And they cared not about doing these things, and working on a Sabbath day, but they looked to one object only, their own wicked purpose, as though by that they were to succeed; which was a mark of extreme folly, and of fear now greatly dismaying them. For they who seized Him, when living, are afraid of Him when dead. And yet if He had been a mere man, they had reason to have taken courage. But that they might learn, that when living also He endured of His own will, what He did endure; behold, both a seal, a stone, and a watch, and they were not able to hold Him. But there was one result only, that the burial was published, and the resurrection thereby proved. For indeed soldiers sat by it, and Jews are on the watch.
“But in the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold there was a great earthquake. For an angel of the Lord descended from Heaven, and came and rolled back the stone from the door of the tomb, and sat upon it. His countenance was like lightning, and his raiment white as snow.”
After the resurrection came the angel. Wherefore then came he, and took away the stone? Because of the women, for they themselves had seen Him then in the sepulchre. Therefore that they might believe that He was risen again, they see the sepulchre void of the body. For this cause he removed the stone, for this cause also an earthquake took place, that they might be thoroughly aroused and awakened. For they had come to pour oil on Him, and these things were done at night, and it is likely that some also had become drowsy. And for what intent and cause does he say, “Fear not ye?” First he delivers them from the dread, and then tells them of the resurrection. And the ye is of one showing them great honor, and indicating, that extreme punishment awaits them that had dared to do, what the others had dared, except they repented. For to be afraid is not for you, he means, but for them that crucified Him.
Having delivered them then from the fear both by his words, and by his appearance (for his form he showed bright, as bearing such good tidings), he went on to say, “I know that you seek Jesus the Crucified.” And he is not ashamed to call Him “crucified;” for this is the chief of the blessings.
“He is risen.” Whence is it evident? “As He said.” So that if you refuse to believe me, he would say, remember His words, and neither will you disbelieve me. Then also another proof, “Come and see the place where He lay.” For this he had lifted up the stone, in order that from this too they might receive the proof. “And tell His disciples, that you shall see Him in Galilee.” And he prepares them to bear good tidings to others, which thing most of all made them believe. And He said well “in Galilee,” freeing them from troubles and dangers, so that fear should not hinder their faith.
“And they departed from the sepulchre with fear and joy.” Why could this be? They had seen a thing amazing, and beyond expectation, a tomb empty, where they had before seen Him laid. Wherefore also He had led them to the sight, that they might become witnesses of both things, both of His tomb, and of His resurrection. For they considered that no man could have taken Him, when so many soldiers were sitting by Him, unless He raised up Himself. For this cause also they rejoice and wonder, and receive the reward of so much continuance with Him, that they should first see and gladly declare, not what had been said only, but also what they beheld.
3. Therefore after then they had departed with fear and joy, “Behold, Jesus met them, saying, All hail.” But “they held Him by the feet,” and with exceeding joy and gladness ran unto Him, and received by the touch also, an infallible proof, and full assurance of the resurrection. “And they worshipped Him.” What then says He? “Be not afraid.” Again, He Himself casts out their fear, making way for faith, “But go, tell my brethren, that they go into Galilee, and there shall they see me.” Mark how He Himself sends good tidings to His disciples by these women, bringing to honor, as I have often said, that sex, which was most dishonored, and to good hopes; and healing that which was diseased.
Perchance some one of you would wish to be like them, to hold the feet of Jesus; ye can even now, and not His feet and His hands only, but even lay hold on that sacred head, receiving the awful mysteries with a pure conscience. But not here only, but also in that day you shall see Him, coming with that unspeakable glory, and the multitude of the angels, if you are disposed to be humane; and you shall hear not these words only, “All hail!” but also those others, “Come ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world.”
Be therefore humane, that you may hear these things; and you women, that wear gold, who have looked on the running of these women, at last, though late, lay aside the disease of the desire for golden ornaments. So that if you are emulous of these women, change the ornaments which you wear, and clothe yourselves instead with almsgiving. What is the use, I pray you, of these precious stones, and of the garments spangled with gold? “My soul,” you say, “is glad, and is pleased with these things.” I asked you the profit, but you tell me the hurt. For nothing is worse than being taken up with these things, and delighting in them, and being riveted to them. For more bitter is this grievous slavery, when any one finds delight even in being a slave. For in what spiritual matter will she ever be diligent as she ought; when will she laugh to scorn, as she should, the things of this world, who thinks it a worthy matter for joy, that she has been chained in gold? For he that continues in prison, and is pleased, will never desire to be set free; as indeed neither will this woman; but as having become a kind of captive to this wicked desire, she will not endure so much as to hear spiritual language with becoming desire and diligence, much less to engage in such work.
What then is the profit of these ornaments and this luxury? I pray you. “I am pleased with them,” you say. Again you have told of the hurt and the ruin. “But I enjoy also,” you say, “much honor from the beholders.” And what is this? This is the occasion of another destruction, when you are lifted up to haughtiness, to arrogance. Come now, since you have not told me of the profit, bear with me while I tell you of the mischiefs. What then are the mischiefs resulting therefrom? Anxiety, which is greater than the pleasure. Wherefore many of the beholders, these I mean of the grosser sort, derive more pleasure from it than she who wears the gold. For thou indeed deckest yourself with anxiety, but they, without this, feast their eyes.
Source: Homilies on the Gospel of St. Matthew (New Advent)