The Risen Christ Appears to the Women (Matthew 28:9–10)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 89 (on Matthew 28:9–10) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110.iii.LXXXV.html

On the risen Lord meeting the women, and His message to the disciples:

"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 saith 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.

That the faithful too may lay hold on Him:

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.

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Blessed Augustine of Hippo (354–430)

Harmony of the Gospels, Book III (on Matthew 28:9–10) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxviii.html

On the mystery of Galilee, where the risen Lord bids them see Him:

That the Lord, both by His own mouth, and by the Angel, directs them to seek for Him, not in that place in which He was to shew Himself first, but in Galilee, makes every believer anxious to understand in what mystery it is spoken. Galilee is interpreted "transmigration," or "revelation."

On the "revelation" that the name Galilee signifies:

According to the other interpretation, "revelation," it is to be understood, "ye shall see him" no longer in the form of a servant, but in that in which He is equal with the Father.

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St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 28:9–10) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxviii.html

On the fear and joy that sped the women from the tomb:

A twofold feeling possessed the minds of the women, fear and joy; fear, at the greatness of the miracle; joy, in their desire of Him that was risen; but both added speed to their women's steps

On the greeting "Hail," that undoes the curse of Eve:

The women ought first to hear this "Hail," that the curse of the woman "Eve" may be removed in these women.

On why fear is banished first:

This may be always observed, both in the Old and New Testament, that when there is an appearance of any majestic person, the first thing done is to banish fear, that the mind being tranquillized may receive the things that are said.

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St. Hilary of Poitiers (c. 310–367)

Commentary on Matthew (on Matthew 28:9–10) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxviii.html

On the women meeting the Lord Himself, that they might speak from His own mouth:

The women having been comforted by the Angel, are straightway met by the Lord, that when they should proclaim His resurrection to the disciples, they should speak rather from Christ's own mouth than from an Angel's.

On the reversal of our woe, the female sex first seeing the Resurrection:

The same order as of old now followed in the reversal of our woe, that whereas death began from the female sex, the same should now first see the glory of the Resurrection, and be made the messenger thereof.

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St. Peter Chrysologus (c. 380–450)

Sermons 76 and 80 (on Matthew 28:9–10) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxviii.html

On the women now permitted to hold Him, where Mary was told "Touch me not":

Then Mary was not suffered to touch Him; now she has permission not only to touch, but to hold Him altogether; "they came and held him by the feet, and worshipped him."

On why He calls the fugitive disciples "brethren":

He calls them "brethren" whom He has made akin to His own body; "brethren" whom the generous Heir has made His co-heirs; "brethren," whom He has adopted to be sons of His own Father.