Matthew 28:1 Komentář

In the end of the sabbath,.... This clause is by some joined to the last verse of the preceding chapter, but stands better here, as appears from Mar 16:1, and intends not what the Jews call the sabbath eve, for that began the sabbath; but what they call , "the goings out of the sabbath"; and as Mark says, Mar 16:1, "when the sabbath was past": that is, when the sun was set, and any stars appeared. The Vulgate Latin, Arabic, and Ethiopic versions, and Munster's Hebrew Gospel render it, "the evening of the sabbath"; and the Persic version, "the night of the sabbath"; but must mean, not the evening and night, which preceded the sabbath, and was a part of it, but what followed it, and belonged to the first day. As it began to dawn; not the day, but the night; a way of speaking used by the Jews, who call the night, "light": thus they say (y), , "on the light, or night of the fourteenth" (of the month Nisan) "they search for leavened bread", &c. And so the word is used, in Luk 23:54, of the eve of the sabbath, or the beginning of it, as here of the going out of it; towards the first day of the week, or "sabbaths"; so the Jews used to call the days of the week, the first day of the sabbath, the second day of the sabbath, &c. take an instance or two (z). "The stationary men fast four days in the week, from the second day to the fifth day; and they do not fast on the sabbath eve (so they sometimes call the sixth day), because of the glory of the sabbath; nor , "on the first day of the sabbath", or week, that they may not go from rest and delight, to labour and fasting, and die.'' On which the Gemara has these words (a); "the stationary men go into the synagogue, and sit four fastings; , "on the second of the sabbath", or "week": on the third, and on the fourth, and on the fifth.'' Came Mary Magdalene, and the other Mary, the wife of Cleophas, and mother of James and Joses, with whom also was Salome, the mother of Zebedee's children, Mar 16:1. There seems to be some difference between the evangelists about the time of the women's coming to the sepulchre. Matthew says, it was "at the end of the sabbath, when it began to dawn; towards the first day of the week". John says, that "Mary Magdalene" came "when it was yet dark", Joh 20:1, and yet Mark says, that they came "at the rising of the sun", Mar 16:2. Though they all agree it was early in the morning: all they say is no doubt true, and may be reconciled thus. As soon as the sabbath was ended, the women set out on their journey, and as they went, bought spices and ointment to anoint the body with: they passed through the gates of the city before they were shut, and might stay some time in the suburbs; when Mary Magdalene, eager to be at the sepulchre, set out first, whilst it was dark, and came back and reported to Peter what she had seen, and returned again by such time the other women came, which was at sunrising. From all the accounts it is clear, that he rose, as is expressly said, Mar 16:9, on the first day of the week, and which was the third from his death: on the sixth day, which was Friday, he was crucified, and buried that evening; he lay in the grave all sabbath day, or Saturday; and rose early on the first day of the week, before the women got to the sepulchre; who came thither, as it is here said, to see the sepulchre: not merely to see it, for they had seen it before, and where, and how the body of Christ was laid in it; but to see whether they could enter into it, and anoint the body with the spices and ointments, which they had prepared and brought with them for that purpose. (y) Misn. Pesachim, c. 1. sect. 1. Vid. Maimon. & Bartenora in ib. (z) Misn. Taanilh, c. 4. sect. 3. (a) T. Bab. Taanith, fol. 27. 2. Vid. T. Bab. Nidda, fol. 4. 2. & 11. 1. & 67. 2.

(Chapter 28, Verse 1) But on the evening of the Sabbath, which dawns on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. The fact that different times of these women are described in the Gospels is not a sign of falsehood, as the wicked claim, but rather the diligent duty of visitation, as they frequently go and come back, and do not allow themselves to be away from the Lord's tomb for a long time or further.

Or, otherwise; This apparent discrepancy in the Evangelists as to the times of their visits is no mark of falsehood, as wicked men urge, but shows the sedulous duty and attention of the women, often going and coming, and not enduring to be long absent from the sepulchre of their Lord.

One must not dismiss lightly the question concerning the exact hour at which the women came to the tomb. For if Matthew says, “In the evening of the sabbath, at the dawn of the first day of the week, Mary Madgalene and other Mary came to see the tomb,” what then does it mean that Mark says, “And early in the morning on the first day of the week, they came to the tomb at the rising of the sun”? The other two Gospels, Luke and John, do not disagree with Mark; Luke says “early in the morning,” and John says “in the morning when it was still dark.” Both statements are consistent with Mark’s declaration that it was “early in the morning at the rising of the sun,” that is, when the heavens in the east were brightening. But this doesn’t occur except when the sun is very close to rising, a phenomenon which customarily is called the dawn. Therefore Mark does not oppose John, who says “when it was still dark,” for as day is breaking the remaining shadows of darkness diminish only in proportion to the sun’s rising. And Luke’s phrase, “early in the morning,” need not be understood to imply that the sun had already appeared above the horizon but rather is the kind of expression we normally use when we want to signify that something must be done earlier. For when we say “in the morning,” lest we are understood to mean that the sun is already visible, we usually add “very early,” so that we will be understood to refer to the dawn.Thus it is said “in the evening of the sabbath,” as if he had said “in the night of the sabbath,” that is, in the night which follows the day of the sabbath. Matthew’s words themselves, however, are sufficient, for he says, “In the evening of the sabbath, at the dawn on the first day of the week.” This would be impossible if we understood “in the evening” to signify only the first part of the night. For it is not the beginning of the night which “dawns on the first day of the week” but the night which begins to be terminated by the coming of the light. Now the end of the first part of the night is the beginning of the second part, but the end of the whole night is the light. Thus we cannot say that the evening is “at the dawn of the first day of the week” unless by “evening” we intend “night,” which the light brings to an end. In addition, it is divine Scripture’s customary way of distinguishing the whole from the part. Therefore by saying “evening” it signifies the whole night, the end of which is the dawn. Thus the women came to the tomb at dawn, and therefore they came at night, which is signified in Scripture by the designation of evening. For, as I have said, the whole night is included under that name. Therefore, in whatever part of the night they may have come, they came at night; even if they came at the very end of the night, the fact remains without a doubt that they came at night.

(de Cons. Ev. iii. 24.) Concerning the hour when the women came to the sepulchre there arises a question not to be overlooked. Matthew here says, On the evening of the Sabbath. What then means that of Mark, Very early in the morning, the first day of the week? (Mark 16:2.) Truly Matthew, by naming the first part of the night, to wit, the evening, denotes the whole night in the end of which they come to the sepulchre. But seeing the Sabbath hindered them from doing this before, he designates the whole night by the earliest portion of it in which it became lawful for them to do whatever, during some period of the night, they designed to do. Thus, On the evening of the sabbath, is just the same as if he had said, On the night of the sabbath, i. e. the night which follows the day of the sabbath, which is sufficiently proved by the words which follow, As it began to dawn towards the first day of the week. This could not be if we understood only the first portion of the night, its beginning, to be conveyed by the word, evening. For the evening or beginning of the night does not begin to dawn towards the first day of the week, but only the night which is concluded by the dawn. And this is the usual mode of speaking in Holy Scripture, to express the whole by a part. By evening therefore he implied the night, in the end of which they came to the sepulchre.

“In the evening toward the dawn.” Behold, with the Lord’s resurrection the evening does not grow dark, it becomes light. What was normally the beginning of night now becomes the break of day. “In the evening of the sabbath toward the dawn of the first day of the week.” Even as mortality is transformed into immortality, corruption into incorruption and flesh into the Word of God, the darkness is transformed into light, so that the night itself rejoices that it did not die but is transmuted.…“In the evening of the sabbath toward the dawn of the first day of the week.” The sabbath rejoices that it now has a subservient effect. Under the yoke of the law the sabbath had become smugly apathetic and alienated from life-giving power. Through the primacy of the Lord’s Day the sabbath is now wonderfully awakened to works of divine power. To paraphrase the Lord: Is it not permitted to heal the sick on the sabbath, to give aid to the afflicted, sight to the blind and life to the dead?

The apostles are preceded in ministry by women, who follow the men by gender and the disciples by order. The apostles are not thereby made masters by these women. These women are bringing to the sepulcher the form and appearance of women, but they together symbolize the wholeness of the Lord’s churches. Mary and Mary: one as herself, and herself as the other. Mary, the single maternal name of Christ, is duplicated in two women. Here is symbolized the church coming from two peoples yet made into one from two peoples—that is, from the Gentiles and the Jews. For “the first shall be last and the last shall be first.”

(Serm. 75.)g. Because the sabbath is illuminated, not taken away, by Christ, Who said, I am not come to destroy the Law, but to fulfil it. (Matt. 5:17.) It is illuminated that it may lighten into the Lord's day, and shine forth in the Church, when it had hitherto burnt dim, and been obscured by the Jews in the Synagogue. It follows, Came Mary Magdalen, and the other Mary, &c. Late runs woman for pardon, who had run early to sin; in paradise she had taken up unbelief, from the sepulchre she hastes to take up faith; she now hastens to snatch life from death, who had before snatched death from life. And it is not, They come, but came, (in the singular,) for in mystery and not by accident, the two came under one name. She came, but altered; a woman, changed in life, not in name; in virtue, not in sex. The women go before the Apostles, bearing to the Lord's sepulchre a type of the Churches; the two Marys, to wit. For Mary is the name of Christ's mother; and one name is twice repeated for two women, because herein is figured the Church coming out of the two nations, the Gentiles and the Jews, and being yet one. Mary came to the sepulchre, as to the womb of the resurrection, that Christ might be the second time born out of the sepulchre of faith, who after the flesh had been born of her womb; and that as a virgin had borne Him into this life present, so a sealed sepulchre might bring Him forth into life eternal. It is proof of Deity to have left a womb virgin after birth, and no less to have come forth in the body from a closed sepulchre.

It is to be known that Matthew designs to hint to us a mystical meaning, of how great worthiness this most holy night drew from the noble conquest of death, and the Resurrection of Our Lord. With this purpose he says, On the evening of the Sabbath. For whereas according to the wonted succession of the hours of the day, evening does not dawn towards day, but on the contrary darkens towards night, these words show that the Lord shed, by the light of His resurrection joy and brilliance over the whole of this night.

The sacred authors of the Gospels did not say whether the Savior was raised “after the sabbath,” or when most of the night had passed, or at the dawn or when the sun had already begun to shine. Indeed, it would be contradictory for the authors to say that the same event transpired at different times. However, they did write that some of the women arrived at the tomb at one time and some of the women at another time, but not all at the same time—how could that be possible, since they came separately?—and that each of the women heard the angels say similar things regarding the Savior: “He is risen, he is not here,” without adding when his resurrection occurred. It follows that if the resurrection had taken place on that divine night, as all of the Evangelists aver and agree, no one has specified the hour. [That hour] is unknown to the entire world except for the God who was raised and for the Father—who alone knows the Son as he is known by the Son—and except for the Spirit, who “searches everything, even the depths of God.” …As for the expression “after the sabbath,” it does not refer to the evening which follows the setting of the sun at the end of the sabbath, for Matthew did not use the singular opse sabbatou but the plural opse sabbatōn. The Jews were accustomed to call the entire week sabbata. Thus the Evangelists call the first day opse sabbatōn when they mean the first day of the week. We also use a colloquial expression when we call the second and third days of the week the second and third of the sabbata. Matthew then did not say opse sabbatou, that is, the evening of the sabbath, because he did not intend to denote the evening of that very day. Rather, he used opse sabbatōn so as to indicate that it was very late and well after the end of the week. Similarly, I think, we are in the habit of saying “you came opse tou kairou [well after the time], opse tēs hōras [well after the hour], opse tēs chreias [well after the need]” not in order to indicate the evening or the time after the setting of the sun but in order to suggest that the person arrived too late for the event. In a similar fashion, opse sabbatōn means that the women arrived very late and well after the end of the week. Now each week ends at the setting of the sun after the sabbath.

(in loc.) Otherwise; It may be understood that they began to come in the evening, but that it was the dawn of the first day of the week when they reached the sepulchre; that is, that they prepared the spices for anointing the Lord's body in the evening, but that they took them to the sepulchre in the morning. This has been so shortly described by Matthew, that it is not quite clear in his account, but the other Evangelists give the order more distinctly. The Lord was buried on the sixth day of the week, and the women returning from the sepulchre prepared spices and ointments as long as it was lawful to work; on the sabbath they rested, according to the commandment, as Luke plainly declares; and when the Sabbath was past and the evening was come, and the season of labour returned, with zealous devotion they proceeded to purchase such spices as they yet lacked, (this is implied in Mark's words, when the sabbath was past, that they might go and anoint Jesus, for which purpose they come early in the morning to the sepulchre. (Hom. Æst. i.) For from the beginning of the creation of the world until now, the course of time has followed this arrangement, that the day should go before the night, because man, fallen by sin from the light of paradise, has sunk into the darkness and misery of this world. But now most fitly night goes before day, when, through faith in the resurrection, we are brought back from the darkness of sin and the shadow of death to the light of life, by the bounty of Christ.

After the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the tomb. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: and for fear of him the guards did shake, and became as dead men. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus Who was crucified. He is not here: for He is risen, as He said. Come, see the place where the Lord lay. And go quickly, and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him: lo, I have told you. And they departed quickly from the tomb with fear and great joy; and did run to bring His disciples word. "After the sabbath" means the same thing that Luke said, "at deep dawn," and that Mark said, "very early in the morning at the rising of the sun" (Lk. 24:1, Mk.l6:2). By "sun" we should understand here "the first dawning rays of the sun." For by the eighth hour of the night it is the beginning of the next day, and it already feels like morning. So it was then, after the sabbath, at the beginning of Sunday which the evangelist calls "the first day of the sabbath." As "sabbath" is the name they gave also to the seven days of the week when considered together, so Sunday, the Lord's day, [in Greek, kyriake] is "the first day of the sabbath," that is, the first day of the week. Following the first day are the Second, the Third, the Fourth and the Fifth. When the Lord rose, the stone was still in place against the tomb. Therefore, after the Lord had risen, the angel came to roll away the stone and give the women entrance into the tomb. There was an earthquake so that the guards would wake up and learn of this new and wondrous occurrence. The Lord rose on the third day; but how are the three days reckoned? He was crucified at the sixth hour on Friday; from then until the ninth hour, there was darkness: to me, this means "night." Again, from the ninth hour, there was light: this means "day." Lo, one day and night. Again, the night of Friday and the day of Saturday, the second day and night. And again, the night of Saturday and the dawn of Sunday, as Matthew says, "as it began to dawn towards the first day of the week;" the dawn is figured as one whole day. Lo, the third day and night. But three days can also be reckoned in another way: on Friday He gave up His spirit; this is the first day. On Saturday He was in the tomb; this is the second day. He rose during the morning hour of Sunday; from the part, Sunday is figured as another day. Behold, three days. So it is with those who have reposed; if one should die about the tenth hour of the day [i.e. 4 p.m.] and another about the first hour of the same day [i.e. 7 a.m.], they are both said to have died on the same day. But I have yet another explanation to give you of how three days and three nights can be reckoned. Attend closely. On Thursday evening the Lord had the supper and said to His disciples, "Take, eat, this is My Body." As He had authority to dispose of His own life, it is clear that from that moment He sacrificed Himself, in that He imparted His Body to His own disciples. For no one eats any meat which has not first been slaughtered. Therefore, reckon the three days as follows: on Thursday evening He imparted to them His own Body; that night and the day of Friday until the sixth hour - lo, the first day and night. Again, from the sixth hour until the ninth hour there was darkness, and from the ninth hour there was light until evening - lo, the second day and night. Again, the night following Friday, and the day of Saturday - lo, the third day and night. After the sabbath, He arose. These are three entire days and nights. Matthew says that the angel sat upon the stone, while Mark says that, having rolled away the stone, the angel sat inside the tomb, on the right side. Do they contradict each other? Not at all. It is likely that the angel first appeared seated upon the stone; then when the women entered, the angel preceded them and again appeared inside the tomb seated on the right side. The angel said to the women, "Fear not ye," that is, the guards indeed have reason to be afraid, but you, the women disciples of the Lord, need not fear. After taking away their fear, he announces to them the good tidings of the Resurrection. For it was necessary that he first cast out fear, and then bring the good tidings. He is not ashamed to call the Lord "He Who was crucified"; for the angel boasts in the cross as in a trophy of victory, the source of every good thing for us.

After he has completed the mysteries of the Lord's passion, the Evangelist treats of the triumph of the Lord's resurrection; and it is divided. For first it is shown how the disciples came to know Christ's resurrection through hearing; second, how through sight, so that through hearing and sight a certain testimony might be given. Concerning the first, first it is set forth how it was through hearing from the women; second, how from the guards. The second is at and when they had departed, behold some of the guards came into the city. Concerning the first he does two things. First he tells how the women came to know through the angel; second, through the vision of Christ, at and they went out quickly from the sepulcher. Concerning the first, three things. First the persons to whom the revelation was made are set forth; second, the angel revealing; third, the revelation. The second is at and behold there was a great earthquake; the third is at and the angel answering, said. Concerning the first he does three things. First he designates the time; second, the persons; third, their devotion. The time: and in the evening of the sabbath. And concerning this there is a twofold difficulty. The first concerns what he says, the evening; the second concerns what he says, it began to dawn. Concerning the first there is a difficulty, because Matthew and John seem to contradict each other, since John says that it was still dark. What then does he mean here by and in the evening of the sabbath? There is a threefold solution to this. The first is Jerome's, that they came in the evening and in the morning. And that this one says the evening, while the other says the morning, is not a discrepancy, but shows the diligence of the holy women. Bede resolves it thus, that they began to come in the evening, but arrived in the morning. But was there so great a distance? He says no; but a person is then said to do something when he prepares himself to do it. And this is found in Luke 23:55, that beholding the sepulcher and how his body was laid, returning, they prepared spices. On the day of preparation they bought spices, and on the sabbath they rested, and in the evening they prepared themselves to go. The third solution is Augustine's, who says that it is the customary manner in sacred Scripture to take the part for the whole; hence the evening is understood as the whole night of the sabbath; hence and in the evening of the sabbath, i.e., which is after the sabbath, hence the evening which is the beginning of the first day of the week. A similar usage is found in Gen. 1:5, in the account of the works of God: and there was evening and morning, one day. Hence they came in the evening, because in the last part of the night. And this is which began to dawn toward the first day of the week. The evening does not dawn, because evening grows dark. Hence they came when it was dawning, i.e., in the first hour of the day. Note that the Jews begin all the days of the week from the sabbath; hence the first day of the week is called the Lord's day. And if you were to ask Augustine why Mark uses such a manner of speaking, he will say that in the evening they prepared the spices, and in the morning they came; hence it amounts to the same thing that Bede says. But according to Jerome, how is what he says, which began to dawn, to be understood? Since evening grows dark. It should be known that for the Jews the day begins at evening. And the reason is that they observed their days from the moon; but the moon begins to shine in the evening; therefore that day begins in the evening, but it dawns toward the first day of the week. A similar manner of speaking is found in Luke 23:54: and it was the day of preparation, and the sabbath drew on. And this manner of speaking accords with the mystery: first, with the solemnity of the Lord's resurrection, because that night was luminous; Ps. 138:12: and night shall be as light as the day. Likewise it accords with the restoration of the human race, which was accomplished through Christ: for in the first man there was a progression from the day into the night, namely of sin; and the state was changed, namely from night into day; Eph. 5:8: you were heretofore darkness, but now light in the Lord. Likewise it is signified that whatever was dark in the law and the prophets, all of it dawns through the resurrection of Christ. Dark water in the clouds of the air, Ps. 17:12. But this is illuminated in the resurrection, as is found in Luke 24:27: beginning at Moses and all the prophets, he expounded to them in all the Scriptures the things that were concerning him. Next he treats of the persons: Mary Magdalene came, and the other Mary; and the mother of James is understood. Mark adds a third, and Salome: hence Salome is a woman's name. But it was not without mystery that two of the same name came; hence he willed to appear first to a woman, because in this the female sex is in a certain way restored: for just as a woman in the place of life first heard of death, so in the place of death, by divine ordination, she first saw life; Ecclus. 25:33: from the woman came the beginning of sin. Likewise they are of the same name, because through these the unity of the Church is signified: for at first one was from the Gentiles and one from the Jews, but now all are one Church; Cant. 6:8: one is my dove. Likewise they are called Marys: for just as Mary received a child from a closed womb, so these merited to see him coming forth from a closed tomb. Hence they came to see the sepulcher; and in this is signified their devotion, because they could not be satisfied; therefore, since they could not see him, they wished at least to see the sepulcher. Where thy treasure is, there is thy heart also, above, 6:21.