Matthew 28:11 Ulasan

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.

Now when they were going,.... Or were gone from the sepulchre: that is, the women, Mary Magdalene, and the other Mary, and their companions, when they were going, or gone, and before they could come to the disciples, to inform them of what they had seen and heard, and deliver the message both of the angel, and of Christ, unto them: behold, some of the watch came unto the city: that is, "of Jerusalem". The word "behold" is left out in the Syriac, Persic, and Ethiopic versions; but ought to be retained as expressive of what is wonderful, and worthy of observation and attention; that the very persons who were placed to prevent every thing, that might be the foundation of a report, that Christ was risen, should be the first persons that should relate it to the chief priests and elders, that employed them: not all the watch, for some still stayed behind, till they had orders to come away; but some of them, the principal of them, or who were deputed by the rest, came. The Persic version, rather commenting than translating, has these words: "moreover, the rulers and governors, who watched the sepulchre, coming to themselves, returned to the city with a pale and frightened countenance.'' And showed unto the chief priests all the things that were done; how that there had been a very great earthquake, and a very surprising appearance; one like a young man descended from the clouds, whose countenance was like lightning, and his raiment white as snow, which filled them with astonishment and dread; that he rolled away the stone from the sepulchre, and then sat upon it; and that some women coming to the sepulchre, were shown by him where the body had been laid, but was now gone; and how, that after they had recovered themselves from the fright, they had themselves examined the sepulchre, and the body was certainly gone; and sure they were that the women did not carry it away, nor any other: all which they thought proper to relate to the chief priests; partly on their own account, to clear themselves from the charge of bribery and corruption, and sloth and negligence; and partly that the chief priests might consider what was proper to be done at such a juncture.

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."

(Hom. xc.) Of the signs which were shown around Christ, some were common to the whole world, as the darkness; some peculiar to the watch, as the wonderful apparition of Angels, and the earthquake, which were wrought for the soldiers' sake, that they might be stunned with amazement, and bear testimony to the truth. For when truth is proclaimed by its adversaries, it adds to its brightness. Which befel now; Some of the watch came into the city, and showed unto the Chief Priests all the things that were done.

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?

And when they had departed, behold some, etc. Here the announcement made through the guards is treated. And first the announcement is set forth; second, the impediment, at and being assembled together with the ancients, etc. He says therefore and when they had departed, etc. And why did they wait so long? It must be said that it was stated that for fear the guards were struck with terror. And perhaps the Lord did this lest they should cause trouble for the women. Behold some of the guards came into the city and told the chief priests. And why the chief priests? Because they had familiarity with them; likewise, because they had received payment from them. Nevertheless they announced it to Pilate; hence in a certain letter which Pilate sent to Tiberius, it is written how the guards announced it to Pilate, etc. And they told them. Already it was being signified that through the mouths of the Gentiles the resurrection of Christ was to be made manifest.

Now when they were going--while the women were on their way to deliver to His brethren the message of their risen Lord. some of the watch came into the city, and showed unto the chief priests all the things that were done--Simple, unsophisticated soldiers! How could ye imagine that such a tale as ye had to tell would not at once commend itself to your scared employers? Had they doubted this for a moment, would they have ventured to go near them, knowing it was death to a Roman soldier to be proved asleep when on guard? and of course that was the only other explanation of the case.