But Peter rising up, ran to the sepulchre and, stooping down, he saw the linen cloths laid by themselves: and went away wondering in himself at that which was come to pass.
ο δε πετρος αναστας εδραμεν επι το μνημειον και παρακυψας βλεπει τα οθονια κειμενα μονα και απηλθεν προς εαυτον θαυμαζων το γεγονος
17 Church Fathers comment on this verse · 33 commentaries
But the stone was rolled away after the resurrection, on account of the women, that they might believe that the Lord had risen again, seeing indeed the grave without the body. Hence it follows, And they entered in, and found not the body of the Lord Jesus.
But now when he was at the tomb, he first of all obtained that he should marvel at those things which had before been derided by himself or the others; as it is said, And departed, wondering in himself at that which was come to pass; that is, wondering in himself at the way in which it had happened, how the linen clothes had been left behind, since the body was anointed with myrrh; or what opportunity the thief had obtained, that putting away the clothes wrapped up by themselves, he should take away the body with the soldiers standing round.
Now the miracle of the resurrection is naturally incredible to mankind. Hence it follows, And their words seemed to them as idle tales.
Peter, as soon as he heard this, delays not, but runs to the sepulchre; for fire when applied to matter knows no delay; as it follows, Then arose Peter, and ran to the sepulchre.
An angel had rolled it away, as Matthew declares.
When then they found not the body of Christ which was risen, they were distracted by various thoughts, and for their love of Christ and the tender care they had shewn Him, were thought worthy of the vision of angels. For it follows, And it came to pass as they were much perplexed thereabout, behold, two men stood by them in shining garments.
Now the women, when they had received the sayings of the Angels, hastened to tell them to the disciples; as it follows, And they remembered his words, and returned from the sepulchre, and told all these things to the eleven, and to all the rest. For woman who was once the minister of death, is now the first to receive and tell the awful mystery of the resurrection. The female race has obtained therefore both deliverance from reproach, and the withdrawal of the curse.
Or Matthew by the first part of the night, which is the evening, wished to represent the night itself, at the end of which night they came to the sepulchre, and for this reason, because they had been now preparing since the evening, and it was lawful to bring spices because the sabbath was over.
We may understand that one Angel was seen by the women, as both Mark and Matthew say, so as supposing them to have entered into the sepulchre, that is, into a certain space which was fenced off by a kind of wall in front of the stone sepulchre; and that there they saw an Angel sitting on the right hand, which Mark says, but that afterwards when they looked into the place where our Lord was lying, they saw within two other Angels standing, (as Luke says,) who spoke to encourage their minds, and build up their faith. Hence it follows, And as they were afraid.
Luke is supposed to have mentioned this concerning Peter, recapitulating. For Peter ran to the sepulchre at the same time that John also went, as soon as it had been told to them alone by the women, (especially Mary Magdalene,) that the body was taken away. But the vision of Angels took place afterwards. Luke therefore mentioned Peter only, because to him Mary first told it. It may also strike one, that Luke says that Peter, not entering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas John says, that he himself saw the linen clothes in the same position, and that he entered after Peter. We must understand then that Peter first saw them stooping down, which Luke mentions, John omits, but that he afterwards entered before John came in.
He might indeed at once have raised His body from the dead. But some one would have said that He was never dead, or that death plainly had never existed in Him. And perhaps if the resurrection of our Lord had been delayed beyond the third day, the glory of incorruption had been concealed. In order therefore to shew His body to be dead, He suffered the interval of one day, and on the third day manifested His body to be without corruption.
Jesus shed His swaddling garments, allowing Adam to enter Paradise in his original state of nudity, free from sin. Upon His entry, He took on the garments of humanity, and as He departed, He removed them. Alternatively, He retained them to symbolize the mystery of the resurrection of those who have died. Just as He appeared in glory, absent of His earthly attire, we too shall be revealed bare, accompanied only by our deeds.
The burial cloth that covered Him in the tomb remained behind, allowing humanity to approach paradise in a state of nakedness, just as man existed before the Fall. When Adam departed from paradise, he donned garments; thus, he will find himself unclothed upon his return. Alternatively, His abandonment of the garments symbolizes the mystery of the resurrection of the dead, for as He arose in His glory rather than in attire, we too are called to rise through our deeds.
Now this place has caused great perplexity to many, because while St. Luke says, Very early in the morning, Matthew says that it was in the evening of the sabbath that the women came to the sepulchre. But you may suppose that the Evangelists spoke of different occasions, so as to understand both different parties of women, and different appearances. Because however it was written, that in the evening of the sabbath, as it began to dawn towards the first day of the week, (Matt. 28:1.) our Lord rose, we must so take it, as that neither on the morning of the Lord’s day, which is the first after the sabbath, nor on the sabbath, the resurrection should be thought to have taken place. For how are the three days fulfilled?
Not then as the day grew towards evening, but in the evening of the night He rose. Lastly, in the Greek it is “late;” (ὀψὶ) but late signifies both the hour at the end of the day, and the slowness of any thing; as we say, “I have been lately told.” Late then is also the dead of the night. And thus also the women had the opportunity of coming to the sepulchre when the guards were asleep. And that you may know it was in the night time, some of the women are ignorant of it. They know who watch night and day, they know not who have gone back. According to John, one Mary Magdalene knows not, for the same person could not first know and then afterwards be ignorant. Therefore if there are several Maries, perhaps also there are several Mary Magdalenes, since the former is the name of a person, the second is derived from a place.
But how is it that Mark has mentioned one young man sitting in white garments, and Matthew one, but John and Luke relate that there were seen two angels sitting in white garments.
Peter rose and hurried to the tomb, showing greater discernment than the others without hesitation. He stooped down and found only the burial linens lying there, as the Evangelist describes them. After this, he returned to his place, reflecting on the event. John likewise mentions that "the disciples went back to their own homes" (John 20:10), marveling within himself at what had transpired. He understood that the body had not been moved elsewhere; had it been, it would have been taken along with the burial garments. Therefore, it seems that Peter visited the tomb three times: first alone, then with John, as recorded by John himself (John 20:3-10), and after their return, he felt compelled to run back by himself again.
The deep love and intense longing to encounter the Master ahead of the other disciples, along with a desire to receive full pardon for his denial, drove him to act without delay, for, indeed, the Lord had appeared to him, as will be discussed later. Thus, through his thrice-visited journey to the tomb, he was also healed of his triple denial.
The Instrument of the Word lay dead, but a great stone enclosed the sepulchre, as if death had led Him captive. But three days had not yet elapsed, when life again puts itself forth after a sufficient proof of death, as it follows, And they found the stone rolled away.
The messengers of the health-bearing resurrection and their shining garments stand for tokens of pleasantness and rejoicing. For Moses preparing plagues against the Egyptians, perceived an angel in the flame of fire. But not such were those who appeared to the women at the sepulchre, but calm and joyful as became them to be seen in the kingdom and joy of the Lord. And as at the Passion the sun was darkened, holding forth signs of sorrow and woe to the crucifiers of our Lord, so the angels, heralds of life and resurrection, marked by their white garments the character of the health-bearing feast day.
For he alone believed the women saying that they had seen Angels; and as he was of more ardent feelings than the rest, he anxiously put himself foremost, looking every where for the Lord; as it follows, And stooping down, he beheld the linen clothes laid by themselves.
Devout women not only on the day of preparation, but also when the sabbath was passed, that is, at sun-set, as soon as the liberty of working returned, bought spices that they might come and anoint the body of Jesus, as Mark testifies. (Mark 16:1.) Still as long as night time restrained them, they came not to the sepulchre. And therefore it is said, On the first day of the week, very early in the morning, &c. One of the Sabbath, (una Sabbathi) or the first of the Sabbath, is the first day from the Sabbath; which Christians are wont to call “the Lord’s day,” because of our Lord’s resurrection. But by the women coming to the sepulchre very early in the morning, is manifested their great zeal and fervent love of seeking and finding the Lord.
The holy women, when the Angels stood beside them, are reported not to have fallen to the ground, but to have bowed their faces to the earth; nor do we read that any of the saints, at the time of our Lord’s resurrection, worshipped with prostration to the ground either our Lord Himself, or the Angels who appeared to them. Hence has arisen the ecclesiastical custom, either in memory of our Lord’s resurrection, or in the hope of our own, of praying on every Lord’s day, and through the whole season of Pentecost, not with bended knees, but with our faces bowed to the earth. But not in the sepulchre, which is the place of the dead, was He to be sought, who rose from the dead to life.
And therefore it is added, They said to them, that is, the Angels to the women, Why seek ye the living among the dead? He is not here, but is risen. On the third day then, as He Himself foretold to the women, together with the rest of His disciples, He celebrated the triumph of His resurrection. Hence it follows, Remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again.
One day and two nights also He lay in the sepulchre, because He joined the light of His single death to the darkness of our double death.
and Joanna, (the wife of Chuza, Herod’s steward,) and Mary the mother of James, (that is, the mother of James the less, and Joseph.) And it is added generally of the others, and other women that were with them, which told these things to the Apostles.
For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace.
Which was not so much their weakness, as so to speak our strength. For the resurrection itself was demonstrated to those who doubted by many proofs, which while we read and acknowledge we are through their doubts confirmed in the truth.
According to the mystical meaning, by the women coming early in the morning to the sepulchre, we have an example given us, that having cast away the darkness of our vices, we should come to the Body of the Lord. For that sepulchre also bore the figure of the Altar of the Lord, wherein the mysteries of Christ’s Body, not in silk or purple cloth, but in pure white linen, like that in which Joseph wrapped it, ought to be consecrated, that as He offered up to death for us the true substance of His earthly nature, so we also in commemoration of Him should place on the Altar the flax, pure from the plant of the earth, and white, and in many ways refined by a kind of crushing to death.
But the spices which the women bring, signify the odour of virtue, and the sweetness of prayers by which we ought to approach the Altar. The rolling back of the stone alludes to the unclosing of the Sacraments which were concealed by the veil of the letter of the law which was written on stone, the covering of which being taken away, the dead body of the Lord is not found, but the living body is preached; for although we have known Christ according to the flesh, yet now henceforth know we Him no more. (2 Cor. 5:16.) But as when the Body of our Lord lay in the sepulchre, Angels are said to have stood by, so also at the time of consecration are they to be believed to stand by the mysteries of Christ. Let us then after the example of the devout women, whenever we approach the heavenly mysteries, because of the presence of the Angels, or from reverence to the Sacred Offering, with all humility, bow our faces to the earth, recollecting that we are but dust and ashes.
He hastened to the tomb and observed the linens lying there. The Gospel accounts of the resurrection of the Lord Jesus highlight several key details: an angel rolled away the stone from the entrance, heralded by an earthquake; the Myrrh-bearing women discovered the tomb was open; and upon peering inside, both Peter and subsequently John noted the Lord’s garments resting there. These included the burial cloth wrapping His body and the cloth that covered His head, as well as likely the belt He wore at His crucifixion. "But Peter arose and ran to the tomb, and stooping down, he saw the linen clothes laid by themselves" (Luke 24:12). What significance could the Gospel place on the Lord's garments, which were no longer needed by the Risen Christ?
Why did the Risen Lord leave His linens behind for all to see? This indicates that His garments stand as a testimony to His resurrection. Should the Jews claim that the disciples had stolen the body, or if any disciple, like Magdalene once did, believed His body had been removed by others, the Lord’s linens counter their accusations and serve as a reminder to those who transgress. Who, after stealing a body, would take the time to unwrap the shroud and meticulously fold it, leaving it in order? What necessity would there be to move a fully buried body, when it would be more practical and in line with Jewish customs regarding the deceased to not carry it without clothing? Thus, the lifeless garments of the Lord bear witness to His resurrection, and we, gathered here today, have come to the tomb of Christ's disciple and follower. This tomb was opened as a result of a disturbance that seems unimaginable without angelic intervention; the wooden structure covering the tomb collapsed unexpectedly during divine service, yet no one was harmed, only an opportunity was provided for the tomb to be revealed.
And what do we behold in this opened tomb? It is appropriate to say that we see the garments lying there—not the earthly garments of a mortal body, but the body itself, depicted as mere garments in service to the immortal spirit which ascended to the heavenly realm; we perceive the garments lying undisturbed, not scattered or torn; indeed, we see a body untouched by decay or destruction, resting in peace. What then does it convey that the disciple of Christ mirrors Him even in death by revealing His open tomb and the enduring veil of his flesh? As the silent linens of the Lord heralded His resurrection, so too do the unblemished remains of this disciple, not as something unfamiliar, but as a reminder of our future resurrection amid life's fleeting vanity.
When speaking to those who are unaware, one might discuss the immortality of the human soul and the eventual resurrection of the body. To understand immortality, we can reflect on the very essence of what lives within humanity versus what perishes. The mortal aspect we witness is the visible, physical body, while what animates a person is an invisible, subtle force we typically refer to as the soul. The body inherently exhibits its mortality, being broken down into parts and eventually destroyed. Conversely, the soul does not exhibit signs of division or destructibility; it instead reveals its ability to reason in an indivisible, unified manner, consistent with the characteristics of a material form. The body may "die" repeatedly throughout life, shedding portions of itself daily, while the soul experiences a constant feeling of existence.
The body acts according to the soul's prompting, often weighed down by its sluggishness, while the soul retains its own life and activity regardless of the body’s state during slumber or sickness. There can be countless witnesses to the soul’s immortality across humanity, from the most enlightened to those less educated, where even erroneous beliefs can imply an underlying truth—despite any misconceptions of afterlife among various cultures, such as the crude notions among pagans or the misconceptions of followers of Mohammed. Even in contexts of deep confusion, the truth that life continues after this earthly existence persists.
If some, like the ancient or modern Sadducees, attempt to deny this truth, it is only because acknowledgment of immortality would impede their desire for ephemeral pleasures. The contemplation of eternal existence necessitates living a mortal life in harmony with the eternal. If even nature could speak, it would testify that nothing is wholly lost. In all creation, we find no example of total obliteration; everything prepares for transformation. Life cycles and rebirth show that each demise sets a precedent for renewal: the sun sets only to rise anew, stars appear to perish at dawn only to reemerge at dusk; seasons shift as autumn fades into the life of spring; seeds surrender to the earth to give rise to new life; and creatures transform, casting away what they were to attain new forms.
If the lesser creatures undergo this cycle of death and rebirth, how could humanity—the pinnacle of creation—simply vanish to decay? Yet even amid external matters, a contemplation of inner reality can awaken latent awareness of life beyond this one. All earthly creatures are preoccupied solely with existing in the present unless they sense a future; consider a worm that spins silk for a transformation into a butterfly—why, then, does humankind, despite fleeting thoughts of eternity, engage feverishly in pursuits of lasting legacy? Such endeavors reveal a yearning for true immortality, albeit misguided.
Moreover, every noble heart realizes the intrinsic value of goodness and truth, even when these are often oppressed in the present world; this intrinsic recognition of what is good and true, or conscience, draws its origin from the realm adjacent to the eternal—a realm that transcends mortality. Yet perhaps I err in voicing this to those who profess to be Christians, for whom the truth of the resurrection requires no extensive examination; as the Apostle Paul affirms, "For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus" (1 Thess. 4:14). “But now is Christ risen from the dead, and become the firstfruits of them that slept” (1 Cor. 15:20).
For anyone who might doubt the resurrection despite witnessing it, the Apostle provides rebuttal not only through reasoning but also displays indignation toward disbelief, which both affronts faith and fails to respect the intelligence that questions it. "Thou fool, that which thou sowest is not quickened, except it die; and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: but God giveth it a body as it hath pleased Him, and to every seed his own body" (1 Cor. 15:36-38).
It is unnecessary to prove the immortality of the soul, resurrection, and the life to come; rather, it suffices to remind ourselves of these crucial truths, which many have long ignored in favor of trifles. The apostles proclaimed themselves "witnesses of His resurrection" (Acts 2:32), an endorsement reflecting the significance they placed on this truth—not merely regarding resurrection but encompassing the entirety of Christ's teachings. Establishing the truth of Christ's resurrection bolsters the veracity of all His works and teachings.
Indeed, just as the truth of Christ's resurrection is vital for our faith, so too is the truth of our resurrection essential for our existence. When this truth is secured, the principles of a holy and God-pleasing life naturally follow. "Let us eat and drink, for tomorrow we die" (1 Cor. 15:32)—a proclamation the Apostle made to highlight the folly of those who deny resurrection, aligning their lives with base moral philosophies. If the hope of eternal life is stripped away, wisdom, morality, and law dissolve alongside it.
Therefore, do not be offended, neighbor and brother, should you become fodder for those who indulge in revelry; if it bears no worth to preserve your own life because "in the morning we shall die," then the fate of another life holds no merit either, as it will vanish without a trace. Forgetting the hope of eternal life results in the erosion of virtue and duty, reducing one to the status of livestock.
O man, thou art truly immortal, whether you acknowledge it or not! Guard against the perilous forgetfulness of your immortality, lest it poison the vitality of your temporal existence and, when your immortality unexpectedly surfaces, it finds you unprepared. Do not despairingly utter, "We shall die in the morning," fanning the flames of reckless pursuit of transient pleasures; instead, say with expectation and reverence, "This morning we shall depart this earthly life and face judgment in heaven or hell." Therefore, strive earnestly to cultivate beginnings that lead to heavenly rebirth rather than infernal decay. What initiates this heavenly birth?—The word, spirit, and power of the Risen Christ, who embodies our resurrection and our life.
Embrace this divine seed of eternal life with faith; nurture it in your heart through love; deepen it through humility; warm it with prayer and holiness; tend to it with the tears of repentance; and fortify it with acts of virtue. Cast away the weeds of a life steeped in earthly desires, and strive to embody the pure and complete life of the Risen One: forsake all but His life, acting in a manner that reflects His nature; do not live for worldly gratification, passions, or avarice; do not let your heart be enflamed by the vanity of life.
As Paul taught, "For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ" (Phil. 3:8). Pursuing faith in Jesus Christ, through righteousness granted by God, leads to an understanding of Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death; that, "I may attain to the resurrection of the dead" (Phil. 3:10-11). If you live and die in this manner, like Him, when you forsake the tattered garments of earthly existence left in the tomb, you will receive new attire in heaven, adorned in the blood of the Lamb, and on the day of His wedding, you will don "fine linen, clean and bright: for the fine linen is the righteousness of the saints" (Rev. 19:8). Amen.
The two apostles journeyed back to join the other disciples. The Myrrh-bearers had already arrived, sharing the message of the Lord's resurrection based on the angel’s announcement. However, their testimony was met with skepticism. When Peter and John approached them to inquire about their experience at the tomb, they discovered that the Myrrh-bearers had not encountered any angels. Consequently, their trust in the Myrrh-bearers’ words was thoroughly shaken. John was unable to share much with the others regarding the resurrection of the Lord, apart from expressing his own belief in it. Nonetheless, he drew significant encouragement from the Myrrh-bearers’ account, which included his mother Salome (Mark 16:1).
The Lord intended to reveal Himself to His disciples in Galilee, but they struggled to accept that this directive was from Him; they were reluctant to go there. Thus, the Lord chose to make His appearance in Jerusalem once more.
The comprehensive narrative by E. John portrays Mary Magdalene’s experience of visiting the tomb and encountering the risen Christ. Unlike John's detailed portrayal, the first three Gospel writers provide only selective elements of her story. For instance, Luke condenses the events that the Myrrh-bearing women experienced on that first day of the week, highlighting that Peter’s visit to the tomb occurred after the message from all the Myrrh-bearing women. John’s account indicates this occurred prior to the women’s return to the city, stemming from Mary Magdalene's announcement, and reveals that Peter did not journey alone, but was accompanied by John.
Mark, having narrated the angelic announcement to the women regarding the resurrection of the Lord and beginning to discuss the physical appearances of the Risen Christ, specifically mentions His first appearance to Mary Magdalene. However, he does not elaborate on the context of this encounter, simply noting that it was indeed the initial appearance and that the disciples were skeptical of Mary Magdalene's report.
On that first day of the week, while it was still dark, Mary Magdalene approached the tomb and noticed that the stone had been rolled away. She feared that the body of her cherished Teacher had been taken, and, troubled by this thought, she rushed to tell Peter and John without looking inside the tomb. It’s possible she encountered other friends on her way, conveying her sorrowful assumption, believing they also concluded the same regarding the Lord's body. Consequently, when she met with the apostles, she informed them on behalf of all the women, “We have taken the Lord out of the tomb, and we do not know where we have laid Him.” Peter and John quickly set off with her toward the tomb. Young John outpaced Peter and arrived first. He paused to look inside but did not enter, only seeing the burial cloths lying there. When Peter arrived, he entered the tomb impulsively, followed by John. They discovered the burial cloths that had wrapped Jesus’ body and the head covering neatly folded in their places, a clear indication that the Lord’s body had not been stolen. This had different impacts on Peter and John: John saw and believed (John 20:8), whereas Peter marveled silently at what had occurred (Luke 24:12). After examining the tomb, Peter and John returned home, while Mary remained at the tomb, still plagued by the thought that someone had taken the Lord’s body, and she wept there.
In her sorrow, she leaned into the tomb and saw two angels in white. Her grief was so profound that she was not struck by the extraordinary sight of the angels. When they inquired, “Woman, why are you weeping?” she expressed her sorrow, saying, “They have taken my Lord away, and I do not know where they have put Him.” After speaking with the angels, she turned around and saw Jesus standing there, but did not recognize Him; He appeared to her as a gardener. When He asked her why she was weeping, she replied, “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him.” Then Jesus called her name, “Mary!” This gentle call enlightened her, and with joy she exclaimed, “Rabbuni!” as she prepared to kneel at His feet. But Jesus instructed her, “Do not cling to Me, for I have not yet ascended to My Father.” The essence of this message is understood in two ways depending on the translation of “Do not cling to Me.” If taken as a prohibition against touching, it signifies, “Do not touch Me, so you may recognize that I am not merely a vision or spirit; I have not yet ascended to My Father, after which I will not be visible to mortals.” However, if understood as a request not to hold on tightly, it conveys, “Do not hold Me back, for I have not yet ascended to My Father; there is still time for us to dwell together.”
Mary Magdalene had hurried to the apostles, Peter and John, expressing her distress by exclaiming, “They have taken the Lord out of the tomb, and we do not know where they have laid Him” (John 20:2). When John, Mary, and Peter reached the tomb, the apostles, alarmed by the news, rushed to the grave; however, John, being younger and swifter, arrived first. For some reason, he hesitated to enter the tomb by himself; he merely peered inside and observed the linen cloths lying there. Peter soon followed, entered the tomb, and noted the burial garments in one place and the face cloth, which had been on Jesus’ head, rolled up separately. Astonished by these events, Peter returned, contemplating all that had transpired. Following their inspection of the grave, Peter and John went back to their companions in Jerusalem, to the house where they had gathered after the crucifixion of Christ.
Not all of the disciples dismissed the women's testimony with skepticism. Peter and John were eager to discover what had transpired, so they raced to the tomb, outpacing one another, with John arriving first. The stone had been removed from the entrance, revealing the open sepulcher. Although quicker of foot, John paused at the entrance and did not enter until Peter reached the site. Upon entering, Peter observed the burial cloths lying separately and noticed the cloth that had covered the Master’s head, neatly folded in a different location. Following this, John entered, observed the same, and believed. Both then hurried to share the news with the other disciples about what they had witnessed.
Peter hastened to the tomb, and the account of his journey alongside John is detailed in the Gospel of John (John 20:1-10).
Upon their return from the tomb, the Holy Myrrhbearers shared their astonishing revelation with the eleven apostles and those gathered with them. Yet, their account was met with skepticism from the Lord's disciples, who dismissed their words as empty and unbelievable. Mary Magdalene, filled with sorrow, further proclaimed that she had encountered the Lord alive, but her testimony was not believed. Nevertheless, Peter, who had already witnessed the burial linens in the tomb alongside John, arose and hurried back to the site to observe Christ’s empty resting place again. Leaning into the cave's entrance, he beheld only the burial cloths lying there and returned, pondering deeply over the miraculous events that had unfolded. Peter's uncertainty transformed into unwavering faith in the resurrection when the Lord revealed Himself to him before the other disciples, confirming the resurrection prior to the collective assurance of the apostles.
As the joyful news of Christ's resurrection spread amongst believers, His adversaries endeavored to suppress and distort this sacred truth. Frightened by the angelic visitation and the accompanying earthquake, the Roman soldiers fled to the city, where some reported to the chief priests all they had experienced at the tomb. Aware of the severe consequences they would face for failing in their duty—should the governor have inquired about their dereliction—they hurried to alert the Jewish leaders, seeking protection from the repercussions of the law. The severity of the situation prompted a session of the Sanhedrin. It remains unclear how the leaders interpreted the guards' account; whether they attributed the occurrence to demonic forces, similar to the Pharisees who claimed that Christ's miracles stemmed from Beelzebub (Matthew 12:24), or whether they accused the guards of colluding with the followers of the crucified One. Fearful of the miraculous event being publicly acknowledged within a city bustling with international worshippers—especially given the soldiers’ account—the high priests and elders sought to twist and withhold the distressing news through the very mouths that had borne it.
To secure their intended deceit, they resorted to a familiar tactic, as noted by St. John Chrysostom: "having purchased the blood of Christ when He was alive, they sought to undermine the truth of His resurrection after His crucifixion and resurrection with bribes." They offered ample money to the soldiers, promising immunity, while instructing them to propagate the fabricated narrative: “Bring forth the claim that His disciples came by night and took Him away while we were asleep. Should this news reach the governor, we will persuade him and ensure you are unharmed.” From the outset, the absurdity of this deceit was evident. St. John Chrysostom remarked, “observe how they entangle themselves by their own actions! Had they not approached Pilate or requested sentries, they might have slandered without consequence; instead, they acted as if they were attempting to silence their own mouths.”
How could the disciples dare to steal the body while it was under guard, especially when the mere voice of a servant girl had once frightened even the boldest among them (Matthew 26:69-72) and they had all fled from the armed mob just prior (Mark 14:50)? How could they have breached the sealed tomb, rolled away a massive stone from the cave's entrance, and taken the body without at least one soldier waking? Even if they had somehow managed the impossible—entering unnoticed—would they have lingered to remove tightly wrapped shrouds and neatly laid them aside (John 20:6, 7)? Lastly, if the guards were asleep, how could they then testify about events they had not witnessed?
These contradictions raised further troubling questions. The guards were obligated to remain alert and safeguard the body; having allowed a supposed abduction due to extreme negligence, they would warrant harsh punishment. Why, then, were they not reprimanded, nor chased down, nor judged, nor punished? Thus, rather than uncovering the truth through fair investigation, the foes of Christ, blinded by malice and hardened by disbelief, sought to obscure God's work with blatant falsehoods. Accepting the bribe, the soldiers did as they were instructed, leading to a rumor among the Jews that many still believe.
How could one accept such absurdity? “One can,” notes St. Philaret, “for a mind hardened in disbelief, like a night owl, sees only within the shadows of doubt, cherishes its own fancies, and shuns the illuminating truth that radiates too brightly.” Meanwhile, Pilate, upon learning of the journey of the Myrrhbearers, grew alarmed. He feared exposure of his unjust actions towards Christ and sent a report to Emperor Tiberius, attesting to Christ’s benevolent life and miracles.
Pilate's correspondence with Tiberius regarding the life, condemnation, resurrection, and miracles of Christ is noteworthy. Pilate asserted that upon scrutinizing the accusations from the Jews, he discerned no fault in Jesus Christ. Despite his efforts to release Him from the hands of the resentful Jews, Pilate ultimately surrendered Jesus to their will due to the outcry of the crowds. Following the crucifixion, unsettling phenomena began occurring in nature, many deceased were raised, and on the third day, Jesus rose again. Filled with trepidation, Pilate informed the powerful Caesar of all that took place regarding Jesus, whom he acknowledged as God.
Historically, figures such as Justin, Eusebius, and others have noted that following Pilate's testimonies, tradition holds that Emperor Tiberius came to believe in Christ, even proposing to the Roman Senate that Jesus be recognized alongside the Roman gods. The Senate, however, declined, primarily because Tiberius had not fully investigated the matter nor endorsed Christ’s divinity. Even after this dismissal, Tiberius threatened punitive measures against anyone who dared offend Christ's followers. Nonetheless, Pilate could not evade the repercussions of his actions. Four years later, he was summoned back to Rome over grievances from the Jews, stripped of his authority, and exiled to Vienne in Gaul, where, as tradition suggests, he succumbed to remorse and despair, taking his own life. There is an alternative narrative, however, which speaks of his repentance, prayers to Christ, and subsequent forgiveness, marked by an angel receiving his severed head.
On the day prior to Christ's crucifixion, plans were made for a coin to bear the significant images of Caesar and Pilate. During the trial, Pilate’s wife implored him to spare the Righteous One, asking, “What will you do to atone for your guilt if it turns out that the man you have condemned is truly the Son of God, and not a criminal?” To this, Pilate replied, “If He is the Son of God, He will rise again, and my first act will be to prohibit my likeness from being minted while I live.” This account comes from the biographer Hermidius, who noted that upon the realization of Christ's resurrection, Pilate indeed forbade the imprinting of his image on coins.
Critics of Christ's resurrection base their denial on what they claim is insufficient evidence. However, at the moment of this pivotal event, Labyritios and his officials were present near the burial site. They witnessed the stone rolling away from the tomb and an extraordinarily radiant figure rising above. Racing to inform the authorities, Labyritios and his watchmen brought their report. Hermidius, before the crucifixion, regarded Christ as a deceiver, yet he visited the tomb that resurrection night, hoping to confirm his disbelief. Instead, he reported, “As dawn broke, we spotted the guards at the tomb: two stood while the others lay on the ground, all was silent. Just before we reached the tomb, a brilliant light enveloped us, and we could not decipher its source. This light came from above, descended upon the tomb, and there appeared a Man, radiantly glorious. Suddenly, a thundering sound erupted—not from the heavens, but from the earth. The guards erupted in terror and collapsed.”
At that moment, a woman approached, exclaiming, “It is opened! It is opened!” As we turned, we beheld the massive stone roll away as if propelled by some unseen force, revealing the empty tomb. After a while, the light vanished, returning the surroundings to normal. Upon nearing the tomb, we found the remains of the buried man were no longer there.
Among those witnessing these events was the esteemed physician Eishu, a close friend of Pilate. Eishu, known for his contributions to both medicine and natural sciences, had taken a position nearby the tomb with five assistants as mandated by Pilate. Having observed the burial of Christ, they scrutinized the scene closely. Throughout the night of resurrection, Eishu and his team remained vigilant. He writes, “We were all healthy, awake, as we usually were, and had no forewarnings. We never once entertained the notion that the deceased could rise. Yet, He did rise, and all of us bore witness.”
Further testimonies from prominent historical figures bolster the evidence of Christ’s resurrection. Academician V. P. Buzeskul remarked, “the resurrection of Christ is affirmed by historical documentation as unquestionably as the existence of Ivan the Terrible and Peter the Great.” Those who contest Christ's resurrection must likewise refute the existence of notable figures like Pilate, Julius Caesar, and Nero. A plethora of reliable sources attests to the reality of the resurrection, including witnesses from the time such as Epiphanius, Eusebius, and others, who were eyewitnesses or had firsthand accounts supporting this monumental event.
Significantly, even Jewish writers of the time, such as Urista the Gamian and Sherboom-otoe, acknowledged the resurrection, albeit reluctantly. Miferkant, a member of the Sanhedrin who facilitated Judas's betrayal, arrived at the tomb to investigate the stir among the Jews. He bore witness to the resurrection moments before it transpired. After compensating the guards, he departed, only to be drawn back by the astonishing events as the stone was miraculously rolled away right before his eyes. His recounting constitutes one of the earliest and most reliable sources on the resurrection.
Josephus Flavius also substantiated this truth in his writings, acknowledging Jesus as a wise man who performed marvelous deeds, influencing many to embrace the truth, leading to His unjust crucifixion. He boldly declared, “On the third day, He appeared alive again, as foretold by the prophets.” Pedigree accounts detail the vast number of reliable testimonies about the resurrection, exceeding 210 as confirmed by expert evaluations.
Among the most compelling of all evidence is the Holy Shroud, which bears the imprint of Christ’s wounded body and remains a holy relic for Christians. After 33 hours, the tomb was found empty, with only the burial linens remaining (Luke 24:12). The Shroud, often regarded as the ‘fifth Gospel,’ bears no contradictions to the Gospel's narrative concerning Christ's suffering, death, and resurrection, enhancing understanding of His sacrificial act. It is a revered artifact crafted from luxurious fabric, once procured by Joseph of Arimathea to honor Christ.
In subsequent centuries, the Shroud continued to draw attention, with stories of its miraculous properties. Notably, in 1898, Italian photographer Secondo Pia captured images revealing a striking likeness of the crucified Christ that transcended artistic representation, thus validating its authenticity in the eyes of many. Scientific examinations have confirmed the Shroud's unique characteristics with a depth of detail and precision unattainable by human artistry.
Passages read together with this verse.
Greek text, 21 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS