Matthew 28:8 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 they departed quickly from the sepulchre,.... Or "they went out from it", as it may be rendered, and as it is in Mar 16:8, which shows, that they went into the sepulchre upon the invitation of the angel, and saw the place where the Lord lay; and here it was the angel gave them their instructions, and errand to the disciples; which as soon as they received, they quitted the sepulchre in all haste, partly in obedience to the angel's orders, and partly through surprise and fear; for Mark says, "they fled from the sepulchre", Mar 16:8, as persons terrified and affrighted: and it is added here, with fear and great joy: a mixture of both these; with fear and dread, because of the vision they had seen, and with joy at the news of Christ's resurrection; and yet in this their faith might not be so confirmed, as to have no doubt about it: they might fear the body was taken away, and removed to some other place, and that this they had seen might be a deception and a delusion. However, between both joy and fear, they set out, and did run to bring his disciples word; as Mary Magdalene ran to Peter, Joh 20:2, nor is running unusual for women, or unbecoming them on certain occasions; see Gen 24:20. Their fright, as well as their joy, and their regard to the angel's order, might cause them to run, and make the quicker dispatch.

"And they departed from the sepulchre with fear and joy." Why could this be? They had seen a thing amazing, and beyond expectation, a tomb empty, where they had before seen Him laid. Wherefore also He had led them to the sight, that they might become witnesses of both things, both of His tomb, and of His resurrection. For they considered that no man could have taken Him, when so many soldiers were sitting by Him, unless He raised up Himself. For this cause also they rejoice and wonder, and receive the reward of so much continuance with Him, that they should first see and gladly declare, not what had been said only, but also what they beheld.

(Verse 8.) And they went out quickly from the tomb with fear and great joy, running to tell his disciples. The women's minds were filled with mixed emotions, fear and joy: one because of the greatness of the miracle, the other out of longing for the risen one; and yet both stirred up a feminine fervor. They went to the apostles, so that through them the seed of faith might be scattered.

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, as it follows, And did run to bring his disciples word. They went to the Apostles, that through them might be spread abroad the seed of the faith.

It may be asked how Mark could say, "And going out, they fled from the tomb, for trembling and astonishment had come upon them; and they said nothing to anyone, for they were afraid," whereas Matthew says, "They departed quickly from the tomb with fear and great joy, running to tell his disciples." The apparent discrepancy between the two accounts is resolved if we understand that the women dared to say nothing either to the angels (that is, to respond to what they had heard from them) or to the guards whom they had seen lying on the ground. For the joy of which Matthew speaks is not opposed to the fear which Mark recounts. We ought to understand that both fear and joy were at once awakened in their minds, even if Matthew had failed to speak of fear. But the question is settled when he says, "They departed quickly from the tomb with fear and great joy."

(de Cons. Ev. iii. 23.) They departed forth of the tomb, that is, from that spot of the garden which was before the tomb hewn in the rock.

The angel goes on to say, “Go quickly and tell his disciples that he has risen; and behold, he goes before you into Galilee; you will see him there.” The angel here sends not merely the women but the church in the two women. He sends the one so that by sending her he may spread the news far and wide. Here the angel is sending the bride to the bridegroom.

(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!

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.

Above, the resurrection was announced to the women; here they are certified of it through Christ. And the Evangelist does three things. First the women are described; second, the meeting with Christ; third, the office of announcing is enjoined. The second is at and behold Jesus met them; the third is at fear not, etc. In the first there are three notable things to consider. First, the state of the women; second, their feeling; third, their intention. The state is touched upon when it says they went out quickly from the sepulcher. As to the letter, the sepulcher does not mean the hewn stone, but that space which was secured by some fortification. According to the mystery, the sepulcher is the place of the dead: and by this is signified the state of sin; Ps. 87:6: like the wounded sleeping in the sepulchers. Hence to go out of the sepulcher is to go out of sin; 2 Cor. 6:17: wherefore go out from among them, etc. And note that he says quickly, because one must go out of sin quickly; Ecclus. 5:8: delay not to be converted to the Lord, and defer it not from day to day. Likewise, a twofold feeling is touched upon, namely of fear and joy. Fear at the vision of the angel, joy at the resurrection: fear from human frailty, joy from the divine vision; Ps. 29:6: in the evening weeping shall have place, and in the morning gladness. So the sinner should fear; Ecclus. 5:5: be not without fear about sin forgiven. But he should rejoice in the hope of the resurrection; Ps. 2:11: serve the Lord with fear, and rejoice unto him with trembling. Then the intention is touched upon: running to tell his disciples, etc. And this befits penitents, because they should run and hasten to advance in good works; 1 Cor. 9:24: so run that you may obtain. And Heb. 4:11: let us hasten to enter into that rest. Likewise their good intention is touched upon, because he willed that what they had received, they should communicate to others; 1 Pet. 4:10: as every man hath received grace, ministering the same one to another.

And they departed quickly--Mark (Mar 16:8) says "they fled." from the sepulchre with fear and great joy--How natural this combination of feelings! See on a similar statement of Mar 16:11. and did run to bring his disciples word--"Neither said they anything to any man [by the way]; for they were afraid" (Mar 16:8). Appearance to the Women (Mat 28:9-10). This appearance is recorded only by Matthew.