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Matthew 28:2. And, lo, a great earthquake. By many signs the Lord showed the presence of his glory, that he might more fully prepare the hearts of the holy women to reverence the mystery. ³⁰⁴³⁰⁴     “A Une reverence du mystere.” For since it was not a matter of little consequence to know that the Son of God had obtained a victory over death, (on which the principal point of our salvation is founded,) it was necessary to remove all doubts, that the divine majesty might be openly and manifestly presented to the eyes of the women. Matthew says, therefore, that there was an earthquake, by which the divine power which I have mentioned might be perceived. And by this prodigy, it was proper that the women should be allowed to expect nothing human or earthly, but to raise their minds to a work of God which was new, and surpassed the expectations of men.

The raiment and the countenance of the angel, too, might be said to be rays by which the splendor of Godhead was diffused, so as to enable them to perceive that it was not a mortal man that stood near them, having the face of a man. For though dazzling light, or the whiteness of snow, is nothing in comparison of the boundless glory of God, but rather, if we wish to know him aright, we ought not to imagine to ourselves any color; yet when he makes known by outward signs that he is present, he invites us to him, as far as our weakness can endure. Still we ought to know that the visible signs of his presence are exhibited to us, that our minds may conceive of him as invisible; and that, under bodily forms, we obtain a taste of his spiritual essence, that we may seek him spiritually. Yet it cannot be doubted that, together with outward signs, there was an inward power, which engraved on the hearts of the women an impression of Deity. For though at first they were struck with amazement, yet it will appear, from what follows, that they gathered courage, and were gradually instructed in such a manner, that they perceived the hand of God to be present.

Our three Evangelists, from a desire of brevity, leave out what is more fully related by John, (20:1-12) which, we know, is not unusual with them. There is also this difference, that Matthew and Mark mention but one angel, while John and Luke speak of two. But this apparent contradiction also is easily removed; for we know how frequently in Scripture instances occur of that figure of speech by which a part is taken for the whole. There were two angels, therefore, who appeared first to Mary, and afterwards to her other companions; but as the attention of the women was chiefly directed to the angel who spoke, Matthew and Mark have satisfied themselves with relating his message. Besides, when Matthew says that the angel sat on a stone, there is in his words (ὕστερον πρότερον), an inversion of the order of events; or, at least, that order was disregarded by him; for the angel did not immediately appear, but while the women were held in suspense and anxiety by an event so strange and astonishing.

4. Through fear the guards trembled. The Lord struck the guards with terror, as if he had engraved their consciences with a hot iron, so as to constrain them reluctantly to feel his divine power. The terror had, at least, the effect of hindering them from treating with careless mockery the report of the resurrection which was to be spread abroad shortly afterwards. For though they were not ashamed of prostituting their tongues for him, still they were compelled, whether they would or not, to acknowledge inwardly what they wickedly denied before men. Nor can it be doubted that, when they were at liberty to talk freely among their acquaintances, they frankly admitted what they dare not openly avow, in consequence of having been gained over by money.

We must attend to the distinction between the two kinds of terror, between which Matthew draws a comparison. The soldiers, who were accustomed to tumults, were terrified, and were so completely overwhelmed by alarm, that they fell down like men who were almost dead; but no power was exerted to raise them from that condition. A similar terror seized the women; but their minds, which had nearly given way, were restored by the consolation which immediately followed, so as to begin, at least, to entertain some better hope. And, certainly, it is proper that the majesty of God should strike both terror and fear indiscriminately into the godly, as well as the reprobate, that all flesh may be silent before his face. But when the Lord has humbled and subdued his elect, he immediately mitigates their dread, that they may not sink under its oppressive influence; and not only so, but by the sweetness of his grace heals the wound which he had inflicted. The reprobate, on the other hand, he either overwhelms by sudden dread, or suffers to languish in slow torments. As to the soldiers themselves, they were, no doubt, like dead men, but without any serious impression. Like men in a state of insensibility, they tremble, indeed, for a moment, but presently forget that they were afraid; not that the remembrance of their terror was wholly obliterated, but because that lively and powerful apprehension of the power of God, to which they were compelled to yield, soon passed away from them. But we ought chiefly to attend to this point, that though they, as well as the women, were afraid, no medicine was applied to soothe their terror; for to the women only did the angel say, Fear not. He held out to them a ground of joy and assurance in the resurrection of Christ. Luke adds a reproof, Why do you seek the living among the dead? as if the angel pulled their ear, that they might no longer remain in sluggishness and despair.

7. And go quickly, and tell his disciples. Here God, by the angel, confers extraordinary honor on the women, by enjoining them to proclaim to the apostles themselves the chief point of our salvation. In Mark’s account of it, they are expressly enjoined to carry this message to Peter; not because he was at that time higher in rank than the others, but because his crime, which was so disgraceful, needed peculiar consolation to assure him that Christ had not cast him off, though he had basely and wickedly fallen. He had already entered into the sepulcher, and beheld the traces of the resurrection of Christ; but God denied him the honor, which he shortly afterwards conferred on the women, of hearing from the lips of the angel that Christ was risen. And, indeed, the great insensibility under which he still labored is evident from the fact that he again fled trembling to conceal himself, as if he had seen nothing, while Mary sat down to weep at the grave. It cannot be doubted, therefore, that she and her companions, in beholding the angel, obtained the reward of their patience.

And, lo, He goeth before you into Galilee. When the angel sent the disciples into Galilee, he did so, I think, in order that Christ might make himself known to a great number of persons; for we know that he had lived a long time in Galilee. He intended also to give his followers greater liberty, that by the very circumstance of their retirement they might gradually acquire courage. Besides, by being accustomed to the places, they were aided in recognizing their Master with greater certainty; for it was proper to adopt every method of confirming them, that nothing might be wanting to complete the certainty of their faith.

Lo, I have told you. By this manner of speaking the angel earnestly assures them that what is said is true. He states this, not as from himself, as if he had been the first to suggest it, but gives his signature to the promise of Christ; and, therefore, in Mark’s account of it, he merely recalls to their remembrance the very words of Christ. Luke carries out the address still farther, by saying that the disciples were informed by Christ that he must be crucified, and rise again on the third day. But the meaning is the same; for along with his resurrection he had foretold his death. He then adds, —