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Verse 1. In the end of the sabbath. The word end here means the same as after the sabbath; i.e., after the sabbath was fully completed, or finished, and may be expressed in this manner:" In the night following the sabbath, for the sabbath closed at sunset, as it began to dawn," etc.

As it began to dawn toward the first day of the week. The word dawn is not of necessity in the original. The word there properly means, as the first day approached, or drew on, without specifying the precise time. Mark says, Mr 16:1,2,

that it was after "the sabbath was past, and very early in the morning, at the rising of the sun;" i.e., not that the sun was risen, but that it was about to rise, or at the early break of day. Luke says, Lu 24:1 that it was very early; in the Greek, deep twilight, or when there was scarcely any light. John (Joh 20:1) says, it was "early, when it was yet dark;" that is, it was not yet full daylight, or the sun had not yet risen. The time when they came, therefore, was at the break of day, when the sun was about to rise, but while it was yet so dark as to render objects obscure, or not distinctly visible.

The first day of the week. The day which is observed by Christians as the Sabbath. The Jews observed the seventh day of the week, or our Saturday. During that day our Saviour was in the grave. As he rose on the morning of the first day, it has always been observed, in commemoration of so glorious an event.

Came Mary Magdalene and the other Mary. From Mary Magdalene Christ had cast out seven devils. Grateful for his great mercy, she was one of his firmest and most faithful followers, and was first at the sepulchre, and was first permitted to see her risen Lord. The other Mary was not the mother of Jesus, but the mother of James and Joses, Mr 16:1. Mark says that Salome attended them. Salome was the wife of Zebedee, and the mother of James and John. From Luke, (Lu 24:10,) it appears that Joanna, wife of Chuza, Herod's steward, (Lu 8:3,) was with them. These four women, Mark says, having brought sweet spices, came to anoint him. They had prepared a part of them on the evening before the Sabbath, Lu 23:56. They now completed the preparation, and bought more: or it may be that it means merely that having bought sweet spices, without specifying the time when, they came now to embalm him. John mentions only Mary Magdalene. He does this probably because his object was to give a particular account of her interview with the risen Saviour. There is no contradiction among the evangelists; for, while one mentions only the names of a part only who were there, he does not deny that others were present also. It is an old maxim, that "he who mentions a few, does not deny that there are more."

To see the sepulchre. To see whether it was as is had been left on the evening when he was laid there. To see if the stone was still there, by which they would know that he had not been removed. Mark and Luke say that the design of their coming was to anoint him with the sweet spices which they had prepared. Matthew does not mention that, but he does not deny that that was the ultimate design of their coming. It is not improbable that they might have known the manner in which he was buried, with a large quantity of myrrh and aloes. But that was done in haste; it was done by depositing the myrrh and aloes, without mixture or preparation, in the grave-clothes. They came, that they might embalm his body more deliberately, or at least that they might anoint the bandages, and complete the work of embalming.

{c} "In the end" Mr 16:1; Lu 24:1; Joh 20:1

{d} "Mary Magdalene" Mt 27:56

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