Seventh-day Adventist Bible CommentaryMatthew 28

End of the sabbath. [The Resurrection, Matt. 28:1–15=Mark 16:1–11=Luke 24:1– 12=John 20:1–18. Major comment: Matthew and John. See The Resurrection and Subsequent Events; the Crucifixion In Relation To Passover, Passion Week and Resurrection to Ascension.] Gr. opse de sabbatōn. The word opse, here translated “end,”

may mean either “late” or “after.” Opse is used but three times in the NT, here and in Mark 11:19; 13:35, where it is translated “even.” In Mark 11:19 it is not clear whether opse designates the late afternoon of the day mentioned earlier in the narrative, or time after sunset, which would be, according to the Hebrew method of reckoning time, the day following. In Mark 13:35, opse, “even,” designates the first watch of the night, from about sunset till about 9:00 P.M. Usage of opse in the NT is thus comparatively indefinite so far as determining whether the phrase opse de sabbatōn of Matt. 28:1 means late Sabbath afternoon, before sunset, or after Sabbath, on the first day of the week. Use of opse in the LXX is similarly indefinite. Opsia, a related form, appears more frequently in the NT. Opsia is always translated “even,” “evening,” or “eventide.” In Matt. 8:16 and Mark 1:32 it is specifically used of time following sunset. In Matt. 14:23; Mark 6:47; John 6:16 it also designates time after sunset (cf. DA 377, 380). In Matt. 26:20 and Mark 14:17 it is used of the Passover meal, which was supposed to be eaten during the early hours of Nisan 15, after the sunset that brought Nisan 14 to a close (see Additional Notes on Chapter 26, Note 1). In John 20:19 it also refers to time after sunset, probably after darkness had set in (cf. DA 800–802); in Matt. 27:57 and Mark 15:42, time preceding sunset. Commenting on opse de sabbatōn, E. J. Goodspeed concludes that “the plain sense of the passage is: ‘After the Sabbath, as the first day of the week was dawning’” (Problems of New Testament Translation, p. 45). Similarly, J. H. Moulton assigns opse the meaning of “after” in ch. 28:1 (A Grammar of New Testament Greek, vol. 1, p. 72). “After the sabbath, toward the dawn of the first day of the week” is the RSV translation of the time statement of this passage. Goodspeed (op. cit., p. 43) cites Greek writers of the 2d and 3d centuries who use opse in the sense of “after.” Indefinite as the word opse itself is, parallel passages in the other Gospels seem to make clear that Matthew here means “after the Sabbath,” not “late on the Sabbath.” According to Mark 16:1, 2, “when the sabbath was past,” the women “bought sweet spices,” apparently after sundown Saturday night, and went to the tomb “very early in the morning the first day of the week … at the rising of the sun.” Mark’s words are clear and definite, and there seems to be no substantial reason for doubting that he refers to the same visit mentioned in Matt. 28:1. It may also be observed that Jewish regulations on Sabbath travel (see on Ex. 16:29) would have precluded any visit to the tomb from a distance greater than 2/3 mi. The home of Mary Magdalene was Bethany, a distance of 2 mi. from Jerusalem (see on Matt. 21:1). If she spent the Sabbath in Bethany (Luke 23:56), she would not have traveled to the tomb until the Sabbath had closed. If, as some hold, the women’s visit to the sepulcher (Matt. 28:1) took place late Sabbath afternoon, the narrative of vs. 2–15 thereby becomes detached from the time statement of v. 1. But vs. 2–15 appear to give an account of what took place at the time designated in v. 1. It seems improbable that the detailed time statement of v. 1 should be given for the supposed Sabbath afternoon visit to the sepulcher, and no time be indicated for the momentous events of vs. 2–15. There is nothing to indicate a transition in time from Sabbath afternoon to Sunday morning.

In the second place, if, as some have tried to show, the resurrection itself took place Sabbath afternoon, other difficulties appear. The Roman guard had been stationed at the sepulcher during the light hours of the Sabbath day (ch. 27:62–66), yet one night intervened between the beginning of their vigil and the resurrection (ch. 28:13). When both language and context permit interpreting ch. 28:1 in harmony with the unanimous statements of the other gospel writers, there is no valid reason for doing otherwise. Some have suggested that the phrase “in the end of the sabbath” should be connected with ch. 27:66. However, the Greek does not favor such a relationship. It began to dawn. Gr. epiphōskō, literally, “to grow light,” “to dawn.” Epiphōskō is used of both the “dawn” of the 12-hour day (sunrise) and the 24-hour day (sunset). In Luke 23:54 epiphōskō is translated “drew on,” in reference to the approach of the Sabbath at sundown. Expositors are generally agreed that in Matt. 28:1 it retains its literal meaning, and this seems to be confirmed by the parallel statements in the other Gospels. At this season of the year astronomical morning twilight began about 4:00 in the latitude of Jerusalem, and the sun rose about 5:30. If Mary Magdalene arose about the time it began to get light (see John 20:1), and walked from Bethany to Calvary, she would have arrived there about sunrise (see Mark 16:1, 2; cf. John 20:1). First day of the week. Gr. mia sabbatōn. The word sabbatōn in both its plural form, as here, and in the singular, means either “Sabbath,” the seventh day of the week, or “week.” Examples of its use in the latter sense are Luke 18:12; 1 Cor. 16:2; etc. Some whose zeal to promote their personal ideas greatly exceeds their knowledge of Greek have interpreted mia sabbatōn as “the first of the sabbaths,” and concluded that Matthew here designates the resurrection Sunday as the first occasion on which Sabbath sacredness was transferred to the first day of the week. No Greek scholar has ever attempted to make an argument in favor of Sunday sacredness on the basis of this grammatically impossible translation of Matt. 28:1. Novices who have made such an attempt have been rebuked by their more scholarly Sundaykeeping brethren who categorically deny the possibility of such a translation. For such a rebuke, see note no. 1593 in Source Book (vol. 9 of this series). Came. Each of the four evangelists gives his own account of the rapid and dramatic events of the resurrection morning, and, on the surface, each account differs from the others (see Additional Notes on Chapter 3, Note 2). The seeming differences are not due to discrepancies between the various accounts, but rather to their brevity. Mary Magdalene. See Additional Note on Luke 7. The women “beheld where he [Jesus] was laid” (see on Mark 15:47), apparently in order that they might return after the Sabbath to complete the preparation of His body. The other Mary. Probably Mary the mother of James (Mark 16:1) and Joses (ch. 15:47). To see the sepulchre. In view of the fact that Mark (ch. 16:1, 2) and Luke (ch. 24:1) speak of the bringing of spices, some have concluded that Matthew is referring to an earlier visit to the sepulcher, perhaps late Sabbath afternoon, a simple visit to see the tomb. Concerning the improbability of such a visit see on Matt. 28:1.

Ellen G. White

The angel. According to Luke 24:4 there were two angels, of whom Matthew mentions but one. That Matthew and Mark (ch. 16:5) mention but one angel need not be considered a discrepancy between the gospel writers. Gabriel was the chief angel (see DA

780), and is the one both Matthew and Mark refer to. The fact the other angel is not mentioned must not be taken as a denial of his presence. For comment on similar instances where the gospel writers differ as to the number of persons connected with various incidents see on Mark 5:2; Mark 10:46. 4. For fear. Compare the experience of Zacharias (see on Luke 1:12, 13) and that of Mary (see on Luke 1:29, 30) at the appearance of the angel. Keepers. That is, the Roman guards. Did shake. Gr. seiō, the verb form of seismos (see on ch. 8:24). 5. Which was crucified. They had not come to the tomb seeking a risen Saviour. 6. Not here. The empty tomb proclaimed the resurrection of Jesus. All the Jewish authorities needed to do to disprove the resurrection of Jesus. All the Jewish authorities needed to do to disprove the resurrection story was to produce the dead body of Jesus. Had they been able, they would certainly have done so. At their own suggestion and under their own supervision (ch. 27:62–66) the tomb had been sealed, and some of their own number had no doubt witnessed the sealing. As he said. See chs. 16:21; 20:19. Come, see. An invitation to verify the facts concerning the empty sepulcher. 7. Tell his disciples. Perhaps God chose to make these godly women messengers of the joyful news of the resurrection, rather than to give the tidings directly to the disciples themselves, because of their continuing ministry of love and devotion at a time when the disciples had practically forsaken Him. He goeth. As A Jesus had foretold on the night of His betrayal (see ch. 26:32). There shall ye see him. This promise was fulfilled when some 500 believers assembled together secretly on an appointed mountain in Galilee (1 Cor. 15:6; cf. DA 818, 819). The appearances in Judea were, for the most part, very brief. 8. Run. The distance was probably less than half a mile. 9. As they went. Textual evidence favors (cf. p. 146) the omission of the clause, “as they went to tell his disciples.” The context appears, however, to confirm the fact thus stated. Jesus met them. For the circumstances of this appearance see Additional Note at end of chapter. This appearance probably took place not far from the tomb, as it seems unlikely that Jesus would have appeared to the women inside the city. All hail. Literally, “be glad,” or “rejoice.” This was a common form of greeting (see Matt. 26:49; 27:29; Luke 1:28; Acts 15:23; James 1:1). Held him by the feet. Not many minutes previously Jesus had forbidden Mary Magdalene to “touch” Him (see on John 20:17). However, between these two appearances Jesus had ascended briefly to heaven (John 20:17; see Additional Note at end of chapter; cf. DA 790, 793). Worshipped him. Doubtless in recognition of His divinity (see on ch. 14:33). 10. Be not afraid. A common admonition by celestial visitors (see Matt. 28:5; cf. Luke 1:13, 30). Tell my brethren. Compare Mark 16:7. Go into Galilee. See Additional Note at end of chapter. 11. When they were going. That is, while the women were on their way bearing Jesus’ message to His disciples. The watch. That is, the Roman guard (see v. 4).

12. With the elders. Probably a formal session of the Sanhedrin (see on ch. 26:3), which had turned Jesus over to Pilate. Taken counsel. As Jesus had predicted—in the indirect form of a parable, to be sure—the leaders of Israel were unconvinced even though One had now risen from the dead (see Luke 16:27–31). Earlier, when Lazarus was raised, the Jewish leaders had become all the more determined to take Jesus’ life (John 11:47–54). Gave large money. They had bribed Judas in order that they might kill Jesus; now they bribed the Roman soldiers to falsify the account of His resurrection. 13. His disciples came by night. Had this charge been true, the priests, the men who fabricated it, would probably have been the first to demand severe punishment for the soldiers involved in the supposed case of negligence. Instead, they rewarded the soldiers handsomely. Furthermore, the fact that the disciples utterly disbelieved in the face of repeated reports of the resurrection (Mark 16:11; Luke 24:11; John 20:24, 25) eliminates the faintest possibility that they might have conceived a plot to remove the body and announce publicly that Jesus had risen. Also, the utter panic that took possession of them in the garden (Matt. 26:56), and Peter’s fear of detection during the trial (vs. 69–74), preclude the possibility that any of them would have dared to pass the Roman guards, even though sleeping, break the Roman seal, roll away the stone, and carry off the body of Jesus. While we slept. Death was the Roman penalty for permitting a prisoner to escape. Knowing this, the guard would not likely have slept. Furthermore, it is almost inconceivable that all the soldiers should have fallen asleep at once and should have remained asleep during the removal of the stone and of the body of Jesus. Finally, if the soldiers had been asleep when the body was removed, how could they have known who removed it? From every angle the tale invented by the Jewish leaders presents impossible difficulties. It is inconsistent with itself. 14. The governor’s. See on ch. 27:2. We will persuade him. This the Jewish leaders actually did in person (see DA 782). Perhaps they had a royal bribe in store for Pilate, should circumstances demand it. Secure you. Literally, “make you not anxious,” that is, protect you from the death penalty. The priests and elders assumed full responsibility for the situation, as they had previously done for the death of Jesus (ch. 27:24, 25). To be sure, they had no alternative; the whole affair was of their devising. 15. This saying. For several centuries this fabricated account of the empty tomb appeared in Jewish and pagan attacks on Christianity. Justin Martyr, toward the middle of the 2d century, and Tertullian, early in the 3d, mention it. 16. Then. [Appearance on a Mountain in Galilee, Matt. 28:16–20=Mark 16:15–18. Major comment: Matthew.] On this appearance see Additional Note at end of chapter. A mountain. The place is not specified. It may have been some spot already closely associated in the minds of the disciples with the life ministry of Jesus, such as the place where the Sermon on the Mount was given (see on ch. 5:1), or where the Transfiguration occurred (see on ch. 17:1). About 500 believers were gathered together upon this occasion (1 Cor. 15:6; cf. DA 818). 17. When they saw him. They were gathered, awaiting His arrival. Suddenly He appeared among them. Such had been the case with His previous postresurrection appearances.

They worshipped him. In acknowledgment of His divinity and Messiahship. Before the crucifixion and resurrection it was seldom that even the Twelve worshiped Jesus. Doubted. See on ch. 14:31. This does not refer to the Eleven, all of whom were now convinced, but to others among the 500 believers assembled on the mountainside, many of whom had never before seen Jesus (see DA 819). 18. Power. Gr. exousia, “authority” (see on Matt. 10:1; Mark 2:10). Jesus had exercised authority (exousia) throughout His earthly ministry (Matt. 7:29; 21:23); nevertheless that authority had been voluntarily limited. Now He once more had all authority as before He came to this earth to assume the limitations of humanity (see Phil. 2:6–8). The sacrifice in behalf of man had now been completed. Jesus had already entered upon His mediatorial work in the sanctuary above. See Additional Note on John 1; see DA 819. 19. Go ye. Verses 19, 20 constitute the great charter of the Christian church. In the word “ye” Christ included all believers to the very end of time (see DA 822; cf. 819). As disciples, the Eleven had been learners in the school of Christ; now, as apostles, they were sent forth to teach others (see on Mark 3:14). For further comment on the responsibility of believers in Christ to share their faith see on Matt. 5:13–16; Luke 24:48. Therefore. That is, in view of the “power” referred to in v. 18. Teach all nations. Literally, “make disciples of all nations,” including both Jews and Gentiles in every nation (cf. Rom. 1:16; 2:10). Compare this with the great promise that the gospel of the kingdom would be “preached in all the world for a witness unto all nations” (see on Matt. 24:14). This commission is sometimes referred to as the “charter of foreign missions.” Christianity was the first religion to assume a truly international character. Pagan religions were largely devoid of missionary zeal and activity. They were primarily national in character and did not set out to make converts of other national groups. The gospel commission effectively eliminates national boundaries, and men of all nations find themselves members of one great brotherhood in which “there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female,” for all are “one in Christ Jesus” (Gal. 3:28; cf. Col. 3:11). Christianity effectively destroys all barriers of race, nationality, society, economics, and social custom. Christianity depends for success on its disentanglement from all national peculiarities, forms of government, social institutions, and everything of a purely local character. Baptizing. See on Matt. 3:6; Mark 16:16. In the name. This may mean into the family of, or upon the basis of authority delegated by, God, etc. The Father. For the significance of this title see on ch. 6:9. The Son. For the significance of the title “Son” as applied to Christ see on Mark 2:10; Luke 1:35. For Jesus as the Son of man, see on Matt. 1:1; Mark 2:10. Holy Ghost. Or, “Holy Spirit.” See on ch. 1:18. For the office and work of the Holy Spirit see John 14:16–18; John 16:7–14. The nature of the Holy Spirit is a divine mystery, one on which Inspiration has not seen wise to speak. On this subject speculation is futile. 20. Teaching them. The acceptance of the gospel of Jesus Christ involves the action of the intelligence. Only an intelligent Christian can be a real Christian. Concepts of Christianity that make of conversion and salvation a simple assent to faith in Jesus Christ as the Saviour—important though that be—omit a most important part of the gospel

commission. It is fully as important to teach men to observe the things Christ has commanded as it is to baptize. In fact, faith in Christ calls for constant growth in “the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). Without the exercise of the mental faculties to understand the revealed will of God, there can be no real Christianity, no real growth. Instruction is thus of vital importance before and after baptism. Without adequate instruction in the great vital truths of the gospel, there can be no true religious life. At the same time, it is the wonderful love of Christ that subdues hearts. Without genuine love for Christ the doctrines and forms of religion lose their meaning and value. All things. Nothing is to be omitted. It is not for man to declare that some of Christ’s teachings are outmoded. Whatsoever I have commanded you. Human traditions and human requirements are of no value before God. Any teaching that is without the authority of Christ has no place in the Christian church. For comment on the vital distinction Jesus drew between “the commandment of God” and “the tradition of men” see on Mark 7:7, 8, 13. I am with you alway. At first thought it seems strange that Jesus should make such an announcement as this when He was about to ascend to heaven and be parted, bodily, from His disciples until the day of His return in power and glory. However, by virtue of the gift of the Holy Spirit, Jesus would be closer to believers throughout the earth than would be possible had He remained bodily present (see John 16:7). The Scriptures make the presence of Christ real to every humble believer. Through the gift and guidance of the Holy Spirit, every disciple of the Master may find fellowship with Christ as did the disciples of old. The end of the world. Or, “the end of the age” (see on chs. 13:39; 24:3). From “the foundation of the world” (ch. 25:34) Jesus has been working for the salvation of His people, and He will continue with them till the close of time. Amen. See on ch. 5:18. Textual evidence may be cited (cf. p. 146) for the omission of this word. ADDITIONAL NOTE ON CHAPTER 28 Because each of the gospel writers provides so brief an account of the events of the resurrection morning and notes details not mentioned by the others, the exact order of events at the sepulcher is difficult to ascertain. The following tentative arrangement seems to accord best with all available information on the subject: 1. At the last hour of the night, just before daybreak of Sunday morning, the body of Jesus was still in the tomb (see DA 779; see The Resurrection and Subsequent Events). 2. While it was still dark Mary Magdalene started on her way to the tomb (John 20:1). The other women appear to have been together as they approached the sepulcher (see DA 788). Perhaps they had agreed to meet Mary at the tomb about sunrise (see Mark 16:2).

Ellen G. White

While it was still dark (see DA 779, 780), and while the women were on their way to the tomb (see DA 788), “the angel of the Lord descended from heaven,” “rolled back the stone from the door” (Matt. 28:2), and called out, “Son of God, come forth; Thy Father calls Thee” (DA 780).

When Christ and the angels (see on ch. 28:2) departed, the Roman soldiers, who had seen the angel roll away the stone, had heard him call forth the Son of God, and had

actually seen Christ come forth from the tomb, left the sepulcher and hastened into the city with the greatest news of time and eternity (vs. 3, 4, 11–15; cf. DA 780, 781).

Mary Magdalene arrived at the tomb, and finding the stone rolled away (John 20:1), hastened to tell the disciples (John 20:2; cf. DA 788).

Ellen G. White

The other women, including Mary the mother of James, together with Salome and Joanna (see Mark 16:1; Luke 24:1, 10), arrived at the sepulcher. They found seated on the stone he had rolled from the door of the tomb, the angel who had descended from heaven and summoned Christ from the grave (Matt. 28:2; cf. DA 788). Seeing him, the women turned to flee, but were restrained by the assuring message of the angel, who spoke to them the words recorded in vs. 5–7 (cf. Mark 16:6, 7; DA 789). Entering the sepulcher, they found another angel sitting on the stone slab where Jesus had lain (Mark 16:5; cf. John 20:12). He spoke to them the words recorded in Luke 24:5–7 (cf. DA 789).

Without lingering, the women left the sepulcher to report to the disciples, as bidden by the angels (Matt. 28:8, 9, 11; cf. Mark 16:8; Luke 24:9, 10). Events thus far apparently took place in rapid succession, for it was while the women were on their way to find the disciples that the Roman guards arrived at the residence of “the chief priests” with their report (Matt. 28:11).

In the meantime Mary Magdalene had found Peter and John and reported finding the sepulcher empty (John 20:2). The two disciples ran to the sepulcher, but John arrived first (John 20:3, 4). Peter, and then John, entered the sepulcher, but neither of them saw the angels (John 20:5–10; cf. Luke 24:12). Mary followed them to the sepulcher, and remained after Peter and John had departed (John 20:11; cf. DA 789).

Mary stooped to look into the sepulcher and saw the two angels seated on the slab of stone where Christ’s body had lain (John 20:11–13; cf. DA 789).

Raising herself from her stooping position, Mary heard the voice of Jesus, who asked the same question previously posed by the angels, but did not realize that it was Jesus (John 20:14, 15). Then Jesus revealed Himself to her, the first human being—aside from the Roman soldiers (see DA 790)—to see Him risen from the grave (Mark 16:9). The conversation of John 20:15–17 took place, and Mary hastened to report to the disciples that she had seen the Lord (John 20:18).

After Mary’s departure Jesus ascended briefly to heaven for the personal assurance that His sacrifice was acceptable, and the Father ratified (accepted, or approved) the covenant entered into between Himself and Christ before the world was (John 20:17; cf. DA 790).

After He had ascended to the Father, Jesus appeared to the other women (DA 793), addressing them with the words “All hail” (Matt. 28:9, 10; see DA 793). This was while the women were on their way to report to the disciples (v. 9), and events must therefore have followed one another in rapid succession. This seems to have been the last appearance connected with the events of the resurrection morning, unless the appearance to Peter (Luke 24:34; 1 Cor. 15:5) occurred soon after that to the women. It should be noted that after the resurrection Jesus appeared only to His personal followers (see EGW Supplementary Material on 1 Cor. 15:6). Later appearances on the resurrection day were: 1. To Peter (Luke 24:34; 1 Cor. 15:5), prior to the walk to Emmaus. 2. To two disciples on the way to Emmaus, one of whom was named Cleopas (Luke 24:13–32; Mark 16:12).

3. To the ten disciples who were in the upper room, following the return of the two disciples from Emmaus (Mark 16:14; Luke 24:33–48; John 20:19–23; 1 Cor. 15:5). Thomas was absent (John 20:24, 25). Additional appearances between the resurrection day and the ascension were: 1. To the Eleven, Thomas being present, in the upper room, a week later, probably the following Sunday (John 20:26–29). 2. Soon after the close of Passover week (DA 809; see Additional Notes on Chapter 26, Note 1) the disciples left for Galilee to keep the appointment Jesus had made with them (Matt. 28:7; Mark 16:7). The appearances in Galilee came, roughly, within the limits of Friday, Nisan 28, and Sunday, Iyyar 21. These limits are based on the travel time to and from Galilee. The disciples were back in Jerusalem in time for the ascension, Iyyar 25. The disciples thus remained in Galilee about three weeks, and during these three weeks Jesus met with them twice. The first of these appearances was to seven of the disciples as they were fishing on the lake of Galilee (John 21:1–23). See the Resurrection to Ascension 3. The appearance to about 500 persons on a mountain in Galilee, the place and time having been appointed by Jesus before His death (Matt. 28:16; Mark 16:7; 1 Cor. 15:6; DA 818). On this occasion Jesus spoke the words of Matt. 28:17–20 (see DA 819). Jesus’ brothers were converted at this time (see EGW Supplementary Material on Acts 1:14). 4. Jesus also appeared to James, whether in Galilee or at Jerusalem is not revealed (1 Cor. 15:7). 5. The appearance to the Eleven in Jerusalem on Thursday, Iyyar 25, when Jesus led them out to the Mount of Olives, in the vicinity of Bethlehem, and ascended to heaven (Mark 16:19, 20; Luke 24:50–52; Acts 1:4–12). This is probably the meeting with the apostles that is mentioned in 1 Cor. 15:7. The repeated postresurrection appearances of Jesus were designed to convince the disciples and others of the reality of the resurrection, to give them the opportunity to become familiar with their Master in His glorified body, and to enable Jesus to prepare them for the task of proclaiming the good news of salvation to the world (see DA 829). Efforts to prevent the resurrection and to circulate a false report concerning it (Matt. 27:62–66) served only to provide additional confirmation of it as a historical fact. It was the certainty of a risen and living Lord that breathed conviction into the message of the apostles as they went forth to proclaim the good news of salvation. Of this certainty they spoke again and again, in words charged with power and inspired by the Holy Ghost (see Acts 3:12–21; 4:8–13, 20; 29–32; 1 Cor. 15:1–23; 1 Thess. 1:10, 17; 1 John 1:1–3). The dynamic fact of the Christian religion is that its Founder is “alive for evermore” and has “the keys of hell and of death” (Rev. 1:18). To this transcendent truth the many postresurrection appearances of our Lord bear witness. Inspiration has certified this momentous event in a way that will convince all who are willing to examine the evidence.

Ellen G. White

Ellen G. White

Ellen G. White

Ellen G. White