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The Resurrection
1Afterthe Sabbath,at dawnonthe first dayof the week,MaryMagdaleneandtheotherMarywentto seethetomb.2Suddenly there was a great earthquake, for an angel of the Lord descended from heaven, rolled away the stone, and sat on it.…

Treasury of Scripture

In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher.

the end.

Matthew 20:21
And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.

Numbers 28:18
In the first dayshall be an holy convocation; ye shall do no manner of servile worktherein:

Mark 16:1,2
And when the sabbath was past, Mary Magdalene, and Mary themother of James, and Salome, had bought sweet spices, that they might come and anoint him…

Luke 23:56
And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

Luke 24:1,22
Now upon the firstday of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certainothers with them…

Mary Magdalene.

Matthew 27:56,61
Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children…

BodyDawnEarlyEndEveFirstGraveLateMagdalaMagdaleneMag'daleneMarySabbathSepulcherSepulchreTombTowardsWeekBodyDawnEarlyEndEveFirstGraveLateMagdalaMagdaleneMag'daleneMarySabbathSepulcherSepulchreTombTowardsWeek1.Christ's resurrection is declared by an angel to the women.
9.He himself appears unto them.
11.The chief priests pay the soldiers to say that he was stolen out of his tomb.
16.Christ appears to his disciples,
18.and sends them to baptize and teach all nations.

After the Sabbath
The Sabbath, observed from Friday evening to Saturday evening, was a day of rest and worship for the Jewish people, as commanded inExodus 20:8-11. This phrase indicates that the events described occur immediately following the Sabbath, highlighting the transition from rest to the activity of the resurrection morning. The timing underscores the fulfillment of Jesus' prophecy that He would rise on the third day (Matthew 16:21).

At dawn on the first day of the week
The first day of the week, Sunday, marks a significant shift in Christian worship from the Jewish Sabbath to the Lord's Day, commemorating Jesus' resurrection. This timing fulfills the typology of Jesus as the "firstfruits" of those who have fallen asleep (1 Corinthians 15:20), aligning with the Feast of Firstfruits, which occurs on the day after the Sabbath during Passover week (Leviticus 23:10-11).

Mary Magdalene and the other Mary
Mary Magdalene, a devoted follower of Jesus, is mentioned frequently in the Gospels, particularly in the context of Jesus' crucifixion and resurrection. The "other Mary" is likely Mary the mother of James and Joseph (Matthew 27:56). Their presence at the tomb highlights the role of women as the first witnesses to the resurrection, a significant detail given the cultural context where women's testimonies were often undervalued.

Went to see the tomb
The women’s visit to the tomb demonstrates their devotion and love for Jesus, as well as their desire to honor Him with spices and perfumes, as described in other Gospel accounts (Mark 16:1;Luke 24:1). This act of devotion is set against the backdrop of a sealed and guarded tomb (Matthew 27:65-66), emphasizing the miraculous nature of the resurrection. The empty tomb becomes a powerful testament to Jesus' victory over death, fulfilling prophecies such asPsalm 16:10 andIsaiah 53:10-12.

1.Mary Magdalene
A devoted follower of Jesus, Mary Magdalene is often mentioned in the Gospels as a witness to Jesus' crucifixion, burial, and resurrection. Her presence at the tomb signifies her deep commitment and love for Jesus.

2.The Other Mary
This Mary is often identified as Mary, the mother of James and Joseph. She is another faithful follower of Jesus who witnessed His crucifixion and came to the tomb to honor Him.

3.The Tomb
The burial place of Jesus, which was provided by Joseph of Arimathea. The tomb is central to the resurrection account, symbolizing both death and the miraculous power of God to bring life.

4.The Sabbath
The Jewish day of rest, which lasts from Friday evening to Saturday evening. The women waited until after the Sabbath to visit the tomb, showing their adherence to Jewish law.

5.The First Day of the Week
This refers to Sunday, the day after the Sabbath, which became significant for Christians as the day of Jesus' resurrection and the beginning of a new creation.Faithful Devotion
The women’s visit to the tomb demonstrates their unwavering devotion to Jesus. Believers are encouraged to remain faithful in their walk with Christ, even in times of uncertainty.

Observance of the Sabbath
The women’s respect for the Sabbath highlights the importance of honoring God’s commandments. Christians are called to balance rest and worship in their lives.

The Dawn of a New Creation
The resurrection on the first day of the week symbolizes a new beginning. Believers are invited to live in the reality of the new life that Jesus offers.

Witness to the Resurrection
The women were the first to witness the empty tomb, underscoring the role of women in the early church. This challenges believers to recognize and affirm the contributions of all members of the body of Christ.

Hope in the Resurrection
The empty tomb is a powerful reminder of the hope and victory found in Jesus’ resurrection. Christians are called to live with hope and share this message with others.1.What is the meaning of Matthew 28:1?

2.How does Matthew 28:1 inspire us to honor the Sabbath in our lives?

3.What significance does "dawn on the first day" hold for Christian worship practices?

4.How can we emulate the devotion of Mary Magdalene and the other Mary?

5.What Old Testament prophecies connect to the events in Matthew 28:1?

6.How does Matthew 28:1 encourage us to seek Jesus in our daily lives?

7.How does Matthew 28:1 align with historical accounts of Jesus' resurrection?

8.What archaeological evidence supports the events described in Matthew 28:1?

9.Why does Matthew 28:1 mention two women visiting the tomb?

10.What are the top 10 Lessons from Matthew 28?

11.Do resurrection accounts contain contradictions?

12.The Gospels differ on the details of the resurrection (e.g., how many women went to the tomb, what angels said)—how can we trust them?

13.Why do the Gospel resurrection accounts contradict each other in details such as who arrived at the tomb?

14.Why do details in Matthew 28 about the resurrection differ from accounts in the other Gospels?After the Sabbath

- “After the Sabbath” (Matthew 28:1) locks the moment into the literal calendar God gave Israel—sunset Friday to sunset Saturday (Leviticus 23:32).

- God’s pattern of rest began in creation (Genesis 2:2-3) and was codified in the Ten Commandments (Exodus 20:8-11). By waiting until the Sabbath ended, the women honored that command (Luke 23:56).

- Mark records the same timing: “When the Sabbath was over…” (Mark 16:1). The rest is complete; a brand-new work of God is about to be unveiled.

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at dawn on the first day of the week

- The phrase pinpoints Sunday at daybreak—just as “Very early on the first day of the week” appears inMark 16:2 and “Early on the first day of the week, while it was still dark” inJohn 20:1.

- Dawn highlights new beginnings. The resurrection happens when the first light dispels the darkness—an echo of “Let there be light” inGenesis 1:3 and a prelude to the “new creation” theme in2 Corinthians 5:17.

- From this point on, believers meet on this day (Acts 20:7;1 Corinthians 16:2), underscoring its significance without abolishing the principle of rest (Hebrews 4:9-10).

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Mary Magdalene and the other Mary

- Mary Magdalene, once freed from seven demons (Luke 8:2), had followed Jesus faithfully to the Cross (John 19:25) and burial (Matthew 27:61).

- “The other Mary” is the mother of James and Joseph (Matthew 27:56). Both women had watched Joseph of Arimathea lay Jesus in the tomb (Mark 15:47).

- God chooses these women—not the Twelve—to be first witnesses (John 20:14-18). This fulfills Jesus’ upside-down kingdom principle that “the last will be first” (Matthew 20:16).

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went to see the tomb

- Their purpose was simple: confirm where the body lay and finish anointing it (Mark 16:1;Luke 24:1).

- Matthew notes they “were sitting there opposite the tomb” the evening of the burial (Matthew 27:61), so they knew exactly where to go.

- Their devotion overcomes obstacles­—a sealed stone (Matthew 27:66) and guards (Matthew 27:65-66). God will roll away every hindrance (Matthew 28:2).

- What began as an act of mourning becomes the moment they encounter the risen Lord, turning grief to joy (John 20:18).

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summary

The verse anchors us in real time (“After the Sabbath…at dawn”), spotlights faithful disciples (“Mary Magdalene and the other Mary”), and sets the stage for history’s greatest announcement. Sabbath rest has passed; a new day dawns. Devoted followers, rising early, approach a sealed grave—unaware that God has already opened it and inaugurated resurrection life for all who believe.

XXVIII.

(1) It will probably help the student to place before him, in their right order, the recorded appearances of our Lord Jesus after His resurrection:--

(1.) To Mary Magdalene,John 20:14;Mark 16:9.

(2.) To Mary Magdalene and the other Mary,Matthew 28:9.

(3.) To Peter,Luke 24:34;1Corinthians 15:5. . . .

Verses 1-10. -Jesus rises from the dead, and appears to the holy women. (Mark 16:1-8;Luke 24:1-12;John 20:1-10.) It is to be noted that there are great and important variations in the four (or, with St. Paul's,1 Corinthians 15, the five) accounts of the events of the Resurrection, which have given welcome occasion to the sceptic to cast doubts upon the whole transaction. The divergences in the narratives are plainly to be ascribed to the facts that the writers did not depend upon one another, nor draw their accounts from one source; that each gives only an incomplete history, introducing those details with which he was familiar, or which it suited his plan to recount. On all main points the agreement is perfect, and every difference could be easily reconciled, if we knew the whole of the circumstances and the exact sequence of each word and act during this momentous period. Attempts at harmonizing the various accounts have been made with more or less success by writers from St. Augustine to the present time; but as they vary in many particulars, and have no authoritative basis, dependence cannot be placed upon them. The narrative in St. Matthew is brief and imperfect, and we shall chiefly confine our remarks to the exposition of the actual text before us, without importing much matter from the other evangelists.Verse 1. -Inthe end of the sabbath;ὀψὲσαββάτων:late on the sabbath; Vulgate,vespere sabbati. The expression is obscure. In the parallel passage of St. Mark we read, "When the sabbath was past." We must take it that St. Matthew is thinking of the sabbath as extending, not from evening to evening, but till the following morning. "So that it is not the accurate Jewish division of time, according to which the sabbath ended at six on Saturday evening, but the ordinary civil idea of a day, which extended from sunrise to sunrise (or at least adds the night to the preceding day)" (Lange). We have, then, now arrived at the commencement of the first Christian Easter Day. As it began to dawn toward the first day of the week;εἰς μίαν σαββάτων:in prima sabbati (Vulgate); literally,unto one day of sabbath;i.e. one day after the sabbath, the Jews reckoning their days in sequence from the sabbath, and Christians at first carrying on the same practice, as we see inActs 20:7;1 Corinthians 16:2. Later Christians named the days of the week in sequence from the Sunday, which was the first day, Monday being the second day,feria secunda, and so on.Came Mary Magdaleneand the other Mary (see on Matthew 27:61)tosee the sepulchre. Love cannot abandon its object, living or dead. There were probably other women with these two, or perhaps there were two separate bands of women who in this early morning visited the sepulchre. Among these Mary Magdalene stands prominently forward, first in love and first in care. She and the rest evidently knew nothing of the sealing of the stone or the posting of the guards. St. Matthew's expression, "to see (θεωρῆσαι, "to gaze upon," "contemplate") the sepulchre," conveys only a partial notice of the object of their visit. They came not only to take a view of the tomb, but also to embalm the Lord's body, for which necessary preparations had been made, the approach of the sabbath on the evening of the Crucifixion having cut short the arrangements. We know from St. Mark that they were perplexed about the difficulty of removing the stone, and St. Matthew may be referring to a preliminary inspection made in regard of this impediment. Our Gospel omits mention of the intention of embalming the corpse, as the Resurrection rendered it impracticable; and, indeed, the Lord's body had already been anointed for his burial by Mary of Bethany.

Parallel Commentaries ...


After
Ὀψὲ(Opse)
Preposition
Strong's 3796:Late, in the evening. From the same as opiso; late in the day; by extension, after the close of the day.

[the] Sabbath,
σαββάτων(sabbatōn)
Noun - Genitive Neuter Plural
Strong's 4521:The Sabbath, a week.

at dawn
ἐπιφωσκούσῃ(epiphōskousē)
Verb - Present Participle Active - Dative Feminine Singular
Strong's 2020:To dawn, be near commencing. A form of epiphauo; to begin to grow light.

on
εἰς(eis)
Preposition
Strong's 1519:A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

[the] first [day]
μίαν(mian)
Adjective - Accusative Feminine Singular
Strong's 1520:One. (including the neuter Hen); a primary numeral; one.

of [the] week,
σαββάτων(sabbatōn)
Noun - Genitive Neuter Plural
Strong's 4521:The Sabbath, a week.

Mary
Μαριὰμ(Mariam)
Noun - Nominative Feminine Singular
Strong's 3137:Or Mariam of Hebrew origin; Maria or Mariam, the name of six Christian females.

Magdalene
Μαγδαληνὴ(Magdalēnē)
Noun - Nominative Feminine Singular
Strong's 3094:Magdalene, a woman of Magdala. Feminine of a derivative of Magdala; a female Magdalene, i.e. Inhabitant of Magdala.

and
καὶ(kai)
Conjunction
Strong's 2532:And, even, also, namely.

the
ἡ(hē)
Article - Nominative Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

other
ἄλλη(allē)
Adjective - Nominative Feminine Singular
Strong's 243:Other, another (of more than two), different. A primary word; 'else, ' i.e. Different.

Mary
Μαρία(Maria)
Noun - Nominative Feminine Singular
Strong's 3137:Or Mariam of Hebrew origin; Maria or Mariam, the name of six Christian females.

went
ἦλθεν(ēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2064:To come, go.

to see
θεωρῆσαι(theōrēsai)
Verb - Aorist Infinitive Active
Strong's 2334:From a derivative of theaomai; to be a spectator of, i.e. Discern, (experience) or intensively (acknowledge).

the
τὸν(ton)
Article - Accusative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

tomb.
τάφον(taphon)
Noun - Accusative Masculine Singular
Strong's 5028:A burial-place, sepulcher, tomb, grave. Masculine from thapto; a grave.


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NT Gospels: Matthew 28:1 Now after the Sabbath as it began (Matt. Mat Mt)