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Explanation for:
Matthew
28
:
5
And the angel answering, said to the women: Fear not you; for I know that you seek Jesus who was crucified.
12
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The guards, paralyzed by terror, lay still as though lifeless, yet the angel directs his soothing words not towards them but to the women. \\"Do not be afraid.\\" He recognizes their fear; for those who dwell in disbelief, fear persists. But for you who are searching for Jesus, who was crucified, understand that he is alive and has accomplished what he promised."},{"author-name":"Antonius the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88927f4d84651d9faae71_Antonius%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The vision granted to the saints does not evoke distress in anyone; it does not shout or proclaim its message loudly for all to hear (Isaiah 42:2). Instead, the saints' vision is marked by tranquility and brevity, swiftly bringing joy, exaltation, and vigor to the soul. The Lord is undeniably present, as joy reflects the might of God the Father within us. God's thoughts are ever-calm and peaceful; when grace radiates, it empowers the soul to perceive divine manifestations. This longing for heavenly and future blessings fills the soul, which yearns to approach them in every possible way—oh, if it only could pursue them. Some, however, experience fear in the presence of such goodness, yet the divine visions dispel this fear to foster love. Thus, Gabriel reassured Zacharias with the words, Do not be afraid (Lk. 1:13); the angel at the tomb comforted the Myrrh-bearing women, saying, Do not be afraid (Mt. 28:5); and to the shepherds at Christ's Nativity, the angel proclaimed, Do not be afraid (Lk. 2:10). Such fear does not stem from a timid soul but arises from the awareness of the divine presence. This encapsulates the vision of the saints. Conversely, the encroachment of evil is loud and chaotic, reminiscent of unruly youth or a band of robbers. This disarray terrifies the troubled soul, leaving it unable to collect its thoughts, plunging into confusion, and even harboring resentment towards ascetics, leading to despondency, anger, and a fear of death. In this turmoil, the soul finds itself desiring wickedness, rejecting any notions of virtue, and descending into immorality."},{"author-name":"Cyrill of Jerusalem","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a9af397fcf9d613728f_Cyrill%20of%20Jerusalem.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Equip yourself in battle against your foes with the Cross itself. Let your faith in the Cross serve as the emblem of triumph over those who oppose you. When you confront nonbelievers regarding the Cross of Christ, make the sign of the Cross with your hand before you, and your adversary will be rendered powerless. Do not hesitate to proclaim the Cross; for the angels take pride in declaring, 'We know whom you seek, Jesus crucified.' The angel might have said, I know whom you seek, my Lord; yet he openly professes, I know Him who was crucified. The Cross is a symbol of glory, not shame."},{"author-name":"Peter Chrysologus","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896c8505740d15218d3ed_Peter%20Chrysologus.png","category":"Christian Authors","century":5,"exegesis-text":"The angel proclaims the name of Jesus, references the cross, speaks of anguish, and discusses death, yet boldly heralds the resurrection while declaring Him as Lord. Thus, following immense suffering and the events surrounding the tomb, the angel acknowledges Christ as Lord, expresses allegiance to Him, and witnesses the transformation of all suffering and injustice into the glory of the resurrection. How could anyone claim that God lessened Himself by taking on human form? Or suggest that His humility in suffering somehow diminished Him? Or believe that His sovereignty was compromised by assuming the role of a servant? The angel speaks with reverence concerning the Crucified One. He highlights the very place where the Lord’s body rested, ensuring no one is misled into thinking that someone else, rather than Jesus Himself, rose from the dead."},{"author-name":"Romanos Melodos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89774ed5fa62ff880bee5_Romanos%20Melodos.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"As refreshing drops, let the words from Your lips be to us, O Word, the source of joy for the suffering and the Life of all, so that we may not perish from terror. This sentiment reflects what the divinely inspired sought when they were reassured by Him who sat upon the rock, addressing the women, saying, \\"Do not be afraid, but let these guards tremble, shake with fear, and be paralyzed before Me, so they may recognize the Prince of angels, whom they now watch over yet cannot restrain. For the Lord has risen, and they have failed to comprehend that He, who brings life to the fallen, has triumphantly emerged.\\""},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The Lord was raised from the dead while the stone remained at the entrance of the tomb. Following His resurrection, an angel was sent to roll away the stone, allowing the women to enter. The earthquake was intended to awaken the guards and make them aware of the miraculous event that had occurred. Thus, the Lord rose after three days. But how do we understand the counting of these three days? The Lord was crucified at the eighth hour, and darkness fell until the ninth hour; this period is counted as night. From the ninth hour onward, there was light, marking the beginning of the day, which completes a twenty-four-hour cycle of night and day. Then comes the night of the crucifixion and the day of the Sabbath—this constitutes the second twenty-four-hour period. Once again, there is the night of the Sabbath leading into the morning of the Lord’s Day, as noted in Matthew: ‘on one Sabbath, at daybreak.’ The morning contributes to the count of that entire day, making this the third twenty-four-hour period. Alternatively, three days can also be counted this way: the Lord surrendered His spirit on Friday, which accounts for one day; He remained in the tomb on Saturday, resulting in another day; and on the eve of the Lord's Day, He rose again, which can also be considered as a part of the Lord’s Day, totaling three days. For instance, if one person dies around the tenth hour and another around the first hour of the same day, it is stated that they both died on that same day. \\n\\nI have another method to explain the counting of three days and nights. Pay attention! On Thursday evening, the Lord shared a meal with His disciples, instructing them to ‘Receive, eat My body.’ Since He had the authority to surrender His life at His own discretion, it is evident that He willingly sacrificed Himself while teaching His disciples concerning His body, for one cannot partake of anything unless it has already been slain. Reflect on this: in the evening, He instructed regarding His body; this extended into the night and the day of Friday until the sixth hour—that counts as the first twenty-four-hour period. From the sixth hour to the ninth hour was darkness, and from the ninth hour until evening was light—this is the second twenty-four-hour period. Following this, there was the night of the crucifixion and the Sabbath day, resulting in the third twenty-four-hour period. The Lord rose on the Sabbath night, which makes for three complete twenty-four-hour cycles. \\n\\nConcerning the angel, Matthew recounts that he sat on the stone, while Mark notes that after rolling away the stone, he sat inside the tomb on the right side. Are these not contradictory? Not at all! It appears the angel first appeared seated on the stone and, upon the women's arrival, escorted them and then was seen inside the tomb, positioned on the right. He told the women: “Do not be afraid,” implying that the guards had reason to fear, while they, as the disciples of the Lord, should not. After alleviating their fear, he proclaimed the glad tidings of the resurrection, for it was essential to dispel their fears before sharing the good news. He does not hesitate to refer to the Lord as crucified, for he takes pride in the cross, viewing it as a triumphant emblem that has brought us countless blessings."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"The angel addressed the women, saying, \\"Do not be afraid...\\" The directive \\"Do not be afraid\\" is meant for them, while the guards and all who oppose the Lord ought to feel fear. Initially, he alleviated their fears through both his words and his presence, subsequently speaking of the Resurrection. He noted that they were seeking Jesus, who was crucified. He does not shy away from referring to His Lord as crucified, for while the cross represented disgrace for those who had been executed before Him, serving as a testament to their wrongdoing, for Him it stood as a sign of honor—reflecting His benevolence toward humanity, for which He was unjustly sentenced to the cross."},{"author-name":"Gregorios Palamas","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bfc03f555204c307b7e_Gregorios%20Palamas.png","category":"Holy Fathers and Teachers","century":14,"exegesis-text":"The same Angel Gabriel announced the Resurrection. He who initially told Mary, “Do not be afraid, Mary, for you have found favor with God” (Luke 1:30), now sees Her approach the tomb and quickly descends once more to convey the same message to the Blessed Virgin, declaring the Resurrection of Him who was miraculously born of Her. He rolls away the stone to reveal the empty tomb and the burial linens, thereby making the good news believable to Her. It is stated, “the angel answered and said to the women, ‘Do not be afraid; for I know that you seek Jesus who was crucified. He is not here; for He is risen, as He said. Come, see the place where the Lord lay’” (Matt. 28:5) (Mark 16:5-6). The angel reassures them, despite the guards trembling in fear, saying, “Do not be afraid; you are seeking Jesus who was crucified. He has risen; He is not here.” For indeed, not only could He not be restrained by the chains, cords, and seals of hell, death, and the grave, but He also reigns as Lord over us, the immortal heavenly angels, and is sovereign over all creation."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"As the angel approached, he addressed the women, saying: Do not be afraid. St. Chrysostom observes that he first alleviates their fears before discussing the resurrection. He reassures them that it is not they who should be fearful, but rather those who condemned Him. Once he had calmed their anxieties through both his words and his radiant presence, akin to one who bears joyful news, he continued: For I know that you seek Jesus who was crucified. He is unashamed to call Him the Lord who was crucified, for through the cross, from which all blessings flow, He is honored as a triumphant tool."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"As they came near the tomb, He addressed the women, saying, \\"Do not be afraid.\\" This statement served to liberate them from their trepidation, both through His words and His countenance, for He appeared to them in a radiant form, bringing joyful news. Such reassurance was particularly essential for the women, who were understandably startled by this extraordinary manifestation. This is evident in the accounts found in Matthew 28:8, Mark 16:5, and Luke 24:5. Referring to Himself as \\"crucified,\\" He shows no reluctance to bear this title, for it symbolizes our greatest blessing."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The individuals trembled in fear, and the two beings who appeared to them stated, 'Why are you seeking the Living One among the dead? He is not here: He has risen (Luke 24:5-6). Come, observe the place where the Lord was laid.' The women entered the tomb and encountered a young man, described as an angel, dressed in white, seated on the right side. This angel instructed them, 'Do not be afraid. You are searching for Jesus the Nazarene, who was crucified; He has risen; He is not here. This is where He was placed (Mark 16:6). Recall how He spoke to you while in Galilee, saying that the Son of Man must be handed over to sinful men, be crucified, and rise again on the third day.' They remembered His words (Luke 24:6-8). 'Go quickly and inform His disciples that He has risen from the dead and goes ahead of you to Galilee; there you will see Him.'\\n\\nThe accounts shared by the first three Evangelists align closely, with the only difference being in the number of angels and the location of their appearance. Matthew and Mark refer to one angel, identified as an angel by Matthew and a young man by Mark, while Luke mentions two men appearing to them. The variation in titles—angel, youth, husband—is not critical. Angels, being spiritual beings, often manifest in a recognizable form for humans; thus, the dazzling appearance of the angel may have led some women to perceive him as a young man, while others saw him as a man in general. It is also plausible that one group of women saw one angel while another group saw two. The evidence of Jesus' resurrection is not diminished by the number of angels present; what truly matters is the message conveyed by the speaking angel and the presence of another who did not speak is secondary to the narrative’s intent. This explains why two Evangelists mention the speaking angel while the third adds that another angel was also present.\\n\\nRegarding the location where the angel delivered this message, the Evangelists appear to differ. Luke's writing does not clarify whether the angel spoke from inside or outside the tomb. Mark indicates that the speaking angel was within the tomb. Although Matthew notes that the angel rolled away the stone at the tomb's entrance and sat on it (Matt. 28:2), he does not specify the exact moment he addressed the women; perhaps the phrase 'Come, see the place where the Lord lay' implies the angel spoke from outside, likely on the stone. Since the stone had been rolled away before the women arrived, it is conceivable that the soldiers witnessed the angel on the stone, causing them to tremble and faint (Matt. 28:4), while the women may have first encountered him inside the tomb. Another possibility is that an angel appeared outside to all the women, announcing that Christ had risen, then invited them into the tomb to verify His resurrection; upon entering, they saw (as Mark recounts) a young man seated on the right side, and then they could have heard the angel's voice invoking them again within.\\n\\nNevertheless, the crux of the matter for the Evangelists was establishing that the stone was rolled away, that the tomb was empty, and that this emptiness was clarified to the women by the angelic message; the number of angels present or the specifics of the location of the speech is not of central importance. They did not conduct investigations or document every minor detail; rather, they focused solely on the key events which affirmed their belief that Christ had genuinely risen from the dead.\\n\\nObjections to the Resurrection of Christ were raised primarily by those who doubted Jesus Christ as the God-man. These objectors aimed to prove the Evangelists' testimonies unreliable regarding His resurrection, understanding that discrediting this miracle would also undermine faith in Him as the God-Man, the Son of God. Yet all such efforts proved fruitless. The reality of Christ’s resurrection stands substantiated, and the skeptics' arguments are dispelled.\\n\\nThe first objection arises from the assertion noted in Matthew 27:65, which is explored in detail. The second objection claims that Jesus did not truly die on the cross and that He was buried in a state of unconsciousness. This claim falters when analyzed from both scientific and medical perspectives. Professor A. Shiltov, in his work 'Thoughts on the God-Man,' discusses how the scourging and torture of Jesus prior to crucifixion led to extreme exhaustion and possibly life-threatening conditions, evident from the blood and water that flowed from His side when pierced. The severe injuries from the nails in His hands and feet and the piercing of His lungs inevitably resulted in death, making it implausible that He could have survived.\\n\\nEven if Christ were to be thought of as merely unconscious during this ordeal, the grievous injury inflicted by the spear would have culminated in the immediate cessation of life. Should he not have died on the cross and consequently not risen again, that would categorize Christ as an ordinary man. Professor Shiltov further asserts that a person with such critical wounds could not walk until they healed, which would take at least two weeks. Yet, on the third day, Christ not only traversed from Jerusalem to Emmaus but also returned on the same day to manifest to the ten Apostles—journeys that an ordinary man could not undertake under such dire conditions. Only the God-man, with His renewed and glorified body, could have accomplished such feats. \\n\\nMoreover, if one were to entertain the notion of Christ not dying, it raises questions of credibility; to convince His disciples of the resurrection, He would need to deceive them, vanishing thereafter into obscurity, which would render Him a deceiver. Few dare label Him as such, other than those entrenched in their misconceptions. Atheists, who may refute His divine nature, still regard Him as a paragon of morality.\\n\\nThe objection claiming that Jesus did not die is so unfounded that even D. Strauss counters it. He stated that a person emerging from the tomb in a half-dead state would certainly not instill in the disciples the impression of victory over death and the grave, nor could such a return to life change their grief into enthusiasm or elevate their reverence for Him to adoration. Therefore, it must be concluded that Jesus Christ did, indeed, die.\\n\\nThe third objection pertains to the supposed self-delusion of the Apostles. D. Strauss and his contemporaries acknowledge that the disciples of Jesus could only become effective evangelists through a firm belief in His literal resurrection; however, they propose that this belief stemmed from a psychological state where they dreamed of their Master’s resurrection, mistaking visions for reality. \\n\\nTo ascertain the mental state of the Apostles after Christ's crucifixion, we should first consider expert insights into visions or ghosts. Professor Shiltov remarks that it is psychologically improbable for those grieving the death of their beloved Master to perceive ghosts since desolation and despair inhibit hallucinations. The ability to visualize such phenomena typically requires heightened sensitivity, which is rare, especially among ordinary individuals. Furthermore, the same spirit cannot be seen by multiple people simultaneously.\\n\\nThus, if the Apostles stood as simple men with healthy dispositions, even in a state of sorrow, the likelihood of them experiencing shared hallucinations would be remote. As for the notion of 'doubles,' Shiltov explains that for an apparition to be perceived, the original must be present, implying that if the Apostles beheld a double of Jesus, then He must have been physically present, further complicating the argument against His resurrection.\\n\\nAdditionally, phenomena attributed to telepathy reveal that appearances typically occur in moments of pending danger or severe distress, and visibility exists only to those closely connected to the individual in distress. According to Professor Shiltov, scientific analysis does not support the idea of Jesus' spirit appearing to the Apostles. Furthermore, an apparition lacks physical form and cannot communicate or consume food. Since the Lord showed His hands, feet, and side to the Apostles, interacting and sharing meals with them, it confirms that He was not merely a ghost but the risen Jesus Christ.\\n\\nWhile it may be disconcerting to observe the apostles’ lack of faith in their Master’s divinity, upon reflection, one might recognize that this was part of God’s design. It was His purpose to lead the apostles into a conscious belief in Jesus as the Son of God, ensuring they could not be accused of blind faith or thoughtlessness. Their strong assurance was necessary, as it would form the foundation upon which the Church of Christ would be built.\\n\\nUnderstanding their initial disbelief provides insight into the transformation they experienced. Demanding substantial proof, the Apostles ultimately accepted that Jesus had risen, which opened their hearts that had previously been hardened. However, they wrestled with the thought of why the risen Christ did not declare Himself as King of Israel, questioning why He appeared to delay establishing His kingdom.\\n\\nThis uncertainty led them to gather in Jerusalem, awaiting another appearance from the Lord. At last, on the fortieth day post-resurrection, the Lord presented Himself, taking them to the Mount of Olives, where discussions of His Second Coming and the End Times had previously taken place. By recalling His earlier teachings, the apostles projected their expectations onto their awaiting Messiah, asking, ‘Is it at this time, Lord, that You are restoring the kingdom to Israel?’ (Acts 1:6). However, the Lord had repeatedly clarified that His kingdom was not earthly; the Apostles were unable to grasp this until the Holy Spirit enlightened them.\\n\\nTo their inquiry, He replied, ‘It is not for you to know the times or seasons the Father has set by His own authority; but you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth’ (Acts 1:7-8). After these words, He lifted His hands, blessed them, and ascended into heaven, with a cloud obscuring their view (Luke 24:50-51; Acts 1:9). The apostles worshipped Him and gazed upward for a significant time, now separated from their Master. The dreams of an earthly kingdom were gone, replaced by the sorrow of their loss and the abrupt end of their lofty aspirations.\\n\\nIn Jerusalem, they spent days reflecting on their time with Jesus, and then on Pentecost, a miraculous event unfolded. At approximately the third hour of morning, a sound accompanied by a powerful wind filled the house where they gathered, and divided tongues resembling fire rested upon each of them (Acts 2:2-3). Curious crowds gathered as many foreigners sought to understand the situation, astonished by the Apostles' proclamation in various languages. \\n\\nAmong those present were many Jews who recognized the Apostles as uneducated Galileans, surprised by their newfound eloquence. Peter, who had earlier denied Christ, boldly addressed the crowd, affirming, 'Men of Israel! Listen to these words: Jesus of Nazareth, a Man attested to you by God through miracles and wonders, you crucified and killed; God raised Him from the dead, of which we are witnesses. He has been exalted at the right hand of God, having received from the Father the promise of the Holy Spirit, which you now see and hear' (Acts 2:14-36). His emphatic proclamation struck the hearts of onlookers, prompting them to question how they might respond. Peter urged them to repent, and thousands were baptized that day (Acts 2:37-41).\\n\\nLater, when Peter and John encountered a man lame from birth at the temple gates, Peter declared, 'I have no silver or gold, but what I do have, I give to you: in the name of Jesus Christ of Nazareth, rise up and walk.' The man leapt and praised God (Acts 3:12-16). The remarkable response to Peter's teachings led to an increasing number of believers, prompting inquiries into the source of their power. The Sanhedrin demanded, ‘By what authority have you done this?’ (Acts 4:7). Peter boldly replied, affirming the authority of the risen Jesus Christ.\\n\\nThe Sanhedrin, witnessing the public acclaim for the miracle and recognizing the growing faith in Jesus, attempted to silence the apostles. Nevertheless, Peter and John adhered proudly to their testimonies about Christ, declaring, ‘We cannot stop speaking about what we have seen and heard’ (Acts 4:20). Despite the Sanhedrin's threats, the apostles continued to proclaim salvation through Christ, performing numerous wonders and increasing their following daily (Acts 5:12-16).\\n\\nOn the Day of Pentecost, these previously timid disciples transformed into courageous evangelists of the risen Christ. They no longer fixated on a misshapen understanding of the Messiah but became assertive witnesses of His purpose, inspired by the Holy Spirit sent on that divine day. The apostles grasped their mission with unprecedented zeal and clarity, sharing the good news of Christ’s resurrection and the coming of His kingdom. This radical transformation unequivocally demonstrates that the Holy Spirit empowered them, fundamentally altering the course of their lives and the world.\\n\\nThis powerful change leads to the undeniable question: how can the transformation of the apostles be attributed solely to their own will or understanding? The evidence clearly indicates that only by the outpouring of the Holy Spirit, as promised by Jesus in His farewell (John 14:26), could they attain such profound understanding and conviction. Thus, it stands confirmed that extraordinary events transpired on that day of Pentecost, marking the beginning of a new era in their mission to proclaim Christ, who triumphed over death, truly the Son of God and their Lord."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"They approached the tomb with a sense of fear, but in an instant, beams of light radiated from within, and two radiant, joyful figures appeared before them. The women had barely regained their composure from this unexpected encounter when one of the heavenly messengers proclaimed, \\"Do not be afraid! Are you searching for Jesus of Nazareth? Why do you seek the living among the dead? He has risen! He is not here! Come and see the place where He was laid.\\""}]}
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