Matthew 28:10 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.

Then said Jesus unto them, be not afraid,.... Of me, or what you have seen; or lest there should be any deception in the case. In other respects the saints are subject to fears; as lest they should have no share in the love of God, nor interest in Christ, or the work of God is not begun in their hearts; and by reason of sin, lest that should get the ascendant over them, and they perish by it, and so fall short of eternal glory; when it is the will of Christ to have these fears removed, by shedding abroad his love in their hearts, by affording his gracious presence, views of interest in him, and promises of his grace, by sending his Spirit, word, and ministers to comfort them, by discovering and applying pardoning grace to them, and showing his power to keep them. Go tell my brethren; meaning not his kinsmen according to the flesh, but his disciples, who were in this relation to him, as all the elect of God are; not only through his incarnation, he being their "Goel", their near kinsman, and Redeemer, and of the same nature, flesh, and blood with them, and like unto them in all things, excepting sin; but on account of their divine adoption, to which they were predestinated, and which they received through his redemption, and under the witnessings of the Spirit: he that is his God being theirs; and he that is his Father being theirs also: and which was made manifest in their regeneration, by their faith in him; and obedience to him, and his Father; see Mat 12:49. A very considerable relation this is, that the disciples stood in to Christ, who is the eternal Son of God, and heir of all things; and wonderful grace and condescension it was in Christ to own the relation, when they had so lately forsaken him; and now he was raised from the dead, and had glory given him: that they go into Galilee, and there shall they see me: he does not say they should not see him before: for they saw him, all but Thomas, that very evening, and all of them eight days after; and both times were before they went into Galilee: but this he said, to put them in mind of what he had promised them, Mat 26:32, and to confirm the words of the angel; and which might serve for a confirmation of the truth of these things, both to the women, and to the disciples, when they observed the exact agreement between the words of Christ, and of the angel. Moreover, it may be remarked, that wherever Christ has appointed to meet his people, they may expect, and be sure to see him at one time or another; as in his house and ordinances, where they are sometimes indulged with a sight of him by faith, which is an appropriating, assimilating, soul rejoicing, and satisfying one; when with pleasure they behold the glory of his divine person, and of his offices, the transcendent excellencies and perfections of his nature, his love and his loveliness, the beauty and amiableness of him, the fulness of grace, life, and righteousness in him, and so the suitableness of him as their Saviour and Redeemer; and when they are favoured with communion with him, and the joys of his salvation.

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. Whence the Lord adds, Go tell my brethren that they go into Galilee, there shall they see me.

The events during which the small band of women first saw the Lord, were greeted by him, fell to their knees and were commanded to announce the good news to the apostles reverse the order present at the beginning of the world. The gender through which death entered the world would also be the first to receive the glory, vision, fruit and news of the resurrection. The guards, who had seen everything, spurned the glory of the resurrection when they accepted a bribe to lie about the theft of Christ’s body. They sold their silence regarding the resurrection in exchange for the honor and pleasure of this world, for its honor is in money.

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 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. 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 ye shall see Him, coming with that unspeakable glory, and the multitude of the angels, if ye are disposed to be humane; and ye 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."

(Verse 10.) Then Jesus said to them, 'Do not be afraid. And in the old and new Testament, this must always be observed: that when a more august (or narrower) vision appears, fear is first dispelled so that, with the mind calmed, the things that are said can be heard.' Go, tell my brothers to go to Galilee, there they will see me. And when they had gone, behold, some of the guards came into the city and reported to the chief priests all that had happened. These brothers, of whom he spoke elsewhere: I will announce your name to my brothers (Ps. XXI, 23): who do not see the Savior in Judea, but in the multitude of the Gentiles.

Two different feelings occupied the minds of the women: fear and joy. Fear came from the magnitude of the miracle they had witnessed and joy from their desire for the resurrection. Nevertheless both feelings impelled their steps. They continued on to the apostles so that through them the seed of faith would be scattered.“And behold, Jesus met them, saying ‘Hail!’ ” They who sought him out and ran to him deserved to be the first to meet the risen Lord and to hear him say, “Hail.” Thus it happened that Eve’s curse was undone by these women.

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.

(ubi sup.) We conclude that they had speech of Angels twice at the sepulchre; when they saw one Angel, of whom Matthew and Mark speak; and again when they saw two Angels, as Luke and John relate. And twice in like manner of the Lord; once at that time when Mary supposed Him to be the gardener, (John 20:15.) and now again when He met them in the way to confirm them by repetition, and to restore them from their faintness. (de Cons. Ev. iii. ult.) 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 show Himself first, but in Galilee, makes every believer anxious to understand in what mystery it is spoken. Galilee is interpreted 'transmigration,' or 'revelationa'. And according to the first interpretation what meaning offers itself, save this, that the grace of Christ was to pass from the people of Israel to the Gentiles, who would not believe when the Apostles should preach the Gospel to them, unless the Lord Himself should first make ready their way in the hearts of men. This is the signification of that, He shall go before you into Galilee. There shall ye see him, means, there shall ye find His members, there shall ye perceive His living Body in such as shall receive you. 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. That revelation will be the true Galilee, when we shall be like him, and shall see him as he is. (1 John 3:2.) That will be the blessed passing from this world to that eternity.

(Serm. 80.) Christ also repeats what the Angel had said, that what an Angel had made sure, Christ might make yet more sure. It follows, Then saith Jesus unto them, Fear not. (ubi sup.) 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.

While they were going, the Lord “met them” and said, “Hail!” When he meets them, he does not frighten them with his power but comes before them with the ardor of his love. He does not startle them with his authority but greets them warmly. He binds them by the covenant of the bridegroom, not by the right of the ruler. He honors them with the love of a brother. He greets them with a gracious salutation. At one time he had said to his disciples, “Salute no one on the road.” So why is it that here along the way this visitor is so quick to salute them? He does not wait to be recognized. He does not demand to be understood. He does not allow himself to be questioned. Rather, he extends this greeting immediately, enthusiastically. He did this because the force of his love overcomes and surpasses all. Furthermore, by doing so Christ himself greets the church. He makes its very heart to be his own and thus receives its body into his own, as the apostle says, “And he is the head of the body, the church.” This greeting itself evidently shows that the full figure of the church abides in these women. They are contrasted with those disciples whom Christ scolds who were wavering over the resurrection. He quells their fears by showing his side and the deep holes from the nails. By taking food, he now restores their faith.

(Hom. ubi sup.) The Lord is rightly seen by His disciples in Galilee, forasmuch as He had already passed from death to life, from corruption to incorruption; for such is the interpretation of Galilee, 'Transmigration.' Happy women! who merited to announce to the world the triumph of the Resurrection! More happy souls, who in the day of judgment, when the reprobate are smitten with terror, shall have merited to enter the joy of the blessed resurrection!

And as they went to tell His disciples, behold, Jesus met them, saying, Rejoice! And they came and grasped His feet and worshipped Him. Then said Jesus unto them, Be not afraid: go tell My brethren that they should go into Galilee and there shall they see Me. Jesus says to the women, "Rejoice!" As womankind had been sentenced to sorrow, so the Lord procured joy for womankind by His Resurrection, and blessed them. With extreme reverence and honor for Him they grasped His feet, in their piety not daring to touch any other part of His Body. Some say that they grasped His feet purposely to ascertain if He had truly risen, and was not only an apparition or a spirit. For they suspected that He was a spirit. These two Mary's, therefore, touched His feet; but according to John, Mary Magdalene attempted to touch Him but was not permitted to do so, because she wanted to continue to be with Him as she had before (Jn. 20:17). Or perhaps she was not permitted to touch Jesus, in John's account, because she was being too curious. For since she had already touched His feet, as Matthew says, what need was there for her to touch Him again? So He kept her at arm's length.

Next the office of announcing is enjoined. And where he does this, first he dispels fear; second, he enjoins the office, at go, tell my brethren. He says therefore then Jesus said to them: fear not. And this was fittingly done, because those who are appointed to the office of preaching should not fear; hence the Lord, sending his disciples, said: fear not. Now fear is twofold, namely servile and initial, and the latter is good; Ps. 118:120: pierce thou my flesh with thy fear. Hence he said all hail, in order to increase charity in them. But because perfect charity casteth out fear, 1 John 4:18, therefore he says fear not. And first he gives the office of announcing; second, he shows his perfect charity toward his own. Now the office of announcing is enjoined upon women, so that just as a woman brought the words of death to the man, so conversely it was fitting for a woman to be the messenger of salvation. And first the announcement is touched upon; second, the place of the apparition. He says therefore go, tell my brethren. And why does he say my? To confirm the truth of his nature. For since he had come out of the sepulcher and appeared glorious, someone might believe that he had not taken true flesh; therefore he says my brethren. Likewise, on account of the likeness of grace, because he willed to become our brother for our justification; Rom. 8:29: that he might be the firstborn amongst many brethren. Likewise brethren, i.e., co-heirs: heirs indeed of God, and joint-heirs with Christ, Rom. 8:17. Hence, having already acquired the inheritance, he calls them brethren. That they go into Galilee. These words seem to indicate that he first appeared in Galilee. Matthew makes no mention of the other appearances; but Bede says that he appeared ten times. Five times on the very day of the resurrection. First to Mary Magdalene, as in John 20:14. Second to these two women whom Matthew treats here. Third he appeared to Peter; how, however, and when, is not said, but that it took place is not omitted in Luke 24:12. Fourth to the two disciples going to Emmaus. Fifth when he appeared to all the disciples, except Thomas. In truth, after these, five others are recorded. The first after the others was when on the eighth day he appeared to all the disciples, and to Thomas. The second was when he appeared at the fishing, when Peter said, I go a-fishing, John 21:3. Another, which is mentioned here. Another, when he upbraided their unbelief. The last, when on the Mount of Olives he ascended into heaven, Mark 16:14. Nevertheless there were others, as Paul says in 1 Cor. 15:5-8. But what does it mean when both the angel and Christ say that he will go before you into Galilee? Chrysostom says that he says this because they used to dwell there. Likewise, so that they might be safe there and await him in security. Nevertheless Augustine says mystically that Galilee is interpreted as 'passage': hence it signifies the passage to the Gentiles, or the passage from this world into glory. The Apostle says in 2 Cor. 5:6: while we are in this body, we are absent from the Lord.

Then said Jesus unto them, Be not afraid--What dear associations would these familiar words--now uttered in a higher style, but by the same Lips--bring rushing back to their recollection! go tell my brethren that they go into Galilee, and there shall they see me--The brethren here meant must have been His brethren after the flesh (compare Mat 13:55); for His brethren in the higher sense (see on Joh 20:17) had several meetings with Him at Jerusalem before He went to Galilee, which they would have missed if they had been the persons ordered to Galilee to meet Him. The Guards Bribed (Mat 28:11-15). The whole of this important portion is peculiar to Matthew.