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1.
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All of these singularities immediately disappear on the
assumption that these words are actually Matthew's version of the Lord's meeting
with Mary. Two striking verbal resemblances support this point of view: (a)
"They came and held him by the feet;" this is implicit in the words of Jesus to
Mary: ''Do not keep on holding me;" (b) "Go end tell my brethren" is an
otherwise unique phrase, common to both narratives Add to these the fact that
Matthew, Mark and John are now in perfect harmony in their accounts of the first
resurrection appearance, and there is much to encourage belief that a solution
to an awkward problem has been found.
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But is the harmony perfect? Two matters call for
attention.
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According to John, Jesus appeared to Mary when she was
lingering at the sepulchre, whereas the introductory words in Matthew are: "and
as they went to tell his disciples". It so happens, however, that these words
are omitted altogether from the Revised Version and most modern texts of the New
Testament. There is a good deal of evidence from ancient manuscripts and
versions to support this omission.
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It may also be argued against the view just propounded that
when Jesus appeared to Mary she was alone, whereas Matthew uses the plural
"they". The explanation of this otherwise peculiar feature may be found in the
fact that Matthew, in common with Mark, omits all mention of the division of the
group of women and Mary's hasty return to the city. He is describing what
happened to "the women" without suggesting any distinction between different
members of their party. This kind of thing is characteristic of the gospels. For
instance, Matthew describes the disciples as grumbling at the waste when Jesus
was anointed in Bethany, whereas John makes it clear that Judas was the
grumbler. Matthew and Mark record that in Gethsemane, "they all forsook him and
fled"; nevertheless John describes how Peter and himself penetrated into the
courtyard of the high priest's palace in their determination to keep close to
Jesus. Matthew tells of two blind men at Jericho, but Mark and Luke mention only
one. John 20:1 appears to describe Mary going Slone to the tomb, yet the very
next verse supplies an indirect indication that she was actually accompanied by
others.
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Thus this plural pronoun in Matthew 28:9,10 is quite in
harmony with the methods employed by the witness of the gospels. Also, Matthew's
account of the resurrection appearances gains much in coherence if the
interpretation advanced here be adopted.
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2.
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Another possible solution to this problem of Matthew 28:9,10
follows rather different lines and at first sight is rather of the nature of an
ad hoc solution. The narratives of Matthew, Mark and John are immediately
and fully harmonized if it be assumed that when Mary ran to tell Peter and John
and also when she returned to the tomb, she was accompanied by one of the other
women from the original group. The plural pronouns of Matthew are then explained
and the continuity of his narrative throughout verses 1-1 0 is preserved.
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This suggestion is not as drastic as it might at first appear
to be. Consider, for example, John 20:1 which reads as though Mary went to the
tomb alone. It is only the "accidental" pronoun "we" in the next verse which
betrays the fact, quite incidentally, that John was at all aware that Mary was
accompanied by others. Again, in the same chapter John makes no actual mention
of Mary returning to the tomb in the footsteps of Peter and himself. This is
added only by implication when the next mention of Mary describes her as
lingering at the tomb. Examples of this "narrative by implication" could be
compiled from all the gospels. It is characteristic of them all, and especially
of John who indulges in this kind of thing considerably. Consequently it is not
unreasonable to suppose (taking Matthew 28:9,10 as a hint in that direction)
that Mary was not alone at the tomb. There is one small detail in John 20 which
might serve to imply something of the kind. Mary's offer to the "gardener" to
carry away the body would be a practical possibility, and not just the
expression of a distracted mind, if she had a friend with her at the time.
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3.
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An alternative suggestion, then, is this: The encounter with
some of the women took place more than a week after the Lord's resurrection, as
they were still busy going from place to place telling various other disciples
that the Lord was risen indeed.
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In that case the main point of this appearance was to ensure
that disciples (other than the eleven) lingered no longer in Jerusalem in hopes
of seeing Jesus again. Instead it served to emphasize that if they would be with
him, they must get away to Galilee. The main difficulties here lie in the
sequence of the narrative in Matthew 28 and especially in the ensuing words:
"Now when they were going, behold, some of the watch came into the
city..."
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9.
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Behold: Mt.'s characteristic word of surprise;
v.2,11.
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All hail: Gk. chairete, which also means Rejoice
— with good reason!
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Met them: stood over against them; hence the word
came (to him).
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10.
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Be not afraid. Why fear rather than surprise at the
sight of Jesus? Was the Glory to be seen in his face?
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Tell my brethren. Unless this phrase is read with
reference to other disciples, and not the apostles, the command about a meeting
in Galilee is distinctly difficult, for the eleven stayed at least another week
in Jerusalem.
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