Matteo 28:3 Commento

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.

His countenance was like lightning,.... There was such a lustre and brightness in his face, that it glittered like lightning: such a description is in Dan 10:6, and his raiment white as snow: the word "white" is left out in the Vulgate Latin, and in Munster's Hebrew Gospel: the angel appeared clad in white, as a token of the purity and innocence of his nature; and because of the victory and triumph of Christ over death and the grave; and that he might be known and taken by the women for a good angel, it being a commonly received notion of the Jews, that ministering angels were clothed in white (b). "Said R. Ame to R. Levi, show me the Persians; he said to him, they are like to the mighty men of the house of David: show me the Chaberin, (another nation near the Persians,) they are like to destroying angels: show me the Ishmaelites, they are like to devils of the house of Hacsa: show me the disciples of the wise men in Babylon, they are like to the ministering angels.'' Upon which the gloss says, ""to the devils", because they are clothed in black, and are like to devils; to "the ministering angels", "they are clothed in white", and veiled like the ministering angels; as it is written in Eze 9:2, "and the man was clothed with linen": and it is said (c) of R. Judah, that he was veiled, and sat in fine linen fringed, and was like to an angel of the Lord of hosts: and elsewhere (d) it is said, who are the ministering angels? the Rabbins: and why are they called ministering angels? because they are fringed, as the ministering angels, in beautiful garments.'' (b) T. Bab. Kiddushin, fol. 72. 1. (c) T. Bab. Sabbat, fol. 25. 2. (d) T. Bab. Nedarim, fol. 20. 2.

This is an instance of the mercy of God the Father, to supply the ministry of heavenly power to the Son on His resurrection from the grave; and he is therefore the proclaimer of this first resurrection, that it may be heralded by some attendant token of the Father's good pleasure.

The Angel in white raiment signifies the glory of His triumph.

(Vers. 2, 3.) And behold, there was a great earthquake. For an Angel of the Lord descended from heaven, and approaching, rolled away the stone, and sat upon it. And His appearance was like lightning, and His garment like snow. Our Lord, the one and the same Son of God and Son of Man, according to both natures, divinity and flesh, now demonstrates signs of His greatness and humility. Therefore, even in this place, though He is a man who was crucified, who was buried, who was confined in a tomb, whom a stone held back, yet the things that happen outside reveal the Son of God: the sun fleeing, darkness falling, the earth shaking, the veil torn, rocks split, the dead raised, the ministry of angels, which from the beginning of His nativity confirmed Him as God. Gabriel came to Mary, while Joseph speaks with the angel; the same announces it to the shepherds, afterwards the chorus of angels is heard saying: Glory to God in the highest, and on earth peace to people of good will (Luke II). He is tempted in solitude, and after victory immediately served by angels. Now also the Angel comes, the guardian of the Lord's tomb, and in white garments signifies the glory of the triumphant. Moreover, as the Lord ascends to heaven, two angels are seen on the Mount of Olives, promising the apostles according to the Saviour's coming (Acts I).

According to Matthew, the angel sat upon the stone which had been rolled from the tomb, whereas Mark says that upon entering the tomb the women were astounded to see a young man sitting on the right, dressed in a white robe. This discrepancy would be troubling unless we understand that Matthew remained silent concerning that angel whom they saw when they entered the tomb and Mark remained silent concerning that angel whom they saw sitting on the stone outside the tomb. If this be the case, the women saw two angels and heard from them about Jesus progressively; first from the one who sat on the stone outside the tomb and then from the one whom they saw sitting on the right when they entered the tomb. They went into the tomb then because they had been exhorted to do so by the angel sitting outside, when he said, “Come and see where the Lord was placed.” Upon entering, as it is written, they saw and heard similar things from the angel sitting on the right side of the tomb, who is mentioned by Mark but ignored by Matthew.If this explanation fails to satisfy, we certainly ought to understand that when they entered the tomb they were in some sort of walled enclosure which, it is reasonable to believe, had been established as a secured location in front of the rock from which the tomb was cut. According to this scenario, the angel whom they saw sitting on the right side of the tomb would have been in the same space as the angel who Matthew says was sitting on the stone which, at the time of the earthquake, had been rolled back from the entrance to the tomb, that is, from the sepulcher cut from the rock.

(de Cons. Ev. iii. 24.) It may disquiet some, how it is that according to Matthew the Angel sate upon the stone after it had been rolled back from the sepulchre, whereas Mark says that the women having gone into the sepulchre, saw a young man sitting on the right hand. Either we may suppose that they saw two, and that Matthew has not mentioned him whom they saw within, nor Mark him whom they saw without the sepulchre; but that they heard from each severally what the Angels said concerning Jesus. Or the words, entering into the sepulchre, (Mark 16:5.) may mean entering into some enclosed place, which probably there might be in front of the rock out of which the sepulchre was hewn; and thus it might be the same Angel whom they saw sitting on the right hand, whom Matthew describes as sitting on the stone which he had rolled back.

(Serm. 75.) The splendour of his countenance is distinct from the shining of his raiment; his countenance is compared to lightning, his raiment to snow; for the lightning is in heaven, snow on the earth; as the Prophet saith, Praise the Lord from the earth; fire and hail, snow and vapours. (Ps. 148:7.) Thus in the Angel's countenance is preserved the splendour of his heavenly nature; in his raiment is shown the grace of human communion. For the appearance of the Angel that talked with them is so ordered, that eyes of flesh might endure the still splendour of his robes, and by reason of his shining countenance they might tremble before the messenger of their Maker. (Serm. 77.) But what means this raiment where there is no need of a covering? The Angel figures our dress, our shape, our likeness in the Resurrection, when man is sufficiently clothed by the splendour of his own body.

“His appearance,” says the Evangelist, “was like lightning, and his raiment white as snow.” The brightness of his countenance is distinguished from the brilliance of his clothing. His face is compared with lightning from heaven and his garment to snow falling upon the earth. Listen to the prophet as he says, “Praise the Lord from the earth, you fire, hail and snow!” In the angel’s face, then, heaven’s brilliance adapts to nature. His clothing symbolizes the grace of human fellowship, and the appearance of this angel as he speaks is so tempered that physical eyes can withstand the peaceful brilliance of his raiment. As they look upon the lightning of his appearance, they tremble and revere the messenger of their Maker.

Hence Matthew also, describing the angel's appearance, says: "His appearance was like lightning, and his garments like snow." For in lightning there is the terror of fear, but in snow there is the gentleness of brightness. Since indeed almighty God is both terrible to sinners and gentle to the just, rightly the angel, witness of his resurrection, is shown both with a countenance like lightning and with garments of brightness, so that by his very appearance he might both terrify the reprobate and soothe the devout. Hence also the pillar of fire by night and the pillar of cloud by day rightly went before the people journeying through the desert. For in fire there is terror, but in cloud there is the gentle comfort of vision; and day is taken as the life of the just, and night as the life of the sinner. Hence Paul also says to converted sinners: "You were once darkness, but now you are light in the Lord." Therefore by day the pillar was shown through cloud, and by night through fire, because almighty God will appear both gentle to the just and terrible to the unjust. Coming in judgment, he soothes the former through the mildness of gentleness, but terrifies the latter through the severity of justice.

(Hom. in Ev. xxi. 4.) Or otherwise; Lightning inspires terror; snow is an emblem of equity; and as the Almighty God is terrible to sinners and mild to the righteous, so this Angel is rightly a witness of His resurrection, and is exhibited with a countenance as lightning, and with raiment as snow, that by His presence He might terrify the wicked, and comfort the good; and so it follows, And for fear of him the keepers did shake.

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.

And his countenance was as lightning. Here he is described by his countenance; and in this it is clear that he appeared in an assumed body. But why as lightning? Because just as lightning has brightness, so also the angels have knowledge; Dan. 10:6: and his eyes as a burning lamp. But Christ is he who enlighteneth every man that cometh into this world, John 1:9. Likewise, lightning causes terror, and so does the countenance of an angel; hence in Luke 1:9 it is said that Zacharias was frightened at the voice of the angel. Likewise he is described by his garments: his raiment was white as snow, by which is signified the brightness of the just. Mystically, however, the glory of the resurrection is signified; Apoc. 3:5: he that shall overcome shall thus be clothed in white garments. Likewise, brightness of life; Eccles. 9:8: at all times let thy garments be white. Likewise, note that he says that his countenance was as lightning and his raiment white as snow, because in the judgment he will be terrible to the wicked and will comfort the good; John 16:22: I will see you, and your heart shall rejoice.

His countenance--appearance. was like lightning, and his raiment white as snow--the one expressing the glory, the other the purity of the celestial abode from which he came.