He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
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EXPOSITORY (ENGLISH BIBLE)He is not here.—It is not given to us to fix the precise moment when the grave was opened and the risen Lord came forth from it, but the indications point to the time at or about sunrise. There was an obvious fitness in the symbolism of the Resurrection of the Son of Righteousness coinciding with the natural “day-spring.” (Comp. Luke 1:78.)
Come, see the place.—Comp. the description in John 20:5-6, the “linen clothes,” or bandages, that had swathed the limbs, the napkin, or sudarium, that had veiled the face.
The report in St. Mark (Mark 16:6-7) nearly coincides with this. St. Luke is somewhat fuller (Luke 24:5-7), introducing the question, “Why seek ye the living among the dead?” and a more detailed reference to our Lord’s prophecies of His resurrection.Matthew 16:21; Matthew 20:19.
The place where the Lord lay - The place where a body was deposited in a sepulchre was commonly a niche cut in the wall of the sepulchre. The sepulchre was usually large; that of David was mere than 100 feet in length, cut out of solid rock under ground, and separated into various apartments. All round the sides of those apartments were niches for the dead; or they were ranged around the sides, in places cut in the solid rock just large enough to contain the body. In such a place, probably, our Lord lay.
Come—as in Mt 11:28.
see the place where the Lord lay—Charming invitation! "Come, see the spot where the Lord of glory lay: now it is an empty grave: He lies not here, but He lay there. Come, feast your eyes on it!" But see on Joh 20:12.See Poole on "Matthew 28:8".
for he is risen, as he said; not stolen away, as the chief priests hired the soldiers to say he was; nor removed to another place, as Mary Magdalene first thought, when she found him gone; but he was risen from the dead, by the power of his Father, and by his own power, as he had before said he should. In one of Beza's exemplars it is added, "to you"; for the words that Christ said in Galilee, that he should be delivered into the hands of sinful men, and be crucified, and rise again, the third day, were said in the presence and hearing of these women, and to them, as well as to the disciples; see . This clause is left out in the Persic version: it follows,
come see the place where the Lord lay; the Lord both of angels and men: the Syriac and Persic versions read, "our Lord". The Arabic and Ethiopic versions leave out the word "Lord", and only read "he". Christ, as the Son of God, lay in the bosom of his Father, and in the arms of his love, from all eternity; as mediator, he lay in the womb of God's purposes and decrees, being his elect, in whom his soul delighted; as man, he lay in the womb of the virgin; and, as an example to his people, he lay, when baptized, in the waters of Jordan; and as the language of the ordinance of the Lord's supper is, "come see my hands, and my feet"; that of baptism is, "come see the place where the Lord lay": but here it regards the grave, in which the body of Christ had been laid; and the women are invited by the angel to go along with him, into the sepulchre, to see the place where he had lain; to assure them the more of the truth of his resurrection, that they might, with their own eyes, see that he was gone, who before had beheld where, and how he was laid; as also to affect them with the condescending grace of Christ, in making his grave with the wicked, and with the rich in his death; as well as to strengthen their faith in their discharge from sin and condemnation by Christ, who was risen for their justification; as also to let them see that the grave was perfumed and sanctified by him; and he was risen as the first fruits and pledge of them that slept.He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
EXEGETICAL (ORIGINAL LANGUAGES)Matthew 28:6. οὐκ ἔστιν, etc.: with what sublime simplicity and brevity is the amazing story told! “Versus hic incisa habet perquam apta” (Beng.). The last clause is better without the epithet ὁ κύριος, more in keeping with the rest. Bengel calls it gloriosa appellatio, but, as Meyer remarks, just on that account it was more liable to be added than omitted.6. he is risen] As in ch. Matthew 27:64, He rose. So also in next verse.
see the place where the Lord lay] In order that they might be convinced of the fact.
It is hardly possible for us even to conceive the overwhelming joy that the conviction of this truth must have brought to these holy women, whose recollection of the divine words and looks and love-inspiring sweetness of character would be quickened by the painful watching and the passionate sorrow for their seeming loss.Matthew 28:6. Οὐκ ἔστιν, κ.τ.λ., He is not, etc.) This verse contains short clauses which are exceedingly appropriate to the subject matter.—ὁ Κύριος, the Lord) A designation of honour.Verse 6. - He is not here. He is not in this tomb; his bodily presence is removed from this his whilom resting place. St. Matthew's account is greatly condensed, and omits many details which harmonists try to fit into our text. The attempt is not to be commended, for it really involves greater confusion, and, after all, is forced and only conjectural. For he is risen, as he said. If they had believed Christ's often-repeated announcement, they would not have come seeking the living among the dead. (For Christ's predictions concerning his resurrection, see Matthew 12:40; Matthew 16:21; Matthew 17:23; Matthew 20:19.) On this simple, but pregnant sentence, "He is risen," depends the phenomenon of Christianity, in its origin, existence, continuance, extension, and moral power. "Death began with woman; and to women the first announcement is made of resurrection" (Hilary, quoted by Wordsworth, in loc.). Come, see the place where the Lord lay. The angel invites them to satisfy themselves that Christ's body was no longer in its resting place. That Jesus was designated as "the Lord," ὁ Κύριος, by the disciples is obvious (see John 20:18; John 21:7, etc.), but it is doubtful whether the words are genuine here, though they are found in many good manuscripts and in the Vulgate. They are omitted by א, B, 33, etc., and by Tischendorf and Westcott and Hort in their editions. Regarding them as genuine, Bengel calls them "gloriosa appellatio," which indeed it is, for it is equivalent to "Jehovah." Harmonists suppose that the angel was at first not seen by the women; that Mary Magdalene, observing the stone removed, at once hurried to the city to tell Peter and John; that, the rest of the women remaining, the angel made himself visible to them and bade them enter the sepulchre; and that, doing so, they beheld another angel sitting on the right side of the recess. Thus, it is conjectured, the accounts in Mark and John may be harmonized with that in our text. (See also Westcott on John 20, where is given a provisional arrangement of the facts of the first Easter Day.)
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