And on the first day of the week, Mary Magdalen cometh early, when it was yet dark, unto the sepulchre; and she saw the stone taken away from the sepulchre.

“Or thus: The Jews called the days of the week sabbath, and the first day, one of the sabbaths, which day is a type of the life to come; for that life will be one day not cut short by any night, since God is the sun there, a sun which never sets. On this day then our Lord rose again, with an incorruptible body, even as we in the life to come shall put on incorruption.”

“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.”

“On the first day of the week. Literally, of the Sabbath, the week being called the Sabbath, after its principal day, or the day of the Pasch. (see on Matt, xxviii.) Mary Magdalene came. The other gospels speak of the other women, but she only is mentioned here, as being their leader, and more zealous and active than the rest. When it was yet dark . In the early dawn (profundo diluculo says S. Luke. Note here her activity, watchfulness, and ardour. Digitized by v^jooole THE EMPTY SEPULCHRE. 255 She seeks Christ in the dawn, and hence she is the first to see Him as the rising sun. As S. Ambrose says on the title of Ps. lv.,* “ For the morning undertaking.” This morning undertaking we can ascribe to Mary Magdalene, who went very early in the morning to watch at the tomb, and first greeted the resurrection of the Lord, and as the sunlight grew brighter, she only, and before the rest, recognised the rising of the Sun of righteousness, and as by this morning greeting she rejoiced at the return of daylight, so did she rejoice the more that Christ was raised from the dead, and in her was fulfilled the prophecy, In the evening weeping will tarry (see Vulg.) (heaviness may endure for the night, E , V,) but at morning is joy (Ps. xxx. 6). Unto the sepulchre. To anoint the Body of Jesus, says Nonnus. And saw the stone taken away . And the Angels, who said that Christ had risen, but the Magdalene did not believe it, and ran to Peter and John, saying, “ They have taken away my Lord, and I know, not where they have laid Him.” See notes on S. Matt, xxviii. 8. S. Jerome remarks (Ep, cl. ad Hedibiam ), Her error was connected with piety — piety in longing to see Him whose Majesty she knew, but her mistake was in what she said”

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

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

“As our Saviour had been interred in great haste, the holy women who had before accompanied Jesus in all his journeys, brought perfumes to embalm his sacred body again, in a manner more proper, than Nicodemus and Joseph of Arimathea had been able to do before. St. John makes mention of Mary Magdalene only, because it was his intention to give a particular relation of all that she did: but we learn from the other evangelists, that there were three holy women at the sepulchre together, viz. Mary Magdalene, Mary, the mother of James, and Salome. (Calmet) — This was on the first day of the week, the morrow of the sabbath. (Bible de Vence) — Christ rose again, leaving the stone and seals still lying on the sepulchre. But as this was to be believed by others also, after the resurrection, the tomb was opened, and thus the belief of what had taken place, propagated. This it was that struck Magdalene; for as soon as she saw the stone rolled from the sepulchre, without entering, or even looking into it, she immediately ran, in the ardour of her affection, to carry the news to the disciples. (St. Chrysostom, hom. lxxxiv. in Joan.)”