Albert Barnes Commentary Matthew 28

MATTHEW CHAPTER 28

In the end of the sabbath. The word end here means the same as after the Sabbath; that is, after the Sabbath was fully completed, or finished, and may be expressed in this manner: In the night following the Sabbath, for the Sabbath closed at sunset, as it began to dawn toward the first day of the week.

As it began to dawn toward the first day of the week. The word dawn is not of necessity in the original. The word there properly means, as the first day approached, or drew on, without specifying the precise time.

Mark says (Mark 16:1–2) that it was after the sabbath was past, and very early in the morning, at the rising of the sun; that is, not that the sun was risen, but that it was about to rise, or at the early break of day. Luke says (Luke 24:1) that it was very early; in the Greek, deep twilight, or when there was scarcely any light. John (John 20:1) says it was early, when it was yet dark; that is, it was not yet full daylight, or the sun had not yet risen.

The time when they came, therefore, was at the break of day, when the sun was about to rise, but while it was yet so dark as to render objects obscure, or not distinctly visible.

The first day of the week. The day which is observed by Christians as the Sabbath. The Jews observed the seventh day of the week, or our Saturday. During that day our Savior was in the grave. As he rose on the morning of the first day, it has always been observed in commemoration of so glorious an event.

Came Mary Magdalene and the other Mary. From Mary Magdalene Christ had cast out seven devils. Grateful for his great mercy, she was one of his firmest and most faithful followers, and was first at the sepulchre, and was first permitted to see her risen Lord. The other Mary was not the mother of Jesus, but the mother of James and Joses (Mark 16:1).

Mark says that Salome attended them. Salome was the wife of Zebedee, and the mother of James and John. From Luke (Luke 24:10), it appears that Joanna, wife of Chuza, Herod's steward (Luke 8:3), was with them. These four women, Mark says, having brought sweet spices, came to anoint him.

They had prepared a part of them on the evening before the Sabbath (Luke 23:56). They now completed the preparation, and bought more: or it may be that it means merely that having bought sweet spices, without specifying the time when, they came now to embalm him. John mentions only Mary Magdalene.

He does this probably because his object was to give a particular account of her interview with the risen Savior. There is no contradiction among the evangelists; for, while one mentions only the names of a part only who were there, he does not deny that others were present also. It is an old maxim, that "he who mentions a few, does not deny that there are more."

To see the sepulchre. To see whether it was as it had been left on the evening when he was laid there. To see if the stone was still there, by which they would know that he had not been removed.

Mark and Luke say that the design of their coming was to anoint him with the sweet spices which they had prepared. Matthew does not mention that, but he does not deny that that was the ultimate design of their coming.

It is not improbable that they might have known the manner in which he was buried, with a large quantity of myrrh and aloes. But that was done in haste; it was done by depositing the myrrh and aloes, without mixture or preparation, in the grave-clothes. They came so that they might embalm his body more deliberately, or at least that they might anoint the bandages, and complete the work of embalming.

Mary Magdalene (Matthew 27:56).

There was a great earthquake. Rather, there had been. It does not mean that this occurred while they were there, or while they were going, but that there had been so violent a commotion as to remove the stone.

The word here rendered earthquake does not necessarily mean that the convulsion extended to the earth, but only that there had been such a concussion as to remove the stone.

And sat upon it. He sat upon it when the keepers saw him. It is not said that he was sitting when he appeared to the women: from Luke it would rather appear that he was standing.

His countenance. In our language, the word countenance refers to the face only. In the original, it refers to his whole person. His general aspect, or the appearance of the angel himself, was, etc.

Like lightning. Peculiarly bright and shining.

His raiment white as snow. Celestial beings are usually represented as clothed in white (Acts 1:10; Daniel 7:9; Revelation 3:4, 6; Revelation 4:4; Revelation 7:13, 14).

White, among the Jews, was the symbol of purity, or innocence.

The keepers did shake. It was night. The appearance was sudden and unexpected, and to them terrifying. The stone was probably suddenly removed. At the noise, the light, and the suddenness of the appearance, they were terrified.

And became as dead men. Probably by terror they fainted, or were thrown into a swoon. At this time it is probable that the Lord Jesus arose; and for this reason He was not seen by them when He came forth. At what precise time of the night this was, we are not certainly informed. The narrative, however, leads us to suppose that it was not long before the women came to the sepulchre, or near the break of day.

And the angel answered and said, etc. This was not on the outside of the tomb, for Matthew does not say that the angel appeared to the women then, but only to the keepers.

Mark says, entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment (Mark 16:6). Luke says, They entered in, and found not the body of the Lord Jesus. And as they were much perplexed thereabout, behold, two men stood by them in shining garments (Luke 24:3–4).

Seeing the stone rolled away and the sepulchre open, they of course anxiously entered into it to see if the body was there. They did not find it, and there they saw the vision of the angels, who gave them information concerning his resurrection.

Infidels have objected that there are three inconsistencies in the accounts by Mark and Luke:

1. That Mark says the angel was sitting, and Luke says they were standing. Answer. The word in Luke does not necessarily mean that they stood, but only that they were present. Or it may be that the one that Mark mentions was sitting when they entered, and then rose.

2. It is objected that Luke mentions two, but Mark and Matthew one. Answer. Mark mentions the one who spoke, for it cannot be supposed they both spoke the same thing. He does not deny that another was present with him. Luke affirms that there was. This way of speaking is not infrequent. Thus Mark and Luke mention only one demoniac who was cured at Gadara. Matthew mentions two. In like manner, Mark and Luke speak of only one blind man who was cured at Jericho, while from Matthew it is certain that two were there. The fact that but one is mentioned—where it is not denied that there were others—does not prove that there could not be others.

3. Matthew calls this an angel; Mark and Luke a man. Answer. Angels, in the Scriptures, from appearing in the form of men, are often called as they appear, and are mentioned as men. (See Genesis 18:2, 16, 22; Genesis 19:1, 5).

Fear not ye. The cause of their fear was doubtless the appearance of the angels; or the word fear may be taken in a wider sense, and mean agitated or troubled.

Thus, do not be agitated or troubled that you do not find the body of the Savior. I know that you seek him and are troubled that he is removed; but you need not fear that he has been stolen. You will see him again in Galilee.