Matthew 28:3

Mat 28:3-4. His countenance was like lightning — Coruscations of light darting from his face; and his raiment white as snow — Glittering with an extraordinary lustre, beyond what any human eyes could bear; and for fear of him the keepers — Though Romans and soldiers; did shake, and became as dead men — Falling down on their faces in a most helpless condition; for they were effectually frightened by the majestic appearance of the angel, and especially by the lightning which flashed from his countenance. Quickly after, it appears, being recovered from their swoon, and finding the stone rolled away, and the sepulchre open, they fled to some distant place, to consult their own safety in so surprising an occurrence. This we have great reason to believe was the case, as nothing is said of any interview between them and the friends of Christ. It is not said at what particular instant Jesus arose, whether it was before the guards fell into this swoon, or after they recovered themselves and fled. Mark, indeed, by observing that Jesus appeared first to Mary Magdalene, may be thought to insinuate that the guards did not see him when he arose; yet the evangelist’s words do not necessarily imply this, for his meaning may be, that he appeared to Mary Magdalene first of all the disciples only. Besides, if the guards even did see him arise, it was, properly speaking, no appearance of Christ to them. However, be this as it may, it is certain that Jesus was arisen and gone before any of the women arrived at the sepulchre.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mat 28:3. Ἰδέα, appearance)[1225] sc. of his face.—λευκὸν, white) Heavenly messengers are not before this occurrence said to have appeared in this dress: they have done so however since: see Act 1:10; Act 10:30.[1226]

[1225] Engl. Vers. “countenance.”—(I. B.)

[1226] The dress corresponded to the message they delivered—Harm., p. 589.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_28:3 f. Ἡ ἰδέα αὐτοῦ] his appearance, his outward aspect, found nowhere else in the New Testament, though occurring in Dan_1:15, 2Ma_3:16, and frequently in classical authors. On the relation of this term to εἶδος, see Stallbaum, ad Plat. Rep. p. 596 A, and Parmen. p. 128 E; and comp. Ameis on Hom. Od. ix. 508, Appendix. The appearance of the countenance is meant; see what follows. Comp. Mat_17:2.

ὡς ἀστραπή] not: as having the form, but as shining with the brightness of lightning. Comp. Plat. Phaedr. p. 254 B: εἶδου τὴν ὄψιν ἀστράπτουσαν. For the white raiment, comp. 2Ma_11:8; Act_1:10. The sentinels were convulsed (ἐσείσθησαν, 3 Esdr. 4:36) with error at the sight of the angel (αὐτοῦ), and became as powerless as though they had been dead. The circumstance of these latter being mentioned again at this point is in strict keeping with the connection of Matthews narrative.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 28:3 . ἰδέα (here only in N. T.; in Sept [160] , Dan 1:13 ; Dan 1:15 ), the appearance, aspect (of the countenance of the angel). Vide Trench, Syn. , p. 262, on μορφή , σχῆμα , ἰδέα . ὡς ἀστραπὴ (Mat 24:27 ), as lightning brilliant, dazzling. τὸ ἔγδυμα α ., his raiment as distinct from his face ὡς χιών , white as snow ( cf. Mat 17:2 ).

[160] Septuagint.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The beams of his eyes, and by the figure Synecdoche, for the countenance.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

His countenance--appearance.

was like lightning, and his raiment white as snow--the one expressing the glory, the other the purity of the celestial abode from which he came.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. His countenance] His appearance, η ιδεα αυτου; or, his face, for so the word is used in some of the best Greek writers. It seems, from Mr 16:5, that this angel had assumed the appearance of a young man.

Like lightning] Coruscations of glory continually flaming from his face. This might produce the confusion mentioned Mt 28:2.

His raiment white as snow] He was clothed in garments emblematical of the glad tidings which he came to announce. It would have been inconsistent with the message he brought, had the angel appeared in black robes, such as those preposterously wear who call themselves his successors in the ministry of a once suffering, but now risen and highly exalted, Saviour. But the world is as full of nonsense as of sin; and who can correct and bring it to reason and piety?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) Like lightning.—The word employed by St. Luke to describe the “raiment has the same force. The “white as snow” has its counterpart in the record of the Transfiguration (Mar_9:3) and the vision of the Ancient of Days in Dan_7:9.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

His countenance was like lightning,.... There was such a lustre and brightness in his face, that it glittered like lightning: such a description is in Dan 10:6,

and his raiment white as snow: the word "white" is left out in the Vulgate Latin, and in Munster's Hebrew Gospel: the angel appeared clad in white, as a token of the purity and innocence of his nature; and because of the victory and triumph of Christ over death and the grave; and that he might be known and taken by the women for a good angel, it being a commonly received notion of the Jews, that ministering angels were clothed in white (b).

"Said R. Ame to R. Levi, show me the Persians; he said to him, they are like to the mighty men of the house of David: show me the Chaberin, (another nation near the Persians,) they are like to destroying angels: show me the Ishmaelites, they are like to devils of the house of Hacsa: show me the disciples of the wise men in Babylon, they are like to the ministering angels.''

Upon which the gloss says,

""to the devils", because they are clothed in black, and are like to devils; to "the ministering angels", "they are clothed in white", and veiled like the ministering angels; as it is written in Eze 9:2, "and the man was clothed with linen": and it is said (c) of R. Judah, that he was veiled, and sat in fine linen fringed, and was like to an angel of the Lord of hosts: and elsewhere (d) it is said, who are the ministering angels? the Rabbins: and why are they called ministering angels? because they are fringed, as the ministering angels, in beautiful garments.''

(b) T. Bab. Kiddushin, fol. 72. 1. (c) T. Bab. Sabbat, fol. 25. 2. (d) T. Bab. Nedarim, fol. 20. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 His countenance was like lightning, and his raiment white as snow:

Ver. 3. His countenance was like lightning] So that though he appeared in a human shape, yet it might easily appear that he was more than a man; his visage showed his power, his habit of innocence, to the terror of the keepers, and comfort of the women.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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, Act 1:10; Dan 7:9; Rev 3:4-5; Rev 4:4; Rev 7:13-14. White, among the Jews, was the symbol of “purity or innocence.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

3. His countenance — Rather, his whole figure. Raiment white — His body was a perfect splendour shining through his investiture.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

His countenance (idea , appearance) was like lightning. The angel"s aspect was as bright and startling as the flash of lightning. (comp. Eze_1:14 Dan_10:6) His raiment white as snow. Pure and glistening, like the effect of the Transfiguration on the Lord. (Mat_18:2; comp. Act_1:10 Rev_10:1)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

3. His countenance was like lightning. Was bright like lightning. Compare Exod. 34:29; Matt. 17:2; Rev. 1:14. And his raiment white as snow. White is the emblem of purity. So was the Savior's raiment at the Transfiguration, and the robes of the saints as described in Revelation.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

His appearance

"The angel's appearance"

was like lightning

This is a simile that emphasizes how bright in appearance the angel was. AT: "was bright like lightning" (See: Simile)

his clothing as white as snow

This is a simile that emphasizes how bright and white the angel's clothes were. The verb "was" from the previous phrase can be repeated. AT: "his clothing was very white, like snow" (See: Simile and Ellipsis)

became like dead men

This is a simile that means the soldiers fell down and did not move. AT: "fell to the ground and lay there like dead men" (See: Simile)

translationWords

snow

fear

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

3. εἰδέα. Here only in N.T., not ‘countenance,’ but ‘appearance,’ ‘species sub oculos cadens,’ not the thing itself but the thing as beholden, ‘ἰδέα τοῦ προσώπου, ‘the look of the countenance.’ (Trench, N.T. Syn. 2nd series, p. 93.)

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3. ἡ ἰδέα] not his form, but his appearance; not in shape (as some would explain it away), but in brightness.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

3. λευκόν] Om. S1 c ff1 g1, 2.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Countenance [ειδεα] . Rev., more correctly, appearance. The word occurs nowhere else in the New Testament. It does not refer to the face alone, but to the general aspect. Wyc., looking.

As lightning. In effulgence. Each evangelist 's account of the resurrection emphasizes different particulars. Matthew alone notes the outward glory, the earthquake, the agency of the angel, and the impotence of the military and priestly power to crush the new faith. He only notices the adoration of the risen Lord before his ascension, and traces to its origin the calumny current among the Jews to this day.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.