For as yet they knew not the scripture, that he must rise again from the dead.

“(Tract. cxxii) i. e. That Jesus had risen again, some think: but what follows contradicts this notion. He saw the sepulchre empty, and believed what the woman had said: For as yet they knew not the Scripture, that He must rise again from the dead. If he did not yet know that He must rise again from the dead, he could not believe that He had risen. They had heard as much indeed from our Lord, and very openly, but they were so accustomed to hear parables from Him, that they took this for a parable, and thought He meant something else.”

“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.”

“For as yet they knew not the Scripture,.... Meaning not some particular passage of Scripture, but the writings of the Old Testament in general, and the various places in it, which spoke of the resurrection of Christ, either in a way of type, or prophecy; such as Gen 22:3 and though our Lord had often referred to some of them, at least as in Mat 12:40 yet such was the dulness of the disciples, or such their prejudices in favour of the Messiah being to continue, and set up a temporal kingdom, that even John, who leaned on his breast, and Peter, who was so inquisitive and desirous of knowing our Lord's meaning in everything, did not understand the sense of his words, nor of those places of Scripture he had reference to: that he must rise again from the dead: so it was determined, thus it was predicted, and the justification and salvation of God's elect required it; and yet they knew not the thing, nor the necessity and importance of it.”

“They knew not the scripture - Viz. Psa 16:9, Psa 16:10 : Thou wilt not leave my soul in hell - כי לא תעזב נפשי לשאול ki lo taazob naphshi l'sheol - For thou wilt not abandon my life to the grave, nor suffer thy Holy One to see corruption. It was certainly a reproach to the disciples that they had not understood this prophecy, when our Lord had given them often the most direct information concerning it. Christ had referred to the history of Jonah, Mat 12:40, which was at once the type and the proof of his own resurrection. However, this ingenuous confession of John, in a matter so dishonorable to himself, is a full proof of his sincerity, and of the truth of his narration.”

“For as yet they knew--that is, understood. not the scripture that he must rise again from the dead--In other words, they believed in His resurrection at first, not because they were prepared by Scripture to expect it; but facts carried resistless conviction of it in the first instance to their minds, and furnished a key to the Scripture predictions of it.”