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1After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb.[#Mk 16:1–8; Lk 24:1–12; Jn 20:1–10.; #: since the sabbath ended at sunset, this could mean in the early evening, for can refer to the appearance of the evening star; cf. Lk 23:54. However, it is probable that Matthew means the morning dawn of the day after the sabbath, as in the similar though slightly different text of Mark, “when the sun had risen” (Mk 16:2). : see notes on Mt 27:55–56; 57–61. : cf. Mk 16:1–2 where the purpose of the women’s visit is to anoint Jesus’ body.]
2And behold, there was a great earthquake; for an angel of the Lord descended from heaven, approached, rolled back the stone, and sat upon it.[#Peculiar to Matthew. : see note on Mt 27:51–53. : this trait is peculiar to Matthew, although his interpretation of the “young man” of his Marcan source (Mk 16:5) as an is probably true to Mark’s intention; cf. Lk 24:23 where the “two men” of Mt 24:4 are said to be “angels.” : not to allow the risen Jesus to leave the tomb but to make evident that the tomb is empty (see Mt 24:6). Unlike the apocryphal Gospel of Peter (9:35—11:44), the New Testament does not describe the resurrection of Jesus, nor is there anyone who sees it. : see note on Mt 17:2.; #25:51.]
3His appearance was like lightning and his clothing was white as snow.[#17:2.]
4The guards were shaken with fear of him and became like dead men.
5Then the angel said to the women in reply, “Do not be afraid! I know that you are seeking Jesus the crucified.
6He is not here, for he has been raised just as he said. Come and see the place where he lay.[#Cf. Mk 16:6–7. : a Matthean addition referring to Jesus’ predictions of his resurrection, e.g., Mt 16:21; 17:23; 20:19. : like the angel of the Lord of the infancy narrative, the angel interprets a fact and gives a commandment about what is to be done; cf. Mt 1:20–21. Matthew omits Mark’s “and Peter” (Mk 16:7); considering his interest in Peter, this omission is curious. Perhaps the reason is that the Marcan text may allude to a first appearance of Jesus to Peter alone (cf. 1 Cor 15:5; Lk 24:34) which Matthew has already incorporated into his account of Peter’s confession at Caesarea Philippi; see note on Mt 16:16. : like Mk 16:7, a reference to Jesus’ prediction at the Last Supper (Mt 26:32; Mk 14:28). Matthew changes Mark’s “as he told you” to a declaration of the angel.]
7Then go quickly and tell his disciples, ‘He has been raised from the dead, and he is going before you to Galilee; there you will see him.’ Behold, I have told you.”[#26:32.]
8Then they went away quickly from the tomb, fearful yet overjoyed, and ran to announce this to his disciples.[#Contrast Mk 16:8 where the women in their fear “said nothing to anyone.”]
9And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage.[#Although these verses are peculiar to Matthew, there are similarities between them and John’s account of the appearance of Jesus to Mary Magdalene (Jn 20:17). In both there is a touching of Jesus’ body, and a command of Jesus to bear a message to his disciples, designated as his . Matthew may have drawn upon a tradition that appears in a different form in John. Jesus’ words to the women are mainly a repetition of those of the angel (Mt 28:5a, 7b).; #Jn 20:17.]
10Then Jesus said to them, “Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me.”
The Report of the Guard.
11While they were going, some of the guard went into the city and told the chief priests all that had happened.
12They assembled with the elders and took counsel; then they gave a large sum of money to the soldiers,
13telling them, “You are to say, ‘His disciples came by night and stole him while we were asleep.’
14And if this gets to the ears of the governor, we will satisfy [him] and keep you out of trouble.”
15The soldiers took the money and did as they were instructed. And this story has circulated among the Jews to the present [day].
The Commissioning of the Disciples.
16The eleven disciples went to Galilee, to the mountain to which Jesus had ordered them.[#Mk 16:14–16; Lk 24:36–49; Jn 20:19–23.; #: the number recalls the tragic defection of Judas Iscariot. : since the message to the was simply that they were to go to Galilee (Mt 28:10), some think that comes from a tradition of the message known to Matthew and alluded to here. For the significance of , see note on Mt 17:1.]
17When they saw him, they worshiped, but they doubted.[#: the Greek can also be translated, “but some doubted.” The verb occurs elsewhere in the New Testament only in Mt 14:31 where it is associated with Peter’s being of “little faith.” For the meaning of that designation, see note on Mt 6:30.]
18Then Jesus approached and said to them, “All power in heaven and on earth has been given to me.[#: the Greek word here translated is the same as that found in the LXX translation of Dn 7:13–14 where one “like a son of man” is given and an everlasting kingdom by God. The risen Jesus here claims universal power, i.e., .; #Dn 7:14 LXX.]
19Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit,[#Acts 1:8.; #: since universal power belongs to the risen Jesus (Mt 28:18), he gives the eleven a mission that is universal. They are to . While is understood by some scholars as referring only to all Gentiles, it is probable that it included the Jews as well. : baptism is the means of entrance into the community of the risen one, the Church. : this is perhaps the clearest expression in the New Testament of trinitarian belief. It may have been the baptismal formula of Matthew’s church, but primarily it designates the effect of baptism, the union of the one baptized with the Father, Son, and holy Spirit.]
20teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.”[#1:23; 13:39; 24:3.; #: the moral teaching found in this gospel, preeminently that of the Sermon on the Mount (Mt 5–7). The commandments of Jesus are the standard of Christian conduct, not the Mosaic law as such, even though some of the Mosaic commandments have now been invested with the authority of Jesus. : the promise of Jesus’ real though invisible presence echoes the name Emmanuel given to him in the infancy narrative; see note on Mt 1:23. : see notes on Mt 13:39 and Mt 24:3.]