TRV
“The Resurrection”· Matthew 28:1–10
Translation
World English Bible Messianic
His appearance was like lightning, and his clothing white as snow.
Young's Literal Translation
and his countenance was as lightning, and his clothing white as snow,
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14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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The earthquake is the might of the resurrection, when the sting of death being blunted, and its darkness illuminated, there is stirred up a quaking of the powers beneath, as the Lord of the heavenly powers rises again.
This is an instance of the mercy of God the Father, to supply the ministry of heavenly power to the Son on His resurrection from the grave; and he is therefore the proclaimer of this first resurrection, that it may be heralded by some attendant token of the Father's good pleasure.
Or the earthquake was to rouse and waken the women, who had come to anoint the body; and as all these things were done in the night-time, it was probable that some of them had fallen asleep.
As much as to say, If ye believe me not, remember His own words. And then follows further proof, when he adds, Come, see the place where the Lord lay.
And, behold, he shall go before you, that is, to save you from danger, lest fear should prevail over faith.
"But in the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold there was a great earthquake. For an angel of the Lord descended from Heaven, and came and rolled back the stone from the door of the tomb, and sat upon it. His countenance was like lightning, and his raiment white as snow."
After the resurrection came the angel. Wherefore then came he, and took away the stone? Because of the women, for they themselves had seen Him then in the sepulchre. Therefore that they might believe that He was risen again, they see the sepulchre void of the body. For this cause he removed the stone, for this cause also an earthquake took place, that they might be thoroughly aroused and awakened. For they were come to pour oil on Him, and these things were done at night, and it is likely that some also had become drowsy. And for what intent and cause doth he say, "Fear not ye?" First he delivers them from the dread, and then tells them of the resurrection. And the ye is of one showing them great honor, and indicating, that extreme punishment awaits them that had dared to do, what the others had dared, except they repented. For to be afraid is not for you, he means, but for them that crucified Him.
Having delivered them then from the fear both by his words, and by his appearance (for his form he showed bright, as bearing such good tidings), he went on to say, "I know that ye seek Jesus the Crucified." And he is not ashamed to call Him "crucified;" for this is the chief of the blessings.
"He is risen." Whence is it evident? "As He said." So that if ye refuse to believe me, he would say, remember His words, and neither will ye disbelieve me. Then also another proof, "Come and see the place where He lay." For this he had lifted up the stone, in order that from this too they might receive the proof. "And tell His disciples, that ye shall see Him in Galilee." And he prepares them to bear good tidings to others, which thing most of all made them believe. And He said well "in Galilee," freeing them from troubles and dangers, so that fear should not hinder their faith.
Or, otherwise; This apparent discrepancy in the Evangelists as to the times of their visits is no mark of falsehood, as wicked men urge, but shows the sedulous duty and attention of the women, often going and coming, and not enduring to be long absent from the sepulchre of their Lord.
And, behold, there was a great earthquake. Our Lord, Son at once of God and man, according to His twofold nature of Godhead and of flesh, gives a sign one while of His greatness, another while of His lowliness. Thus, though now it was man who was crucified, and man who was buried, yet the things that were done around show the Son of God.
The Angel in white raiment signifies the glory of His triumph.
The guards lay like dead men in a trance of terror, but the Angel speaks comfort not to them, but to the women, saying, Fear not ye; as much as to say, Let them fear with whom unbelief abides; but do ye who seek the crucified Jesus hear that He has risen again, and has accomplished what He promised.
That if my words fail to convince you, the empty tomb may.
Mystically; He shall go before you into Galilee, that is, into the wallowing stye of the Gentiles, where before was wandering and stumbling, and the foot had no firm and steady resting-place.
(Vers. 2, 3.) And behold, there was a great earthquake. For an Angel of the Lord descended from heaven, and approaching, rolled away the stone, and sat upon it. And His appearance was like lightning, and His garment like snow. Our Lord, the one and the same Son of God and Son of Man, according to both natures, divinity and flesh, now demonstrates signs of His greatness and humility. Therefore, even in this place, though He is a man who was crucified, who was buried, who was confined in a tomb, whom a stone held back, yet the things that happen outside reveal the Son of God: the sun fleeing, darkness falling, the earth shaking, the veil torn, rocks split, the dead raised, the ministry of angels, which from the beginning of His nativity confirmed Him as God. Gabriel came to Mary, while Joseph speaks with the angel; the same announces it to the shepherds, afterwards the chorus of angels is heard saying: Glory to God in the highest, and on earth peace to people of good will (Luke II). He is tempted in solitude, and after victory immediately served by angels. Now also the Angel comes, the guardian of the Lord's tomb, and in white garments signifies the glory of the triumphant. Moreover, as the Lord ascends to heaven, two angels are seen on the Mount of Olives, promising the apostles according to the Saviour's coming (Acts I).
According to Matthew, the angel sat upon the stone which had been rolled from the tomb, whereas Mark says that upon entering the tomb the women were astounded to see a young man sitting on the right, dressed in a white robe. This discrepancy would be troubling unless we understand that Matthew remained silent concerning that angel whom they saw when they entered the tomb and Mark remained silent concerning that angel whom they saw sitting on the stone outside the tomb. If this be the case, the women saw two angels and heard from them about Jesus progressively; first from the one who sat on the stone outside the tomb and then from the one whom they saw sitting on the right when they entered the tomb. They went into the tomb then because they had been exhorted to do so by the angel sitting outside, when he said, “Come and see where the Lord was placed.” Upon entering, as it is written, they saw and heard similar things from the angel sitting on the right side of the tomb, who is mentioned by Mark but ignored by Matthew.If this explanation fails to satisfy, we certainly ought to understand that when they entered the tomb they were in some sort of walled enclosure which, it is reasonable to believe, had been established as a secured location in front of the rock from which the tomb was cut. According to this scenario, the angel whom they saw sitting on the right side of the tomb would have been in the same space as the angel who Matthew says was sitting on the stone which, at the time of the earthquake, had been rolled back from the entrance to the tomb, that is, from the sepulcher cut from the rock.
(de Cons. Ev. iii. 24.) It may disquiet some, how it is that according to Matthew the Angel sate upon the stone after it had been rolled back from the sepulchre, whereas Mark says that the women having gone into the sepulchre, saw a young man sitting on the right hand. Either we may suppose that they saw two, and that Matthew has not mentioned him whom they saw within, nor Mark him whom they saw without the sepulchre; but that they heard from each severally what the Angels said concerning Jesus. Or the words, entering into the sepulchre, (Mark 16:5.) may mean entering into some enclosed place, which probably there might be in front of the rock out of which the sepulchre was hewn; and thus it might be the same Angel whom they saw sitting on the right hand, whom Matthew describes as sitting on the stone which he had rolled back.
“His appearance,” says the Evangelist, “was like lightning, and his raiment white as snow.” The brightness of his countenance is distinguished from the brilliance of his clothing. His face is compared with lightning from heaven and his garment to snow falling upon the earth. Listen to the prophet as he says, “Praise the Lord from the earth, you fire, hail and snow!” In the angel’s face, then, heaven’s brilliance adapts to nature. His clothing symbolizes the grace of human fellowship, and the appearance of this angel as he speaks is so tempered that physical eyes can withstand the peaceful brilliance of his raiment. As they look upon the lightning of his appearance, they tremble and revere the messenger of their Maker.
(Serm. 75.)g. Because the sabbath is illuminated, not taken away, by Christ, Who said, I am not come to destroy the Law, but to fulfil it. (Matt. 5:17.) It is illuminated that it may lighten into the Lord's day, and shine forth in the Church, when it had hitherto burnt dim, and been obscured by the Jews in the Synagogue.
It follows, Came Mary Magdalen, and the other Mary, &c. Late runs woman for pardon, who had run early to sin; in paradise she had taken up unbelief, from the sepulchre she hastes to take up faith; she now hastens to snatch life from death, who had before snatched death from life. And it is not, They come, but came, (in the singular,) for in mystery and not by accident, the two came under one name. She came, but altered; a woman, changed in life, not in name; in virtue, not in sex. The women go before the Apostles, bearing to the Lord's sepulchre a type of the Churches; the two Marys, to wit. For Mary is the name of Christ's mother; and one name is twice repeated for two women, because herein is figured the Church coming out of the two nations, the Gentiles and the Jews, and being yet one. Mary came to the sepulchre, as to the womb of the resurrection, that Christ might be the second time born out of the sepulchre of faith, who after the flesh had been born of her womb; and that as a virgin had borne Him into this life present, so a sealed sepulchre might bring Him forth into life eternal. It is proof of Deity to have left a womb virgin after birth, and no less to have come forth in the body from a closed sepulchre.
(Serm. 77 et 74.) If the earth thus quaked when the Lord rose again to the pardon of the Saints, how will it quake when He shall rise again to the punishment of the wicked? As the Prophet speaks, The earth trembled when the Lord rose again to judgment. (Ps. 76:8.) And how will it endure the Lord's presence, when it was unable to endure the presence of His Angel? And the Angel of the Lord descended from heaven. For when Christ arose, death was destroyed, commerce with heaven is restored to things on the earth; and woman, who had of old held communication to death with the Devil, now holds communication to life with the Angel.
(Serm. 74.) He said not 'rolled,' but rolled back; because the rolling to of the stone was a proof of death; the rolling it back asserted the resurrection. The order of things is changed; The Tomb devours death, and not the dead; the house of death becomes the mansion of life; a new law is imposed upon it, it receives a dead, and renders up a living, man. It follows, And sat thereon. He sat down, who was incapable of weariness; but sat as a teacher of the faith, a master of the Resurrection; upon the stone, that the firmness of his seat might assure the sted fastness of the believers; the Angel rested the foundations of the Faith upon that rock, on which Christ was to found His Church. Or, by the stone of the sepulchre may be denoted death, under which we all lay; and by the Angel sitting thereon, is shown that Christ hath by His might subdued death.
(Serm. 75.) The splendour of his countenance is distinct from the shining of his raiment; his countenance is compared to lightning, his raiment to snow; for the lightning is in heaven, snow on the earth; as the Prophet saith, Praise the Lord from the earth; fire and hail, snow and vapours. (Ps. 148:7.) Thus in the Angel's countenance is preserved the splendour of his heavenly nature; in his raiment is shown the grace of human communion. For the appearance of the Angel that talked with them is so ordered, that eyes of flesh might endure the still splendour of his robes, and by reason of his shining countenance they might tremble before the messenger of their Maker.
(Serm. 77.) But what means this raiment where there is no need of a covering? The Angel figures our dress, our shape, our likeness in the Resurrection, when man is sufficiently clothed by the splendour of his own body.
(Serm. 75.) For they kept watch over Him with a purpose of cruelty, not with the solicitude of affection. And no man can stand who is forsaken by his own conscience, or troubled with a sense of guilt. Hence the Angel confounds the wicked, and comforts the good.
(Serm. 77.) For their faith had been bowed by the cruel storm of His Passion, so that they sought Him yet as crucified and dead; I know that ye seek Jesus which was crucified; the weight of the trial had bent them to look for the Lord of heaven in the tomb, but, He is not here.
(Serm. 76.) Thus the Angel first announces His name, declares His Cross, and confesses His Passion; but straightway proclaims Him risen and their Lord. An Angel after such sufferings, after the grave acknowledges Him Lord; how then shall man judge that the Godhead was diminished by the flesh, or that His Might failed in His Passion. He says, Which was crucified, and points out the place where the Lord was laid, that they should not think that it was another, and not the same, who had risen from the dead. And if the Lord reappears in the same flesh, and gives evidence of His resurrection, why should man suppose that he himself shall reappear in other flesh? Or why should a slave disdain his own flesh, seeing the Lord did not change ours?
(Serm. 77.) As much as to say, Woman, now thou art healed, return to the man, and persuade him! to faith, whom thou didst once persuade to treachery. Carry to man the proof of the Resurrection, to whom thou didst once carry counsel of destruction.
(Hom. de Resur. iii.) After the mockings and scourgings, after the mingled draughts of vinegar and gall, the pains of the cross, and the wounds, and finally after death itself and Hades, there rose again from the grave a renewed flesh, there returned from obstruction a hidden life, health chained up in death broke forth, with fresh beauty from its ruin.
It is to be known that Matthew designs to hint to us a mystical meaning, of how great worthiness this most holy night drew from the noble conquest of death, and the Resurrection of Our Lord. With this purpose he says, On the evening of the Sabbath. For whereas according to the wonted succession of the hours of the day, evening does not dawn towards day, but on the contrary darkens towards night, these words show that the Lord shed, by the light of His resurrection joy and brilliance over the whole of this night.
The rolling back of the stone signifies the opening of Christ's sacraments, which were covered by the letter of the Law. For the Law having been writen on stones, is here denoted by the stone.
Hence Matthew also, describing the angel's appearance, says: "His appearance was like lightning, and his garments like snow." For in lightning there is the terror of fear, but in snow there is the gentleness of brightness. Since indeed almighty God is both terrible to sinners and gentle to the just, rightly the angel, witness of his resurrection, is shown both with a countenance like lightning and with garments of brightness, so that by his very appearance he might both terrify the reprobate and soothe the devout. Hence also the pillar of fire by night and the pillar of cloud by day rightly went before the people journeying through the desert. For in fire there is terror, but in cloud there is the gentle comfort of vision; and day is taken as the life of the just, and night as the life of the sinner. Hence Paul also says to converted sinners: "You were once darkness, but now you are light in the Lord." Therefore by day the pillar was shown through cloud, and by night through fire, because almighty God will appear both gentle to the just and terrible to the unjust. Coming in judgment, he soothes the former through the mildness of gentleness, but terrifies the latter through the severity of justice.
(Hom. in Ev. xxi. 4.) Or otherwise; Lightning inspires terror; snow is an emblem of equity; and as the Almighty God is terrible to sinners and mild to the righteous, so this Angel is rightly a witness of His resurrection, and is exhibited with a countenance as lightning, and with raiment as snow, that by His presence He might terrify the wicked, and comfort the good; and so it follows, And for fear of him the keepers did shake.
These who had not the faith of love were shaken with a panic fear; and they who would not believe the truth of the resurrection become themselves as dead men.
His fleshly presence, that is; for His spiritual presence is absent from no place. He is risen, as he said.
And this glad tiding is given not to you alone for the secret comfort of your own hearts, but ye must extend it to all who love Him; Go quickly, and tell his disciples.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 28:3 offers a striking depiction of the angel who descended to the tomb of Jesus, emphasizing his awe-inspiring appearance. The verse describes the angel's face as radiant and intense like lightning, and his clothing as dazzlingly white as snow. This vivid imagery serves to underscore the divine power and heavenly glory associated with the resurrection of Christ, creating a scene of overwhelming majesty and supernatural intervention that profoundly impacted those who witnessed it.
Context
Literary Context
This verse is an integral part of the climactic resurrection narrative in Matthew's Gospel, immediately following the description of a great earthquake and the angel's descent to roll away the stone from Jesus' tomb. Matthew 28:1-2 sets the scene, with Mary Magdalene and the "other Mary" arriving at the tomb only to witness this dramatic celestial intervention. The angel's terrifying yet glorious appearance, as detailed in Matthew 28:3, directly precedes the Roman guards' reaction of fear and paralysis in Matthew 28:4 and the angel's comforting message to the women in Matthew 28:5-7. This sequence highlights the divine authority and power at work in the resurrection, validating its supernatural nature.
Historical & Cultural Context
In the 1st-century Jewish context, angels were understood as divine messengers and agents of God's will, often appearing with supernatural power and glory. Descriptions of their appearance, though rare in such vivid detail, typically conveyed their heavenly origin and the awesome presence of God they represented. The Roman guards, accustomed to military discipline and earthly power, would have been utterly unprepared for such a celestial manifestation. Their reaction of shaking and becoming "like dead men" (Matthew 28:4) is a testament to the overwhelming nature of this divine encounter, far surpassing any human or military might they had ever encountered. The contrast between the mundane setting of a tomb and the dazzling heavenly display further emphasizes the extraordinary nature of Jesus' triumph over death.
Key Themes
Matthew 28:3 contributes significantly to several major themes within the Gospel and the broader biblical narrative. Firstly, it powerfully conveys Divine Glory and Power. The angel's radiant appearance is not merely aesthetic but a direct manifestation of God's overwhelming presence and authority, underscoring the miraculous nature of the resurrection. This aligns with other biblical descriptions of heavenly beings or divine manifestations, such as the glorious figure seen by Daniel or the vision of Christ in Revelation. Secondly, the theme of Purity and Holiness is evident in the angel's "raiment white as snow." White garments consistently symbolize divine purity, righteousness, and victory throughout Scripture, contrasting sharply with the darkness of death and the grave and highlighting the triumph of life and holiness. Finally, the angel's radiant appearance serves as a Divine Confirmation of the extraordinary event—the resurrection of Jesus. Its overwhelming nature was designed to instill awe and fear in the Roman guards, rendering them powerless, while providing a clear and undeniable sign to the women that a supernatural event had occurred, echoing the divine signs given to confirm God's work throughout biblical history.
Exposition and Analysis
Key Word Analysis
This word refers to a "sight" or "aspect," emphasizing the outward appearance or form. In this context, it highlights the visual impact and striking impression made by the angel's face, conveying a sense of his very being or essence as perceived by others.
This term signifies "lightning" or "glare." It denotes a sudden, brilliant, and powerful flash of light. The comparison to lightning emphasizes the angel's intense, overwhelming radiance and the awe-inspiring, even terrifying, nature of his divine presence, often associated with divine revelation or judgment in biblical literature.
This word refers to "apparel," specifically an "outer robe" or "clothing." The description of the angel's raiment is crucial as it signifies his heavenly origin and purity, with the color "white as snow" conveying symbolic meaning beyond mere attire.
Verse Breakdown
"His countenance was like lightning,"
This clause vividly describes the angel's face or appearance as having an intense, brilliant, and perhaps even terrifying radiance, akin to a sudden flash of lightning. This imagery conveys overwhelming power, divine energy, and an unapproachable holiness, immediately establishing the supernatural nature of the being and the event. It suggests a manifestation of divine glory that is both awe-inspiring and fear-inducing.
"and his raiment white as snow:"
This second clause focuses on the angel's clothing, describing it as immaculately white. The simile "white as snow" is a common biblical idiom for absolute purity, holiness, and divine brilliance. This aspect of the angel's appearance reinforces his heavenly origin and moral perfection, contrasting sharply with the darkness of the tomb and the defilement of death, symbolizing the triumph of life and purity that the resurrection represents.
Literary Devices
Matthew 28:3 employs powerful Imagery and Simile to convey the angel's supernatural appearance. The description "His countenance was like lightning" uses a simile to compare the angel's face to the sudden, brilliant, and powerful flash of lightning, evoking a sense of divine energy, speed, and overwhelming glory. Similarly, "his raiment white as snow" uses another simile to emphasize the absolute purity, dazzling brightness, and heavenly origin of the angel's garments. This stark Contrast between the angel's radiant appearance and the dark, somber setting of the tomb heightens the dramatic impact of the resurrection event. The passage also hints at Theophany (or Christophany, if the angel is a pre-incarnate Christ, though less likely here), as the description of the angel's glory echoes biblical accounts of divine manifestations, underscoring the direct intervention of God in human history.
Theological and Thematic Connections
The striking description of the angel in Matthew 28:3 is more than mere visual detail; it is deeply theological, serving as a divine affirmation of Jesus' victory over death and the grave. The angel's radiant glory, reminiscent of God's own presence, signifies that the resurrection is not merely a human event but a monumental act of God. This divine display underscores the purity, power, and holiness inherent in the resurrection, confirming its supernatural reality and the absolute authority of Christ. It also foreshadows the future glory of believers, who will one day share in Christ's radiant purity and triumph over mortality.
Reflection and Application
The vivid imagery of Matthew 28:3 serves as a profound beacon of hope and a call to awe for believers today. The angel's overwhelming radiance and purity powerfully attest to the reality and magnitude of Jesus' resurrection, reminding us that death has been decisively overcome by divine power. This truth offers immense comfort in times of grief and an unshakeable assurance of eternal life for those who believe. Furthermore, the sheer majesty of the angel's appearance should inspire a deep sense of reverence and worship for God, who orchestrates such divine displays and whose power transcends all human comprehension. It beckons us to consider the holiness and glory of the One we serve, fostering a spirit of humility and adoration. Finally, this divine display foreshadows the glory that awaits believers. Just as the angel was radiant, so too will believers be transformed and glorified, reflecting Christ's own glory, pointing to a future where purity, divine light, and eternal life prevail.
Questions for Reflection
FAQ
Why is the angel described with such intense imagery, like "lightning" and "white as snow"?
The intense imagery of the angel's appearance in Matthew 28:3 serves several crucial purposes. Firstly, it emphasizes the divine and supernatural nature of the angel, indicating that this is no ordinary messenger but a being from God's heavenly realm. The comparison to "lightning" conveys immense power, speed, and an overwhelming, unapproachable glory, often associated with divine manifestations in the Old Testament (e.g., Ezekiel 1:13). Secondly, the "white as snow" raiment symbolizes absolute purity, holiness, and righteousness, underscoring the sacredness of the resurrection event. This visual splendor was designed to confirm the extraordinary miracle that had just occurred—Jesus' triumph over death—and to instill awe and fear in the Roman guards (Matthew 28:4), while providing undeniable validation to the women who came to the tomb. It visually communicates the magnitude of God's intervention.
Christ-Centered Fulfillment
While Matthew 28:3 describes the glory of an angel, it ultimately points to the even greater glory of the resurrected Christ, whose triumph the angel announces and confirms. The angel's "countenance like lightning" and "raiment white as snow" are but a faint echo of the radiant glory of Jesus Himself, whose face shone like the sun and clothes became as white as light at the Transfiguration. This angelic splendor foreshadows the resurrected body of Jesus, which is no longer subject to the limitations of earthly existence but is glorified and immortal. Moreover, this scene anticipates the future revelation of Christ's full glory at His second coming, when He will return with power and great glory, accompanied by His angels (Matthew 24:30-31). The angel's dazzling appearance serves as a tangible sign of the divine power that raised Jesus from the dead, a power that now indwells believers through the Holy Spirit (Romans 8:11) and promises our own future resurrection and glorification, when we too will be made like Him, seeing Him as He is (1 John 3:2). The angel's glory, therefore, is a pointer to the ultimate, eternal glory of Christ and the new creation He inaugurates.