Matthew 28:14 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.

And if this come to the governor's ears,.... Not the governor of the watch, but Pontius Pilate the governor of Judea: if this should be told him, and should be heard by him; or this matter should come before him, and be under his examination, and there should be any danger of punishment; for to sleep on the watch was severely punished by the Romans: we will, persuade him; that this is the true state of the case, and intercede with him, and make use of all our interest, not to punish for it: or will persuade him, that though this is a false account, yet it will be much better that it should go in this way, for his own peace, and the peace of the nation, and the security of the Roman government; since, should it spread among the people, that this person was really raised from the dead, they would, one and all, believe he was the true Messiah, and would set him up as a king, and seize upon the government in favour of him: and will secure you; indemnify you, bear you harmless, keep you from punishment; so that you need not be under any care, or concern on this account.

The concealment of the Resurrection, and the false allegation of theft, is purchased by money; because by the honour of this world, which consists in money and desire, Christ's glory is denied.

Nevertheless, these shameless and audacious men, although there were so many things to stop their mouths, "Say ye," these are their words, "and we will persuade, and will secure you." Seest thou all depraved? Pilate, for he was persuaded? the soldiers? the Jewish people? But marvel not, if money prevailed over soldiers. For if with His disciple it showed its might to be so great, much more with these.

(Vers. 12 seqq.) And when they were gathered with the elders, after taking counsel, they gave a large sum of money to the soldiers, saying: Tell them that his disciples came by night and stole him away while we were asleep. And if this comes to the governor's ears, we will satisfy him and keep you out of trouble. So they took the money and did as they were instructed. And the story spread among the Jews to this day. The guards confessed the miracle: they returned to the city and reported to the chief priests all that they had seen and experienced. Those who were supposed to convert to repentance and seek the risen Jesus persist in wickedness, and they turn the money that was given for the use of the temple into the redemption of lies, just as they had previously given thirty pieces of silver to Judas the betrayer. Therefore, all those who misuse the temple offerings and those things that are given for the use of the church for other purposes, in order to fulfill their own desires, are similar to the scribes and priests who bought the lie and the Savior's blood.

Among these misdeeds, we find the priests bribing people and, what is worse, deceiving them by pointing falsely to the misdeeds of others. Meanwhile they were putting a price on sin. They paid money to cover up their manipulations. They buy out Judas who betrayed his Lord. They compensate with money the blood of the Savior of the world. They try to shut up faith in the empty tomb by purchasing silence. With petty theft they deal in the greater crime of denying the resurrection. “They gave a sum of money to the soldiers and said, ‘Tell people, “His disciples came by night and stole him away while we were asleep.” And if this comes to the governor’s ears, we will satisfy him and keep you out of trouble.’ So they took the money and did as they were directed; and this story has been spread among the Jews to this day.” Among the Christians too. What they covered up with gold in Judea would shine brightly and intensely over the whole world. The disciples received Christ; they did not steal him. You purchased treachery, but you did not steal the truth. Christ rose from the dead. You lost money.

Now when they were going, behold, some of the guard came into the city, and told the chief priests all that had taken place. And when they had assembled with the elders and taken counsel, they gave a large sum of money to the soldiers, saying, Say ye, His disciples came by night, and stole Him away while we were sleeping. And if the governor should hear of this, we will persuade him, and secure you from trouble. So they took the money and did as they had been directed: and this story is commonly told among the Jews until this day. The guards reported everything: that there had been an earthquake, that the stone had been lifted away of a sudden, and that they themselves had been terrified and had become as ones dead. But the Jews were shamed neither by the miracles which had occurred at His Passion nor by the things which the soldiers had witnessed at the tomb; instead they corrupted the soldiers by their own favorite passion, the love of money, inducing the soldiers to utter the most impious and ridiculous thing of all: that He had been stolen. How, you foolish ones, could the disciples have stolen Him when in fear they had secluded themselves and did not even dare to go out at all? How, if they had stolen Him, would they later die for Him, preaching that He had risen, and be hacked to pieces for a lie?

(non occ.) That the fear of the Governor might not restrain them from this lie, they promise them impunity.

Then they promise impunity; for they could say: we will be punished if the governor hears of it. Hence he says and if the governor shall hear of this, we will persuade him and secure you. And how could they do this? It must be said that the governor did not much care. Likewise, they knew that he would not punish them except at their request; therefore they knew that, etc. In this the cunning of the devil is signified.

And if this come to the governor's ears--rather, "If this come before the governor"; that is, not in the way of mere report, but for judicial investigation. we will persuade him, and secure you--The "we" and the "you" are emphatic here--"we shall [take care to] persuade him and keep you from trouble," or "save you harmless." The grammatical form of this clause implies that the thing supposed was expected to happen. The meaning then is, "If this come before the governor--as it likely will--we shall see to it that," &c. The "persuasion" of Pilate meant, doubtless, quieting him by a bribe, which we know otherwise he was by no means above taking (like Felix afterwards, Act 24:26).