Matthew 28:7

Mat 28:7. Go quickly, and tell his disciples — Mark says, and Peter — Communicate these glad tidings to his mourning disciples, and particularly to Peter, who is so much overwhelmed with sorrow on account of his late fall; and assure them further, that he is going before them into Galilee; and that there they shall see him — In his appearance to them all together. But their gracious Lord would not be absent so long from the eleven and several others; he appeared to them several times before then. Lo, I have told you — A solemn confirmation of what he had said. This message, as well as that from Jesus himself, Mat 28:9-10, was sent to all the disciples, and not to the apostles in particular. The reason may have been this: our Lord intending to visit his apostles that very evening, there was no occasion to order them into Galilee to see him. But as most of his disciples were now in Jerusalem, celebrating the passover, it may easily be imagined, that on receiving the news of their Master’s resurrection, many of them would resolve to tarry in expectation of meeting with him; a thing which must have been very inconvenient for them at that time of the year, when the harvest was about to begin, the sheaf of first-fruits being always offered on the second day of the passover-week. Wherefore, to prevent their being so long from home, the message mentioned was sent, directing them to return into Galilee, well assured that they should have the pleasure of seeing their Lord there, and by that means be happily relieved from the suspicion of his being an impostor, which no doubt had arisen in their minds when they saw him expire upon the cross. And they departed quickly, (Mark says, They went out quickly, and fled,) from the sepulchre — That is, after going into the tomb, as the angel desired them to do, that they might have full satisfaction respecting their Lord’s resurrection: with fear and great joy — Fear, caused by the appearance of the heavenly messenger, and the extraordinary nature of the things which they had seen; and great joy, at the happy news which they had received, and were thus commissioned to communicate. Mark mentions only their fear, which he paints in strong colours, saying, They trembled, were amazed, and sore afraid. It is probable, however, from what Matthew says, and from the nature of the events which had caused this strange mixture of contrary passions, that their joy predominated: And did run to bring his disciples word — With all the speed possible, rejoicing to be the messengers of such glad tidings.

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

Mat 28:7. Εἴπατε τοῖς μαθηταῖς αὐτοῦ, κ.τ.λ., say to His disciples, etc.) The apostles were especially bound to have believed before they saw; therefore the fact is announced to them through the women, and their faith is thereby tried.[1227]—ἨΓΈΡΘΗ, has been raised) The message to the disciples extends as far as “αὐτὸν ὄψεσθε, i.e. ye shall see Him;” cf. Mat 28:10.—ἐκεῖ, there) And yet the kind Saviour showed Himself to them before then. The appearance in Galilee was very solemn and public (see Mat 28:10; Mat 28:16), and had been promised before the Lord’s death.

[1227] However, it was a pre-eminent honour conferred on these women, that our Lord appeared to them the first after His resurrection.—V. g.

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

Mat_28:7. Προάγει] he is in the act of going before you to Galilee; ὅτι is recitative. Bengel correctly observes: Verba discipulis dicenda se porrigunt usque ad videbitis. Accordingly ὑμᾶς and ὄψεσθε refer to the disciples (comp. Mat_26:32), not to the women as well, who, in fact, saw Jesus forthwith; and see Mat_28:10. For the meeting itself, which is here promised, see Mat_28:16 ff.

ἐκεῖ] therefore not previously in Jerusalem or anywhere else in Judaea. Between what is here stated and the narratives of Luke and John there is a manifest and irreconcilable difference. In the Stud. u. Krit. 1869, p. 532 ff., Graf still tries in vain to make out a case in favour of assuming, as matter of course, the expiry of the festival period before the προάγει and ὄψ. Observe, moreover, the ὄψεσθε; on no earlier occasion than that of their meeting in Galilee were they to be favoured with a sight of Him.

εἶπον ὑμῖν] I have told you it, in the sense of: take this as my intimation of the fact (see on Joh_6:36), thus conjoining with the announcement a hint carefully to note how certainly it will be verified by the result. It is wrong, therefore, to suppose that for εἶπον we should read εἶπεν, after Mar_16:7 (Maldonatus, Michaelis), in which case some assume an error in translation (Bolten, Eichhorn, Buslav, de ling. orig. ev. M. p. 67); others, an error on the part of the transcriber (Scholten); and others, again, an erroneous use of Mark (Schneckenburger, Holtzmann). The ἰδού, εἶπον ὑμῖν is here peculiar to Matthew.

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 28:7 . ταχὺ πορευθεῖσαι : introducing “quite in his own (the evangelist’s) manner of expression” (Weiss) the command of the angel = go quickly and tell, etc. προάγει : present; He is even now going before you into Galilee; in accordance with the prediction in Mat 26:32 the risen Shepherd is on His way to the pre-appointed rendezvous. ὄψεσθε , there shall ye see Him, and be able to satisfy yourselves that He is indeed risen. With this word ends the message to the disciples. ἰδοὺ εἶπον ὑμῖν , behold I said it to you = note what I say, and see if it do not come true. Mark has καθὼς εἶπεν ὑμῖν = as He said to you, referring to the promise of Jesus, and forming part of the message to the disciples.

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

And go quickly, and tell his disciples--For a precious addition to this, see on Mar 16:7.

that he is risen from the dead; and, behold, he goeth before you into Galilee--to which those women belonged (Mat 27:55).

there shall ye see him--This must refer to those more public manifestations of Himself to large numbers of disciples at once, which He vouchsafed only in Galilee; for individually He was seen of some of those very women almost immediately after this (Mat 28:9-10).

Lo, I have told you--Behold, ye have this word from the world of light!

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 7. Go quickly and tell his disciples] Thus these faithful women proclaim the Gospel to those who were afterwards to be the teachers of the whole human race! Behold what honour God puts upon those who persevere in his truth, and continue to acknowledge him before men!

That he is risen from the dead] There is a remarkable saying of R. Judah Hakkodesh, which some critics quote on this subject: "After THREE DAYS the SOUL of the Messiah shall RETURN to its body, and he shall GO OUT of that STONE in which he shall be BURIED."

Goeth before you into Galilee] As himself promised, Mt 26:32.

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

(7) He goeth before you into Galilee.—The words seem to point to a meeting in Galilee as the first appearance of the risen Lord to His disciples, and St. Matthew records no other. No adequate explanation can be given of the omission of what the other Gospels report, if we assume the whole Gospel to have been written by the Apostle Matthew. On the hypothesis that it is a “Gospel according to Matthew,” representing the substance of his oral teaching, the absence of this or that fact which we should have expected him to record may have been due to some idiosyncrasy in the scribe, or, so to speak, editor of the Gospel. It is possible that if the disciples had believed the report brought by the women the mountain in Galilee would have been the scene of the first meeting between them and their Master; but they did not believe, and required the evidence which He in His compassion gave them, in order to quicken their faith and lead them to obey the command thus given.

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

7. tell his disciples] “And Peter” (Mark). Peter, more than the rest, would be longing for the Lord’s return to win forgiveness.

he goeth before you into Galilee] Lit., “Leadeth you as a shepherd.” See ch. Mat_26:32.

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 go quickly and tell his disciples,.... Who were mourning and weeping for the death of Christ; despairing of his resurrection, of which, at least, they had but little hope, nor indeed much thought, though Christ had so often told them of it; and therefore a quick dispatch was necessary to remove their sorrow, revive their faith, and relieve their souls, to which the errand these women were sent upon, and the news they were to bring, had a tendency; namely,

that he is risen from the dead: than which nothing could be more joyful news unto them, as it is to all believers; for on this depend the justification and salvation of God's elect; their security from condemnation, and their resurrection from the dead. This news was first brought to the apostles by women, who were greatly honoured hereby; that as the woman was first in the transgression, and the cause of death, so the first news of the resurrection of Christ to life, and of life and immortality being by him, who was first showed the path of life, were brought by women; and to a woman it was that Christ first appeared after his resurrection, Mar 16:9. The Vulgate Latin only reads, "that he is risen", as in the former verse.

And behold he goeth before you into Galilee. These are still the words of the angel to the women, telling them what they should say to the apostles, that he should go before them into Galilee; and which might serve to confirm the resurrection to them, and to give the greater credit to the report of the women, since this very thing Christ had promised them before; see Mat 26:32, though it was also true, that he should go before these women into Galilee, and who also should see him there: for the next words,

there shall ye see him; though they may chiefly design the apostles, who should have a sight of Christ in Galilee, yet may include these women also:

lo! I have told you; I "Gabriel", who am an angel of the Lord, sent by him to inform you of these things; and you may depend upon the truth of them, that Jesus is risen, and that he is about, in a very little time, to go before his disciples into Galilee, where they shall see him with their bodily eyes, and have a free and familiar conversation with him. The reasons why this place was pitched upon for Christ and his apostles to meet in, were, because here he first preached, and chiefly conversed, and had the largest number of disciples there, to whom he meant to show himself, as he did, Co1 15:6, as well as to his apostles: moreover, the apostles were of Galilee, and so were these women; and to go into their own country, and there meet with Jesus, must be very agreeable; and besides, there they would be safer and freer from the molestations and persecutions of the Jews; and might follow their former calling, as they did, until the time they were to be further employed in preaching the Gospel.

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

7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.

Ver. 7. And go quickly] Angels are called seraphims for their burning zeal; and are said to be winged creatures for their speediness in serving God and his people. Gabriel wearied himself, as it were, with swift flight, to certify Daniel of his good acceptance in heaven, Dan 9:21. And this angel bids these women go quickly and carry the good news of the resurrection. Neither God nor angels can abide oscitancy and dulness in any. Tardis mentibus virtus non facile committitur, could the heathen say. (Cicero.)

Tell his disciples] And Peter with the first, Mar 16:7, because he is most dejected (and it is God that comforteth those that are cast down, 2Co 7:6; the Lion of the tribe of Judah spareth the prostrate prey). {a} The rest are in their dumps, as well they may, for deserting Christ; but Peter especially, for denying him. Now, therefore, that he is in a wilderness of ploddings and perplexities, Christ speaks to his heart, Hos 2:14. He loves to comfort those that are forsaken of their hopes.

Lo, I have told you] q.d. Begone now about your business; you have your full errand, and this is all I have at present to say to you. These good women, at first afraid of the angel, are now hardly persuaded to depart from him. They could have been content to have heard him further. How unspeakably delicious unto us shall be that innumerable company of angels, Heb 12:22, that world of angels, as the Hebrew doctors call it, that panegyris or congregation house of the firstborn, enrolled in heaven as free denizens! O praeclarum ilium diem cum ad illud animorum concilium coetumque proficiscar, said the heathen orator. (Cic. de Senect.)

{a} Satis est prostrasse leoni.

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.

Tell his disciples - Mark adds particularly, “tell Peter.” This was a kind message to Peter, who had so recently denied his Lord. It would serve to cheer him in his despondency, and to assure him that his sin had been forgiven; and it shows the tender love and remembrance of Jesus, even for his unfaithful friends.

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

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)

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).

7. Goeth before you into Galilee — According to his promise, in Mat_26:32. Jesus did meet the disciples there according to appointment, and gave them their great commission. But meantime he sustained their faith, above his promise, by several previous appearances unto them.

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

Go quickly, and tell his disciples. St. Mark significantly adds, "and Peter." The disciples were to believe without seeing. They had deserted Christ in his hour of need, had not stood by the cross, nor aided in his burial; so they were not to be honoured with the vision of angels or the first sight of the risen Lord. This was reserved for the faithful women, who thus received their mission to carry a message to the messengers a foretaste of the ministry which they should perform in the Church of Christ. He goeth before you (proagei umav) into Galilee. The verb is noticeable. It is that used by our Lord himself on his way to the garden of Gethsemane, (Mat_26:32) and it implies the act of a shepherd at the head of his flock, leading them to new pastures.The (comp. Joh_10:4) good Shepherd had been smitten, and the sheep scattered; now under his guidance they were to be reunited. The apostolic band had been temporarily dissolved and disintegrated; the college was again to be reformed, and was to receive its renewed commission in seclusion and peace, that it might return to Jerusalem with unimpaired strength to commence its arduous labours. The place of meeting is in Galilee, where most of his mighty works were done, and where it was safer for the disciples to assemble than at Jerusalem. The majority of them came from this region, and thither they returned some ten days (Joh_20:26 Joh_21:1-4) after the Resurrection, to resume their ordinary occupations (ver. 16). Thus they would realize that it was the same Jesus who met them there with whom, these three past years, they had held familiar intercourse. It was ordained, for some reason not expressly stated, that from Galilee should proceed Christ"s spiritual kingdom which he came to establish that "word which," as Peter said, (Act_10:37) "was published throughout all Judaea, beginning from Galilee." We read of only two appearances of Christ in Galilee once at the lake, mentioned in the last chapter of St. John, and again in ver. 17 of this chapter of St. Matthew. It is, however, possible that the appearance named by St. Paul, (1Co_15:6) when he was seen by more than five hundred brethren at one time, may have occurred in Galilee. If this is the ease, it would be remarkable as the only public revelation of Christ after his resurrection, and the comparative seclusion of the northern district may have been one reason for its selection as the scene for this great demonstration. There was doubtless some moral fitness in the humble and despised Galilee being made the starting point of his Church who was despised and rejected of men whom it was contemptuously said, "Doth the Christ come out of Galilee?". (Joh_7:41) "As in all things God sets at naught the pride of mankind, and chooses persons, instruments, and places mean in the eves of the world, teaching us that in humbler and more retired abodes, secret from the world, we are to seek for the strength of God, who hideth himself" (I Williams). Lo, I have told you. The angel thus solemnly confirms what he had just said. The Authorized Vulgate gives, Ecce, praedixi vobis, which is warranted by no existing Greek manuscripts, the uniform reading of the original being eipon or eima .

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

There shall ye see him - In his solemn appearance to them all together. But their gracious Lord would not be absent so long: he appeared to them several times before then. Lo, I have told you - A solemn confirmation of what he had said.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

7. Tell his disciples that he is risen from the dead. To woman it was first announced that the birth of the child whose name should be Jesus, “because he should save his people from their sins,” was near; women were the last of his disciples to linger at the cross or to watch at the sepulcher; they were the first to see the empty tomb, to hear the glad news, or to be sent to tell the story of their risen Lord. He goeth before you into Galilee. They are cited to Galilee to meet the Lord, not that his only appearance would be there, for that was the seventh, but because, in that country, where the largest number of his disciples lived, he proposed to reveal himself to the whole body of saints. There he was seen “by about five hundred brethren at once.”

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.

7. εἴπατε κ.τ.λ. ‘And Peter’ (Mark). Peter, more than the rest, would be longing for the Lord’s return to win forgiveness.

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.

7.] This appearance in Galilee had been foretold before his death, see ch. 26:32. It is to be observed that Matthew records only this one appearance to the Apostles, and in Galilee. It appears strange that this should be the entire testimony of Matthew: for it seems hardly likely that he would omit those important appearances in Jerusalem when the Apostles were assembled, Joh 20:19, Joh 20:26, or that one which was closed by the Ascension. But perhaps it may be in accord with his evident design of giving the general form and summary of each series of events, rather than their characteristic details. See below on ver. 20.

ὅτι is recitative.

The προάγει here is not to be understood as implying the journeying on the part of our Lord himself. It is cited from His own words, ch. 26:32, and there, as here, merely implies that He would be there when they arrived. It has a reference to the collecting of the flock which had been scattered by the smiting of the Shepherd: see Joh 10:4.

ἐκεῖ αὐτὸν ὄψεσθε is determined, by κἀκεῖ με ὄψονται below, to be part of the message to the disciples: not spoken to the women directly, but certainly indirectly including them. The idea of their being merely messengers to the Apostles, without bearing any share in the promise, is against the spirit of the context: see further in note on ver. 17.

ἰδοὺ εἶπον ὑμῖν is to give solemnity to the command. These words are peculiar to Matthew, and are a mark of accuracy.

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

7. And go1 quickly, and tell His disciples that He is risen from the dead; and, behold, He goes before you into Galilee; there ye shall see Him: behold, I told you.] Mk. has: “But go, tell His disciples and Peter that He goes be fore you into Galilee. There ye shall see Him, even as He told you.” Mt. Omits καὶ τῷ Πέτρῳ. See below.—ἰδοὺ εἶπον ὑμῖν] Mk. interprets τοῖς μαθηταῖς αὐτοῦ of the larger body of Christ’s disciples to whom Christ had not spoken these words. See below.

(M)

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

He goeth before you [προαγει] . He is in the act of going. See on Mt 26:32.

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