Haydock's Catholic Bible Commentary: Matthew
Chapter 28
Ver. 1.[1] And in the end of the sabbath, when it began to dawn towards the first day of the week. According to the letter, in the evening of the sabbath, which began to dawn on the first of the sabbath; (or of the sabbaths in the common Greek copies.) This latter translation, which is that of the Rheims Testament, is certainly more according to the letter, and more obscure than it need to be. First, by translating, on the first of the sabbath, where sabbath is taken for a week, as in other places, Luke xviii. 12.; Acts xx. 7.; and 1 Corinthians xvi. 2. It may therefore here be literally translated, on the first day of the week. Secondly, By the evening, is here meant the night: for in the Scriptures, both the Latin and Greek word, which we find in this place, not only signifies that time which we commonly call the evening, but is also put for the whole night itself, and for the time from sunset to sunrise next morning. Thus it is taken in the first chapter of Genesis, where, in the computation of natural days of 24 hours, all the hours in which it was dark, are called vespere, in the Septuagint. And all the hours in which it was light, are called mane, proi. et factum est vespere & mane dies unus, i.e. primus. And from the fourth day, on which were created sun and moon, by vespere was understood all the time from the sun setting on such parts of the earth, to its rising to them again: and mane signified all the day, or the hours that the sun appeared to the like parts of the earth. Therefore, the literal and proper sense of the verse is: in the night, i.e. in the latter part of the night of the sabbath, or after the sabbath, towards the morning of the first day of the week. And that in this place is signified the latter part of the night, and not what is commonly called the evening, appears first by the following words, when it began to dawn, or to be light. Secondly, It appears by the other evangelists. St. Mark (xvi. 1.) says, when the sabbath was past ... very early in the morning. St. Luke says, (xxiv. 1,) very early in the morning. St. John (xx. 1.) says of Mary Magdalene, that she came in the morning, when it was yet dark.
From all which it is plain, that Mary Magdalene, and the other pious women, came to the sepulchre at the end of the night after the sabbath-day, or when it began to be light, and about sunrise on the first day of the week, on our Sunday. --- There may indeed be some doubt whether the Latin word vespere be not an adverb, corresponding to the Greek opse, sero. And then it may be translated with Dr. Wells: late in the night after the sabbath, as it began to dawn towards the first day of the week. But this makes no difference at all as to the sense. And the other Mary, &c. St. Mark says, Mary, the mother of James and Salome. St. Luke also names Joanna, who was wife to Chusa, Herod's steward. These women had rested the sabbath, and as soon as it was over, i.e. after sunset, they bought spices, and prepared them in the night, in order to embalm the body next morning. (Witham)
Ver. 2. Behold ... an angel. The angel did not remove the stone to afford a passage to Christ when he arose; for Christ most certainly arose before the angel appeared; but he removed the stone to prepare the way for the women, and to shew the soldiers that Christ was arisen. He sat on the stone, that the women might know he had removed it; and, in the second place, that they might not be terrified at the appearance of the soldiers; for he exhorted them not to fear, but to come and see; and lastly, to prevent the soldiers from putting in another body, had they been so disposed. The holy women seem not to have known that there were guards placed near the sepulchre; otherwise they would not have been so solicitous who should roll away the stone for them, as how they should deceive the guards and break the seal. (Tirinus) --- For an angel of the Lord. This angel, who came to testify Christ's resurrection, removed the great stone; but Christ was risen before, who according to all the fathers, says Estius, rose, the sepulchre being yet shut.[2] --- St. Matthew and St. Mark name but one angel; St. Luke and St. John name two. It may be answered, that the women saw one at one time, and two at another: one upon the stone, out of the monument; (which also frightened the guards) afterwards this angel disappeared, and the women coming near, and looking into the vault, saw two angels, when he that was on the right side said, why seek you him that is living, among the dead? --- Another difference to be observed, is, that Sts. Matthew, Mark and John tell us, that the angel, or angels, sat; and St. Luke, that they stood: they might sit at one time, and stand at another. Besides that in the style of the Scriptures, standing, or sitting, many times imply no more than that they were present there. --- In the third place, we take notice that Mary Magdalene seems to have come running to St. Peter, and St. John, as soon as she saw the stone removed, with these words, They have taken away the Lord ... and we know not where they have laid him: John xx. 2, we do not there read that she said any thing of the angels. Or perhaps St. Peter and St. John ran away before they heard all that Magdalene had to say. In all these there is no contradiction; and the difficulties rise only from this, that each evangelist does not relate all the circumstances. (Witham)
Ver. 4. The guards were struck, &c. Fear and astonishment seized upon them, because they had not that charity for our Redeemer, of which he is so deserving; and they became petrified, like statues, at the thought that the crucified Jesus was arisen from the sepulchre. For these men guarded the sacred tomb, actuated more by passion and cruelty than by any sentiment of love and duty. (Rabanus)
Ver. 5. It is not yours to fear, who love Jesus Christ: let those rather fear, who through hatred have crucified Jesus. All such, if they do not repent of their wickedness, must have to undergo the greatest extremities of pain. (St. Chrysostom, hom. xc.) --- Those miscreants fear, because they have not charity, but fear not you; for I know you seek him that was crucified, who is risen, as he promised you. These affectionate women sought Jesus among the dead, who was then among the living. The recent storm of calamities had nearly overwhelmed their faith, and the weight of temptations had so enfeebled their understanding, that they came to seek the Lord of heaven as one dead among the dead. (St. Jerome) --- The angel blushes not to style Jesus the crucified; for this is now the height and perfection of all good. By these glad tidings he endeavoured to expel their fears, speaking with a smiling countenance, as the messenger of the most joyful news. (St. Chrysostom, hom. xc.)
Ver. 6. He is risen, as he said. This is to put them in mind of what they ought to have remembered, and believed. --- St. Luke is more particular; and tells us the angel said: remember how he spoke to you, when he was yet in Galilee, that the Son of man must be delivered into the hands of sinners, and be crucified, and on the third day rise again. (Witham) --- By this the angel gave them to understand, that if they would not believe him upon his own testimony, they should at least on the testimony of their Redeemer's promises, who had frequently assured them that on the third day he should rise again. (St. Chrysostom, hom. xc.)
Ver. 7. Into Galilee. It is not without reason that the angel informs the women that he will go before them into Galilee; for Galilee is interpreted a transmigration, or a passage. O happy women, who merited the glorious ministry of announcing to a sunk and distressed world the triumphant resurrection of our Redeemer. But thrice happy those souls, who in the day of judgment shall deserve to sing in everlasting canticles, the joy you now conceive in your breasts at the happy resurrection of Jesus. (Ven. Bede) --- Moreover, the disciples being Galileans, it was natural for them to return to Galilee, after the festival week of the Passover. (Bible de Vence)