Thomas Aquinas Commentary Matthew 28

After the Evangelist finished the mysteries of the Lord’s Passion, he treats of the triumph of the Lord’s Resurrection: and it is divided as follows. For firstly, it is shown how the disciples knew Christ’s Resurrection by hearing; secondly, it is shown how they knew it by seeing, so that by hearing and seeing, their testimony would be certain. About the first part, it is firstly related how they knew the Resurrection from the women; secondly, it is related how they knew it from the guards. The second part is where it is said, Who when they were departed, behold, some of the guards came into the city.

About the first point, he does two things. Firstly, he says how the women knew the Resurrection by an angel; secondly, he says how the women knew this by seeing Christ, where it is said, And they went out quickly from the sepulchre.

About the first part, he does three things. Firstly, the persons to whom the revelation was made are related; secondly, the angel revealing is related; and thirdly, the revelation is related.

The second part is where it is said, And behold there was a great earthquake; and the third part is where it is said, And the angel answering, said. In the first part, he does three things.

Firstly, he indicates the time; secondly, he indicates the persons; and thirdly, he indicates their eagerness. He indicates the time where it is said, And in the end of the sabbath.

And about this, there is a twofold question. The first is about that which he says, In the end; and the second is about that which he says, it began to dawn. About the first phrase, there is a question, because Matthew seems contrary to John, because John says that it was still dark (20:1). Why then does he say here: And in the end of the sabbath?

There are three solutions. The first is Jerome’s, namely, that they came in the evening and in the morning. And the fact that he says here, In the end, is not an inconsistency, but rather, When it began to dawnndicates the diligence of the holy women. Bede resolves the matter thus, namely, that they started to come in the evening but they arrived in the morning. But was there really that length of time? He says that there was not; but rather someone is said to do something when he is prepared to do it. And this is stated in Luke 23:55 that “having seen the sepulchre and how his body was laid and returning, they prepared spices.” They bought spices on the day of preparation and they rested on the Sabbath, and in the end of the Sabbath they prepared themselves to go to the tomb.

The third solution is Augustine’s, who says that the usual manner in Sacred Scripture is that a part is taken for the whole; hence, the evening is understood for the whole night of the Sabbath; hence, In the end of the sabbath, means that it was after the Sabbath; hence, the end of the Sabbath is the beginning of the first day of the week.

Something similar is found in Genesis 1:5 in the recounting of God’s works: “And there was evening and morning one day.” Hence, they came in the evening, because they came at the last part of the night.

And this is when it began to dawn towards the first day of the week. In the evening it did not begin to dawn, because it got dark in the evening.

Hence, they came when it began to dawn, meaning at the first hour of the day. Notice that the Jews begin all the days of the week after the Sabbath; hence, the first day of the week is called the “Lord’s Day.” And if you inquire from Augustine why Mark uses such a manner of speaking, he will say that in the evening they prepared spices and in the morning they came; hence, he reverts to the same thing that Bede says.

But how is what he says, it began to dawn, to be understood according to Jerome? Because, in the evening it gets dark. And the reason is, that they were determining the day from the moon; now the moon begins to shine in the evening; hence, for them the day began in the evening, but it began to dawn at the first hour of the week.

A similar manner of speaking is found in Luke 23:54: “And it was the day of the Parasceve: and the Sabbath drew on.” And this manner of speaking is fitting according to a mystical sense.

Firstly, it befits the solemnity of the Lord’s Resurrection, because that night was illuminated; “And night shall be light all the day” (Ps. 138:12). Likewise, it befits the human restoration, which was made through Christ: for in the first man there was a change from day into night, namely, the night of sin; so also in the second Man there was a change of the human state, namely, from night into day; “You were heretofore darkness, but now light in the Lord” (Eph. 5:8). Similarly, it is signified that whatever was darkness in the Law and the prophets, all began to dawn through Christ’s Resurrection. “Dark waters in the clouds of the air” (Ps. 17:12). Now this darkness in the Law and the prophets was illuminated upon Christ’s Resurrection, as it is stated: “Beginning at Moses and all the prophets, he expounded to them in all the scriptures the things that were concerning him” (Lk. 24:27).

Afterwards, he treats of the persons to whom the revelation was made when he says, Came Mary Magdalen and the other Mary; and Mark adds a third, saying, “And Salome”: hence, Salome is the name of a woman. But this is not without a mystical meaning, that there came two women having the same name; hence, He wished to firstly appear to a woman, because by doing this the female sex is, in a certain way, repaired: because, just as a woman firstly, in a place of life, listened to death, so in the place of death, by the divine ordination, a woman firstly saw life; “From the woman came the beginning of sin” (Eccle. 25:33). Likewise, they had the same name because by them the unity of the Church is signified: for firstly, one congregation was composed of the Gentiles and another of the Jews, but now all are one Church; “One is my dove” (Cant. 6:8). Similarly, they are called ‘Mary’: for as Mary gave birth from a closed womb, so these Marys going out from the tomb merited to see Him. Hence, these women came to see the tomb; and, in this, their devotion is indicated because they could not be satisfied, wherefore, since they were unable to see Him, they wanted to at least see His tomb. “Where thy treasure is, there is thy heart also” .

And behold there was a great earthquake. Here the revealing angel is treated. And firstly, the angel’s coming is related; secondly, his action is related; thirdly, his position is related; and fourthly, his effect is related. The second part is where it is said, And coming rolled back the stone; the third part is where it is said, And sat upon it; and the fourth part is where it is said, And for fear of him, the guards were struck with terror.

And about the first part, the angel’s coming is denoted; secondly, the reason for his coming is mentioned, where it is said, For an angel of the Lord descended. He says, therefore, And behold there was a great earthquake. This was fitting, and it has a literal reason.

One reason, according to Chrysostom, is that these women came at night, and, therefore, it could have been that the guards were sleeping; wherefore, in order that they might be aroused, there was an earthquake to awaken them. Jerome says that something was mentioned concerning Christ’s humanity, for that reason, it was needful that something be mentioned concerning His divinity; wherefore, when the tomb is treated, which pertains to His humanity, it is said that an earthquake occurred, to indicate that such a Man who had died could not be held beneath the earth.

“For He was free among the dead” (Ps. 87:6). Mystically, the earthquake occurred twice, so that by one earthquake the movement of hearts is signified, because by His death we are freed from sin; by the second earthquake His transference to glory is signified; “He was delivered up for our sins and rose again for our justification” (Rom. 4:25). And in Psalm 59:4 it is said: “Thou hast moved the earth, and hast troubled it.” Likewise, His Resurrection in the present age is a certain prefigure of the future resurrection: now in the future resurrection there will be an earthquake; “The earth trembled and was still, when God arose in judgment” (Ps. 75, 9-10). And why did the earthquake occur? The reason follows, An angel of the Lord descended from heaven. If the earth could not withstand an angel, much less will it be able to withstand Christ’s coming for the Judgment: and he says, descended; for although an angel is not circumscribed by place, nevertheless, he is associated to a place according to his operation; and, therefore, some kind of movement belongs to him. Likewise, it is fitting that Christ’s Resurrection be announced by an angel, both on account of the glory of Him through whom Christ’s Resurrection takes place, as Paul says: “God raised him up from the dead” (Acts 13:30). Now, His ministers are the angels. Likewise, it is fitting that Christ’s Resurrection be announced by an angel, to indicate the dignity of the one resurrecting. Of Him it is said, that “angels came and ministered to him” . Similarly, this was fitting because by the Resurrection heavenly things are joined to earthly things. Afterwards, the angel’s action is related: And coming rolled back the stone, etc. And in the literal meaning this was done so that the entrance might be opened to the women, because, in fact, Christ had already risen: for as He went out from a closed womb, so He went out from the sealed tomb. Hence, this was done so that the tomb might be shown to the women: hence, He rolled back, meaning he rolled it back to show the glory of the one rising; and this rolling back of the stone signifies the exposition of the Law which was written on stone tablets. Afterwards, the posture of the angel is related. And firstly, he is described as to his position; secondly, he is described as to his appearance; and thirdly, he is described as to his clothing. As to his position, it is said that He sat, not as one who is tired, but to indicate that he is a teacher of the divine Resurrection. Likewise, to sit belongs to those resting: and by this is signified the rest which Christ now has in the state of glory after His Resurrection; “Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him” (Rom. 6:9). Likewise, to sit belongs to a ruler; “The Lord said to my Lord: Sit thou at my right hand” (Ps. 109:1). And this angel sits upon a stone, namely the devil, to show that Christ now has dominion over death and the devil. And his countenance was as lightning. Here he is described by his appearance; and in this it is evident that he appeared in an assumed body. And why was his countenance as lightning? It is because as lightning has brightness, so also the angels have knowledge; “His eyes as a burning lamp” (Dan. 10:6). But Christ is He who “enlighteneth every man that cometh into this world” (Jn. 1:9). Likewise, lightning is terrifying, and so also the appearance of an angel is terrifying; hence, in Luke 1:12, it is said that Zachary was frightened by the voice of an angel. Similarly, the angel is described by his clothing, His raiment as snow, by which the splendor of the just is signified. Mystically, however, the glory of the Resurrection is signified; “He that shall overcome shall be clothed in white garments” (Rev. 3:5). Moreover, purity of life is signified; “At all times let thy garments be white” (Eccle. 9:8). Furthermore, note that he says that his countenance was as lightning and his raiment as snow, because at the Judgment Christ will be terrifying to the wicked and will comfort the good; “I will see you again and your heart shall rejoice” (Jn. 16:22).

And for fear of him, the guards were struck with terror. Here the effect of the apparition is related, namely, that fear was in their hearts; and rightly so, because the wicked were serving Him with a bad conscience and “wickedness is always fearful” (Wis. 17:10). And became as dead men, signifying those, who as far as lies in them, want to keep Christ dead; “At the voice of the angel the people fled” (Is. 33:3).

And the angel answering, said to the women, etc. Here the announcement of the Resurrection is related. And firstly, he comforts the women; secondly, he commends their intention; thirdly, he makes known the joyful news; and fourthly, he enjoins upon them the duty of announcing the good news. He says, therefore: And the angel answering, etc. But to what is he answering? He is answering the thoughts of the women. It is not read that they had said anything due to their fear: for it is always the case that men are troubled upon an apparition of an angel, whether a good or a bad angel appears; because human nature is weak. But, as Blessed Anthony says, if it is a good angel, he always leaves one consoled, as appears in the apparition of Zachary and the Virgin, etc., (Lk. 1): and, in this manner, he comforted them.

And if an angel were to leave a man in desolation, it is evident that he was not a good angel; wherefore, he said, Fear not you; it is as though he were saying: ‘You have no reason to fear, because you love Christ.’ “For you have not received the spirit of bondage in fear” (Rom. 8:15). But he did not comfort the guards because they were unworthy. Then he commends their intention: For I know that you seek Jesus who was crucified.

But do the angels know our thoughts? It seems that they do not; “The heart is perverse above all things, who can know it? I am the Lord who search the heart, and prove the reins” (Jer. 17, 9-10). It ought to be responded that they do not know our thoughts, except by divine revelation; or by a sign, because, frequently, by gestures of the body indications of the will are known.

You seek Jesus. He names Him, in order to indicate that He is the same man after His Resurrection as before. Likewise, he says ‘crucified’: and in saying this he is insinuating their little faith, because they were seeking Him in a place of death, and they supposed that He could be held by death.

Then he announces the Resurrection: He is risen, more precisely, by His own power; “I have slept and have taken my rest: and I have risen up, because the Lord hath protected me” (Ps. 3:6). And he proves this by recalling God’s word: As he said; because He had said: “And the third day he shall rise again” . For God’s word cannot fail. Likewise, he indicates Christ’s Resurrection by what they could see: Come, and see the place where the Lord was laid. Hence, they saw the stone rolled back, and now they saw that Christ had risen, because He rose when the tomb was closed. Then he makes known to them their duty of announcing the Resurrection: And going quickly, tell ye his disciples that he is risen. And he makes known three things. Firstly, he states that they will announce the Resurrection; secondly, he states the place where they would see Him; and thirdly, he promises them that they would see Him. And as the first woman firstly spoke with the devil, so here the first women speak with an angel, so that all things might be restored. Secondly, the place is mentioned: He will go before you into Galilee.

But why does he firstly speak of Galilee? For Christ was not firstly seen in Galilee, but rather in Jerusalem. Why then does he rather speak of Galilee? It is to indicate that He who arose is the same person who used to live in Galilee. Likewise, the angel said this to free them from fear, because He dwelt more safely in Galilee than in Judea. Or mystically, Galilee means ‘a passing,’ and it can signify His passing to the Gentiles. Hence, you shall see Him in Galilee, meaning you will announce His name to the Gentiles. Now they would not do this, unless He went before them.

There you shall see him. Lo, I have foretold it to you. Hence, the Lord’s word is of such power that it cannot happen otherwise.

But here there is a literal question, namely, that here it is said that they saw the angel sitting upon the stone; and in another Gospel it is said, “entering into the sepulchre, they saw a young man sitting on the right side” (Mk. 16:5). Augustine solves the question, saying that they twice saw a vision of angels: hence, it was possible that they saw one angel outside the tomb and another inside the tomb. Or it can be said that not only the cut rock is called the tomb, but there was there some substance whereby the monument was enclosed; hence, what Mark says, “entering into the sepulchre” ought not to be understood of that rock, but of the space in which it was enclosed: and this is evident, because it is said here that they went out quickly from the sepulchre with fear and great joy, etc.

Above, the Resurrection was announced to the women; here, they are made certain about it by Christ: and the Evangelist does three things. Firstly, the women are described; secondly, their meeting of Christ is described; and thirdly, the duty of announcing His Resurrection is enjoined.

The second part is where it is said, And behold, Jesus met them; and the third part is where it is said, Fear not youtc. In the first part, three noteworthy things ought to be considered. Firstly, the state of the women ought to be considered; secondly, their emotions ought to be considered; and thirdly, their intention ought to be considered.

Their state is mentioned when it is said, They went out quickly from the sepulchre. As to the literal meaning, the cut stone is not called the sepulchre, but that space which was protected by some barrier.

According to the mystical meaning, a tomb is a place for the dead: and by this tomb the state of sin is signified; “Like the slain sleeping in the sepulchres” (Ps. 87:6). Hence, to go out from the tomb is to go out from sin: “Wherefore: Go out from among them,” etc., (II Cor. 6:17). And observe that he says, quickly, because one ought to go out from sin quickly; “Delay not to be converted to the Lord, and defer it not from day to day” (Eccli. 5:8). Likewise, their twofold emotions are mentioned, namely, of fear and of joy. Their fear was from seeing an angel, and their joy was from Christ’s Resurrection: their fear was due to their human frailty, and their joy was from the divine vision; “In the evening weeping shall have place, and in the morning gladness” (Ps. 19:6). “Be not without fear about sin forgiven” (Eccli. 5:5). But one ought to rejoice from the hope of the Resurrection; “Serve ye the Lord with fear: and rejoice unto him with trembling” (Ps. 2:11). Then he mentions their intention: Running, tell ye his disciples, etc. And this belongs to penitents, because they ought to run and make haste to make progress in doing good; “So run that you may obtain” (I Cor. 9:24). And, as it is also said: “Let us hasten to enter into that rest” (Heb. 4:11). Likewise, the Evangelist mentions the angel’s good proposal, namely, that he wanted that they would communicate what they had received to others; “As every man hath received grace, ministering the same one to another” (I Pet. 4:10).

And behold, Jesus met them. Here, their meeting of Christ is related. And firstly, the meeting is related; secondly, His greeting is related; and thirdly, the reverence shown by the women is related. He says, therefore: And behold, Jesus met them. And he says rightly that Jesus met them, because He met them unexpectedly, giving them a favor; “She preventeth them that covet her, so that she first sheweth herself unto them” (Wis. 6:14); “Thou hast met him that rejoiceth, and doth justice” (Is. 64:5). Likewise, He greeted them, saying, All hail. ‘Hail’ in Greek means ‘joy’; hence, it was said above that they went with joy. Hence, spiritual joy always increases in the just, and this happens through spiritual speech; “I will hear what the Lord God will speak in me” (Ps. 84:9). And these words are words of consolation, because just as the first woman heard a curse, so these women heard a blessing; the blessing corresponds to the curse. And then, they came up and took hold of his feet and adored him. Hence, they come up, take hold of his feet, and adore him. So the souls of sinners ought not to receive the grace of God in vain: and this is indicated, because they came up; “Come ye to him and be enlightened:” (Ps. 33:6). Likewise, they ought to adhere firmly to Him: and this is signified in that which is said, they took hold of his feet and adored him. “They that approach to his feet, shall receive of his doctrine” (Deut. 33:3). Similarly, he mentions their showing reverence in that which he says, And they adored him, for they acknowledged him to be God; “We will adore in the place where his feet stood” (Ps. 131:7).

But there can be a question, namely, that in John 20:17, it is said to her: “Do not touch me”; here, however, it is said that they took hold of his feet. Wherefore, it ought to be understood that they saw angels twice, and one time they saw one angel, as Augustine says, and another time they saw two angels, but they also saw Christ twice. Firstly, Mary Magdalene, weeping, saw Him, as it is stated in John 20. But afterwards, others having joined her, He met them, and then they held His feet; but Mary Magdalene, at first, could not hold Him, and the reason for this, according to Augustine, is that she firstly doubted and therefore, she was not worthy; but once she became certain, she was made worthy to touch Christ, so that the outward touch agrees with her interior.

Afterwards, He enjoins the duty of announcing the Resurrection. And when He does this, He firstly expels their fear; and secondly He enjoins this duty, where it is said, Go, tell my brethren. He says, therefore: Then Jesus said to them: Fear not. And this was fittingly done, because those who are given the office of preaching ought not to fear; hence, the Lord sending the disciples said, “Fear not.” Now fear is twofold, namely, servile and initial, and the latter is good. “Pierce thou my flesh with thy fear” (Ps. 118:120). Hence, He said, All hail, to increase the charity in them. But because “perfect charity casteth out fear” (I Jn. 4:18), wherefore, He says, Fear not. And firstly, He gives them the duty of announcing His Resurrection; and secondly, He shows them His perfect charity. Now He enjoins the duty of announcing His Resurrection to women, so that as a woman brought the words of death to a man, so, contrariwise, it was fitting for a woman have been the herald of salvation. And firstly, the announcement is mentioned; and secondly, the place of the apparition is mentioned.

And why does He say, my? It is to prove the reality of His human nature. For since He had gone out of the tomb, and was appearing glorious, someone might suppose that He had not taken true flesh, wherefore, He says: My brethren. Likewise, He says, my, on account of a likeness by grace, because He willed to become our Brother for our justification; “That he might be the Firstborn amongst many brethren” (Rom. 8:29). Similarly, He says, brethren, meaning coheirs. “Heirs indeed of God and joint heirs with Christ” (Rom. 8:17). Hence, the inheritance already having been acquired, He calls us His brethren.

That they go into Galilee. These words seem to say that He firstly appeared in Galilee. He does not make mention of the other apparitions; but Augustine says that He appeared ten times. He appeared five times on the day of His Resurrection. Firstly, He appeared to Mary Magdalene, as it is said in John 20.

Secondly, He appeared to the two women of whom Matthew makes mention here. Thirdly, He appeared to Peter; yet how and when it is not said, but that it happened is not passed over in silence in the Gospel of St.

Luke. Fourthly, He appeared to the two disciples going to Emmaus. Fifthly, He appeared to all the disciples, except Thomas. Still, after these apparitions, it is read that He appeared five other times.

The first apparition after the ones here mentioned, was when, on the eighth day, He appeared to all the disciples, Thomas included. The second was when He appeared while the disciples were fishing, when Peter said, “I go a fishing” (Jn. 21:3). Another apparition is that which is related here. Another is when He rebuked their unbelief. The last apparition was when He was on Mount Olivet, when He ascended into heaven (Mk. 16:19). Nevertheless, there were other apparitions, as St. Paul says. (I Cor. 15).

But what is it that both Christ and the angel say, that ‘He will go before you into Galilee?’ Chrysostom says that the reason why He says this is because they used to live there. Likewise, He says this because they would have been safe there, and they could safely wait for Him there. Nevertheless, Augustine says that, in the mystical sense, Galilee means ‘passing’: hence, it signifies the passing to the Gentiles, or the passing from this world into glory. “While we are in the body we are absent from the Lord” (II Cor. 5:6).

Who when they were departed, behold, some, etc. Here it is treated concerning the announcing of His Resurrection, which was made by the guards. And firstly, the Evangelist relates their announcing; and secondly, he relates the obstacle, where it is said, And they being assembled together with the ancients, etc., He says, therefore: And when they were departed, etc. And why did they wait so long? It ought to be answered by what was said, namely, that the guards were struck with terror. And perhaps the Lord did this so that they would not bother the women. Behold, some of the guards came into the city and told the chief priests. And why did they tell the chief priests? It is because they were associated with them; likewise, it was because they had received their pay from them.

Nevertheless, they told Christ’s Resurrection to Pilate; hence, in a letter, which Pilate sent to Tiberius, it is written how the guards told this to Pilate, etc. And they told. Already, it was signified that by the mouths of the Gentiles, Christ’s Resurrection would be made known.

Then the malice of those impeding the announcing of Christ’s Resurrection is related. And firstly, the malice of the chief priests is related; secondly, the corrupting of the guards is related; and thirdly, the corrupting of the people is related. About the first point, four things work together to increase their malice. Firstly, the assembling of the chief priests is related; hence, he says: And they being assembled together with the ancients, etc.

because not just one of the chief priests was malicious; “Iniquity came out from Babylon, from the ancients of the people” (Dan. 12:5). Likewise, their iniquity is increased by the fact that they did not do this out of weakness, but out of malice, that is to say, from a malicious plan; and this is the counsel of the wicked, about which is said: “Blessed is the man who hath not walked in the counsel of the ungodly” (Ps. 1:1). Similarly, they committed fraud, because they paid money that was offered to be used for a lie; hence, they knew that “all things obey money” (Eccle. 10:19); as Jerome says, they were like those who spend what belongs to the Church to do what they wish. Moreover, they increase their malice by the fact that they persuade others to lie. And firstly, they persuade; and secondly, they promise impunity. They persuade others to lie, where it is said: Say you, His disciples came by night and stole him away. “They have taught their tongue to speak lies” (Jer. 9:5). And in Psalm 26:12 it is said: “Iniquity hath lied to itself.” And, as Jerome says, it is truly a lie, because the disciples were so stunned that they would not have dared to go to the tomb. Likewise, if they had needed to go to the tomb, they would have gone on the first day, when the guards were not there. Similarly, this is evident, because the linen cloth remained, whereas, if they had taken His body, they would not have left the linen cloth. Furthermore, it is certain that He was buried with spices, hence, the linen cloth was stuck like glue; hence, they would have been hardly able to move it. Again, the stone was large; hence, they would not have been able to turn it without much help and much noise. Likewise, Augustine argues as follows: ‘Either they came to you when you were awake or asleep. If you were awake, why did you not expel them? If you were asleep, how did you see them?’ And so it is evident that it was a lie. Then they promise impunity: hence, the guards could say: ‘We will be punished, if the governor were to hear’; wherefore, they say: If the governor shall hear of this, we will persuade him and secure you. And how could they do that? It ought to be said that the governor did not care much about this. Likewise, they knew that he would not punish the guards, unless by their request; therefore, they knew that, etc. In this, the devil’s precaution is indicated. So they taking the money, did as they were taught. It is not surprising that the soldiers were corrupted by money, because one of Christ’s disciples was also corrupted by money. “Nothing is more wicked than the covetous man” (Eccli. 10:9). And this word was spread abroad. And this word was spread not only until the time when this was written, but even until now.

And the eleven disciples went into Galilee, etc. Above, it was heard how the news of the Resurrection reached the disciples by the women’s revelation; here, it is heard how they learned of the Resurrection by seeing Him. And it is divided: for firstly, Christ’s apparition is related; and secondly, His instruction when He appeared is related. The second part is where it is said, And Jesus coming, spoke to them.

About the first point, the Evangelist does three things. Firstly, the place of the apparition is described; secondly, the apparition is described; and thirdly, a work to be done is described.

He says, therefore, And the eleven disciples went into Galilee; because they, obeying Christ, went to Galilee. That which he says, The eleven, ought to be understood, because Judas had left: “Have not I chosen you twelve? And one of you is a devil” (Jn. 6:71). But two things ought to be noticed, one is that Christ is seen in Galilee, and that He is seen on a mountain. Galilee is interpreted, ‘passing.’ By this is signified that no one can see God, unless one be transferred by a twofold passing, namely, from vice to virtue; “Blessed are the clean of heart: they shall see God” (Mt. 5:8); likewise, one must pass from mortality to immortality; hence, the Apostle says: “But I am straitened between two: having a desire to be dissolved and to be with Christ” (Phil. 1:23). Similarly, He was seen on a mountain to signify that one who wishes to see God ought to tend to the heights of justice; “They shall go from virtue to virtue” (Ps. 83:8). Likewise, the fact that He was seen on a mountain signifies that loftiness to which He was exalted by the Resurrection: because, when He was in the world, He was in the valley of mortality, and He ascended unto the mountain of immortality by His Resurrection. “He shall be exalted above the hills, and all nations shall flow unto Him” (Is. 2:2).

And notice that He appears to them in the place where Jesus had appointed them, in which obedience is signified, because only those who obey come to the divine vision; “If you love me, keep my commandments” (Jn. 14:15): the passage continues: “I will love him and will manifest myself to him” (verse 21). “By thy commandments I have had understanding” (Ps. 118:104); that is to say, by observing the Commandments I have had understanding; hence, in the Old Law no one could go up into the mountain; the New Law, however, supplies what was lacking in the Old Law. And it was necessary that He would have appeared to them, because witnesses ought to be given for such a great work. But He provided witnesses not only through hearing, but through sight; “That which we have seen and have heard, we declare” (I Jn. 1:2).

But the question is, when did this apparition take place: and according to what Augustine says, it was not on the first day of the Resurrection, because it happened in the evening when Thomas was not present. Likewise, it was not within the octave, and it was not 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 then contradict John, who says that when He showed Himself at the sea of Tiberius, Jesus had been seen three times; and the apparition here was not the third, but after the third had occurred.

And seeing him. It ought to be observed that among those who consider the great works of God there are two kinds of people, for some hold those things in reverence: hence, Abraham said: “I will speak to my Lord, whereas I am dust and ashes” (Gen. 18:27); and “What am I then, that I should answer him, and have words with him?” (Job 9:14). Likewise, we find this reverence among the angels. “All the angels stood round about the throne and the ancients and the four living creatures. And they fell down before the throne upon their faces and adored God” (Rev. 7:11). And the reason for this is that the more one knows Him, so much the more does one revere Him. But some are turned into infidelity: for they want to put everything on the level of their understanding; hence, whatever they do not understand, they blaspheme. The former was the case of the disciples, because it is said, And seeing him they adored. “We will adore in the place where his feet stood” (Ps. 131:7). Wherefore, the Lord let Himself to be touched, as it is said in Luke 24.

And Jesus coming, spoke to them. Here the instructions given by Christ are related. And three things ought to be considered. Firstly, He tells them of His power; secondly, He enjoins a duty; and thirdly, He promises help in the future. The second part is where it is said, Going therefore, teach ye all nations; and the third part is where it is said,

Behold I am with you all days. He says, therefore: And Jesus coming, spoke to them. The disciples were divided, for some held Him in reverence, but others doubted; wherefore, both groups were in need, namely, they needed that He would show Himself, and that He would comfort them. In this way, He comes to all people; “The people (the Gentiles) that walked in darkness, have seen a great light” (Is. 9:2). Similarly, He told them of His power: All power is given to me in heaven and in earth. And, as Jerome says, power was given to Him who previously was crucified by the people. God’s power is nothing other than omnipotence; and this was not given to Christ, because it does not befit His humanity. However, it somewhat befits Him, both in that He is man, and in that He is God: hence, in Christ as man, there is knowledge, will, and free choice; and, similarly, as God. Thus, in Christ there are two wills, namely, a created and an uncreated will. Therefore, it can be argued that there are two powers, and two types of knowledge, etc.

Therefore, there is a question: Why is it that, just as all science was communicated to Him, all power was not communicated to Him? The reason is this. Science and knowledge are according to the assimilation of the knower to the thing known, because it suffices that the species of the things known in some way be in the knower, either in such a way that one knows through the essence, in other words, that there would be infused species, or in such a way that the species be received from things: however, the species may be in the knower, this suffices for knowledge: hence, it is not necessary that the essence of all things be in the knower, but that the knower be capable of all things.

Now this is to be of infinite receptibility, like prime matter. But an active potency follows the act, because to the extent that a thing is in act, to that extent it has the power to act; wherefore, one who has active omnipotence, has the power to do all things.

But this would not be this case, unless one have infinite power, which does not befit Christ insofar as He is a man, but only insofar as He is God.

Why then does He say that all power is given to me in heaven and in earth? It ought to be observed, according to Hilary, that the giving can be understood either as referring to His divinity, because the Father from eternity communicated His essence to the Son; and because His essence is His power, it follows that, from eternity, He gave His power to the Son; or it can also be referred to His humanity. But it must be understood that Christ’s humanity received some things by the grace of union, and these are all things that are proper to God; now, He received some things as a consequence of the grace of union, such as the fullness of grace and so forth, and these things are, as it were, effects of the union; “We saw him as it were of the only begotten of the Father, full of grace and truth” (Jn. 1:14). Therefore, in all these things which are in Christ by the grace of union, it is not necessary that all things be attributed to both natures, but in the other things which follow, it is necessary that they be attributed to both natures. Hence, I say that His power was given, not because another power was not given, but it was given in that it is united to the Word, meaning it was to the Son of God by His nature, but it was given to Christ by the grace of union.

But why, after the Resurrection, does He say, All power is given to me, rather than before the Resurrection? It ought to be said, that in Scripture, something is said to happen, when it is firstly made known: accordingly, therefore, before the Resurrection, His omnipotence was not so clearly manifested, although He had it; but it was manifested the most at this time, when He was able to convert the whole world. We can also say otherwise, that power signifies the honor of authority, as we say men have power; and power is so understood here. It is evident that Christ, who from eternity had possessed the rulership of the world as the Son of God, received the execution of His rulership from the time of the Resurrection: it is as though He were to say: ‘I now have possession of my kingdom.’ Concerning this, it is stated: “A judgment shall sit, that his power may be taken away, and be broken in pieces, and perish even to the end. And that the kingdom, and power, and the greatness of the kingdom 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” (Dan. 7, 26-27).

Hence, a certain actual preeminence is understood: it is as though the Son were to be elevated to the exercise of the power which He naturally had; “The Lamb that was slain is worthy to receive power and divinity” (Rev. 5:12).

Going therefore, teach ye all nations. Here He enjoins their duty; and He enjoins a threefold duty. Firstly, He enjoins the duty of teaching; secondly, He enjoins the duty of baptizing; and thirdly, He enjoins the duty of instructing regarding morals.

He says, therefore: Going therefore, teach all nations. And it follows in this way; it is as though He were to say: ‘All power is given to Me by God, so that not only the Jews but also the Gentiles may be converted to Me; wherefore, because it is the time, He says, going, teach all nations.’ “As the Father hath sent me, I also send you” (Jn. 20:21). And, as it is also said: “I dispose to you, as my Father hath disposed to me, a kingdom” (Lk. 22:29). And He says, Going therefore, teach; He says this because this is the first thing, that we ought to instruct, namely the faith, because “without faith it is impossible to please God” (Heb. 11:6). And from this arose the custom in the Church that firstly one catechizes those to be baptized, meaning that one instructs them in the faith. And, having received power, He sends them to all nations; and this is what He says: Teach all nations. “I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth” (Is. 49:6).

And after they are taught concerning the faith, He gives the duty of baptizing them. Baptizing them, etc. It is as though He were to say: ‘He who is promoted to some dignity, ought firstly to be notified of the dignity, so that reverence may be had for it.’ “As many of you as have been baptized in Christ have put on Christ” (Gal. 3:27). But what is the form of baptism? In the name of the Father and of the Son and of the Holy Ghost.

In Christ there are two things, His humanity and His divinity. His humanity is the way, not the end; “I am the way, and the truth, and the life” (Jn. 14:6): He is the truth, as the end of the contemplative way: He is the life, as the end of the active way. I do wish that you remain in the way, namely, in My humanity, but that you may pass on to My divinity. Wherefore, it was fitting that two things be signified, His humanity and His divinity. By baptism, His humanity is signified; “We are buried together with him by baptism into death” (Rom. 6:4). And by the form of the words, His divinity is signified such that sanctification is through the divinity. And, therefore, He says, In the name of the Father and of the Son and of the Holy Ghost. And the reason is that by baptism a regeneration takes place, and in this regeneration three things are required. Firstly, it is required that there be someone for whom the regeneration takes place; secondly, it is required that there be someone through whom the regeneration takes place; and thirdly, it is required that there be someone by whom it takes place. For whom is said, namely, for God the Father, as the Apostle says: “Whom he foreknew, he also predestinated to be made conformable to the image of his Son” (Rom. 8:29). And: “He gave them power to be made the sons of God, to them that believe in his name” (Jn. 1:12). Through whom is said, because it occurs through the Son; “God sent his Son… that we might receive the adoption of sons” (Gal. 4-5), because by our adoption in relation to His natural Son we are His sons. Likewise, by whom is said, because we receive the gift of the Holy Ghost at baptism; “You have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons” (Rom. 8:15). Wherefore, it was fitting that there be mention made of the Father, Son and Holy Ghost. And these three were involved with Christ’s baptism, for the Son was the one through whom He was baptized, the Father was the one for whom He was baptized, and the Holy Ghost, by whom He was baptized, was in the form of a dove. And it is said, In the name, meaning in the invocation of the name, or in the power of the name, because the name has power; “But thou O Lord, art among us, and thy name is called upon by us, forsake us not” (Jer. 14:9). Likewise, He says, In the name, not “in the names,” and heresies are confounded, which do not make a distinction of the Persons, in that He says, In the name of the Father and of the Son. Now, Arius is also confounded by the fact that He says, in the singular, In the name.

It ought to be observed that in the primitive Church, one was baptized in the name of Christ, and this was done so that His name would be made venerable. But would it be sufficient to baptize in this manner? I believe that it would not be sufficient, because an express invocation of the Trinity is required. The Trinity is implicitly contained in Christ: thus, He introduces Baptism in this manner to instruct them on how to baptize. But, contrary to this, the Apostle says that God did not send him to baptize, but to preach the gospel, and to baptize through others, as Christ did not baptize, but His disciples baptized.

Teaching them to observe all things whatsoever I have commanded you. But is it not sufficient for salvation to believe and to be baptized? It is not; nay, instruction on morals is also required; wherefore, He says: Teaching them to observe all things whatsoever I have commanded you. “Thou hast commanded thy commandments to be kept most diligently” (Ps. 118:4). And He says, Which I have commanded you, not which I have advised. Hence: “What I say to you, I say to all” (Mk. 13:37).

Then he relates the third point of His instruction: And behold I am with you all days, even to the consummation of the world. Here He promises help; the reason why He says this is that He is answering those who say: ‘You command that we teach all men, but we are not sufficient for this.’ ‘Do not fear, because I am with you.’ And note that, just as the command is related to go forth to all nations, so also His help to go to all nations is related; because He promises similar help both to the Apostles and to others after them: hence, when He is praying to the Father, He says: “Not for them only (namely, the disciples) do I pray, but for them also who through their word shall believe in me” (Jn. 17:20).

Hence, He commonly promises help to all; “He that believeth in me, the works that I do, he also shall do: and greater than these shall he do” (Jn. 14:12). Similarly, He says for all time; hence, He says: All days, even to the consummation of the world. He does not so speak as though He would not be with us afterwards, and only until the consummation of the world, but that then, by the consummation, we will be in glory; “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” (Rev. 21:3).

Hence, it is also said in Isaiah 7 that His name shall be called Emmanuel which being interpreted is, God with us. Even to the consummation of the world; it is as though He were to say: ‘The generation of believers is stronger than the world. For the world shall not perish until all things take place,’ meaning the Church of the faithful be consummated, and the number be filled up of those chosen by God unto everlasting life, to Whom be honor, glory, and power for endless ages upon ages. Amen.