TRV
Translation
King James Version
And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
Complete Jewish Bible
But the angel said to the women, "Don't be afraid. I know you are looking for Yeshua, who was executed on the stake.
Berean Standard Bible
But the angel said to the women, “Do not be afraid, for I know that you are looking for Jesus, who was crucified.
American Standard Version
And the angel answered and said unto the women, Fear not ye; for I know that ye seek Jesus, who hath been crucified.
World English Bible Messianic
The angel answered the women, “Don’t be afraid, for I know that you seek Yeshua, who has been crucified.
Geneva Bible (1599)
But the Angel answered, and said to the women, Feare ye not: for I know that ye seeke Iesus which was crucified:
Young's Literal Translation
And the messenger answering said to the women, `Fear not ye, for I have known that Jesus, who hath been crucified, ye seek;
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
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.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
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.
John ChrysostomAD 407
Homily on the Gospel of Matthew 89
"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.
JeromeAD 420
Commentary on Matthew
(Vers. 4, 5.) However, because of his fear, the guards were terrified and became like dead men. But the angel, responding, said to the women: Do not be afraid. For I know that you seek Jesus, who was crucified: He is not here, for he has risen as he said. The guards, terrified by fear, lie stupefied like dead men, and yet the angel comforts not them, but the women. Do not be afraid. Let them, he says, fear: let fear continue in those in whom unbelief persists. Furthermore, because you seek Jesus who was crucified, listen to the fact that He has risen and fulfilled the promises.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
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.
Peter Chrysologus (as quoted by Aquinas, AD 1274)AD 450
Catena Aurea by Aquinas
(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.
Peter ChrysologusAD 450
SERMONS 76.1
The angel mentions the name of Jesus, alludes to his cross, speaks about his Passion and refers to his death. He then proclaims his resurrection and confesses his lordship. After all the punishment and after the sepulcher, the angel heralds the Lord, speaks of his subjection and sees that the full offense of the Passion has been transmuted into the glory of the resurrection. How could anyone judge that God was lessened by becoming human? Or believe that his power was demeaned by the Passion? Or think that his sovereignty was diminished by his servanthood? The angel speaks worthily of the crucified one. He shows the very place where the Lord’s body was laid, lest someone else and not he is believed to have risen from the dead.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
(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.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
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.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 21
But let us hear what he says to the women as they arrive: "Do not be afraid." As if he were saying openly: Let those fear who do not love the coming of the heavenly citizens; let those be terrified who, weighed down by carnal desires, despair of being able to reach their fellowship. But why should you be afraid, who see your fellow citizens? 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.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(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.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
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 28:5 captures the pivotal moment at the empty tomb where an angel of the Lord addresses Mary Magdalene and the other Mary, calming their fear and confirming their earnest search for Jesus. The angel's words serve as a divine prelude to the astonishing news of Christ's resurrection, validating the women's devotion while setting the stage for the most significant event in human history: the triumph of life over death through the crucified Savior.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 28:5 employs several powerful literary devices. The initial appearance of the angel and the earthquake constitute a theophany (or more specifically, an angelophany), a dramatic manifestation of divine presence and power that sets an awe-inspiring tone. The angel's opening words, "Fear not," serve as an imperative, a direct command that immediately addresses the women's emotional state, acting as a calming agent before the delivery of profound news. This phrase is also a form of reassurance, a common motif in biblical encounters between humans and divine messengers. Furthermore, the verse uses contrast by subtly distinguishing the women's seeking devotion from the guards' paralyzing fear, highlighting the different responses to divine power. The phrase "Jesus, which was crucified" employs identification and specification, ensuring that the women understand the continuity of the person they seek, connecting His past suffering with His present reality. Finally, the entire verse functions as a powerful piece of foreshadowing, building anticipation for the glorious news of the resurrection that will be explicitly declared in the very next verse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 28:5 offers profound theological insights, particularly regarding God's compassionate engagement with humanity and the foundational truth of Christ's identity. The angel's "Fear not" underscores a recurring biblical theme of divine comfort offered to those who encounter God's power or receive His message, demonstrating that God's presence, while awe-inspiring, is ultimately for our good and peace. The validation of the women's "seeking" highlights God's recognition of sincere devotion, even when it is expressed in sorrow or uncertainty. Most significantly, the reference to "Jesus, which was crucified" firmly grounds the impending resurrection in the historical reality of Christ's atoning death, emphasizing that the victory over death is inextricably linked to His sacrifice on the cross. This verse thus serves as a theological bridge, connecting the despair of Calvary with the dawning hope of the empty tomb, affirming that the path to new life passes directly through the reality of the cross.
REFLECTION AND APPLICATION
Matthew 28:5 resonates deeply with the human experience of fear, seeking, and ultimately, finding hope in the midst of despair. Just as the angel calmed the women's natural apprehension, this verse reminds us that in moments of fear, uncertainty, or grief, God often meets us with a word of peace and reassurance. Our earnest desire to seek Jesus, even when we feel lost or are grappling with difficult circumstances, is recognized and honored by God. The women came seeking a dead body, but their sincere pursuit led them to encounter the living Lord. This encourages us to persist in our spiritual journey, knowing that our pursuit of Christ is never in vain, and that even in our deepest sorrows, His presence can transform our fear into profound joy. The angel's words also ground our faith in the historical reality of Christ's crucifixion, reminding us that our hope is not built on a myth, but on the verifiable truth of His atoning death, which then makes His resurrection all the more powerful and meaningful for our lives today.
Questions for Reflection
FAQ
Why did the angel tell the women "Fear not"?
Answer: The angel told the women "Fear not" (Greek: mḗ phobéō) for several reasons. First, the angelic appearance itself, described as "like lightning" with "raiment white as snow" (Matthew 28:3), was terrifying, causing the Roman guards to become "as dead men" (Matthew 28:4). It was a natural human reaction to such a supernatural display. Second, this phrase is a common divine greeting in the Bible, often preceding a significant revelation or good news, as seen when Gabriel tells Mary "Fear not" in Luke 1:30. The angel needed to calm the women's fear so they could be receptive to the astonishing and joyous news of Jesus' resurrection, which he was about to announce in Matthew 28:6.
CHRIST-CENTERED FULFILLMENT
Matthew 28:5, though spoken by an angel, points directly to the person and work of Jesus Christ, particularly His triumph over death. The angel's declaration, "I know that ye seek Jesus, which was crucified," serves as a profound Christ-centered statement. It acknowledges the historical reality of Christ's atoning death on the cross, the ultimate act of self-giving love for humanity's sin, as prophesied throughout the Old Testament and fulfilled in the Gospels (Isaiah 53:5). However, the very context of the empty tomb and the angel's presence immediately foreshadows that this "crucified" Jesus is no longer dead. He is the one who, by His resurrection, conquered sin and death, becoming "the firstfruits of those who are asleep" (1 Corinthians 15:20). The women's seeking of the crucified Jesus is transformed into an encounter with the resurrected Christ, who now holds "the keys of death and of Hades" (Revelation 1:18). This verse, therefore, is not merely about an angel's message, but about the profound shift from the sorrow of the cross to the glory of the empty tomb, revealing Jesus as the victorious Savior who died for us and lives forevermore, offering eternal life to all who seek Him (John 11:25-26).