ACC ~ John 20 v1 - 9

OVERVIEW:

Our Lord was delivered from the womb of the tomb early on the first day of the week on what is now known as the Lord’s day (AUGUSTINE, CHRYSOSTOM), a day of victory and triumph over death (HESYCHIUS). The exact time of when the resurrection occurred is not given (DIONYSIUS), although “early dawn” and “late night” would seem to indicate around the same time, albeit from different starting points (THEODORE, CYRIL). The text says “it was dark,” which is also an apt description of Mary’s faith when she first came to the tomb, ignorant of Jesus’ resurrection (GREGORY THE GREAT). The women, who demonstrate more faith than the disciples, perhaps send Mary to the tomb on their behalf (ROMANUS). Mary comes looking for consolation (CHRYSOSTOM) and may have also been accompanied later by the other women, although these women are not included in John’s account (AUGUSTINE). John records that Mary is the first witness, showing his high regard for her and for women (CHRYSOSTOM) as he captures the ardor of her faith (AUGUSTINE, CYRIL). He tells us that Mary reported what she had witnessed only to the chief apostles, who believed, while Luke records the initial skepticism of the other disciples (EUSEBIUS). The Gospel next records how Peter and John came to the tomb in broad daylight so that no one could suspect them of having stolen the body of Jesus, as the chief priests had alleged (EUSEBIUS). We too should hurry to the tomb as they did (GREGORY OF NAZIANZUS).

The disciples looked in the tomb, noting the neatness of the folded linens, which would not have been the case had someone stolen the body (CHRYSOSTOM, EUSEBIUS). When John looked into the tomb, it is said that he believed. It is unclear from the text what it is John believed, however. Did he simply believe Mary’s words, that is, that they had taken the body away (AUGUSTINE)? Or, did John infer from the neatly folded linen cloths and the prophecies he knew, that Jesus had indeed risen from the dead (CYRIL)?

20:1 | Early on the First Day of the Week

THE LORD’S DAY

AUGUSTINE: The first of the week [1] is what Christian practice now calls the Lord’s day, because of the resurrection of the Lord. TRACTATES ON THE GOSPEL OF JOHN 120.6. [2]

[1] Lat una Sabbati.

[2] NPNF 1 7:435.

THE WOMB AND THE TOMB

CHRYSOSTOM: How can I recount for you these hidden realities or proclaim what goes beyond any word or concept? How can I lay open before you the mystery of the Lord’s resurrection, the saving sign of his cross and of his three days’ death? For each and every event that happened to our Savior is an outward sign of the mystery of our redemption. Just as Christ was born from his mother’s inviolate virginal womb, so too he rose again from the closed tomb. As he, the only-begotten Son of God was made the firstborn of his mother, so, by his resurrection, he became the firstborn from the dead. His birth did not break the seal of his mother’s virginal integrity. Nor did his rising from the dead break the seals on the sepulcher. And so, just as I cannot fully express his birth in words, neither can I wholly encompass his going forth from the tomb. HOMILY ON HOLY SATURDAY 10. [1]

[1] JFA 54*; PG 88:1860-61. PG offers an alternate attribution of this work to Gregory of Antioch. See EEC 1:363.

THE WOMB OF THE EARTH GIVES BIRTH

HESYCHIUS OF JERUSALEM: Hidden first in a womb of flesh, he sanctified human birth by his own birth. Hidden afterward in the womb of the earth, he gave life to the dead by his resurrection. Suffering, pain and sighs have now fled away. For who has known the mind of God, or who has been his counselor if not the Word made flesh who was nailed to the cross, who rose from the dead and who was taken up into heaven? This day brings a message of joy: it is the day of the Lord’s resurrection when, with himself, he raised up the race of Adam. Born for the sake of human beings, he rose from the dead with them. On this day paradise is opened by the risen one, Adam is restored to life and Eve is consoled. On this day the divine call is heard, the kingdom is prepared, we are saved and Christ is adored. On this day, when he had trampled death under foot, made the tyrant a prisoner and despoiled the underworld, Christ ascended into heaven as a king in victory, as a ruler in glory, as an invincible charioteer. He said to the Father, “Here am I, O God, with the children you have given me.” And he heard the Father’s reply, “Sit at my right hand until I make your enemies your footstool.” [1] To him be glory, now and for ever, through endless ages. Amen. EASTER HOMILY 5-6. [2]

[1] Ps 110:1 (109:1 LXX).

[2] JFA 56-57*; SC 187:66-68.

NO EXACT TIME RECORDED OF WHEN JESUS AROSE

DIONYSIUS OF ALEXANDRIA: No very exact account seems to be offered in the Scriptures of the hour at which Jesus rose. For the Evangelists have given different descriptions of the parties who came to the sepulcher one after another, and all have declared that they found the Lord risen already. It was “in the end of the sabbath,” as Matthew has said. [1] It was “early, when it was yet dark,” as John writes. It was “very early in the morning,” as Luke puts it. And it was “very early in the morning, at the rising of the sun,” as Mark tells us. And so, no one has shown us clearly the exact time when he rose. It is admitted, however, that those who came to the sepulcher in the end of the sabbath found him no longer lying in it, as it began to dawn toward the first day of the week. And let us not suppose that the Evangelists disagree or contradict each other. But even though there may seem to be some small difficulty as to the subject of our inquiry, if they all agree that the light of the world, our Lord, rose on that one night, while they differ with respect to the hour, we may well seek with wise and faithful mind to harmonize their statements. FRAGMENT 5.1. [2]

[1] Mt 28:1.

[2] ANF 6:94-95*.

IN HEBRAIC THOUGHT, DAY BEGINS WITH NIGHT

THEODORE OF MOPSUESTIA: It seems to those who dissent that here also the words of the Evangelists do not agree with one another. On the contrary, it seems to me that on the basis of their accounts their words are perfectly consistent. … Indeed, John says, “Early … while it was dark.” The word early is not referred here to the morning. In fact, he does not say while it was “still” dark, which should have been said with regard to morning. But he wrote, “while it was dark,” that is, on the next day when the night began, by designating with the term early the entire day so that he might say the day after the sabbath. The holy Scripture usually defines both day and night with the word day, because the sun, after its course throughout the night and the day, makes the beginning of the next day by returning to its place in the west. And this is confirmed by Moses, who says, “And there was evening and there was morning, the first day,” [1] which he also says about the second and third days, and all the rest. … John says, “Early on the first day of the week,” indicating the next day, that is, “on the first day of the week, when it was dark,” in order to signify that when the night began, the women came, in order to perform the proper honor according to customs. COMMENTARY ON JOHN 7.20.1. [2]

[1] Gen 1:5.

[2] CSCO 4 3:340-44. See also Augustine Harmony of the Gospels 3.24.65 for further discussion.

THE EVANGELISTS AGREE IT WAS THE DEAD OF NIGHT

CYRIL OF ALEXANDRIA: No one, I suppose, will imagine that the inspired writers disagree or that they fix the time of the resurrection differently. But anyone who chooses to investigate the meaning of the indications they give of the time will find that their accounts add up. For early dawn and late night fix the same point of time, that is, the very dead of night, so to say. There is, therefore, no discrepancy between them. For the one, taking as his starting point the end of night, and the other the beginning, both reach the middle watch and meet at the same point, that is, as I just now said, the dead of night. COMMENTARY ON THE GOSPEL OF JOHN 12. [1]

[1] LF 48:651**.

DARKENED FAITH

GREGORY THE GREAT: Mary Magdalene came to the sepulcher when it was still dark. We note the hour historically, but we who seek understanding must find what is mystically intended. Mary was looking for the creator of all things in the tomb whom she had seen physically dead in the sepulcher. Because she did not find any trace of him, she believed that he had been stolen away. Truly it was still dark when she came to the sepulcher. FORTY GOSPEL HOMILIES 22. [1]

MARY GOES TO THE TOMB ON BEHALF OF THE WOMEN

ROMANUS MELODUS:

To the Sun before sun who had then sunk in the tomb [2]

The young women bearing incense hastened toward the dawn,

As though seeking day, and saying to one another,

“O friends, come let us anoint with spices

The body, life-bringing and buried,

The flesh which resurrects the fallen Adam which lies here in the tomb.

Let us go, let us hasten like the Magi,

And let us kneel down and bring with us

The spices as gifts—not to Him in swaddling clothes

But to Him wrapped in a shroud;

And let us weep and cry out: ‘O Master, arise,

Thou who dost offer resurrection to the fallen.’”

When the holy women were saying these things to each other,

They considered another idea, which is full of wisdom,

And they said to one another: “Women, why are we self-deceived?

For surely the Lord is not in the tomb!

Up until now, would it have held in subjection

One who controls the breath of living beings?

Would He still be a buried corpse? …

Let Mary leave and go see the tomb

And let us act in conformity with what she says,

For most certainly, as He foretold, the Immortal One has arisen,

He who offers resurrection to the fallen.”

The wise women, having made arrangements according to this plan,

No doubt sent forward Mary Magdalene

To the tomb, as the Theologian [3] says.

It was dark, but love lighted the way for her;

And so she saw the great stone rolled away

From the entrance of the tomb.

KONTAKION ON THE RESURRECTION 29.1-3. [4]

[1] CS 123:165*.

[2] Ps 72:17 (71:17 LXX). The comparison between Christ in the tomb and the setting sun occurs in the offices of Saturday of Holy Week.

[3] The Theologian is John and is a reference to his Gospel.

[4] KRBM 1:314-15. Romanus offers one solution to the Synoptic problem. See Augustine below for another.

MARY COMES LOOKING FOR CONSOLATION

CHRYSOSTOM: For he arose while both stone and seals lay over him. But because it was necessary that others should be fully satisfied, the tomb was opened after the resurrection and what had happened was confirmed. This then was what startled Mary. For being entirely full of loving affection toward her Master, when the sabbath was past, she could not bear to rest but came very early in the morning, desiring to find some consolation from the place. HOMILIES ON THE GOSPEL OF JOHN 85.4. [1]

[1] NPNF 1 14:320*.

ALL THE WOMEN WERE WITH MARY

AUGUSTINE: It was in the early morning of the first day of the week that the women came to the sepulcher, as all the Evangelists are at one in attesting. By that time, all that is recorded by Matthew alone had already taken place, that is to say, in regard to the quaking of the earth, and the rolling away of the stone and the terror of the guards who were so frightened that they lay there like dead men. Then, as John informs us, Mary Magdalene came. She was unquestionably more ardent in her love than these other women who had ministered to the Lord. And so, it was not unreasonable in John to only mention her, leaving the other women unnamed who, however, were with her, as we gather from the reports given by other Evangelists. HARMONY OF THE GOSPELS 3.24.69. [1]

[1] ESUS IS INFORMED THAT LAZARUS IS SICK | JOHN 11:1-5

20:2 | Mary’s Report

WOMEN FAVORED IN MARY AS FIRST WITNESS

CHRYSOSTOM: Do you see how she did not yet know anything clearly concerning the resurrection? Instead, she thought the body had been removed, which is what she simply tells to the disciples. And the Evangelist has not deprived the woman of such praise, nor did he think it shameful that they should have learned these things first from her who had passed the night in watching. This shows how his love of the truth is on display everywhere. HOMILIES ON THE GOSPEL OF JOHN 85.4. [1]

“THEY HAVE TAKEN MY LORD

” AUGUSTINE: Some of the Greek codices have, “They have taken my Lord,” which may likely enough have been said by someone with a stronger than ordinary affection of love than simply that of a relationship of a handmaid. However, we have not found it in the several codices to which we have had access. [2] TRACTATES ON THE GOSPEL OF JOHN 120.6. [3]

[1] NPNF 1 14:320*.

[2] Modern sources would agree with Augustine, since it remains unclear which Greek codices may have had this variant, since no textual variant is listed in Nestle Aland. Swanson (“John,” 272) records the variant in MSS 037 in St. Gall, but this is a ninth-century manuscript. However, Tatian’s Diatessaron preserves the reading “my Lord” and could have been the source.

[3] NPNF 1 7:435**.

MARY’S ARDOR OF FAITH

CYRIL OF ALEXANDRIA: This excellent and pious woman would never have endured remaining at home and leaving the sepulcher [after the burial] if she had not had respect for sabbath law and the penalty that was incurred by those who transgressed it. This fear curbed her excessive zeal, allowing ancient custom to prevail, and to withdraw her thoughts from the object of her most earnest longings for awhile. But when the sabbath was already past and the dawn of the next day was appearing, she hurried back to the spot. And then, when she saw the stone rolled away from the mouth of the tomb, well-grounded suspicions seized her mind and, calling to mind the ceaseless hatred of the Jews, she thought that Jesus had been carried away. And so she accuses them of this crime in addition to their other misdeeds. While she was thus engaged and mulling over the possibilities in her mind, the woman returned to the men who loved the Lord, anxious to obtain the cooperation of the most intimate of his disciples in her quest. And so deep-rooted and impregnable was her faith that she thought no less of Christ because of his death on the cross but even when he was dead called him Lord, as she had always done, thereby showing a truly God-loving spirit. COMMENTARY ON THE GOSPEL OF JOHN 12. [1]

[1] LF 48:650*.

MARY’S SECRET AND THE DISCIPLES’ EXAMINATION

EUSEBIUS OF CAESAREA: Question: How is it that in John the disciples hearing Mary, and then coming to the sepulcher, believed. But in Luke it is said that “their words appeared in their sight as an idle tale and they did not believe?

Answer: Mary, in John, told what she had seen to the chief apostles Peter and John alone, as declaring some secret. And they again, unknown to the other disciples, ran to the sepulcher, saw and believed. And there was nothing strange in the chief apostles having seen and believed while the rest to whom the women reported, not having received with their own eyes, did not believe them. Indeed, when the Savior appeared to the assembled disciples themselves, according to John, those who saw him rejoiced. But Thomas, since he was not with them and did not see, was not persuaded. But if he disbelieved the apostles, one would scarcely blame the rest because, not having as yet beheld him, they disbelieved the women. The Scripture shows much examination and carefulness on the part of the disciples, not readily assenting to their words but at first suspending judgment until they recognized the truth fully and clearly. TO MARINUS, SUPPLEMENT 3. [1]

[1] AEG 6:119-20**; PG 22:988.

DID THE DISCIPLES BELIEVE MARY?

EUSEBIUS OF CAESAREA: The passage may have another meaning. It may be said that the women reporting the Savior’s resurrection from the message of the two men who appeared to them, according to Luke, were not believed by the Eleven, among whom were even Peter and John, who themselves had not believed. But Mary saying, according to John, “They have taken my Lord away from the tomb,” was not believed by the two disciples on this very point, that is, that the Savior had been taken away, until they came to the place and found it actually so. TO MARINUS, SUPPLEMENT 3. [1]

[1] AEG 6:120**; PG 22:988-89.

20:3-4 | Peter and John’s Race to the Tomb

PETER AND JOHN COME IN BROAD DAYLIGHT

EUSEBIUS OF CAESAREA: Peter and John seem to come to the sepulcher in broad daylight (an opportune time). By not coming during the night and in darkness, no one can suspect them of what the chief priests falsely accused them, that is, that they came by night and stole him. Therefore the men did not come by night or while it was still dark but while it was broad daylight. But if the Gospel says that the disciples were gathered together for fear of the Jews, someone may object, “How then did those who were shut up visit the sepulcher in broad daylight?” We respond that it was natural that those who were living in the city in the midst of the Jews would be closed in, gathered together in one house. But those who came to the tomb, since they were outside the city, were far from fear of the Jews since they were going to a place deserted and empty of people. But perhaps it may also be the case that Peter and John, being above the fear of the other disciples, ventured more boldly to go out from the house while the others were too scared. In other matters it was recorded that they were considered worthy of more honor than the other apostles. TO MARINUS, SUPPLEMENT 2. [1]

ALONG WITH PETER AND JOHN

GREGORY OF NAZIANZUS:

Be a Peter or a John;

Hasten to the sepulcher,

Running together,

Running against one another,

Vying in the noble race.

And even if you are beaten in speed,

Win the victory of showing who wants it more—

Not just looking into the tomb, but going in.

ON HOLY EASTER, ORATION 45.24. [2]

[1] AEG 6:122-23**; PG 22:988.

[2] NPNF 2 7:432**.

20:5-7 | Detail of the Linens and Tomb

NEATNESS OF LINENS PROVES NO THEFT

CHRYSOSTOM: When [Mary] came and said these things, the apostles heard them and drew near to the sepulcher with great eagerness. They see the linen clothes lying there, which was a sign of the resurrection. For if they had removed the body, they would not have stripped it first, nor, if any had stolen it, would they have taken the trouble to remove the napkin and roll it up and lay it in a place by itself apart from the linens. They would have taken the body as it was. Therefore, John tells us by anticipation that it was buried with much myrrh, which glues linen to the body not less firmly than lead. He tells us this so that when you hear that the napkin lay apart from the linens, you may not endure those who say that he was stolen. For a thief would not have been so foolish as to expend so much effort on a trifling detail. HOMILIES ON THE GOSPEL OF JOHN 85.4. [1]

[1] NPNF 1 14:320-21*.

PROOF NO THEFT OCCURRED

EUSEBIUS OF CAESAREA: The cloths lying within seem to me at once to furnish also a proof that the body had not been taken away by people, as Mary supposed. For no one taking away the body would leave the linens, nor would the thief ever have stayed until he had undone the linens and so be caught. And at the same time they establish the resurrection of the body from the dead. For God, who transforms the bodies of our humiliation so as to be conformed to the body of Christ’s glory, changed the body as an organ [1] of the power that dwelt in it, changing it into something more divine. But he left the linen cloths as superfluous and foreign to the nature of the body. TO MARINUS, SUPPLEMENT 2. [2]

[1] Gk organon.

[2] AEG 6:122; PG 22:985-88.

20:8-9 | What Did John Believe?

JOHN BELIEVED MARY’S REPORT

AUGUSTINE: Here some, by not giving due attention, suppose that John believed that Jesus had risen again. [1] But there is no indication of this from the words that follow. For what does he mean by immediately adding, “For as yet they knew not the Scripture, that he must rise again from the dead”? He could not then have believed that Jesus had risen again when he did not know that he had to rise again. What then did he see? What was it that he believed? It was nothing else but this, that is, that he saw the sepulcher empty and believed what the woman had said, that is, that Jesus had been taken away from the tomb. “For as yet they knew not the Scripture, that he must rise again from the dead.” In the same way also, when they heard of it from the Lord himself—although uttered in the plainest of terms—yet from their custom of hearing him speaking by parables they did not understand and believed that he meant something else. TRACTATES ON THE GOSPEL OF JOHN 120.9. [2]

[1] See Cyril’s comments below where he says John believed in the resurrection. Chrysostom affirms this as well.

[2] NPNF 1 7:436**.

PETER AND JOHN TESTIFY TO THE RESURRECTION

CYRIL OF ALEXANDRIA: When these men (I mean Peter and John, the writer of this book, for he gives himself the name of the other disciple) heard this news from the woman’s mouth, they ran with all the speed they could and hurried to the sepulcher. They saw the marvel with their own eyes, being in themselves competent to testify to the event, for they were two in number as the Law enjoined. [1] As yet they did not meet Christ risen from the dead, but they infer his resurrection from the bundle of linen clothes, and from that time on they believed that he had burst the bonds of death, as holy Scripture had long ago proclaimed that he would do. When, therefore, they looked at the issues of events in the light of the prophecies that turned out true, their faith was from that time forward rooted on a firm foundation. COMMENTARY ON THE GOSPEL OF JOHN 12. [2]

[1] See Deut 19:15.

[2] LF 48:650-51*.