Matthew 28:5

Mat_28:5

And the angel answered and said unto the women.

Fears dispelled

Why should not the seekers of Jesus fear?

I. Because in seeking Him, they have an evidence that He has sought them, and found them, and touched their hearts.

II. They that seek Christ should rejoice; for in seeking they shall certainly find.

III. In finding Christ, they find everything suited to banish their fears. Christ has magnified the law. Sin taken away that troubles the conscience; death disarmed of his sting; the grave of its terrors; the dominion of Satan destroyed.

IV. Nothing shall finally separate them who have sought and found Christ (Rom_8:38-39). (H. Foster.)

An Easter thought for those who are seeking Jesus

Never had women more cause to fear than these helpless creatures, who came forth with trembling steps, but loving hearts, to the sepulchre of the crucified Christ. Most blessed then to them must have been the angels words, Fear not. They speak to us as much as to the women at the sepulchre, etc. Light streams forth upon us in this passage from three distinct sources.

I. From the persons addressed.

1. They were women, who from their sex were naturally timid, and had in themselves nothing to enable them to face a supernatural appearance, or any of the terrors of such a scene as we have here. The doctrine of inherent weakness.

2. From the emphatic word Ye, the most important instruction is to be derived. Ye are Jesus friends; no cause for fear have ye. Full of teaching to those, who, weak, frightened, sorrowful are seeking Jesus. Also to His true disciples, however weak, etc. They stand in the power of their relationship to Christ, and need desire no more.

II. From the work in which they were engaged. There was-

1. Loving personal search. They are blessed indeed who are thus seeking after Christ; like these women, they want to get to Himself.

2. Loving service.

3. Entire devotion to one rejected by the world. (P. B. Power, M. A.)

The womens visit to the grave of Jesus

I. The gloomy approach. Characterized by visible grief, secret hope, timid faith.

II. The wonderful experience. The anticipated difficulty removed. The unexpected vision. The overpowering fear. The consoling exhortation.

III. The joyous return. Mingled emotions leading to rapid movement. The blessed meeting by the way. The salutation and commision. (E. W. Wilson.)

The women-friends of Jesus

1. Women, though weak, are capable of religious offices. No understanding so weak, but it may believe; no body so weak, but it may do something in some calling.

2. These women were early in their religious work, they began betimes.

3. As they were early and forward, so were they earnest and sedulous.

4. Upon what their devotion was carried; upon things which could not entirely be done; yet God accepted their devotion. Where the root and substance of the work is piety, God pretermits many times errors in circumstance. (John Donne.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 28:5-6. And the angel said to the women, Fear not ye — The resurrection of Christ, which is the terror and confusion of his enemies, is the joy and consolation of his friends; the ground of their confidence and hope, and the source of their comfort and felicity, for time and eternity. For I know that ye seek Jesus that was crucified — I know you are friends to the cause of your late great Master, and I do not come to frighten, but to encourage you. The angel mentions his being crucified, the more to commend their love to him. As if he had said, You seek him still, though he was crucified; you retain your regard and affection for him, notwithstanding that instance of his humiliation. Observe, reader, that true believers love and seek Jesus not only though he was crucified, but because he was so treated. He is not here, for he is risen — To be told, He is not here, would have been no welcome news to those who sought him, if it had not been added, he is risen. Observe, it is matter of comfort to those who seek Christ, and miss of finding him where they expected, that he is risen, and that by his resurrection a firm foundation is laid for their faith, a foundation on which they are invited to build, however unworthy, however guilty; and to whom, as to a living stone, though disallowed of men, all must come that would build for eternity, for other foundation than this can no man lay. As he said — He said he would rise, and you know he is truth itself, and therefore had reason to expect that he would rise: why then should you be backward to believe that which he told you would take place? Reader, let us never be surprised at that, or think that strange, of which the word of Christ has raised our expectation, whether it has respect to the sufferings of this present time, or the glory that shall be revealed. If we remember what Christ hath said to us, we shall the less wonder at what he doth with us. This angel, when he said, He is not here, he is risen, makes it appear, that he preaches no other gospel than what they had already received; for he refers to the word of Christ as his authority for what he affirms; he is risen, as he said. Come, see the place where the Lord lay — Probably, in speaking that he rose up, and, going before the women into the sepulchre, said, Come, see the place. This clearly reconciles what St. John relates, (Joh 20:12,) this being one of the two angels there mentioned.

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

ANGELS AT THE SEPULCHER

Mat 28:5-7; Luk 24:4-8; Mar 16:5-7 : “Having come to the sepulcher, they saw a young man sitting on the right, clothed with a white robe; and they were affrighted. And he says to them, Be not alarmed; you are seeking Jesus the Nazarene, who was crucified; He is risen; He is not here; behold the place where they laid Him. But go tell His disciples, and Peter, that He goes before you into Galilee; and there you shall see Him, as He said to you.” Luke: “And it came to pass, while they were at a loss concerning Him, and two men stood before them in shining apparel, they being afraid, and inclining their face toward the ground, he said to them, Why seek ye the living among the dead? He is not here, but is risen. Remember how He spoke to you, being yet in Galilee, saying that it behooves the Son of man to be delivered into the hands of sinful men, and to be crucified, and to arise the third day; and they remembered His words.” These were angels in human form, and it is highly probable that Gabriel, who announced His conception, was one of them. We see here that these holy women were much alarmed, as in all ages it has been very trying to mortal nerves to meet glorified spirits. In this there is nothing condemnatory, but a demonstration of the simple fact of decisive, angelic superiority, so that their presence, when seen with mortal eyes, inundates us with the realization that we are actually in contact with the eternal world, and hence overawed, and even panic-stricken, by the certainty of the heavenly inhabitants literally present and looking us in the face. Here we observe an especial message sent to Peter, doubtless from the fact of the unhappy notoriety he gave himself by denying the Lord while under prosecution.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Mat 28:5. Μὴ φοβεῖσθε, fear not) An expression used at the commencement of visions, which tempers fear, arising from the glorious sight overpowering the hearts of mortals, which promises security, and conciliates attention.—ὑμεῖς, ye) Although the soldiers are left to their fear.—οἶδα, I know) Thus the angel impresses his words on their heart.

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

Mat_28:5 f. Αποκριθείς] said in view of the terrifying effect which he saw was being produced upon the women by what was taking place. Comp. on Mat_11:25.

μὴ φοβεῖσθε ὑμεῖς] ὑμεῖς is neither to be understood as a vocative (O vos!), nor to be referred to what follows (both of which Fritzsche has suggested); but, as the simplicity of the address and a due regard to the sense require, is to be taken thus: ye should not be afraid, ὑμεῖς being thus regarded as forming a contrast to the sentinels, who are paralyzed with terror. To say that no particular emphasis ever rests upon the personal pronoun (de Wette) is to say what, as regards the whole of the New Testament, is simply not the case (instance also Mar_13:9; Act_8:24).

οἶδα γὰρ, κ.τ.λ.] Ground of the reassuring terms in which the angel addresses them; he knows the loving purpose for which they are come, and what joyful news he has to tell them!

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 28:5-7 . The angel speaks to the women . μὴ φοβεῖσθε ὑμεῖς , fear not ye , with tacit reference to the guards. οἶδα γὰρ : γὰρ gives a reason for the soothing tone of the address. The angel recognises them as friends of the Crucified.

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

The word (Ye) is spoken with force to confirm the women, now that the soldiers were afraid.

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

And the angel answered and said unto the women, Fear not ye--The "ye" here is emphatic, to contrast their case with that of the guards. "Let those puny creatures, sent to keep the Living One among the dead, for fear of Me shake and become as dead men (Mat 28:4); but ye that have come hither on another errand, fear not ye."

for I know that ye seek Jesus, which was crucified--Jesus the Crucified.

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 5. I know that ye seek Jesus] Speaking after the manner of men, these women deserved to be the first witnesses of the resurrection of Christ: during life they ministered to him, and in death they were not divided. They attended him to the CROSS, notwithstanding their attachment to him exposed them to the most imminent danger; and now they come to watch and weep at his TOMB. The common opinion is, that women are more fickle and less courageous than men. The reverse of this I believe to be the truth, in those who are thoroughly converted to God; and who, previously to conversion, whether man or woman, can be trusted in any case?

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

(5) The angel answered and said. . . .—We do not read of any words as spoken by the women, but the words which they now heard were an answer to their unuttered questionings and fears. The bright one on whom they gazed knew their distress and amazement at the sight of the emptied sepulchre, and told them that there was no cause for fear.

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

5. Fear not ye] The pronoun “ye” is emphatic in the original. A contrast with the alarm of the soldiers is implied.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the angel answered and said unto the women,.... Who being come up, were also affrighted at the sight of the angel. The Arabic version leaves out the first part, "and the angel answered": which is a Jewish way of speaking, when nothing goes before, to which it is a reply; and renders the other part thus, "and said to the two women": but from the other evangelists it appears, that there were more women than two; see Mar 16:1,

fear not ye; some put an emphasis upon the word "ye", as if used in opposition to the keepers, who had reason to be afraid, but not these good women. It was very common with gracious persons to be filled with fear at the sight of an angel, as Zacharias, and the shepherds; but without reason; they are their friends, their fellow servants, and ministering spirits to them. The Persic version adds, "but come near before, for ye are his familiars": the reason alleged, by the angel, why they had no reason to fear, is,

for I know that ye seek Jesus, which was crucified: the knowledge which angels have of saints is very considerable, and which arises from their frequent embassies to them, care and guardianship of them, the good offices they perform, and their several ministrations to them; and the knowledge which the angel had of these good women, might not be from immediate revelation, but from the observations he had made of them: they had followed Jesus from Galilee, they had attended him all the while he was on the cross, and were now come to his grave to anoint him; and from their words and gestures, the angel might know that they were the disciples of Christ, and now sought him; and therefore had no reason to fear, as those who were his adversaries: and indeed, such as seek a crucified Christ, and life and salvation by him, have no reason to be afraid of any thing; not of sin, and its damning power, since Christ saves, his blood cleanses, and his righteousness justifies from all sin; nor of the law, its menaces, curses, and condemnation, for Christ has redeemed them from it; nor of Satan, and his principalities and powers, who are spoiled by Christ, and out of whose hands he has ransomed his people; nor of the world, since Christ has overcome it, and delivered his people from it; nor of death, whose sting is taken away, and that abolished as a penal evil; nor of hell, and wrath to come, from which he has saved them; and much less of good angels, who are kindly disposed to them: and such are they that seek a crucified Christ, whom Christ has first sought, and looked up, and found in redemption and the effectual calling; who are made sensible of their lost and dangerous state by nature, to whom Christ has been manifested; and who see both their need of him, and his worth and value: these seek to him in the first place, and with all their hearts, for cleansing, pardon, righteousness, rest, food, salvation, and eternal life: they seek for him where he is, and is revealed, in the Scriptures, in the Gospel, in the ordinances, and at the Father's right hand.

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

5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.

Ver. 5. Fear not ye] As the wicked are forbidden to rejoice for joy as other people, Hos 9:1; so the godly to fear, so long as they have Christ by the hand; no, though the earth be removed, and the mountains cast into the midst of the sea, Psa 46:2. David would not fear the shadow of death, the darkest side of death, death in its most hideous and horrid representations, because God was with him, Psa 23:4; when Manasseh, that faced the heavens in his prosperity, in trouble basely hides his head among the bushes, and is there hence set, and bound with fetters, 2Ch 33:11. These desperate soldiers run away as dastards, when the women stand it out, and as true daughters of faithful Sarah they are not afraid with any amazement, 1Pe 3:6.

I know that ye seek Jesus] God and his angels know our goodness, why then should we hunt after men’s applause? Caesar hoc ipso veram laudem meruit, quod falsam conternsit, saith Lipsius: It should suffice us to know that our faith, how little soever seen or set by the world, shall be found to praise, and honour, and glory at the appearing of Jesus Christ, 1Pe 1:7. The eclipsed moon shall by degrees wade out of the shadow.

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.

And the angel answered and said ... - This was not on the outside of the tomb, for Matthew does not say that the angel appeared to the “women” there, but only to the keepers. Mark says, “entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment” Mar 16:5. Luke says Luk 24:3, “they entered in, and found not the body of the Lord Jesus; and as they were much perplexed thereabout, behold, two men stood by them in shining garments.” Seeing the stone rolled away and the sepulchre open, they of course anxiously entered into it, to see if the body was there. They did not find it, and there they saw the vision of the angels, who gave them information respecting his resurrection. Infidels have objected that there are three inconsistencies in the accounts by Mark and Luke:

1. That Mark says the angel was sitting, and Luke says they were standing. Answer: The word in Luke does not of necessity mean that they “stood,” but only that they were “present.” Or it may be that the one that Mark mentions was sitting when they entered, and then arose.

2. It is objected that Luke mentions two, but Mark and Matthew one. Answer: Mark mentions the one who spoke; for it cannot be supposed they both spake the same thing. He does not deny that another was present with him. Luke affirms that there was. This way of speaking is not unfrequent. Thus, Mark and Luke mention only one demoniac who was cured at Gadara. Matthew mentions two. In like manner Mark and Luke speak of only one blind man who was cured at Jericho, while from Matthew it is certain that two were. The fact that but one is mentioned, where it is not denied that there were others, does not prove that there could not be others.

3. Matthew calls this an “angel.” Mark and Luke say “a man.” Answer: Angels, in the Scriptures, from “appearing” in the form of human beings, are often called as they “appear,” and are mentioned as men. See Gen 18:2, Gen 18:16, Gen 18:22; Gen 19:1, Gen 19:5. “Fear not ye.” That is, “Be not agitated, or troubled, that you do not find the body of the Saviour. I know that ye seek him, and are troubled that he is removed; but you need not fear that he has been stolen. You will see him again in Galilee.”

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

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. John 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. John Chrysostom, hom. xc.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Mark saith, Mar 16:5-8, And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man, for they were afraid.

Luke saith, Luk 24:3-11, And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: and as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words, and returned from the sepulchre, and told all these things unto the eleven, and to all the rest. It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. And their words seemed to them as idle tales, and they believed them not.

John saith, of Mary Magdalene only, Joh 20:2, Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

Matthew in this relation omits many things more distinctly related by the other evangelists. When the women came to the sepulchre, they first entered in; so saith Mark and Luke. It was within that they saw the angel, habited as it were in a long white, shining garment. They were affrighted, (as we naturally are upon apparitions), they bowed down their faces to the earth. The angel bids them not to fear, he knew that they sought Jesus of Nazareth, who was crucified;

Why seek ye the living among the dead? he is not here, but is risen; showeth to them the place where his body was laid; minds them of Christ’s words to them in Galilee, Mat 18:23; bids them go tell his disciples (Mark adds, and Peter) that he was going before them into Galilee, and that there they should see him, as he had said unto them, Mat 26:32; Mar 14:28.

They departed quickly from the sepulchre (as Matthew saith) with fear and great joy; Mark saith, trembling and amazed. John doth not say, unbelieving, but he saith it in effect, for he saith, that they said to Simon Peter, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. The cause of their fear and amazement was doubtless the apparition of the angel. The cause of their sudden joy was the news that he was risen, told them by the angel. It appeareth that their joy was but a sudden flash of passion, not rising from the certainty of their souls as to the truth of what they heard, because they said to the disciples, that they did not believe it, but upon second thoughts concluded that somebody had removed our Saviour’s body: neither did the apostles themselves believe it, as appeareth by Luke; he saith they looked upon it as an idle tale.

John saith expressly, Joh 20:9, As yet they knew not the scripture, that he must rise again from the dead: they knew it notionally, but they did not give a firm and a fixed assent to it, they did not believe it. It was not, it seemeth, in the power of their wills to believe this article of Christ’s resurrection; for as they had a Divine revelation of the thing from Christ himself, so we cannot but think they had mind and good will enough to believe it. But God had not given them the power of faith as to this point.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Angel… unto the women — By comparing Mark, we find that the angel who sat upon the stone to appal and stupefy the guards, had entered the sepulchre as the women drew nigh, doubtless to prevent their being deterred from approaching. The women entered the sepulchre and there the words of the angel were uttered to them. The fact that the women entered the sepulchre and were there addressed by the angel, is implied by Matthew in Mat_28:6. We learn from Mar_16:9, that on their first entrance the women saw but one angel and he sitting, at which they were terrified. Luke adds that, a moment after, two angels stood before them, (the one being joined by a second, to confirm the truth by two witnesses,) so that the words were uttered standing; the first angel doubtless having risen and being speaker for both. Thus all three evangelists are reconciled in regard to the number and positions of the angels. Fear not — His purpose was to shed terror and stupefaction upon the guards, but to speak peace and courage to these mourning friends of Jesus. Luke furnishes further words of the angel, as he supplies the fact that there was another angel standing with him.

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

The angel answered and said. The women arrived probably while the guards were lying unconscious on the ground. They saw them, and they saw the angel rotting on the stone, or, according to St. Mark, "a young man sitting on the right side, arrayed in a white robe;" St. Luke says that "two men stood by them in dazzling apparel," i.e. first one had shown himself, and then another. Doubtless innumerable angels were thronging around, and one or more became visible to certain persons as they were capable of receiving spiritual impressions, or as these spirits were directed to show themselves. The women spake not, were too affrighted to ask questions; hut their amazed look, their blank surprise, were themselves interrogative, and the angel replied to their inward emotion. Fear not ye (umeiv , emphatic). The soldiers have cause to fear; they are the enemies of the Lord; but ye are his friends, and need feel no alarm. Ye seek Jesus, which was crucified. Ye are seeking him, to do honour to his body; I know your pious intention, but it is useless. The angel shrinks not from the mention of Christ"s shameful death, which is now his glory, "the power of God and the wisdom of God". (1Co_1:23, 1Co_1:24) "It was the good pleasure of the Father...through him to reconcile all things unto himself, having made peace through the blood of his cross... whether things upon the earth, or things in the heavens". (Col_1:19, Col_1:20) The crucifixion "was not simply a temporary incident in the life of Christ. It is an eternal principle in his kingdom" (Milligan).

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

angel

(See Scofield "Heb 1:4")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, 1. Our Lord’s resurrection asserted and declared, He is risen. God never intended that the darling of his soul should be lost in an obscure sepulchre. He is not here, says the angel; that is, in the grave, where you laid him, where you left him. Death hath lost its prey and the grave has lost her guest.

Observe, 2. It is not said, he is not here for he is raised, but, He is risen. The word imports the active power of Christ, or the self quickening principle by which Christ raised himself from the dead. He showed himself alive after his passion. Act 1:3

Learn hence, That it was the divine nature or godhead of Christ, which raised his human nature from death to life. Others were raised from the grave by Christ’s power, he raised himself by his own power.

Observe, 3. The testimony or witness given to our Lord’s resurrection; that of an angel: The angel said, He is not here, but risen. But why is an angel the first publisher of our Lord’s resurrection? Surely the dignity of our Lord’s person, and the excellency of his resurrection, required that it should be first published by an angel; and accordingly it is worthy of our observation, how very serviceable and officious the holy angels were in attending upon our Saviour in the days of his flesh; and angel foretells his conception to the blessed Virgin; and angel proclaims his birth to the shepherds ; an angel succours him in his temptation in the wilderness; an angel comforts him in his agony in the garden; and at his resurrection the angel rolls away the stone from the sepulchre, and brings the first tidings of it to the women. In his ascension the angels bore him company to heaven: and when he comes again to judgment, he shall be revealed from heaven with his mighty angels.

Observe, 4. The persons to whom our Lord’s resurrection was first made known, to women, to the two Marys. But why to women? God will make choice of weak means for producing great effects, knowing that the weakness of the instrument redounds to the greater honour of the agent.

In the whole dispensation of the gospel, Almighty God intermixes divine power with human weakness. Thus the conception of Christ was by the power of the Holy Ghost; but his mother, a poor woman, a carpenter’s spouse: so the baseness, being crucified between two thieves; but the powers of heaven and earth trembling, the rocks rending, and the graves opening, showed a mixture of divine power. God will honour what instruments he pleases, for the women, the two Marys, is the discovery of Christ’s resurrection first made? Possibly it was a reward for their magnanimity and masculine courage.

These women cleaved to Christ when the apostles fled from him, and forsook him; they assisted at his cross, they attended at his funeral they watched his sepulchre. These women had more courage than the apostles, therefore God makes the women apostles to the apostles; he sends them to tell the apostles of the resurrection, and they must have the news at the second hand.

O what a tacit rebuke was thereby given to the apostles! A secret check, that they should be thus out-done by poor women. These holy women went before the apostles in the last services that were done for Christ, and therefore the apostles here come after them in their rewards and comforts.

Observe, 5. The evidence which the angel offers to the women, to evince and prove the verity and certainty of our Saviour’s resurrection; namely, by an appeal to their senses; Come, see the place where the Lord lay. The senses concerning the truth of his own resurrection; Behold my hands and my feet, that it is I myself: and indeed, if we must not believe our senses, we shall want the best external evidence for the proof of the truth of the Christian religion; namely the miracles wrought by Christ and his apostles: for what assurance can we have of the reality of those miracles, but from our senses; therefore says our Saviour, If ye believe not me, yet believe the works that I do; that is, the miracles which I have wrought before your eyes. Now as my senses tell me that Christ’s miracles were true, so they assure me that the doctrine of transubstantiation is false.

From the whole note, That the Lord Jesus Christ, by the omnipotency of his godhead, revived and rose again from the dead, to the terror and consternation of his enemies, and the unspeakable joy and consolation of believers.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

5. Ye seek Jesus which was crucified. The angel does not forget that Jesus is the crucified one, nor do the redeemed in heaven (Rev. 5:6; 7:9).

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.

the women

"Mary Magdalene and the other woman named Mary"

who has been crucified

This can be stated in active form. AT: "whom the people and the soldiers crucified" or "whom they crucified" (See: Active or Passive)

tell his disciples, 'He has risen from the dead. See, he is going ahead of you to Galilee. There you will see him.'

This is a quotation within a quotation. It can be stated as an indirect quotation. AT: "tell his disciples that he has risen from the dead and that Jesus has gone ahead of you to Galilee where you will see him." (See: Quotes Within Quotes and Direct and Indirect Quotations)

He has risen

"He has come back to life"

from the dead

From among all those who have died. This expression describes all dead people together in the underworld. To rise from among them speaks of becoming alive again.

going ahead of you ... you will see him

Here "you" is plural. It refers to the women and the disciples. (See: Forms of You)

I have told you

Here "you" is plural and refers to the women. (See: Forms of You)

translationWords

angel

terror

Jesus

crucify

raise

lord

disciple

die

Galilee

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

5. μὴ φοβεῖσθε ὑμεῖς. The pronoun is emphatic; a contrast with the alarm of the soldiers is implied.

τὸν ἐσταυρωμένον. ‘Who hath been crucified,’ not ‘which was crucified,’ A.V.

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.

5.] In Mark, a young man in a white robe was sitting in the tomb on the right hand: in Luke two men in shining raiment (see Act 1:10) appeared (ἐπέστησαν) to them. John relates, that Mary Magdalene looked into the tomb and saw (but this must have been afterwards) two angels in white sitting one at the head, the other at the feet where the Body had lain. All attempts to deny the angelic appearances, or ascribe them to later tradition, are dishonest and absurd. That related in John is as definite as either of the others, and he certainly had it from Mary Magdalene herself.

ὑμεῖς is emphatic, addressed to the women.

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

5. And the angel answered and said to the women, Fear ye not: for I know that ye seek Jesus the crucified.] Mk. has: “And he saith to them, Be not amazed; ye seek Jesus, the Nazarene, the crucified.”

(M)

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