In the end of the sabbath; ὀψετων: late on the sabbath; Vulgate, vespere sabbati. The expression is obscure. In the parallel passage of St. Mark we read, "When the sabbath was past." We must take it that St.
Matthew is thinking of the sabbath as extending, not from evening to evening, but till the following morning. "So that it is not the accurate Jewish division of time, according to which the sabbath ended at six on Saturday evening, but the ordinary civil idea of a day, which extended from sunrise to sunrise (or at least adds the night to the preceding day)" (Lange).
We have, then, now arrived at the commencement of the first Christian Easter Day. As it began to dawn toward the first day of the week; εἰς μι ìαν σαββα ìτων: in prima sabbati (Vulgate); literally, unto one day of sabbath; i.
e. one day after the sabbath, the Jews reckoning their days in sequence from the sabbath, and Christians at first carrying on the same practice, as we see in Acts 20:7; 1 Corinthians 16:2. Later Christians named the days of the week in sequence from the Sunday, which was the first day, Monday being the second day, feria secunda, and so on.
Came Mary Magdalene and the other Mary (see on Matthew 27:61) to see the sepulchre. Love cannot abandon its object, living or dead. There were probably other women with these two, or perhaps there were two separate bands of women who in this early morning visited the sepulchre.
Among these Mary Magdalene stands prominently forward, first in love and first in care. She and the rest evidently knew nothing of the sealing of the stone or the posting of the guards. St. Matthew's expression, "to see ( θεωρῆσαι, "to gaze upon," "contemplate") the sepulchre," conveys only a partial notice of the object of their visit.
They came not only to take a view of the tomb, but also to embalm the Lord's body, for which necessary preparations had been made, the approach of the sabbath on the evening of the Crucifixion having cut short the arrangements.
We know from St. Mark that they were perplexed about the difficulty of removing the stone, and St. Matthew may be referring to a preliminary inspection made in regard of this impediment. Our Gospel omits mention of the intention of embalming the corpse, as the Resurrection rendered it impracticable; and, indeed, the Lord's body had already been anointed for his burial by Mary of Bethany.