will in Christ, namely created and uncreated. It can therefore be argued that power is twofold, and knowledge twofold, etc. There is therefore a question, why, just as all knowledge is communicated to him, omnipotence is not likewise communicated. The reason is this. Knowledge and cognition are according to the assimilation of the knower to the known, because it suffices that the species of the things known be in the knower in some way, whether such that he knows through his essence, or that they be innate, or that they be received from things: however they may be, it suffices for knowledge; therefore it is not necessary that the essence be of all things, but that it be capable of all things. But this is to be of infinite receptivity, as prime matter is. But active power follows upon act, because as much as a thing is in act, so much does it have to act; therefore whoever has active omnipotence has power for the act of all things. But this is not the case, except because he has infinite power, which does not belong to Christ inasmuch as he is man, but only inasmuch as he is God. Why then does he say that "all power is given to me in heaven and on earth"? It must be noted, according to Hilary, that "giving" can be understood either with respect to divinity, because the Father from eternity communicated his essence to the Son; and because his essence is his power, therefore from eternity he gave his power; or it can also be referred to Christ according to his humanity. But it must be understood that the humanity of Christ received something by the grace of union, and these are all the things that are proper to God; but it received something else consequent upon the union, such as the fullness of grace and the like, and this is as it were an effect of the union; John 1:14: "we saw him as it were the only-begotten of the Father, full of grace and truth." In all these things, therefore, which belong to Christ by the grace of union, it is not necessary that all be said according to a twofold mode, but in the other things which follow upon it, this is so. Hence I say that power was given, not because another power was given, but it was given insofar as it is united to the Word, as to the Son of God by nature, but to Christ by the grace of union. But why does he say, rather after the resurrection, "all power is given to me," than before the resurrection? It must be said that in Scripture something is said to happen, when it first becomes known: thus, then, before the resurrection omnipotence was not so manifested, although he had it; but then it was most manifested, when he was able to convert the whole world. We can also say otherwise, that "power" signifies a certain honor of presidency, as we speak of men in positions of power; and thus power is taken here. But it is agreed that Christ, who from eternity had the kingdom of the world, as the Son of God, received the execution of it from the resurrection; as if he were to say: now I am in possession. Of this it is had in Daniel 7:26: "and the judgment shall sit, that his power may be taken away, and be broken in pieces, and be destroyed even to the end. And that the kingdom, and power, and the greatness of the kingdom, under the whole heaven, may be given to the people of the saints of the most High: whose kingdom is an everlasting kingdom, and all kings shall serve him, and shall obey him." Hence a certain actual presiding is understood: as if the Son were exalted to the exercise of the power which he naturally had; Apocalypse 5:12: "the lamb that was slain is worthy to receive power and divinity."

"Going therefore, teach all nations." Here he enjoins the office; and he enjoins a threefold office: first of teaching; second of baptizing; third the office of instructing as to morals. He says therefore, "going therefore, teach all nations." And this follows thus, as if he were to say: all power is given to me by God, that not only the Jews, but also the Gentiles, be converted to me; therefore, because it is time, "going, teach all nations." John 20:21: "as the Father has sent me, I also send you." And Luke 22:29: "I dispose to you, as my Father has disposed to me, a kingdom." And he says "going, teach"; because this is the first thing in which we ought to be instructed, namely in faith, because "without faith it is impossible to please God," Hebrews 11:6. And from this it has grown customary in the Church, that it first catechizes those to be baptized, that is, instructs them in the faith. And, power having been received, he sends to all nations; and this is what he says, "teach all nations." Isaiah 49:6: "I have given you for a light to the Gentiles, that you may be my salvation even to the farthest part of the earth." And after they have been taught the faith, he gives the office of baptizing. "Baptizing them," etc.; as if he were to say: whoever is promoted to a dignity, it is fitting that the dignity first be made known to him, so that afterward reverence may be shown to him. Galatians 3:27: "as many of you as have been baptized in Christ, have put on Christ." But what is the form of Baptism? "In the name of the Father, and of the Son, and of the Holy Spirit." In Christ there are two things, humanity and divinity. Humanity is the way, not the end; John 14:6: "I am the way, the truth, and the life": truth, as the end of the contemplative life; life, as the end of the active life. I do not wish that you remain in the way, namely in the humanity, but that you pass further to the divinity. Therefore it was fitting that two things be signified, humanity and divinity. Through Baptism, humanity; Romans 6:4: "for we are buried together with him by baptism into death." And through the form of the words, divinity, in such a way that sanctification is through the divinity. And therefore he says, "in the name of the Father, and of the Son, and of the Holy Spirit." And the reason is, that through Baptism regeneration is effected, and in regeneration three things are required: first, to whom it is done; second, through whom; third, by what. To whom, namely to God the Father, as the Apostle says, Romans 8:29: "whom he foreknew, he also predestined to be made conformable to the image of his Son." And John 1:12: "he gave them power to be made the sons of God, to them that believe in his name." Through whom, because through the Son; Galatians 4:4: "God sent his Son... that we might receive the adoption of sons," because through adoption we are sons unto the natural Son. Likewise by what, because we have received the gift of the Holy Spirit; Romans 8:15: "you have not received again the spirit of servitude in fear, but you have received the spirit of adoption of the sons of God." Therefore it was fitting that mention be made of the Father, the Son, and the Holy Spirit. And these were present in the Baptism of Christ, because there was the Son through whom, the Father from whom, and the Holy Spirit in the dove. And it is said "in the name," that is, in the invocation of the name, or in the power of the name, because it has power; Jeremiah 14:9: "but you, O Lord, are among us, and your name is called upon us; forsake us not." Likewise he says "in the name," not "in the names," and the heresies are confounded, which do not put a distinction in this, that he says "in the name of the Father, and of the Son." But Arius is confounded by this, that he says "in the name" in the singular. It should be noted that in the primitive Church baptism was in the name of Christ, and this so that his name might be rendered venerable. But would this now suffice? I believe not, because the express invocation of the Trinity is required. In Christ the Trinity is contained implicitly. Thus, then, he brought this forward, that he might instruct them for Baptism. But against this the Apostle says that God did not send him to baptize, but to evangelize, but to baptize through others, just as Christ did not baptize, but his disciples did. "Teaching them to observe all things whatsoever I have commanded you." But does it suffice for salvation to believe and be baptized? No; rather instruction in morals is also required; therefore he says, "teaching them to observe all things whatsoever I have commanded you." Psalm 118:4: "you have commanded your commandments to be kept most diligently." And he says "what I have commanded," not "what I have advised." Hence above, 10:27: "what I tell you, I tell to all." Then he sets down the third: "and behold I am with you all days, even to the end of the world." Here he promises help; wherefore he answers those who might say: you command that we teach all men, but we are not sufficient. Fear not, because "I am with you." And note that just as the commandment is set down to pass to all, so also the help; because he promises it to the apostles and to others carrying out the like task: hence he himself, praying to the Father, says: "and not for them only do I pray," namely the disciples, "but for them also who through their word shall believe in me." Hence he promises to all in common; John 14:12: "he who believes in me, the works that I do, he also shall do, and greater than these shall he do." Likewise for all time; hence he says, "all days, even to the end of the world." He does not say this as though after that he were not with us, except until the end of the world, but because then we shall be, through the consummation, in glory; Apocalypse 21:3: "behold the tabernacle of God with men, and he will dwell with them. And they shall be his people; and God himself with them shall be their God." Hence also Isaiah 7:14 says that "his name shall be called Emmanuel," which is interpreted "God with us," "even to the consummation of the world"; as if he were to say: the generation of the faithful is stronger than the world. For the world will not perish, until all things come to pass, that is, until the Church of the faithful be consummated, and the number of the elect be completed by God unto life everlasting, to whom is honor and power through infinite ages of ages. Amen.