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CHAPTER 28.

THE RESURRECTION AND THE GREAT COMMISSION.

Matthew 28:1-10. The open grave (Mark 16:1-8, Luke 24:1-11).

Matthew 28:1. ὀψὲ.… σαββάτων, a curious and puzzling note of time, inconsistent with itself if translated “late on Sabbath, towards daybreak on the first day of the week,” and on the assumption that the day is supposed to begin and end at sunset. That would give, as the time at which the events to be narrated happened, the afternoon of one day and the early morning of the next. Of course the two clauses are meant to coincide in meaning, and a way out of the difficulty must be sought. One is to take ὀψὲ as = post, after the Sabbath, or late in comparison with the Sabbath, σαββάτων in clause I being in effect a genitive of comparison. So Euthy. and Grotius, who take σαββ. as = the whole passover week, De Wette, Weizsäcker, etc. Another is to take ὀψὲ as = not later than, but late on, and to assume that the day is conceived to begin and end with sunrise according to the civil mode of reckoning. So Kypke, Meyer, Weiss, Morison. Authorities are divided as to Greek usage, Meyer and Weiss, e.g., contending that ὀψὲ always means lateness of the period specified, and still current. Holtzmann, H. C., remarks that only from the second clause do we learn that by the first is not meant the evening of the Sabbath, but the end of the night following, conceived as still belonging to the Sabbath.—τῇ ἐπιφωσκούσῃ, supply ἡμέρᾳ or ὥρᾳ.—εἰς μίαν. σ., towards day one of the week (Sabbath in first clause).—ἦλθε, came, singular though more than one concerned, as in Matthew 27:56; Matthew 27:61. Mary of Magdala, evidently the heroine among the women.—θεωρῆσαι τ. τ., to see the sepulchre; no word of anointing, that being excluded by the story of the watch.

Matthew 28:2. he particulars in this and the following two verses are peculiar to Mt.: first, an earthquake (σεισμὸς), as in Matthew 27:51; second, an angel descending from heaven; third, the angel rolling away the stone; fourth, the angel sitting on the stone as guard.

Matthew 28:3. ἰδέα (here only in N. T.; in Sept[160], Daniel 1:13; Daniel 1:15), the appearance, aspect (of the countenance of the angel). Vide Trench, Syn., p. 262, on μορφή, σχῆμα, ἰδέα.—ὡς ἀστραπὴ (Matthew 24:27), as lightning—brilliant, dazzling.—τὸ ἔγδυμα α., his raiment as distinct from his face—ὡς χιών, white as snow (cf. Matthew 17:2).

[160] Septuagint.

Matthew 28:4. ὡς νεκροί: the keepers, through fear of the angel, were shaken as by an earthquake, and became as dead men—stupefied, helpless, totally incapacitated for action by way of preventing what is assumed, though not directly stated, to have happened. The resurrection is not described.

Matthew 28:5-7. The angel speaks to the women.—μὴ φοβεῖσθε ὑμεῖς, fear not ye, with tacit reference to the guards.—οἶδα γὰρ: γὰρ gives a reason for the soothing tone of the address. The angel recognises them as friends of the Crucified.

Matthew 28:6. οὐκ ἔστιν, etc.: with what sublime simplicity and brevity is the amazing story told! “Versus hic incisa habet perquam apta” (Beng.). The last clause is better without the epithet ὁ κύριος, more in keeping with the rest. Bengel calls it gloriosa appellatio, but, as Meyer remarks, just on that account it was more liable to be added than omitted.

Matthew 28:7. ταχὺ πορευθεῖσαι: introducing “quite in his own (the evangelist’s) manner of expression” (Weiss) the command of the angel = go quickly and tell, etc.—προάγει: present; He is even now going before you into Galilee; in accordance with the prediction in Matthew 26:32 the risen Shepherd is on His way to the pre-appointed rendezvous.—ὄψεσθε, there shall ye see Him, and be able to satisfy yourselves that He is indeed risen. With this word ends the message to the disciples.—ἰδοὺ εἶπον ὑμῖν, behold I said it to you = note what I say, and see if it do not come true. Mark has καθὼς εἶπεν ὑμῖν = as He said to you, referring to the promise of Jesus, and forming part of the message to the disciples.