Bible Commentaries

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 Mark 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, Mark 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 Luke 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, Mark 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", John 20:1, and yet Mark says, that they came "at the rising of the sun", Mark 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, Mark 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 behold there was a great earthquake,.... Or "there had been one"; which, how far it reached, and whether further than the spot of ground in which the sepulchre was, is not certain: it was an emblem of the shaking of the earth by the preaching of the Gospel, the sound of which was now to go after Christ's resurrection to the ends of the world; and a prelude of the general resurrection, when the earth shall be shaken, and the graves opened, and the dead come forth; and was a symbol and token of the presence and majesty of Christ, at whose rising, as at his death, the earth shook and trembled. Think whether the watch could now be asleep, as they afterwards gave out, Matthew 28:13. The Persic version renders it very wrongly; "and there was great consternation and fear"; which was the consequence of the earthquake, and the descent of the angel, and was so great that it was not possible for the keepers to sleep, if ever so much inclined:

for the angel of the Lord descended from heaven; perhaps Gabriel, who brought the news of the conception of Christ to the virgin, and of his incarnation to the shepherds, and might be the same angel that strengthened him in the garden: nor is this any contradiction to the other evangelists, which speak of two angels, Luke 24:4, for Matthew does not say there were no more than one, though he makes mention but of one.

And came and rolled back the stone from the door; of the sepulchre, which by Joseph, or his orders, was put there, and was sealed by the Jews. This might be done, that way might be made for the risen body of Christ to pass out of the sepulchre; for to suppose, as some do, that he penetrated through this stone with his risen body, is not to be credited: it is true, he could have caused the stone to have given way, or removed it himself, and put it in the place again; as he caused the doors of the house in which the disciples were, to open and shut so quick, that they could not discern it when he appeared in the midst of them, John 20:19; see Acts 12:10, but he might choose to do it by the ministry of an angel, which is no ways derogatory to his power and majesty, but rather agreeable. Moreover, this might be done, that the women might have access to the sepulchre, and enter into it, which was the thing they were concerned about by the way, who should roll away the stone for them. Besides, this the angel did, as a token that Christ was risen, and to let the guard know as much, who, if they thought fit, might come and see what was done; but chiefly the stone was rolled away by the angel, as an emblem of the acquittance and discharge of Christ, as the surety of his people. He had taken upon him their sins; he had bore them in his body on the tree; he had suffered and died for them, and was laid as a prisoner in the grave; and now full satisfaction being made, an angel is sent from heaven to roll away the stone; thereby signifying, that the debt was fully paid, and he was now legally discharged. It is added,

and sat upon it; thereby showing who it was that rolled it away; that it was done by him, not by the earthquake, nor by any human power: he sat there defying the guard of soldiers to come nigh; and waiting for the coming of the women, to tell them the good news, that their Lord was risen; and as the keeper of the sepulchre, that no corpse might be brought and laid in the room of Christ, and it be said that he was not risen. This posture of the angel does not contradict what other evangelists say of this, and the other angel, that they stood by the women, and also were sitting in the sepulchre, Mark 16:5, for each was true: when the women first came, the angel sat upon the stone; after that, with the other, stood by them; when having invited them to the grave, placed themselves, sitting the one at the head, and the other at the feet, where the body of Christ had lain.

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 Daniel 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 Ezekiel 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.

And for fear of him the keepers did shake,.... Though they were soldiers, Roman soldiers and veterans, who had been used to terrible sights in the field of battle; were men of courage, and fearless of danger; and yet were seized with a panic, and every limb of them shook and trembled at the sight of the angel, for fear he was come as an executioner of divine vengeance upon them; who had been concerned in the crucifixion of Christ, had watched him as he hung upon the cross, and now his body in the sepulchre: and even supposing no consciousness of guilt in them, or dread of punishment from him; yet such was the glory and majesty in which he appeared, of which they had never seen the like before, that it had this effect upon them:

and became as dead men: they turned pale, as dead men, and had scarce any life, or spirit, left in them.

And the angel answered and said unto the women,.... Who being come up, were also affrighted at the sight of the angel. The Arabic version leaves out the first part, "and the angel answered": which is a Jewish way of speaking, when nothing goes before, to which it is a reply; and renders the other part thus, "and said to the two women": but from the other evangelists it appears, that there were more women than two; see Mark 16:1,

fear not ye; some put an emphasis upon the word "ye", as if used in opposition to the keepers, who had reason to be afraid, but not these good women. It was very common with gracious persons to be filled with fear at the sight of an angel, as Zacharias, and the shepherds; but without reason; they are their friends, their fellow servants, and ministering spirits to them. The Persic version adds, "but come near before, for ye are his familiars": the reason alleged, by the angel, why they had no reason to fear, is,

for I know that ye seek Jesus, which was crucified: the knowledge which angels have of saints is very considerable, and which arises from their frequent embassies to them, care and guardianship of them, the good offices they perform, and their several ministrations to them; and the knowledge which the angel had of these good women, might not be from immediate revelation, but from the observations he had made of them: they had followed Jesus from Galilee, they had attended him all the while he was on the cross, and were now come to his grave to anoint him; and from their words and gestures, the angel might know that they were the disciples of Christ, and now sought him; and therefore had no reason to fear, as those who were his adversaries: and indeed, such as seek a crucified Christ, and life and salvation by him, have no reason to be afraid of any thing; not of sin, and its damning power, since Christ saves, his blood cleanses, and his righteousness justifies from all sin; nor of the law, its menaces, curses, and condemnation, for Christ has redeemed them from it; nor of Satan, and his principalities and powers, who are spoiled by Christ, and out of whose hands he has ransomed his people; nor of the world, since Christ has overcome it, and delivered his people from it; nor of death, whose sting is taken away, and that abolished as a penal evil; nor of hell, and wrath to come, from which he has saved them; and much less of good angels, who are kindly disposed to them: and such are they that seek a crucified Christ, whom Christ has first sought, and looked up, and found in redemption and the effectual calling; who are made sensible of their lost and dangerous state by nature, to whom Christ has been manifested; and who see both their need of him, and his worth and value: these seek to him in the first place, and with all their hearts, for cleansing, pardon, righteousness, rest, food, salvation, and eternal life: they seek for him where he is, and is revealed, in the Scriptures, in the Gospel, in the ordinances, and at the Father's right hand.

He is not here,.... In the grave, where he was laid, and these women saw him laid: he was dead, but is now alive; he was laid in the grave, but God would not leave him there, nor suffer him to see corruption:

for he is risen, as he said; not stolen away, as the chief priests hired the soldiers to say he was; nor removed to another place, as Mary Magdalene first thought, when she found him gone; but he was risen from the dead, by the power of his Father, and by his own power, as he had before said he should. In one of Beza's exemplars it is added, "to you"; for the words that Christ said in Galilee, that he should be delivered into the hands of sinful men, and be crucified, and rise again, the third day, were said in the presence and hearing of these women, and to them, as well as to the disciples; see . This clause is left out in the Persic version: it follows,

come see the place where the Lord lay; the Lord both of angels and men: the Syriac and Persic versions read, "our Lord". The Arabic and Ethiopic versions leave out the word "Lord", and only read "he". Christ, as the Son of God, lay in the bosom of his Father, and in the arms of his love, from all eternity; as mediator, he lay in the womb of God's purposes and decrees, being his elect, in whom his soul delighted; as man, he lay in the womb of the virgin; and, as an example to his people, he lay, when baptized, in the waters of Jordan; and as the language of the ordinance of the Lord's supper is, "come see my hands, and my feet"; that of baptism is, "come see the place where the Lord lay": but here it regards the grave, in which the body of Christ had been laid; and the women are invited by the angel to go along with him, into the sepulchre, to see the place where he had lain; to assure them the more of the truth of his resurrection, that they might, with their own eyes, see that he was gone, who before had beheld where, and how he was laid; as also to affect them with the condescending grace of Christ, in making his grave with the wicked, and with the rich in his death; as well as to strengthen their faith in their discharge from sin and condemnation by Christ, who was risen for their justification; as also to let them see that the grave was perfumed and sanctified by him; and he was risen as the first fruits and pledge of them that slept.

And go quickly and tell his disciples,.... Who were mourning and weeping for the death of Christ; despairing of his resurrection, of which, at least, they had but little hope, nor indeed much thought, though Christ had so often told them of it; and therefore a quick dispatch was necessary to remove their sorrow, revive their faith, and relieve their souls, to which the errand these women were sent upon, and the news they were to bring, had a tendency; namely,

that he is risen from the dead: than which nothing could be more joyful news unto them, as it is to all believers; for on this depend the justification and salvation of God's elect; their security from condemnation, and their resurrection from the dead. This news was first brought to the apostles by women, who were greatly honoured hereby; that as the woman was first in the transgression, and the cause of death, so the first news of the resurrection of Christ to life, and of life and immortality being by him, who was first showed the path of life, were brought by women; and to a woman it was that Christ first appeared after his resurrection, Mark 16:9. The Vulgate Latin only reads, "that he is risen", as in the former verse.

And behold he goeth before you into Galilee. These are still the words of the angel to the women, telling them what they should say to the apostles, that he should go before them into Galilee; and which might serve to confirm the resurrection to them, and to give the greater credit to the report of the women, since this very thing Christ had promised them before; see Matthew 26:32, though it was also true, that he should go before these women into Galilee, and who also should see him there: for the next words,

there shall ye see him; though they may chiefly design the apostles, who should have a sight of Christ in Galilee, yet may include these women also:

lo! I have told you; I "Gabriel", who am an angel of the Lord, sent by him to inform you of these things; and you may depend upon the truth of them, that Jesus is risen, and that he is about, in a very little time, to go before his disciples into Galilee, where they shall see him with their bodily eyes, and have a free and familiar conversation with him. The reasons why this place was pitched upon for Christ and his apostles to meet in, were, because here he first preached, and chiefly conversed, and had the largest number of disciples there, to whom he meant to show himself, as he did, 1 Corinthians 15:6, as well as to his apostles: moreover, the apostles were of Galilee, and so were these women; and to go into their own country, and there meet with Jesus, must be very agreeable; and besides, there they would be safer and freer from the molestations and persecutions of the Jews; and might follow their former calling, as they did, until the time they were to be further employed in preaching the Gospel.

And they departed quickly from the sepulchre,.... Or "they went out from it", as it may be rendered, and as it is in Mark 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", Mark 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, John 20:2, nor is running unusual for women, or unbecoming them on certain occasions; see Genesis 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.