Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
JOHN CALVIN
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