Matthew 28:1Meaning & Commentary from the Church Fathers

Blessed Matthew noted the Sabbath while also introducing the beginning of the Lord's holy day by stating "on the evening of the Sabbath." This phrase signifies the conclusion and twilight of the previous Sabbath: “But after the sabbath was over” (Matthew 28:1). It was on this very first day following the Sabbath, the day set apart for the holy celebration of the Resurrection, that the risen Lord manifested Himself.

It is clear that some Evangelists use the term "on the sabbath evening" to convey the idea of late hours. Hence, it was not the literal evening of the Sabbath, but the late hours nearing midnight. The reason is that the Lord had promised to rise on the third day—namely, the Lord's Day—which constitutes the third day from His crucifixion on Friday. The Lord's Day begins at the seventh hour of the night and lasts until the sixth hour of the subsequent night. Thus, when counting each day in this manner, we maintain harmony with the words of the writer of peace: "And there was evening, and there was morning" (Genesis 1:5).

Once midnight passes, the daylight begins to shine over eastern lands, even if the sun has not yet risen, initiating what is known as early morning for those in that region. Similarly, dawn occurs at varying times as the sun approaches, though not experienced simultaneously by all. After midnight, but before the dawn of the Lord's Day, the Lord rose from the dead, fulfilling the scriptural prophecy of the third day.

The Blessed Virgin Mary, deeply grieved, found support in Mary Magdalene, a diligent woman who is honored by all four Evangelists (Matt. 28:1; Mk. 16:1; Lk. 24:10; Jn. 20:1). Together, they came to the tomb immediately after midnight, in the late hours of Saturday, not with incense as it was not yet appropriate, but simply to view the tomb. This marks the first visit of the holy and deserving women as noted by Matthew the Evangelist.

Thus, Mark's indication of it being still dark does not conflict with John's account, since darkness recedes progressively as light begins to appear.

Moreover, Luke's remark of "very early" should not be interpreted to suggest that the sun was already visible above the horizon; rather, it reflects the intention to convey that the visit occurred as early as practicable. The phrasing “in the morning” could imply sunlight, so we might specify “early” to clarify we mean dawn. The mention "on the evening of the sabbath" could be understood as "on the night of the sabbath," indicating the night that follows the Sabbath day. Matthew clarifies, “But on the evening of the Sabbath, at the dawn of the first day of the week.” Therefore, it seems inadequate to interpret this "evening" solely as the beginning of night. The dawn of the first day of the week does not align with the beginning of darkness; rather, the night ends when light appears.

The transition from the first part of the night to the second part does not signify the end of the entire night, which concludes with the arrival of light. Hence, connecting “evening” to the dawn of the first day of the week requires understanding “evening” as part of the night, marked by the coming of light. This manner of distinction between part and whole is reflected in the divine Scriptures. In using “evening,” it implies the entirety of the night, the conclusion of which is the coming dawn. Consequently, the women arrived at the tomb at dawn, a time encompassed within the biblical term “evening,” as previously mentioned, reflecting the entirety of the night. Regardless of the exact moment of their arrival during the night, it can be affirmed that they came during the nighttime hours.

To assist them in maintaining their faith and not to be distressed, He prepared their hearts, for even the apostles, as chosen ones, lacked constant hope that He would emerge from the grave. Since no one had ever experienced such an event before, His wisdom sought to provide them comfort. Alternatively, His descent and ascent over three days may be calculated from the day He rose, or it could also be seen as beginning from the day He offered them His body and blood.

Yet these assertions, often made superficially and without merit, can be easily countered through a more attentive examination of the Evangelists' accounts. Seeking insight from Him who was buried and resurrected, we will strive to harmonize these narratives and demonstrate the unity of the Evangelists’ accounts.

In honoring the Sabbath—the seventh day of the week—the Jews designated the name Sabbath to also encompass the preceding six days, labeling the first day of the week (Sunday) as the first day of the Sabbath, with the subsequent days recognized as the second and third days of the Sabbaths, and so forth. Thus, when Matthew states, “on the evening of the Sabbath,” he signifies the conclusion of all these Sabbaths, i.e., the seven days of the week; similarly to how we might express “late in the day” or “late at night” to indicate their end. The conclusion of the week not only marks the Sabbath in a traditional sense but also the conclusion of that Sabbath. Yet, to clarify that the women arrived at the tomb not at the conclusion of the Sabbath itself but on Sunday morning, I specify that they were “going out.” This phrase indicates the dawning of day, early in the morning at daybreak. Further clarification comes with my mention of “on one Sabbath,” which refers to the first of the week—Sunday—as previously noted. In essence, Matthew’s wording points to the commencement of Sunday morning.

Every morning begins after the sixth hour, which is the twelfth hour of the night, marked by the crowing of roosters. Mark, too, recorded this moment (Mark 16:2), stating, “And it was morning on one Sabbath when they came to the tomb, when the sun had risen,” thus emphasizing that it was indeed very early in the day. If it was exceedingly early, why mention "when the sun shone"? This is because, even if the sun is not yet visible, it is already above the horizon, gradually rising—a fact attested to by the roosters, the first creatures to sense its warmth and enthusiastically announce its arrival. Luke also noted this timing (Luke 23:56; Luke 24:1), saying, “For on the Sabbath they rested according to the commandment. But on one Sabbath they came to the tomb very early, carrying the spices they had prepared.” We will address Mary Magdalene, as mentioned by John, at the appropriate time.

All four Evangelists affirm that the Passover took place on the first day after the Sabbath. Regarding the time, they mention “on the Sabbath evening,” “early in the morning,” “very early,” and “early, while it was still dark,” as well as at the moment when light began to mix with darkness, that is, when dawn started to break on the horizon, signaling the new day. If one were to pinpoint the time, the hue of the sky typically begins to change around the ninth hour of the night, thus indicating there are approximately three hours before sunrise. It seems, however, that the Evangelists differ not so much about the specific hour when the Myrrh-bearers arrived at the tomb, but rather about the number of women involved. As I have noted, the Myrrh-bearers were multiple, arriving not simultaneously but in two or three groups, with different individuals present each time. They all came at the dawn, yet not precisely at the same moment. Magdalene uniquely returned and remained longer by Christ's tomb. Some Evangelists, omitting mention of the others, highlight her alone. Nevertheless, I conclude, based on the accounts from all the Evangelists that the first to arrive at the tomb of the Son of God was the Theotokos, accompanied by Mary Magdalene. This is particularly evident from the account of the Evangelist Matthew: “Come,” he writes, “Mary Magdalene and the other Mary, to see the tomb.”

Additionally, would you consider instead of a festive egg to provide me with your insights on the harmonization of the Gospel accounts? I am more than willing to fulfill your request. You are not alone in your uncertainty; many have shared in this confusion. Some who are more audacious have attempted to establish order among these narratives, which has led to the development of numerous methods to satisfy curious minds. However, to my recollection, no single method has yet fully resolved all questions. I too have wrestled with finding a satisfactory consensus and have adhered to various approaches, always feeling that none were completely adequate. Let us revisit this matter together, and may the risen Lord, in His glory, inspire us toward a more fruitful understanding.

Your guiding thought that “we cannot overlook the likelihood that the holy women approached the Lord’s tomb in groups rather than all at once” has provided a helpful lens for my contemplation. Engaging with this perspective, I examined the Gospel accounts and to our mutual comfort discovered that this is more than an assumption; it is a necessity. The narratives themselves compel us to consider this, as they distinctly outline the differences in the timing of the holy women’s arrivals at the tomb and the various encounters they had. For clarity in sharing this truth, I believe it important to recount the accounts from each Evangelist, providing essential commentary for understanding the texts.

In the Gospel of Matthew, we read: "On the evening of the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb" (Matthew 28:1). Let us pause to contemplate these words. “On the evening of the Sabbath,” ὀψὲ σαβββάτων, conveys the end of the Sabbath rest and the commencement of permissible movement and work. While it is tempting to interpret the term ὀψὲ, “in the evening,” in connection with the following phrase, τη ἐπιφωσκούση, which suggests the dawn, it is vital to note that επιφωσχω signifies the dawn as the time when one begins to emerge into the light of day. St. Luke confirms this interpretation, affirming that “it was preparation day, and the Sabbath was drawing near” (Luke 23:54). Therefore, "on the evening of the Sabbath whittling" implies the time when the first day began, understood by the Jews as transitioning from the Sabbath at six o'clock in the evening on Friday, leading into Saturday evening as St. Matthew illustrates. It is crucial to comprehend that when they went “to see the coffin,” the women’s desire was to investigate what had occurred at Golgotha, reflecting their deep concern for the Lord’s body. Upon arrival, they found everything as it had been left on Friday, prompting their calm return to the city to prepare for the customary anointing of His body with spices, which they purchased that very evening, according to St. Mark.

Suppose one wonders how they could reach Golgotha where guards were stationed. The guards were not set until after the Sabbath. While the women were at the tomb, the Jewish authorities approached Pilate to request a guard, which was implemented after the women left Golgotha. The third day commenced as the Lord had foretold, indicating the timing of His resurrection. Until that evening, there was no reason to disturb the Sabbath. However, once the Sabbath concluded, and the third day had arrived—a day they dreaded—they rushed to take precautions against the possibility of the disciples removing the Lord's body under the cover of night, claiming he had risen. Therefore, the holy women prepared anointing spices, unaware that the tomb was guarded and that the Lord's body was in the hands of His adversaries. Yet the Lord did not allow fear to deter them; in an act of divine providence, He dispatched an angel, who rolled back the stone from the tomb and sat upon it, causing the guards to tremble and flee (Matthew 28:2-4).

What was the timing of this divine act? It likely occurred just before the women arrived at Golgotha, while it was still in darkness, before morning light broke. God’s action was not a requirement linked to the Lord’s resurrection, which transpired independently and undisclosed to any human eye. Rather, it was meant to provide access to the tomb for those who loved Him, assuring them of His promise: “He is not here, for He has risen” (Luke 24:6).

As dawn broke, the women, having prepared their spices, approached Golgotha—though St. Matthew leaves the specific women unnamed in this instance. Upon arriving at the tomb, they encountered an angel sitting on the stone, and they were filled with fear. The angel reassured them: “Do not be afraid! You are looking for Jesus who was crucified. He is not here, for He has risen as He said. Come and see the place where He lay.” They entered the tomb to observe, and the angel instructed them to run and announce to the disciples that the Lord had indeed risen and would meet them in Galilee (Matthew 28:5-7).

As they exited the tomb, overcome with both joy and fear, they rushed to share their testimony with the apostles. In their rush, the Lord appeared to them, saying, “Rejoice!” They fell at His feet, worshipping Him in amazement. Still trembling, He consoled them, saying, “Do not be afraid! Go and tell My brothers to go to Galilee; there they will see Me” (Matthew 28:9-10). This brief account from St. Matthew may seem incomplete, with verse one standing apart, explaining what occurred on the Sabbath evening. Verses two and three provide details occurring earlier that morning, yet they do not narrate the women’s journey to the angel; thus, these details warrant further elucidation.

Turning to St. Mark's Gospel (Mark 16:1-11), we read that after the Sabbath had ended, Mary Magdalene, Mary the mother of James, and Salome purchased spices in order to anoint Jesus. “After the Sabbath had ended” indicates the same timing as St. Matthew's account of “the Sabbath evening.” In harmony with the previous accounts, Salome joins the group as they venture to the tomb at dawn on the first day of the week, finding the stone rolled away. When they arrived and noticed the stone had already been moved, they expressed surprise yet continued into the tomb. Upon seeing a young man clothed in white, sitting within, they were filled with astonishment—this figure being an angel of the Lord. The angel calmed them and declared, “Do not be alarmed; you seek Jesus of Nazareth who was crucified. He has risen; He is not here. Behold the place where they laid Him. Go, tell His disciples and Peter that He is going before you into Galilee; there you will see Him, as He said to you” (Mark 16:5-7).

Thus, they left the tomb, trembling with bewilderment, saying nothing to anyone, as fear took hold of them (Mark 16:8). A comparison of these accounts reveals their complementary nature: St. Mark enhances St. Matthew by introducing Salome and noting the women’s early morning trip to the tomb, while St. Matthew heightens St. Mark’s narrative by discussing the Sabbath activities prior to their visit and detailing how the angel appeared to them. Both accounts culminate in the Lord’s comforting presence as He encounters the women.

As we shift our attention to St. Luke’s account (Luke 24:1-12), it is noted that the unnamed women who followed Jesus from Galilee observed His body being placed in the tomb. After returning from Golgotha, they prepared spices and oils, resting on the Sabbath as commanded (Luke 23:56). On the first day of the week, at dawn, they approached the tomb with their prepared spices, discovering the stone rolled away. Entering the tomb, they found it empty, which left them in great shock. Two men in dazzling raiment stood beside them and, seeing their fear, comforted them, saying, “Why do you seek the living among the dead? He is not here, for He has risen. Remember how He spoke to you when He was still in Galilee, saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.” At that moment, they remembered His words, returning to the eleven apostles and relaying all they had seen and heard. Yet, their testimony seemed to them as nonsense, as they were not believed. However, Peter rose and hurried to the tomb, finding only the burial cloths lying there, leaving him perplexed by the event.

It becomes apparent that this account of St. Luke presents yet another unique visit to the tomb differing from that of St. Matthew and St. Mark. The mixture of details unfolds distinctively, suggesting each narrative reflects unique experiences of the holy women. St. Luke does not explicitly identify these women at the tomb, but later mentions how Mary Magdalene, Joanna, Mary the mother of James, and others reported their findings to the apostles (Luke 24:10). Therefore, while these accounts share similar elements, they also highlight the individuality of each visit, suggesting further exploration is warranted to piece together the events of this profound morning.

In St. John’s Gospel (John 20:1-18), a uniquely personal journey unfolds: Mary Magdalene, alone at dawn, discovers the stone rolled away. In disbelief, she runs to Peter and John, declaring, “They have taken away the Lord, and we do not know where they have laid Him.” The two apostles rush to the tomb, John arriving first but hesitant to enter. When Peter finally steps in, they observe the burial cloths lying undisturbed. While both return home, Mary remains behind in tears, ultimately experiencing the divine encounter with the risen Lord, who gently addresses her by name, restoring her hope.

Through these collective narratives, a cohesive picture arises of the various visits of the holy women, capturing their gradual revelation and multiple encounters with angels and the risen Lord Jesus. It is clear that they did not all arrive at the tomb simultaneously, but rather in distinct groups, each playing a significant part simultaneously culminating in the proclamation of the resurrection: Mary Magdalene, Joanna, and Mary the mother of James approached on different paths and in unique ways.

As we draw conclusions from these stories, every account features the women’s individual experiences that highlight the miraculous joy of the Resurrection that transformed their fear into unwavering faith. It supports our understanding that their journeys were not just one collective visit but several distinct encounters that culminated in the ultimate revelation of Christ’s victory over death.

On the evening of the Sabbath, at the dawn of the first day of the week, the Sabbath itself rejoices, as it now finds purpose. Previously burdened by the law, it was entrapped in a state of inactivity. Through the significance of the Lord's day, the Sabbath is wondrously awakened to the manifestations of Divine power. Is it not lawful on the Sabbath to heal the ill, uplift the despondent, restore sight to the blind, and bring life to the dead?

Let us recount the events of that blissful morning of Christ’s Resurrection in an orderly manner, supplementing the Gospel of Matthew with insights from the other Evangelists and adhering to the guidance of St. Theophanes the Hermit regarding the sequence of events. The Holy Evangelist Matthew tells us that AFTER the Sabbath, as soon as the appointed rest of this monumental feast was concluded, before the guards were stationed at the tomb, at the DUSK OF THE FIRST DAY OF THE WEEK—as is known in Jewish tradition, the day begins in the evening—MARY MAGDALENE and the other MARY, the mother of James, came to visit the tomb. These devoted women had come to inspect the tomb that was precious to them, to see if all was as they had observed the day before. On their way home, they took Salome, the mother of the sons of Zebedee, with them to purchase spices for anointing the body of the Lord Jesus. That evening, it is likely that the holy women met with Joanna, the wife of Herod’s steward, and other women who followed the Lord from Galilee, as they discussed their plans for the morning. They resolved not to gather in the city, to avoid drawing attention to themselves, but to wait for one another at the tomb in the garden of Joseph of Arimathea, so they could anoint the Lord’s body together. Since they did not stay in the same dwelling, they were unaware of exactly when each would depart. They had no knowledge of the guards at the tomb.

The Evangelist Luke states that these women, having observed the tomb and how the body of Jesus was laid, returned to prepare spices and ointments to anoint His body, resting on the Sabbath in obedience to the commandment (Luke 23:55-56). This included Mary Magdalene, Joanna, and Mary the mother of James, among others (Luke 24:10). Matthew mentions that at Jesus’ burial, Mary Magdalene and another Mary sat by the tomb (Matt. 27:61). Mark clarifies that the other Mary was the mother of James, emphasizing that Mary Magdalene, Mary the wife of Clopas, and Salome, among others, sought to identify where Joseph and Nicodemus had laid Jesus’ body. The Evangelists’ intent was to affirm that some women were aware of the tomb's location, deeming it unnecessary to provide a complete list of names.

According to Luke, some women returned to the city after the burial purchased spices before the onset of Passover, indicating they returned quite early. In contrast, Mary Magdalene, Mary Cleopas, and Salome likely delayed in their return, obtaining the ointments only after the Sabbath, on Saturday evening, as highlighted by Mark (Mark 16:1). There is no contradiction; they probably traveled together but did not arrive simultaneously since some women hurried to get there first. This clarifies the apparent discrepancies in the Evangelists’ accounts regarding their arrival times.

When Mary Magdalene arrived at the tomb, Luke, while not naming the women who first went, specifies that those who came with Jesus were present (Luke 24:1). John, however, notes that Mary Magdalene arrived early while it was still dark (John 20:1). Matthew states that at dawn on the first day of the week, both Mary Magdalene and the other Mary came to see the tomb (Matt. 28:1). Mark also mentions that Mary Magdalene, Mary the mother of James, and Salome came very early at sunrise (Mark 16:1-2). The descriptions provided by the Evangelists—very early, at dawn, and at sunrise—are not contradictory. In southern regions, the transition from darkness to daylight occurs quickly, allowing the same moment to be referred to as both dawn and the onset of sunrise.

The potential inconsistency arises from John’s remark that Mary Magdalene came when it was still dark, but this can be reconciled, as he describes only her arrival and suggests that she left ahead of the others. Therefore, while she reached the tomb first, it was still dark for her, even as the other women arrived soon after. John, writing his Gospel last and adding to previous accounts, likely chose not to mention the other women since sufficient information was already provided. He emphasizes Mary Magdalene's preeminence in arriving first to convey her unique encounter with the risen Christ. When she found the stone rolled away from the entrance, she ran to inform Peter and John of her distress, signaling the importance of her testimony, which he personally witnessed.

None of the Evangelists aimed to capture every moment of the Gospel narrative in full detail. According to John, the sheer volume of events could not be contained in all the books of the world. Thus, the omission of certain details by one or more Evangelists should not be perceived as denial. Their focus was to assure readers of Christ’s true Resurrection, detailing how the women found the tomb empty and how Jesus appeared to them and His followers, while the specifics of timing and individual arrivals were less critical to their message.

On the first day of the week, while it was still dark—a state in which the sun had not yet risen but the moon illuminated the path—Mary Magdalene, walking quietly with the others, perhaps unconsciously separated and advanced with urgency. Still, there is reason to think she was not entirely alone, since she later mentioned to the Apostles that “we do not know where they laid Him” (John 20:2), raising the possibility that Mary Cleopas accompanied her. As Mary approached the tomb, she noticed the stone had been rolled away (John 20:1). Fearing that Jesus’ body had been moved elsewhere, she hastily returned to Jerusalem to relay this news to Peter and John.

Just as the Myrrh-bearing women were grappling with this new sorrow, an astonishing sight met their eyes: the stone had been rolled away, and the tomb was open! Yet, this sight plunged them into further confusion and fear. Instead of perceiving it as the joyous moment of resurrection, their disbelief led them to view it as an act of evil—the theft of the body.

16:9), and she beheld the angel at the entrance.... It is clear that various women approached the tomb, including the Mother of God, which also aligns with what the Gospel mentions regarding Mary to Joseph. Joseph’s son is referred to as Josiah." The Myrrh-bearers included a multitude (cf. Lk. 24:49, Lk. 23:55, Lk. 24:1, 10), and while the Evangelists do not enumerate them all, they name a selection based on their relevance (cf. Mk. 16:1, Lk. 24:1, 10, Jn. 20:1). – "To see the tomb": it seems they were unaware that a guard had been stationed and that the tomb was sealed. They brought oils and fragrances to anoint their beloved Lord, intending to visit His tomb to determine if they could carry out their loving task, should the opportunity arise (cf. Lk. 23:55-56, Lk. 24:1, Mk. 16:1-2).