Matthew 28:7Meaning & Commentary from the Church Fathers

g. Because the sabbath is illuminated, not taken away, by Christ, Who said, I am not come to destroy the Law, but to fulfil it. (Matt. 5:17.) It is illuminated that it may lighten into the Lord’s day, and shine forth in the Church, when it had hitherto burnt dim, and been obscured by the Jews in the Synagogue.

The Lord rose from the dead while the stone remained at the entrance of the tomb. Following the resurrection, an angel arrived to move the stone, allowing the women to enter. The earthquake served to arouse the guards, making them aware of the miraculous event that had transpired. Thus, the Lord was in the tomb for three days. How are we to understand the count of these three days? He was crucified at the eighth hour, and there was darkness until the ninth hour, which we regard as night; thereafter, light returned, marking the day, thus completing a twenty-four hour cycle of night and day. Then we have the night that followed and the day of Sabbath, accounting for a second full day.

In light of Israel's rejection, wise women, go forth and proclaim with great courage the good tidings of Him who has vanquished death, eradicated corruption, and through faith justifies those who have erred. He liberates those ensnared by sin and grants new life to all who turn to Him. He has revealed a new existence—the life of the gospel—to the inhabitants of the earth, abolished the function of the law, illuminated the path of truth, and demonstrated to those who revere Him the clear way to worship in spirit and truth. Proceed, then, for Israel has strayed from hope.

Concerning the hour when the women came to the sepulchre there arises a question not to be overlooked. Matthew here says, On the evening of the Sabbath. What then means that of Mark, Very early in the morning, the first day of the week? (Mark 16:2.) Truly Matthew, by naming the first part of the night, to wit, the evening, denotes the whole night in the end of which they come to the sepulchre. But seeing the Sabbath hindered them from doing this before, he designates the whole night by the earliest portion of it in which it became lawful for them to do whatever, during some period of the night, they designed to do. Thus, On the evening of the sabbath, is just the same as if he had said, On the night of the sabbath, i. e.

Or, otherwise; This apparent discrepancy in the Evangelists as to the times of their visits is no mark of falsehood, as wicked men urge, but shews the sedulous duty and attention of the women, often going and coming, and not enduring to be long absent from the sepulchre of their Lord.

Soon, you will go and announce to His disciples that He will rise from the dead, and you will see Him in Galilee; there you will meet Him. This message was directed to the women by the angel, encouraging them to go to Galilee where they could encounter Jesus Christ without fear of the Jewish authorities. This declaration emphasizes the importance of the command given to them regarding the disciples; it should not be overlooked. The angel conveyed all these words to the women who were seated outside the tomb on a stone. When he urged them, who were hesitant, to enter the tomb—indicated by his invitation to "Come, see the place where the Lord lay"—they entered.

The earthquake is the might of the resurrection, when the sting of death being blunted, and its darkness illuminated, there is stirred up a quaking of the powers beneath, as the Lord of the heavenly powers rises again.

Or otherwise; Lightning inspires terror; snow is an emblem of equity; and as the Almighty God is terrible to sinners and mild to the righteous, so this Angel is rightly a witness of His resurrection, and is exhibited with a countenance as lightning, and with raiment as snow, that by His presence He might terrify the wicked, and comfort the good; and so it follows, And for fear of him the keepers did shake.

Otherwise; It may be understood that they began to come in the evening, but that it was the dawn of the first day of the week when they reached the sepulchre; that is, that they prepared the spices for anointing the Lord’s body in the evening, but that they took them to the sepulchre in the morning. This has been so shortly described by Matthew, that it is not quite clear in his account, but the other Evangelists give the order more distinctly.

These who had not the faith of love were shaken with a panic fear; and they who would not believe the truth of the resurrection become themselves as dead men.

It is to be known that Matthew designs to hint to us a mystical meaning, of how great worthiness this most holy night drew from the noble conquest of death, and the Resurrection of Our Lord. With this purpose he says, On the evening of the Sabbath. For whereas according to the wonted succession of the hours of the day, evening does not dawn towards day, but on the contrary darkens towards night, these words shew that the Lord shed, by the light of His resurrection joy and brilliance over the whole of this night.

The angel instructed them, saying, "Go swiftly and inform His disciples that He has risen from the dead and will go ahead of you into Galilee; there you will encounter Him.” In this moment, the angel is not merely directing the women, but commissioning the Church through them. This dispatch serves to ensure that the message of His Resurrection disseminates widely. Here, the angel commissions the bride to seek the Bridegroom.

Go swiftly and inform His disciples that He has risen from the dead and will go ahead of you into Galilee. There, in your homeland, you can gather without fear, away from His adversaries; He will meet you there and appear to you all. There you will see Him. I have conveyed this to you accurately. St. Chrysostom observes that by saying "in Galilee," He frees them from the worries and perils that surrounded them in Judea, so that fear does not undermine their faith. According to the account of the Evangelist Mark, the holy women entered the tomb at the angel's invitation and found another radiant young man sitting on the right, dressed in white, and they were filled with fear. However, the angel reassured them, saying, "Do not be frightened.

While Mary informed the apostles of the events, and they rushed toward the tomb, the other women who brought spices arrived first. They entered the tomb but discovered that Jesus' body was not there. Instead, an angel appeared before them. This radiant messenger proclaimed unmistakably that Jesus had risen from the dead, as He had prophesied well before His crucifixion in Galilee. This marked the third, or more accurately, the first definite announcement of the Lord's resurrection. The Myrrh-bearers required no additional affirmation. The angel's revelation left such a profound impact on them that they could not question the truth of his message.

They were filled with fear as they fell to the ground, and the two celestial beings who stood by them inquired, "Why do you look for the Living One among the dead? He is not here; He has risen" (Luke 24:5-6). "Come, see the place where the Lord was laid." The women entered the tomb and encountered a young man, an angel, dressed in white, seated on the right side. This heavenly messenger reassured them, saying, "Do not be afraid. You are seeking Jesus of Nazareth, who was crucified; He has risen, He is not here. This is where He was laid" (Mark 16:6). The angel reminded them, "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, be crucified, and on the third day rise again." At this, they recalled His words (Luke 24:6-8). "Quickly go and tell His disciples that He has risen from the dead and will go before you into Galilee; there you will see Him." The accounts given by the first three Evangelists align closely, with the only notable difference regarding the number and appearance of the angels. Matthew and Mark speak of one angel—Matthew refers to him as an angel, while Mark describes him as a young man—whereas Luke states that two men appeared to them. This distinction in titles is not critical, as angels, being spiritual beings, adopt different forms when appearing to humans. Given their radiance, the appearance may have led some of the women to perceive one angel as a young man and others as a male figure. Furthermore, while some may have seen one angel, others might have witnessed two. The number of angels present was irrelevant in establishing the truth of Christ's resurrection; what mattered was the message declared by the angel who spoke, and whether there was one or two angels present did not affect the narrative’s primary intention. Thus, while two Evangelists focused on one angel speaking to the women, the third complemented their account by referencing another angel who was also present.

Regarding where the angel conveyed his message, there appears to be a slight inconsistency among the Evangelists. Luke does not specify whether the angel spoke inside or outside the tomb. Mark affirms that the speaking angel was within the tomb. Meanwhile, Matthew mentions that the angel rolled away the stone and sat upon it (Matt. 28:2), but it's unclear from his account exactly where he addressed the women. It's plausible to suggest that the phrase "Come, see the place where the Lord lay" implies the angel spoke from an external position, potentially while seated on the stone. However, since the stone was removed prior to the women's arrival, it’s likely that the shining angel seen sitting on the stone was perceived first by the soldiers, who trembled and fell as though dead (Matt. 28:4), while the women may have only seen him once inside the cave.

Another possibility is that an angel addressed all the women outside the tomb, proclaiming Christ’s resurrection and inviting them to enter to confirm for themselves the emptiness of the burial site. Upon entering, they discovered, as Mark described, a young man seated on the right side, and they could have subsequently heard the same angel's voice as they regarded him—this is why Luke mentions that two appeared to them. Regardless of the specifics, the crucial points for the Evangelists were to assert that the stone had been rolled away, that the tomb is empty, and to explain that it was the angel who revealed this truth to the women. Whether the witnesses saw one or two angels, or where precisely the message was delivered, was not essential; the Evangelists did not focus on minor details but emphasized the significant events that affirmed Christ's resurrection.

Skeptics who reject Jesus as the divine Redeemer endeavored to discredit the accounts of the Evangelists concerning His resurrection, realizing that if they could cast doubt on this foundational truth, they could undermine faith in Him as the God-Man, the Son of God. However, all their efforts were in vain. The truth of Christ’s resurrection is well established, and the objections raised by disbelievers fall flat.

The first objection pertains to a prior analysis found in Matthew 27:65. The second objection posits that Christ did not actually die, but rather fell into a faint-like state during His crucifixion. This claim has been scientifically and medically debunked. Professor A. Shiltov, in "Thoughts on the God-Man," points out that the severe scourging and torture prior to crucifixion caused immense physical trauma, leading to fatal conditions such as pulmonary edema, evidenced by the outflow of blood and water from His pierced side and the significant wounds in His hands and feet. The profuse bleeding and the spear thrust would have directly resulted in death; survival through such trauma is impossible. Even if one entertained the idea that Christ was merely unconscious, the lance’s pierce would have caused His exhausted and already bleeding body to perish immediately. If Christ did not die on the cross and therefore did not resurrect, He would be nothing more than an ordinary man. According to Professor Shiltov, a person with severed leg wounds cannot walk until recovery, which would take at least two weeks. However, on the third day, Christ not only walked from Jerusalem to Emmaus but returned the same day to Jerusalem to appear to the ten apostles—covering a considerable distance with those grave wounds. Only the God-Man, in a renewed and glorified body, could accomplish such a feat.

Moreover, if we allow for the idea that Jesus Christ did not die, then we must also accept that He intentionally deceived His disciples regarding His resurrection, retreating after several appearances to them, thus branding Him a deceitful figure. Yet, no one dares make such a claim except perhaps the deluded among the Jews; no one deems Him a deceiver. Even atheists, who reject His divinity, acknowledge Him as the epitome of moral excellence. The allegation that Jesus did not die is so baseless that even D. Strauss acknowledges its inadequacy. He stated that one who emerged from the tomb in a weakened state—needing care, medical attention, and in a fatigued condition—could not have inspired those who witnessed Him with the conviction of victory over death, nor could such an appearance have transformed their sorrow into joy or reverence for worship. Hence, it is undeniable that Jesus Christ did indeed die.

The final objection touches upon the self-deception of the apostles. D. Strauss and his followers admit that the apostles could only have become powerful preachers of the Gospel through unwavering faith in Christ’s resurrection; however, they argue that such faith arose from an altered state of mind, imagining their Master had risen and interpreting visions of Him as actual appearances. To assess this, we need to examine the psychological state of the apostles following the crucifixion of Jesus.

First, we hear from the experts regarding visions or ghosts. Professor Shiltov insists it is psychologically implausible for people mired in despair, such as the apostles were after their Master’s death, to experience hallucinations. The capacity for visions typically relies on a heightened sensitivity that is uncommon, particularly in individuals like the apostles, who were simplistic men with stable nerves. Furthermore, instances of seeing a ghost simultaneously by multiple people are exceedingly rare.

Regarding the so-called "doubles," Professor Shiltov explains that such visions can only occur in the presence of the individual being replicated; so, those who suggest the apostles saw merely a double of Christ must concede that Christ Himself was there during the vision. Telepathic phenomena also suggest that disclosures of apparitions usually take place at a moment of death or peril, visible only to an emotionally linked person, with outside observers remaining unaware. Thus, according to Professor Shiltov, science does not affirm the potential for the appearance of Jesus’s spirit to the apostles. Moreover, since a ghost lacks a corporeal form, cannot speak, nor eat, and since the Lord who revealed Himself to the apostles showed them His hands, feet, and side (which they touched) and shared meals with them, He could not have been a spirit but was indeed the risen Christ.

This understanding is so evident that additional proof may seem unnecessary. However, given that Strauss bases his argument against the miracle of Christ's resurrection on the belief that the apostles mistook an apparition for Christ, and acknowledging the sway of scholarly circles ignorant of the Gospel, I feel compelled to expound on this to further dismantle Strauss’s flawed assumptions.

Historically, the apostles viewed Jesus as the anticipated Messiah, a legendary king destined to conquer worldly nations and reign eternally. This belief rendered His discussions concerning his suffering and death mysterious and beyond their comprehension, as they interpreted such references as metaphorical language rather than literal foretastes of reality. Even when Jesus outlined that He would die and rise again, these declarations held little weight for them. When Jesus came down from the Mount of Transfiguration with Peter, James, and John, commanding them to share none of their experience until after His resurrection, their first reaction was confusion, wondering about the nature of rising from the dead (Mark 9:9-10).

The apostles certainly recognized the concept of resurrection, as evidenced by Jesus raising Jairus's daughter (Mk. 9:23-25; Mk. 5:37-42; Lk. 8:51-55) and the widow's son at Nain (Lk. 7:12-16); yet, their bewilderment centered largely upon how their Lord, being the Messiah, could die—after all, a dead Messiah could not resurrect.

Further along during His last retreat to Jerusalem, Jesus again shared with the twelve that He would suffer, be condemned to death, and rise on the third day (Matt. 20:17-19; Mk. 10:32-34; Lk. 18:31-33). Misunderstanding persisted, and their minds remained clouded as they failed to grasp His words (Lk. 18:34). The thought of the true Messiah being able to die was utterly unfathomable for them, which led to Peter taking Jesus aside to urge Him to cease speaking of His demise: "Be merciful to Yourself, Lord; may this never happen to You!" (Matthew 16:22). What Peter implied was, "You are the Messiah and shall reign forever; thus, how could you possibly die?"

Their disbelief persisted as Judas betrayed Him and the soldiers captured Jesus in Gethsemane (Luke 22:52; John 18:12), leading to the apostles' reluctance to accept the fate of their Master. To shield Him from harm, they sought to retaliate, with Peter drawing his sword against the high priest's servant (Matt. 26:51; Mk. 14:47; Lk. 22:50; Jn. 18:10). Their lack of faith in Christ's divine power was conspicuous, as they believed that He who resurrected the dead needed assistance from them, despite His teachings on non-resistance to evil. Jesus rebuked their attempt at physical defense, and in the wake of His arrest, all the disciples abandoned Him (Matt. 26:56; Mark 14:50). Their hasty flight stemmed not solely from fear of persecution but from doubt; was Jesus truly the Messiah if He could be bound and taken like a criminal?

In this turbulent state of uncertainty, they witnessed their Master’s crucifixion from a distance, hidden among the onlookers. With the body of Jesus taken down and buried, they descended into despair, plagued with disappointment. Apart from John, they did not seek the whereabouts of their Master’s body nor chose to join the Myrrh-bearing Women in honoring Him. Instead, they mourned deeply. These feelings of fear, disillusionment, and despair became their reality after losing their Master; hope for His resurrection was absent from their minds.

The women recognized the joyous proclamation of the angelic being, yet in their overwhelming delight, they struggled to comprehend it. They lingered by the grave, lost in amazement. The heavenly being roused them from their confusion with the words: “Go, tell his disciples!”

"He will go before you into Galilee": The Lord assured His disciples that He would lead the way for them in Galilee following His resurrection (Matt. 26:32); this assurance does not negate His manifestation to them in Jerusalem to comfort them. In Galilee, the Lord did truly reveal Himself to His disciples, commissioning them to spread the good news to all nations (cf. Matt. 28:16-20; Jn. 21ff.). - “I have told you”: a declaration affirming the reality of Christ's resurrection and all that had been communicated to the women.

As Mary departed from the tomb and rushed into the city to meet the apostles, other women came to the grave, bringing aromatic spices, and discovered that the stone had been rolled away. Confused by this, two men dressed in radiant garments appeared before them. The Myrrh-bearing women were filled with dread at this sight and lowered their faces in fear. The angels asked, “Why do you seek the living among the dead?” They recalled the Lord’s words and returned from the tomb to proclaim all this to the eleven apostles and the others. At dawn, Mary the mother of Jacob, Salome, and several other women set out for the tomb.