Matthew 28:12 Kommentar

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 when they were assembled with the elders,.... Upon this the grand sanhedrim was convened together, which consisted of the chief priests, Scribes, and elders; and had taken counsel among themselves what steps to take to stifle this matter, that it might not spread and be believed by the people; they agreed upon this, as the best expedient, to bribe the soldiers to give a false account of it, as they did: they gave large money unto the soldiers, or "sufficient money"; they gave large sums of money, as were enough to satisfy the soldiers; they gave them whatever they would have; for though these men were very covetous, yet upon this occasion gave liberally; and that perhaps which were for the sacrifices, or for the repair of the temple, or for the supply of the poor.

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.

For the sake of these soldiers that earthquake took place, in order to dismay them, and that the testimony might come from them, which accordingly was the result. For the report was thus free from suspicion, as proceeding from the guards themselves. For of the signs some were displayed publicly to the world, others privately to those present on the spot; publicly for the world was the darkness, privately the appearance of the angel, the earthquake. When then they came and showed it (for truth shines forth, being proclaimed by its adversaries), they again gave money, that they might say, as it is expressed, "that His disciples came and stole Him."

(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.

Thus the Chief Priests, who ought to have been by this turned to penitence, and to seek Jesus risen, persevere in their wickedness, and convert the money which was given for the use of the Temple to the purchase of a lie, as before they had given thirty pieces of silver to the traitor Judas. All who abuse to other purposes the money of the Temple, and the contributions for the use of the Church, purchasing with them their own pleasure, are like the Scribes and Priests who bought this lie, and the blood of the Saviour.

Simple minds, and unlearned country-folk, often make manifest without guile the truth of a matter, as the thing is; but on the other hand, a crafty wickedness studies how to recommend falsehood by glosing words.

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?

Then the malice of those who impeded is set forth. And first the malice of the chief priests is touched upon; second, the corruption of the guards; third, the effect on the people. Concerning the first, four things concur to aggravate the malice of these men. First, the assembly is set forth; hence he says and being assembled together with the ancients, etc., because it was not one man only; Dan. 12:5: wickedness came out from the ancients of the people. Likewise the malice is aggravated, because they did this not from weakness, but from malice, or from a malicious plan; and this is the counsel of the wicked, of which Ps. 1:1 says: blessed is the man who hath not walked in the counsel of the ungodly. Likewise they used fraud, because they spent the money offered for the purpose of lying; hence they knew that saying of Eccles. 10:19, that all things obey money. As Jerome says, these are like those who spend ecclesiastical goods for pleasure.

And when they were assembled with the elders--But Joseph at least was absent: Gamaliel probably also; and perhaps others. and had taken counsel, they gave large money unto the soldiers--It would need a good deal; but the whole case of the Jewish authorities was now at stake. With what contempt must these soldiers have regarded the Jewish ecclesiastics!