17. Whom will ye that I release, &c. Pilate was satisfied of the innocence of Jesus. Luke xxiii. 13 — 16. He was, therefore, desirous of releasing him. Ha expected to release one to the people. He knew that Jesus, though condemned by the cliief priests, was yet popular among the ■people. He therefore attempted in this manner to rescue him from the hands of the priests, and expected that the people would prefer /a'wi, to an odious and infamous robber and murderer. — Had the people been left to themselves,.it would probably have been done. ^ Jesus which is called Christ. That is, Jesus who claims to be the Messiah. Pilate probably did not believe it. or care much for it. He used the name which Jesus had acquired among the people. Perhaps, also, he thought that they would be more likely to ask him to be released, if he was presented to them as the Messiah— Mark (xv. 9,) adds, that he asked them whether they would that he should release the king of the Jews? It is probable that he asked the question in both ways. Perhaps it was several times repeated, and Matthew has recorded one way in which it was asked, and Mark another. He asked them whether they would demand him v/ho VMS called the Chri^^t — expecting that they would be moved bv the claims of the Messiah, slairas which when he en-
18 For ho knew that for envy " they had delivered him.
19 When he was set down on the judgment-seat, his wife sent unto him, sayincr, Have thou nothing to do with that ''just man; for I iiave suffered many things this day in a dream because of him.
20 But the chief priests and el-
tared Jerusalem in triumph, and in the icmple, they had acknowledged. He asked them wiiether they would iiave the king of the Jews — prol)ahly to ridicule the pncsis w!io had delivered him on thai charge. He did it to show the people how absurd the accusation was. There he stood, apparently, a poor, inoflensive, unarmed, and despised man. Herod set him at nought and scourged him, and sent him back. 1'he charge, therefore, of the priests, that he was a ki?ig opposed to the Roman emperor, was supremelij ridiculous; and Pilate e.xpeciing the people would see it so, hoped also that they would ask him to be released.
IS. For he kncio that for envy, &c. Tliis was envy at his popularity. He drew away the people from them. This Pilate understood probably from his knowlege of the pride and ambition of the rulers, and from the fact that no danger could arise from a person that appeared like.lesus. If Pilate knew this, he was bound to release him himself. As a governor and judge, he was oound to protect the innocent, and should, in spite of all the opposition of the Jews, at once have set him at liberty. But the scriptures could not then have been fulfilled. It was necessary, ui order that an atonement should be made, that Jesus should be condemned to die. At the same time, it shows the wisdom of the overruling providence of God, that he was condemned by a man who was satisfied of his innocence, and who proclaimed before his accusers tiis full belief that there was no fault in liim.
19. Have thou nothing to do, &c. That is, do not condemn him. Perlaps she wtis afraid that the vengeance ders persuaded the multitude that they siiould ask '^ Barabbas, and destroy Jesus.
21 The governor answered and said unto them, Whether of the twain will ye that I release unto you ] They said, Barabbas.
22 Pilate saiih unto them, What shall I do then with Jesus, which is called Christ] They aW say unto him, Let him be crucified.
of heaven would follow her husband and liamily, if he condemned tiie innocent. H That just man. The word just here has the sense of innocent; or not guilty. She might have been satisfied of his innocence from other sources, as well as from the dream. — It is possible that the woman might have been a worshipper of the true God, and that she might therefore have desired that the Messiah should be released. ^ I have suffered many things, &,c. Dreams were occasionally considered as indications of the Divine will, and among the Romans and Greeks as well as the Jews, great reliance was placed on them. Her mind, probably agitated with the subject; satisfied of the innocence of Jesus; and knowing that the Jews would make every effort to secure his condemnation, was also e.Kcited during her sleep, perhaps with a frightful prospect of the judgments that would descend on the family of Pilate if Jesus was condenmed. She therefore sent to him to secure if possible his release.
20. Persuaded the multitude. The release of a prisoner was to be to the people, not to the rulers. The rulers^ therefore, in order to secure the condemnation of Jesus, urged on the poo pie to demand Barabbas. The people were greatly under the influence of the priests. Galileans among the citizens of Jerusalem were held in contempt. The priests turned the pretensions of Jesus into ridicule. Hence in a popular tumult, among a flexible, and changing multitude, they easily e.xcited therr who but a little before had cried hosanna to cry crucify him.
23 And the trovernor said, Why, ft'hat evil hath he donel But they cried out the more, Saying, Let ° b\m be crucified.
24 When Pilate saw that he could pievail nothing, but that rather a tumult was made, he took water, and washed his * hands before the mul-
23. And the Governor said, IVhy? Luke informs us that Pilate put this question to them three times, so anxious was he to release him. He affirmed that he had found no cause of death in him. He said therefore, that he would chastise him, and let him go. He expected probably by causing him to be publicly whipped, to excite their compassion, to satisfy them, and thus to evade the demands of the priests, and to set him at hberty with the consent of the people. So weali and irresolute was this Roman governor! Satisfied of his innocence, he should at once have prckrred justice Xopopxdarity, and acted as became a magisiratc in acquitting the innocent. IT Lei him be crucified. See Note on verse 39. Luke says they were instant with loud voices demanding this. They urged it. They demanded it with a popular clamor.
24. He took water, &c. The Jews were accustomed to wash their hands when they wished to show that they wiM"e innocent of a crime committed by others. See Deut. xxi. 6; Ps. xxvi. 6. They often used signs to represent their meaning. Pilate, in doing this, meant to denote that they were guilty of his death, but that he was innocent. But the mere washing of his hands, did not free him from guilt. Pie was bound as a magistrate to free an innocent man; and whatever might be the clamor of the Jews, he was guilty at the bar of God for suffering the holy Saviour to lie led to execution, to gratify the malice of enraged priests, and the clamors of a tumultuous populace, "ii See yc to it. That is, take it upon yourselves. Ye nro responsible for it, if ye put him to ileith.
'25. His blood he on us, &c. That IS, let the guilt of putting him to death,:f there be any, be on us and our children. We will bo answerable for it, and will consent to bear the punishment 'or it. It is remarked by writera, that
titude saying, I am innocent of the blood of this just person: see ye to it.
25 Then answered all the people, and said. His ' blood he on us, and on our children.
26 Then released he Barabbas unto them: and when he had
among the Athenians, if any one accused another of a capital crime, he devoted himself and children to the sairie punishment, if the accused waa afterwards found innocent. So in all countries the conduct of the parent involves also the children in the conseqtiences of his conduct. The Jews had no rigid to call down this vengeance on their children, but in the righteous judgment of God it has come upon them. In less than forty years their city and tejiiple were overthrown andy destroyed. More than a million of people perished in the siege. Thousands died by famine; thousands by disease; thousands by the sword; and their blood ran down the streets like water, so that, Joscphus says, it extinguished things that were burning in the city. Thou sands were crucified — suffering the same punishment that they had inflicted on the Messiah. So great was the number of those who were crucified, that, Joscphus says, they were obliged to cease from it, " room being wanting foi the crosses, and crosses for the men." To this day, also, the curse has remained. They have been a nation scattered and peeled; persecuted almost every where, and a hissing and a byword aniong men. No single nation probably lias suffered so much; and yet they have been preserved. All classes of men; all the governments of the earth, have conspired to overwhelm them with calatuity, and yet they still live as monuments of the justice of God, and as proofs, going down from age to age, that the Christian religion is true — standing demonstrations of the crime of their fathers in putting the Messiah to death, and in calling down vengeance on their heads.
26. A7id when he had scourged Jesus. See Note, Matt. x. 17. Aniong the Romans it was customary to scourge, ot whip, a slave before he was crucified This was done to inflict a greater Buf
scourged " Jesus, he delivered him to be crucified.
27 Then the soldiers of the governor took Jesus into the ' common hall, and gathered unto him the whole band of soldiers.
fering than crucifixion would be alone; *n(l to add to the horrors of the punishnieat. Our Lord, being about to be put to dec;h, after the manner of a slave, was also treated as a slave; as one of the lowest and most despised of mankind.— ^ He delivered him, 6cc. Not merely he gave him up to Ikem to crucify him, as if t/ie-j only were answerable, but he gave him up as a judge when he ought to have saved his lile, and might liave done it. Crucifixion was a Roman punisiiment; it was performed by Roman soldiers; Pilate pronounced the sentence from the tribunal, and Pilate affixed the title to the cross. Pilate, therefore, as well as the Jews, was answerable to God, for the death of the Saviour of the world.
27. Into the common hall. The original word here means rather the governor's palace, or dwelling. The trial of Jesus had taken place out of the palace. The Jews would not enter in, and it is probable that courts were held iften in a larger and more public place, than would be a room in his dwelling. Jesus, being condemned, was led by the soldiers away from the Jews within the palace, and subjected to their profane mockery and sport. If The whole hand. The hand or cohort was a tenth part of a Roman legion, and consisted of from four hundred to six hundred men, according to the size of the legion.
28. A7Ld the}/ stripped him. That is, they either took ofl" all his upper garments or removed all his clothing, probably the former. ^ ^1 scarlet rohe. Mark says they clothed him in purple. The scarlet color was i/btained from a spcicies of fiuit; purph; from shell-fish. The ancients gave the name purple to any color tiiat had a mixture of nd in it, and consequently these different colors might be sometimes called by the same name. The robe here used was the kind worn by Roman generals, and other distinguished officers of the Ro-
28 And they stripped him, and put on him a sciirlet robe.
29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee be-
man army, and also by the Roman governors. It was n-.ade so as to be placed on the shoulders, and was bound around the body.so as to leave thf right arm at liberty. As we cannot suppose that Pilate would array him in a new and splendid robe, we must suppose that this was one which had been worn and cast oft' as useless, and was now used to array the Son of God as an object of ridicule and scorn!
29. Had platted. The word platted here means xroven together or uaving made a wreath of a thorn bush. If A crown. Or perhaps rather a wreath. A crown was worn by kings, commonly made of gold, and precious stones. To ridicule the pretensions of Jesus, that he was a king, they probably plucl;ed up a thorn bush growing near, made it into something resembhng, in shape, a royal crown, so as to correspond \v'ith the old purple, and to complete the mockery, "if Of thorns. What is the precise species of shrub denoted here is not certainly known. It was, Iz-.^wever, doubtless, one of that species tlia/ has sharp points of very hard wood They could therefore be easily pressed into the skin, and cause considerable pain. Probably they seized upon the first thing in their way that could be made into a crown, and this happened to be a thorn; thus increasing the sufferings of the meek Redeemer. IT And a reed in his right hand. A reed is a straight, slender herb, growing in marshy places, and abundant on the banks of the Jordan. It was often used for the purpose of making staves foi walking; and it is not improbable that this was such a staff in the possession of some person present. The word is several times thus used. See 2 Kings.wiii. 21; Isa. xxxvi. 6; Ezck. x.xix. (i. Kings commonly carried a sreptrc, made of ivory cr gold, as a sign of their office or rank. Es.'. iv. 11; vili. 4. This reed or staff \hej,' lut in his hand, in imitation of a sceptre, to deride also his pretensions oi being a king. '^ And Ifiei
fore him, and mocked « him, saying, Hail, King of the Jews!
30 And they spit' upon him, and took the reed, and smote him on the head.
31 And after that they had mock-
ed him, they took the robe off from him, and put his own raiment on him, and led ' him away to crucify
lovjed the knee. This was done for mockery. It was an act of pretended homage. It was to ridicule his saying that he v.as a king. The cominon mode of showing respect or homage for kings, was by kneeling or prostration. It shows amazing forbearance on the part of Jesus, that he thus consented to be ridiculed, and set at naught. No mere hitman being would have borne it. None but him who loved us unto death, and who saw the grand results that would come irom this scene of sufferings, could have endured such jruel mockery. ^ Hail, King of the Jews. The term hail was a conunon mode of salutation to a king, or even to a friend. It itnplies, commonly, the highest respect for oflice, as well as the person, and is an invocation of blessings on the person. Here it was used to carry on what they thought to be the farce of his being a king; to ridicule in every possible v.-ay the pretensions of a poor, unattended, unarmed man of Nazareth, as if he had been a weak impostor, or had been deranged.
30. And Ihey spit upon him. This was a token of the deepest contempt and insult. See Note, Malt..\xvi. 67. *^ And took the reed. The cane, probably so large as to inflict a heavy blow. ^ And sJHole him on the head. Not merely to injure him by the force of the blow, but to press the thorns into his head, and thus to add cruelty to insult.
31, 32. As they came out. That is, out of the governor's palace, where he nad been treated with such cruelty and contempt, or out of the gates of the city to crucify him. "^ A man of Cyrene. Cyrene was a city of Libya, in Africa, ying west of Egypt. There were
.Tiany Jews there, and they were in the nabit, like others, of going frequently to Jerusalem. "^ Hi?n the-if compelled to bear his cross. John says (.xix. 17.) that Jesus went forth bearing his '.ross. Luke 6-ays (.\xiii. 26.) that they laid the -.ross on fiinion, that he might bear it after Jc!5U3 Tliere is no contradiction in these accounts. It was a part of the usual punishment of those who were crucified, that they should bear theii own cross to the place of execution. It was accordingly laid at first on Jesus, and he went forth, as John says, bearing it. Weak, however, and exhausted by sufli^ring and watchfulness, he probably sunk under the heavy burden, and they laid hold of Simon that he might bear one end of the cross, as Luke says, after Jesus. The cross was composed of two pieces of wood, one of which was placed upright in the earth, and the other crossed it, after the form of the figure -f-. The upright part was commonly so high that the feet of the person crucified were two or three feet from the ground. On the middle of that upright part there was a projection, or seat, on which the person crucified sat, or, as it were, rode. This was necessary, as the ha7ids were not alone strong enough to bear the weight of the body; as the body was left exposed often many days, and not unfrequently suffered to remain till the flesh had been devoured by vultures, oi putrefied in the sun. The feet were fastened to this upright piece, either by nailing them with large spikes driven through the tender part, or by being lashed by cords. To the cross piece at the top, the hands, being extended, were also fastened, cither by spikes, or by cords, or perhaps in some cases by both. The hands and feet of our Sa viour, were both fastened by spikea. Crosses were also sometimes made in the form of the letter X, the hmbs cf the person crucified being extended to the four parts, and he sufiered to die a lingering death, in this cruel manne\ The cross used in the crucifixion of Christ, appears to have been the formei. The mention of the cross often occuia in the New Testament. It was the instrument on which the Saviour madi; atonement for the sins of the world The whole of the Christian's hope of heaven, and all his peace and consoia- tion in trial and in death, depend on the sacrifice there made fdr sin, and on just views and feelings in regard to the fact and the design of the Redeemer's death. The following cuts are. therefore, inserted as an illustration of the usual form of the cross, and common me'liod of crucifixion. The simplest ibrm of the cross was the following:
unto a place called Golgotha, that is to say, A place of a skull,
34 They gave him vinegar to
33. Golgotha. This is the Hebrew word, signifying the place of a skull. This is ilie word which in Luke is called Calvary. In the original, there also, it is a skull. The word calvary is a Lathi word meaning skull, or place of skulls. It is not known certainly why this name was given to this place. Some have supposed that it was because the mount resembled in shape a human skull. The most probable opinion, L 1 J „f..,.,;f:.-;^r^;=;i ' however, is that it was a place of e.\e- that their bones remained unburicd or unburned. Mount Calvary was a small eminence usually supposed to have been on the north-west of Jerusalem, without the walls of the city, but at a short distance. Jesus was put to death out of the city, because capital punishments were not allowed, withni the walls. See Num. xv. 35. 1 Kings xxi. 13. This was a law ariionc; the Romans, as well as the Jews. He also died there, because the bodies of tlie beasts slain m sacrifice as typical of him, were burned without the cawp. He also, as the antitype, suffered without the gate. Heb, xiii.)!■ 12. The place wliirh is shovvr. as Calvary now is within the city, and must also have been within the ancient walls, and there is no reason to stippose that it is the place wheie the Savuiur wa9 put 10 death.
Other modes of ciucifixion are illus- •rated by the following cut. It was in one of these modes, probably, that Pe-
drink, mingled " with gall: and when he had tasted thereof, he would not drink.
XDine mingled xoith myrrh.'''' The,wo evangelists mean the same thing. Vinegar was made of hght wine rendered Ecid, and was the common drinli. of the Roman soldiers, and this might be called either vinegar or wine, in common language. Myrrh is a bitter substance, produced in Arabia, but is used often to denote any thing bitter. The meaning of the name is hitterness. See Note. Matt. ii. 11. Gall is properly a bitter secretion from the liver, but the word is also used to denote any thing exceedingly bitter, as wormwood, &c. The drink, therefore, was vinegar or wine, rendered bitter by the infusion of wormwood, or some other very bitter substance. The effect of this, it is said, was to stupify the senses. It was often given to those crucified, to render them insensible to the pains of death. Our Lord knowing this, when he had tasted it, refused to drink. He was unwilling to blunt the pains of dying. The cup which his Father gave him, he rather chose to drink. He came to suffer. His sorrows were necessary for the work of the atonement; and he gave himself up to the unmitigated sufferings of the cross. This was presented to hirn. in the early part of his sufferings, or when he was about to be suspended on the cross. Afterward, when he was on the cross, and just before his death, vinegar was offered to him xmthowt the myrrh, — the vinegar which the soldiers usually drank — and of this he received. See vcr. 49, and John xi.x. 28—30. Where Matthew and Mark say that he ' would not drink' they refer to a different thing, and a different time, from John, and there is no contradiction.
35. And they crucified him. To crticify, means to put to death on a cross. The cross has been described at ver. 32. The mcuiner of the crucili.xion was as "ollows:- After the criminal had caried the cross, attended with every possible jibe and insult, to the place of execjtion, a hole was dug in the earth to receive the foot of i The cross was laid on tlje ovomc; tho person con-
35 And ' they Lrncified him, and parted his garments, casting lots; that it might be fulfilled which was
demned to suffer was stripped, and waa extended on it, and the soldiers fasten ed the hands and feet either by nails or thongs. After they had fixed the nails deeply in the wood, they elevated the cross with the agonizing sufferer on it; and in order to fix it more firmly in the earth, they let it fall violently into the hole which they had dug to receive it. This sudden fall must have given to the person that was nailed to it a most violent and convulsive shock, and greatly increased his sufferings. The crucified person was then suffered to hang, commonly, till pain, exhaustion, thirst, and hunger, ended his life. Sometimes the sufferings continued for days; and when Iriendly death terminated the hfe, the body was often suffered to remain— a loathsome object, putrefying in the sun, or devoured by birds.
This punishment was deemed the most disgraceful and ignominious that was practised among the Romans. It was the way in which slaves, robbers, and the most notorious and abandoned wretches, were commonly put to death. It was thia, among other things, that exposed those who preached the gospel to so much shame and contempt among the Greeks and Romans. They despised every thing that was connected with the death of one who had died as a slave and an outlaw.
As it was the most ignominious punishment known, so it was the most painful. The following circumstances make it a death of peculiar pain: 1st. The position of the arms and the body was unnatural, the arms being extend ed back and almost immovable. The least motion gave violent pain in the hands and feet, and in the back, which was lacerated with stripes. 2d. The nails being driven through the parts of the hands and feet which abound with nerves and tendons, created the rrost exquisite anguish. 3d. The exposure of so many wounds to the air brought on a violent inflammation, which greatly increased the poignancy of tlie suffering. 4th. The free circulation of th»'. blood '^'as prevented. More blcod wn*
?pokcn ' by the prophet, They parted my garments among them, and upon my vesture did they cast lot6.
36 And sitting down, they watc.ifid him there;
37 And set up over his head tiis accusation written, THIS IS
carried out in the arteries than could be returned by the veins. The consequence was, that there was a great increase in the veins of the head, producing an intense pressure and violent pain. The same was true of other parts of the body. This intense pressure in the blood-ve«^els was the source oi inexpressible misery. 5th. The pain gradually increased. There was no relaxation and no rest. There was no prospect but death. The sufferer was commonly able to endure it till the third, and sometimes even to the seventh day. The intense sufferings of the Saviour, however, were sooner terminated. This was caused, perhaps, in some measure, by his previous fatigue and exhaustion, but still more by the intense sufferings of his soul, in bearing our griefs, and carrying our sorrows; in making an atonement for the sins of the world. See Note on Mark xv. 44. If Arid parted his garments. It was customary to crucify a person naked. The clothes of the sufferer belonged to those who were executioners. John says (xix. 23) that they divided his garments into four parts, to each soldier a part; but for his coat they cast lots. See Note on the place. When Matthew says, therefore, that they parted his garments, casting lots, it is to be understood that they divided one part of them, and for the other part of them they cast lots. IT That it migfit be fulfilled, &c. The jvords here quoted are found in Psalm jcxii. 18. The whole psalm is usually referred to Christ, and is a most striking description of his sufferings and death.
36. They vatched him there. That is, llic four soldiers who had crurified him. They watched him lest his friends should come and release him.
38 Then were there two thieves '' crucified with him; one on the right iiand, and another on the left.
39 And they that passed by reviled him, wagging '^ their heads,
40 And saying. Thou that de*
title, and put it upon the crosc. Probably Pilate wrote it, or caused it to ^.e written, and directed the soldiers to set it up. A man is often said to do what he directs others to do. It was customary to set up over the heads of persons crucified the crime for which they suf fcred, and the name of the sufferer. The accusation on which Jesus had been condemned by Pilate, was his claiming to be the king of the Jews. "ii This is Jesus the king of the Jews. The evangelists differ in the account of this title. Mark (.\v. 26) says it was " the king of the Jews." Luke says, (xxiii. 38), " this is the king of the Jews." John (xix. 19), " Jesus of Nazareth, the king of the Jev.-s." But the difficulty may be easily removed. John says, that the title was written in Hebrew, Greek, and Latin. It ia not at all improbable that the inscription varied in these languages. One evangelist may have translated it from the Hebrew; another from the Greek; a third from the Latin; and a fourth have translated one of the inscriptions a little ditlerently from another. Besides, the evangelists all agree in the main point of the inscription, viz., that he was the king of the Jews.
38. Two thieves crucified, &c. Rath er, two robbers. Pilate did not reside in Jerusalem. When he came there on the great feasts, or at other times, it was, in part, to hold courts for the trial of criminals. These robbers had beer probably condemned at that time; and to show greater contempt for Jesus, he was crucified between men of that abandoned character, and on a cross that should have been occupied by their companion and leader, Baralibas.
stroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.
41 Likewisealso the chief priests nocking "Am, with the scribes and jlders, said,
42 He saved otliers, himself he cannot save. If he be the King of Israel, let him now come down
43 He trusted in God; let * him deliver him now, if he will have him: for he said, ' I am the Son of
44 The thieves also, which were crucified with him, cast the same in his teeth.
45 Now from the sixth hour
thou couldst do it. This was one of the things that had been falsely ciiarged on him. It was intended for painful sarcasm and derision. If he could destroy the temple, they thought he might easily come down from the cross.
42, 43. He saved others. It does not seem probable thai they meant to admit that he had actually saved others, but only that he pretended to save them from death by miracles, or that he claimed to be the Messiah, and thus affirmed that he could save them. This is, therefore, cutting irony. IT If he he the King of Israel, &c. It may seem strange to some that Jesus did not vindicate by a great miracle his claims to be the Messiah, and come down from the cross. But the time had coine for him to make atonement. He had given full and sufficient proof that he was the Christ. The people would have been as Uttle satisfied that he was, if he had come down from the cross. They said this for the purpose of insult; and Jesus chose rather to suffer though iiis tnaraeter was assailed, than to work a new miracle for their gratification. He had foretold his death, and the time had come; and now amidst revihngs, and jibes, and curses, and the severe sarcasms of an angry and apparently triumphant priesthood, he chose to die for the sins of the world. To this they added insult to God, profanely caUing upon him lo interpose by miracle, and save him, if he was his friend. And all his, when their prophets had foretold this very scene, and when they were fulfilling the predictions of their own scriptures. So wonderful is the way by which God causes his word to be fulfilled.
that one of them did it, and that the other reproved him and was penitent. The accoiuit in Luke may, however, easily be reconciled with that in Matthew, by supposing that at first, both of them reviled the Saviour, and that it is of this fact that Matthew speaks. Afterwards one of them relented, and be came penitent — perhaps from witnessing the patient sufferings of Christ. It is of this particularly that Luke speaks. Or it may be, that what is true of one of the malefactors, is by Matthew at tributed to both. The evangelists, when, for the sake of brevity, they avoid par ticularizing, often attribute to many what is said or done by single persons, meaning no more than that it was done by some one or more of them, without specifying the one. Compare Mark vii, 17, wuh Matt. XV. 15. Mark v. 31, with Luke viii. 45. Luke ix. 13, with John vi. 8, 9. ^ Cast the same in his teeth. This is a most unhappy translation. It means in the original simply, they upbraided him, or reproached him in the same manner.
45. Now, from the sixth hour.,That is, from our twelve o'clock. The Jews divided their day into twelve hours, beginning to count at sunrise. If There was darlmess. This could not have been an eclipse of the sun, f(;r the passover was celebrated at the time of the full moon, when the moon is opposite to the sun. Luke says (xxiii. 45), that the sun was darkened; but it was not by a.i eclipse, but, perhaps, by the vapors and clouds that preceded the eaithquake. The only cause of this was the interposing power of God — furnishing testimony to the dignity of the sufferer, and cauf ing the elements to sympathise with the pains of his dying Son. It was also pecuhavlv proper to furnish tliis tc3< there was darkness " over all the I 46 And about the r.inth hour land unto the ninth liour. I Jesus cried with a loud voice, say timcny when the Su.i of righteousness A'as withdrawing his beams for a time, and the Iledeeincr of men was e.xpiring. A dark, thick cloud, shutting out the light of day, and clothing every object with the darkness of midnight, was the appropriate drapery with which the world should be clad when the Son of God ex|jired. This darkness was noticed bv one at least of the Pagan writers. Phlegon, a Roman astronomer, speaking of the fourteenth year of the reign of Tiberius, which is supposed to be that in which our Saviour died, says, "that the greatest eclipse of the sun that was ever known happened then, for the day was so turned into night that the stars appeared." If Over all the land. That is, probably over the whole latid of Judea, and perhaps some of the adjacent countries. The e.xtent of the darkness is not known. U The ninth hour. Till about three o'clock in the afternoon, at which time the Saviour is supposed to have died.
46. Eli, Eli, &,c. This language is not pure Hebrew, nor Syriac, but a mLxture of both, called commonly Syro- Chaldaic. This was probably the language which he commonly spoke. The words are taken from Psalm xxii. 1. If My God, my God, &-C. I'his e.xpression is one denoting intense suffering. It has been difficult to understand in v^hat sense he was forsaken by God. It is certain that God approved his work. It is certain that Jesus was innocent. He had done nothing to forfeit the favor of God. As his own Son — holy, harmless, undcfiled, and obedient, God still loved him. In either of these senses, God could not have forsaken him. But the expression was probably used in reference to the following circumstances, viz.: 1st. His great bodily sufferings on the cross, greatly aggravated by his previous scourging, and by the want of sympathy, and by the revilings of his enemies on the cross. A person suffering thus, might address God as if he was forsaken, or given up to extreme enguish. 2d. He himself said that this was " the j)ower of darkness." Lttke xxii. 53. 'i'he time when his enemies, including the Jews and Satan, were suffered to do 'heir utm St. It was said of the serpent that he should bruise the heel of the seed of the woman. Gen. iii. 15. By that has been commonly understood to be meant, that though the Messiah should finally crush and destroy the power of Satan, yet he should himselt suffer through the power of the devil. When he was tempted (Luke iv.) it was said that the tempter departed from him for a season. There is no improbability in supposing that he might be permitted to return at the time of his death, and exercise his power in increasing the sufferings of the Lord Jesus. In what way this might be done, can be only conjectured. It might be by horrid thoughts; by temptation to despair, or to distrust (rod, who thus permitted his innocent Son to suf fer; or by an increased horror of the pains of dying. 3d. There might have been withheld from the Saviour those strong religious consolations; those clear views of the justice and goodness of God, which would have blunted his pains, and soothed his agonies. Martyrs, under the inffuencc of strong religious feeling, have gone triumphantly to the stake, but it is possible that those views might have been withheld from the Redeemer when he came to die. His sufferings were accumulated sufferings; and the design of the atonement seemed to require that he should suffer all that human nature conld be made to endure in so short a time. Yet, 4th. We have reason to think that there was still something more than all this that produced this exclamation. Had there been no deeper and more awful sufferings; it would be difficult lo see why Jesus should have shrunk from these sorrows, and used such a remark able expression. Isaiah tells us (liii. 4, 5) that he bore our griefs, and carried our sorrows; that he was wounded for our transgressions, and bruised for out iniquities; that the chastisement of our peace teas laid upo7> him; that by his stripes we are heided. He hath redeemed us from the curse of the law, being made a curse for us, (Gal. iii. 13); he was made a sin-offering, (2 Cor. v. 21); he died i)i our place, on our account, that he might bring us near to God. It 1 was this, doubtless, which caused his
mg, Eli Eli, lama sabachthani 1 that is to say, » My God, my God, why hast thou forsaken me 1
47 Some of them that stood there, when they heard thai, said, This man falleth for Elias.
48 And straightway one of them ran, and took a spunge, and filled it with * vinegar, and put it on a reed, and gave him to drink.
intense sufferings. It was the manifestation of God's hatred of sin to his Boul, in some way wliich he has not explained, that he experienced in that dread hour. It was suffering endured by kim, tliat was due to us; and suf- 'ering by which, and by which alone, we can be saved from eternal death.
47. This man calleth for Elias. This was done purposely to deride him and his pre-tensions to be tlie Messiah. The words Eli, Eli, they might easily pretend that they understood to mean Ebas, or so pervert them. The taunt would be more cutting, because it was *he universal belief of the Jews, as well as the doctrine of Christ, that Elias would come before the Messiah. They derided him now, as calling upon Elias, when God would not help him; still keeping up the pretensions to being the Messiah, and invoking Elijah to come from the dead to aid him. Or it is possible that this might have been said by some bystanders, who did not understand the language in which he spoke, or who might not have been near enough to hear him distinctly.
48. One of them ran. John (xix. 28) says, that this was in consequence of Jesus' saying, " I thirst." One of the effects of crucifixion was excessive thirst. ^ Took a spunge. A spunge is a well known porous substance, that easily absorbs water. It was used in this case, because Jesus being elevated, it was difficult to convey a cup to his lips. 1i Filled it with vinegar. This was the common drink of Roman soldiers. It was a light wine, turned sour, and mcvod with water. John says,.'xix. 29\ there was a vessel set full of vinegar, probably for the use of the soldiers who watched his crucifixion. 'S And pitt it on arced. John says, it
49 The rest said, Let be, let ua see whether Elias will come to save
50 Jesus, when he had cried again with a loud voice, yielded up the ghost.
51 And, behold, the veil * of the temple was rent "^ in twain, from the top to the bottom; and the earth did quake, and the rocks rent;
was put upon hyssop. The hyssop ^vas a shrub, growing so large sometimes as to be called a tree. 1 Kings iv. 33. The. stalk of this was what Matthew calls a reed. The spunge fastened to this could easily be extended to reach the mouth of Jesus. This vinegar Jesus drank, for it was not intended to stupify him, or blunt his sense of pain, hke the wine and myrrh.
49. The rest said, &c. Still deriding his sufferings, and refusing to allow even the poor consolation of a drink, to assuage the thirst of the Saviour of the world in his dying agonies.
50. Cried again -with a loud voice He cried, "It is finished." John xLx. 30. It was in the height of his agony, probably attended with deep groaning, and uttered amidst sorrows which were never else experienced in our world. It finished the work of atonement; made the way of salvation possible; rolled away the curse from guilty men; and opened the kingdom of heaven to all true behevers. If Yielded up the ghost. This, though a hteral transla tion, is unhappy. It means, resigned his spirit, or expired. The same phrase is used by the LXX. in describing the dbrith of Rachel. Gen xxxv. 18.
51. The vail of the temple.. This was doubtless the vail, curiously wrotight, which separated the holy from the most holy place, dividing the temple into two apartments. Ex. xxvi. 31 — 33. IT /?j twain. In two pieces, or parts. This was the time of day when the priest was burning incense in the holy place, and it is probable that he witnessed it. The most holy place has been usually considered as a type of heaven, and the rending of the vail to signify that the way to heaven w&s now open to all — the groat High Priest, the Lord Jesus, being
52 And ' the gi-aves were opened; \"ind many bodies of the saints which yslept arose,
y53 And came out of the graves ' after his resurrection, and went into the\ holy city, and appeared unto mai\y.
'about to enter in as the forerunner of his people. However, ahmt the design of the rending of the vail, the Scriptures are silent, and conjecture is useless. ^ Atid the earth did quake. Or shook. Earthquakes are violent convukaons of the ground, caused commonly by conlined and rarefied air. This was probably, however, a miraculous convulsion of the earth, in attestation of the truth that the sufferer was the Messiah, the Son of God; and as an exhibition of his wrath at the crimes of those who put him to death. It was not confined to Judca, but was felt in other countries. It is mentioned by Roman writers. If The rocks rent. That is, were torn asunder. Rocks are still Been at mount Calvary thus rent asunder, which are said to be the ones that were convulsed when the Saviour died.
52. And the graves were opened. Graves, or sepulchres, were most commonly made among the Jews in solid rocks, or in caves of rocks. The rending of the rocks, therefore, would lay them open. The graves were opened by this earthquake, but the dead in them did not rise till alter liis resurrection. ^ And many bodies of saints arose. Of course it is not known who these were, nor what became of them. It is probable that they were persons who had.'ecently died, and they appear to have been known in Jerusalem. At least had the ancient saints risen, they would not have been known, and would not so soon have been credited as those who had recently died. IT Which slept. Which had died. The death of saints is often called sleep. Dan. xii. 2. 1 Cor. XV. 18. 1 Thess. iv. 15.
53. And came out of the graves after kis resurrection. The narrative of IVIatthew does not determine whether they came to life before Jesus rose, and remained in the tombs, or came to life after he died. The latter is the probable opinion. There is nothing said of
54 Now** when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Sen of God.
55 And many women were there,
the reason why they were raised. It u not improbable to suppose that it was, amidst the other wonders attending the death of Jesus, to convince the Jews that he was the Messiah. Perhaps some who had been his open friends were raised up now as an attestation that he in whom they had believed, was the Christ. What became of them after they had entered into the city: whether they again died, or ascended to heaven, is not revealed, and conjee ture is vain. If The holy city. Jerusalem, called holy because the temple was there; because it was devoted to Go.d; and was the place of their religious solemnities.
54. Now when the centurion, &c Centurion, a captain of a hundred sol diers. He was here placed over the band that attended the crucifixion. If They feared greatly. They regarded these things as proof that God was angry, and they were terrified at the prospect that vengeance was coming on them. If Truly this was the Son of God. They had heard, probably, that before Pilate he professed to be the Son of God. Seeing these wonders, they believed that he was true, and that God was now attesting the truth of his professions. The centurion was a heathen, and had probably no very distinct notions of the phrase the So7i of God; perhaps understanding by it only that he was hke the heathen heroes who had been deified; but he certainly regarded these wonders as proof that he was what he professed to be. In the original it is, '"a son of a god;" an expression perfectly suitable to a polytheist, who believed in the (;xistence of many gods. Mark (xv. 39) says, that they affirmed that " this man was the son of God." Luke (.xxiii. 47), that they said, "certainly this was q righteous man." These things were said by different persons, or at different periods ot hia stuTerengs — one evange
(beholding afar off,) which " followed Jesus t'rom Galilee, ministering unto him;
56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.
57 When ^ the even was come, thexs came a rich man of Arima-
list having recorded one saying, and another another.
55. Beholding afar off. They were probably not suffered to come near the cross, because it was surrounded by soldiers. They witnessed, with intense feelings, his sufferings from some convenient place as near as they could approach. ^ Mhiistering unto him. Attending hiiB, and providing for his wants. While multitudes of 7«ew joined in the cry, Crucify him, and forsook him in his trying moments, it does not app(;ar that any of his female followers were thus unfaithful. In the midst of all his trials, and all the contempt poured upon him, they adhered to their Redeemer. Never did female constancy shine more brightly, and never was a happier example set for all who should afterwards believe on him.
56. Mary Magdalene. Mary of Magdala. She had peculiar cause of attachment to the Saviour, having been relieved by him of a most dreadful calamity, and restored to her right mind, after being possessed by seven devils. Mark xvi. 9. 1i And the mother of Zebedee's children. That is. of James and John. Matt. x. 2. Her name was Salome. Mark xv. 40.
57. When the even was come. That iS, sometime after three o'clock in the aiiernoon. Before this, the Jews had besought Pilate that the legs of those who were crucified might be broken, and the bodies be taken down, that they might not remain on the cross during the sabbath. The soldiers coming to Jesus, for that purpose, found that he was already dead, contrary to their expectation. A soldier, however, thrust a spear into his side, and there was furnished the fullest proof that he had expired. See Notes on John xix. ^i~27. ^ A rich man of Arimathea. It is uncertain where Arimathea was.
thea, named Joseph, w'no also him self was Jesus' disciple:
58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.
59 And when Joseph had taken the body, he wrapped it in a cleaa linen cloth,
There were several cities of that name in Judea. It is commonly supposed to be the same as Rama. See Note on ch. ii. 17. Luke says that this was a city of the Jews, and it is probable therefore, that it was in the tribe of Benjamin, and but a short distance from Jerusalem. This man sustained a high character. He was an " honor able counsellor;" (Mark xv. 43) he " waited for the kingdom of God;" he was " a good man and a just;" he had nobly set himself against the wicked purposes of the sanhedrim (Luke xxiii. 51); he was a disciple of Jesus, though he was not openly his follower, because he feared the Jews. John xix. 38..
58. He went to Pilate. Because no one had a right to remove the body but the magistrate. He was condemned to be crucified, usually a long and most bitter death, and, in coirimon cases, ii would have been unlawful to have re moved the body so soon.
59. He wrapped it in a clean linen cloth. John adds, that this was done imth spices (xix. 40.) The Jews were accustomed to use myrrh, aloes, and other aromatics, in large quantities, when they buried their dead. When they were not regularly embalmed, which was a long and tedious process, they inclosed the spices in the folds of the linen, or wrapped the body in it. Spices were sometiines used in sucL quantities as to form a heap or bed, od which the dead body was laid. Thui it is said of Asa (2 Chron. xvi. 14), " they laid him in the bed which wa? filled wit.^ sweet odors and spices," &c. There nc, being time properly to em ■ balin the body of Jesus, he was buried in this manner. The woinen who attended him, either not being a\*are of this, or desirous of showing a farther regaid for him, returned from the ee
60 And " laid it in liis own new tomb, which he liad hewn out in the rock; and he rolled a great stone to the door of the sepulchre, and departed.
61 And there was Mary Magdalene, and the other Mary, silting oyer against the'sepulchre.
62 Now the next day, that followed the day of the preparation, the thief priests and Pharisees came.ogmiier unto Pilate,
pulchre on the first day of the week, and prepared other spices wiih which to embalm him. Luke xxiii. 56; xxiv. 1.
60. I71 /lis own new tomb. John says (xix. 41), that this was in a garden that was in or near the place where he was crucified. This tomb Joseph had prepared for himself, as was not uncommon among the Jews. In this tomb Luke and Jcihn inform us that no man had been laid. This was so ordered, in the providence of God, doubtless, that there might be no suspicion about his identity when he rose; that it inight not be alleged that another person had risen; or that he was raised by touching the bones of some prophet, as happened to the corpse that touched the bones of Elislia. 2 Kin^s xiii. 21. Farther, by being buried here, an important prophecy was remarkably fulfilled (Isa. liii. D): He made his "rave — with the rich in his death. The fulfilment of this is the more remarkable, because during his life he associated with the poor, and was himself poor. If Which he had hewn out in the rock. This was a common way of constructing tombs in Judea..See Note, Matt. viu. 28. Being cut out of a rock, there was no way by which the disciples could have access to it but by the entrance, at which the guard was placed, and consequently it was impossible for them to steal him away. I'he sepulchre thus eecure, was rendered more so by rolling « great stone at its entrance; all possible precautions thus being used, in the prjviiience of God, against imposition snd deceit.
62. Now, the next day, that followed tfte daw of the preparation. The first dnv of the feast of the passover was
63 Saying, vSir, we remember that that deceiver * said, while he was yet alive, After "^ three days I will rise again.
64 Command therefore that the sepulchre be made sure until the third day, lest his t^'sciples come by night, and ^ steal him away, and say unto the people. He is risen from the dead: so the last error shall be worse tlian the first.
65 Pilate said unto them, Ye have called the day of preparation, becanso all things were on that day got in readiness for the observances of the paschal week. The Jevvi.sh day closed at sun set, and the sabbath at that time com menced. The 7iext day mentioned here does not mean the following day in our acceptation of the word, or the following mornivg, but the next day in the Jewish way of speaking; that is, after the next day had commenced, or after sundown. To suppose them to have waited till the next morning, would be absurd; as the disciples would be as likely to steal him away the first night as the second.
63. TFe rememher. They had either heard him say this, or, more probably, had understood that this was one of his doctrines. If That deceiver. One o( the charges against him was, that ho deceived the people. By this title they still chose to designate him, thinking that his death had fully confirmed the truth of the charges against him.
64. Until the third day. That is, during two nights and the intervening day. This proves that when the Jews spoke of three days, they did not of necessity mean three wlu le days, btit parts of three days, as was the case in our Saviour's lying in the grave. If T'liz last error shall he worse than the first. That, is, the last deception, or taking him from the tomb, pretending that he rose, shall have a wider influence among the people than ihe. first, or his pretending to be the Messiah.
65. Ye have a viatch. The Jews had a guard or watch of Roman sokiiers who kept watch in the tower cf Antonia, on the north-west of the temple, Pilate either referred to these, or to tho watch that attended the crucifixion: the a watch: go your v;ay, make it as sure as you can.
6G So they wsnt. and made the sepulchre sure, sealing ° the stone, and settinsf a watch.
whole hand that had been appointed for that. As the torments of crucifixion sometimes lasted many days, the band had been probably granted to them during that time, and they were, therefore, still at the direction of the chief priests.
66. Sealing the stone. The sepulchre was made sure, by affi.xing the large stone to the entrance in such a way that it could not be removed without detection. It was sealed. In what way this was done, cannot now be certainly told. The cave in which Daniel was cast was fastened in the same manner, and sealed with the king's signet (Dan. vi. 17) perhaps by fastening the stone in its place with cords, and bringing them together and uniting them with wax, and impressing on that ihe seal of the king. In this way letters and books were anciently sealed. Possibly on the sepulchre of Jesus was impressed in this manner the seal of Pilate — the seal of office — making it doubly sure. Or it may be that the stone was fitted into the tomb with clay or cement, and on that was impressed the seal of Pilate. ^ Selting a watch. That is, as large a number of soldiers as they judged necessary to secure the tomb.
We cannot but be struck with the wisdom of God, in ordering the circumstances of the Saviour's burial in such a manner as to avoid the possibility of deception. Had all this been done by h.\9i friend 1, it might have been said that they only pretended to secure the tomb, and only iretended that he was dead. Bui he was adjudged to be dead hy the Jev)s themselves; Pilate was satisfied that that was the fact; they had their Dwn way about his burial; he was buried alone; the place of his sepulchre was made sure — expressly to prevent his being removed; and they placed around him a guard, in their own judgment, large enough to prevent his being taken "^way by force or strength. Ifis very ncmies, therefore, took every possible >r>Jcaution to place his resurrection be-
IN ' the end of the sabbath, as h began to dawn toward the firs; dai/ of the week, came Mary Maj - yond the possibihty' of suspicion ol fraud and imposture, and were the verj means of furnishing the most striking proof that his death, burial, and resurrection were not impositions, but most affecting, awful, and yet cheering reahties.
1. In the end of the Sabbath. The word e7id 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 be gan to dawn,' &c. ^\ As it began tc damn tovmrd the Jirst day of the wee/:. The word daivn 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 (xvi. 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 rise?!, but that it was about to rise, or at the early break of day. Luke says (xxiv. 1), that it was very early; in the Greek, deep tivilight, or when there was scarcely any light. John (.xx. 1) says, it was " very early, while 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. IT The first day of the week. The day v^'hich 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, Aa he rose on the morning of the first day, it has always been observed, in commemoration of so glorious an event. ^ Came ]SIary 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, anJ
2 And, behold, there ' was a {rroat earthquake: for the angel of the Lord descended from heaven, and cam/ and rolled back the stone from t'.H; door, and sat upon it.
was first at the sepulchre, and was^<-s/ permiiied to.«ee her risen Lord. 'I'lie other Mary was not the mother of iosus, but the mother of James iiid Joses. (Mark.) Mark says that Salome attended them. Salome was ine wife of Zcbedee, and the mother of James and John. From Luke (xaiv. 10), it appears that Joanna, wife of Chusa, Herod's steward (see Luke viii. 3), was with them. These four women, Mark says, having brought sweet spices, came to anoint him. They had prepared apart of them on the evening before the sabbath. Luke x.xiii. 56. They now completed the preparation, and bought more: or it may be that it means merely that havi7iff hous^ht sweet spices, without specifying the nmewhen, 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 ma.\im that " he who mentions a few, does not deny that there are more." ^ To see the sepulchre. To see whether it was as it 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 fie had not been removed. Mark and Luke say that the design of their com-;ns( was to anoint him with the sweet «pices which they had prepared. Matthew docs not mention that, but he >loes not rfewi/that that was the ultimate:Jesign of their coming. It is not improbable that they might have known the manner in which he was buried. wi'L a large quainity of myrrh and I'oes. But that was done in haste; it vins done by depositing the myrrh and iloes, without nii.xture or preparation, n th',' gniYe-cloihes. They came, that Jiey might embalm his body more de-
3 His ' countenance was like lightning, and his raiment white as <;now:
4 And for fear of him the keepers did shake, and became as dead men.
liberately, or at least that they migh anoint the bandages, and complete the work of embalming.
2. There was a great earthquake. Rather there had been. It does not mean that this was while they were there, or while they were going, but that there had been so violent a commotion as to remove the stone. The word here rendered earthquake docs not of necessity mean that the convulsion extended to the earth, but only that there had been such a concussion as to remove the stone. If A7id sat v.pon it. Sat upon it when the keepers saw him. It is not said that he was sitting when he appeared to the women. From Luke, it would rather appear that he was standing.
3. His countenajice. In our language, the word counteiiance refers to \\\e fact only. In the original, it refers to hif whole person. His general aspect, 01 the appearance of the a7igel himsilf, was, &,c. 1i Like lightning. Fcculiarly bright and shining. ^ His raimeTil v>hite as snow. Celestial beings are usually represented as cloihcd in v.'hite Act.s i. 10. Dan. vii. 9. Rev. iii. 4, 5 iv. 4; vii. 13, 14. White, among the Jews, was the symbol of purity, or innocence.
4. The keepers did shake. It was night. The appearance was sudden and unexpected, and to them terrilic. The stone was probably suddenly removed. At the noise, the light, the suddenness of the appearance, they were affrighted, ^t And became as dead men. Probably by terror tlioy fainted, or were thrown into a swoon. At this time it is probable tnat the Lord Jesua arose; and hence he was not seen by them when he came forth. At whr.t precise time of the nishi this was, we are not certainly informed. The narrative, however, leads us to su[)pose that it was not long before the women came to the sepulchre, or near the break of day.
5 And the angel answered " and said unto the women, Fear not ye: for * I know that ye seek Jesus, which was crucified.
6 He is not here; for he is risen, as he said.' Come, seethe place where the Lord lay.
5, And the ans^el answered and said, &c. This was not on the outside of the tomb, for Matthew does not say that the angel appeared to the women then, but only to the keepers. Mark says, "entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment." (xvi. f).) Luke says (x.xiv. 3), " they entered in, and found not the body of the Lord Jesus; and as they were much perplexed thereabout, behold two men stood by them in shining garments." Seeing the stone rolled away, and the sepulchre open, they of course anxiously entered into it, to see if the body was there. They did not find it, and there they saw the vision of the angels, who gave them informati i respecting his resurrection. InfideU have objected that there are three inconsistencies in the accounts by Mark and Luke: 1st. That Mark says the angel was sitting, and Luke says they were standing. Answer. The word in Luke does not of necessity mean that they stood, but only that they were present. Or it may be that the one that Mark mentions was sitting when they entered, and then arose. 2d. It is objected that Luke mentions two, but Mark and Matthew one. Answer. Mark mentions the one who spoke; for it cannot be supposed they both spake the same thing. He does not deny that another was present with him. Luke affirms that there was. This way of speaking is not unfrequent. Thus Mark and Luke mention only one demoniac who was cured at Gadara. Matthew mentions two. In like manner, Mark and Luke speak of only one blind man who was cured at Jericho, while from Matthew it is certain that two were. The fact that but one is mentioned — where it is not denied that there were others — does not prove that there could not be others. 3d. Matthew calls this an angel. Mark and Luke a man. Answer. Angels, in the scriptures, from appealing in the form
7 And go quickly, and tell his disciples that he is risen "* from the dead; and, behold, he goeth before you into Galilee; there ' shall ye see him: lo, I have told yon.
8 And they departed quickly from the sepulchre, with fear and great
of men, are often called as they appear. and are mentioned as men. See Gen xviii. 2, 16, 22; xix. 1, 5. "^ Fear na ye. The cause of their fear was doubt less the appearance of the angels; o' the word fear may'be taken m a widei sense, and mean agitated or troubled Thus, be not agitated, or troubled, tha you do not find the body of the Saviour I know that ye seek him, and are trou bled that he is removed; but you need not /ear that he has been stolen. You will see him again in Galilee.
6. He is risen, as he said. He had often predicted that he would rise, but the disciples did not understand it, and consequently did not expect it. Matt, xvi. 21; XX. 19. TT The place where the Lord lay. The place where a body was deposited in a sepulchre was commonly a Tiiche cut in the wall of the sepulchre. The sepulchre was usually large; that of David was more than a hundred feet in length, cut out of sohd rock under ground, and separated into various apartments. All round the sides of those apartments were niches for the dead; or they were ranged around the sides, in places cut in the solid rock just large enough to contain the body. In such a place our Lord lay.
7. Tell his disciples. Mark adds particularly, " tell Peter." This was a kind message to Peter, who had so recently denied his Lord. It would serve to cheer him in his despondency, and to assure him that his sin had been forgiven; and U shows the tender love anJ remembrance of Jesus — even for hie unfaithfid friends.
8. Ajid they departed quicTtly. Joyful at the news, and wishing to impart it to all. they fled to find the disciples, and tell ihem that the Lord was risen, U With fear and great joy. Fear, 1st, at the wonderful scenes which they hac witnessed — the stone rolled away, anc the present,, of an angel; 2d, a con fused state of mind, apprehensive, per
joy, and did run to bring his disciples word.
9 And as they went to tell his disriples, behold, Jesus met them. Baying, Ail hail." And they came and held him by the feet, and worshipped him.
10 Then said Jesus unto them. He not afraid: go tell my brethren,
haps, that it might not after all be true. The news was too good to be credited at once. Yet they had sufficient belief in it to fill them with great and unexpected joy. Perhaps no language could better express the state of their minds — the mingled awe and rejoicing — than that which is here used. ^ And did run, &.C. They ran to announce what they had seen to the disciples. The city, where the disciples were, was half a mile or more from the place.
9. And as they went — Jesus met them. This was when they left the sepulchre the second time. Jesus ^rs< appeared to Mary Magdalene, when alone. John XX. 14. Afterwards he appeared to the other women, as related by Matthew. See the accounts of the resurrection harmonized, at the end of this chapter. "^ All hail. This is a term of salutation. The word " all" has been supplied by the translators. It is not in the original. The meaning of the word " hail" here, is rejoice; a term of salutation connected with the idea of joy — joy at his resurrection, and at meeting them again. H Held him hij the feet. Or threw themselves prostrate before him. This was the usual posture of supplication. See 2 Kings iv. 37. It does not mean that they took hold of his feet, but only that they cast themselves down before him. If And worshipped him. See Note, Matt. viii. 2. In this place the word worship seems to denote the homage due to the Messiah risen from the dead; regarded by them now in a proper light, and entitled to the honor which weis due to God, agreeably to John V. 23.
10. Be not afraid. The ancients, when in the presence of a heavenly bemg — an angel, or one who was supposed to be possessed of divine power — were commonly struck with great /car, aa well as a great sense of their un-
* that they go into Galilee, and there shall they see me.
11 Now when they were going behold, s me of the watch came into the city, and shewed unto the chief priests all the things that were done.
12 And when they were assembled with the elders, and had taken
worthmess. See Luke v. 8. Judges vi. 22, 23; xiii. 21, 22. The women were in Uke manner alarmed when they saw Jesus, believing him now peculiarly to be a divine Being; seeing him returning from the regions of the dead; and doubtless impressed with a new consciousness that they were unworthy of being in his presence. Jesus comforted them. He was the same Jesus with whom they had been beiore his death; and they had no reason now to fear him. ^ Go tell my brethren. There is something exceedingly tender in the appellation here used, " my brethren." Though he was risen from the dead; though about to be exalted to heaven; yet he did not disdain to call his disci pies his brethren. This was calculated still farther to silence the fears of the women, and inspire them with confidence. IT Into Galilee. Galilee was the northern part of the land. There the Saviour commenced his ministry; and there, away from the noise and confusion of the city, he purposed again to meet them — in retirement and quietness to satisfy them of his resurrection — and to commission them to go forth and preach the everlasting gospel.
11. When they were going. Or when they had gone from the tomb. ^ Some of the watch. Some of the guard that had been set around the tomb to keep it safe. Probably the leaders, or officers, came to give a true account of what had happened. H Showed unto the chief priests. To Annas and Caiaphas.
12. And when they were assembled, &c. They deemed the matter of so much importance as to justify the calling together of the great council of the nation. Notwithstanding all their ( au tion, it was plain that the body of Jesus was gone. It was farther plain that he disciples would affirm that he was
counsel, they gave large money unto the soldiers,
13 Saying, Say ye. His disciples «ame by night, and stole " him away while we slept.
14 And if this come to the go-
mised. It was not improbable that Jems would himself appear, and convince multitudes that he was the Messiah; and that the guilt of putting him to depth would, after all their caution and cunning, be charged on them. They had been at great pains to procure his death. They had convinced Pilate that he was dead. They had placed a guard for the express purpose of preventing his being taken. It would be in vain after this to pretend that he was not dead; that he was in a swoon; that he died in appearance only. They had shut themselves out from this, which would have been the most plausible plea, and whatever course they might now adopt, they were obliged to proceed on the admission that he had been really dead, and that all proper measures had been taken to prevent his being stolen. They concluded, after consultation, that but one way was left — to bribe the soldiers — to induce them to (ell a falsehood, and to attempt to convince the world that Jesus, in spite of themselves, and in the face of all probability, had been really stolen. H Large money. Much money. This was given to bribe them; to induct them to conceal the truth; and to afhrm what they knew was false.
14. The governor'' s ears. To Pilate. If it is reported to him that Jesus was stolen while you slept. 11 IVe will persuade him. We i*ill convince, or satisfy him, so that he shall not punish you. This they might promise with sdfcty. For, Isi. They knew from the character of Pilate that he could be easily bribed. 2d. Pilate after the feast of • he passover was accustoned to return to Cesarea. He had not been inclined at all to interfere h. any thing concerning the Saviour, until it was urged upon liim by the Jews. He would not be disposed of himaelf to take any farther trouble about the matter. He would feel that all that could be demanded of him had been done, and would not be disposed farther to interfere, unless the
vernor s ears, we will persuade him, and secure you.
15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
15. This saying is — reported. This account of the disappearance of the body of Jesus from the sepulchre is commonly given. IT Until this day. The time when Matthew wrote this gospel, i. e., about thirty years after the resurrection.
. The resurrection of the Lord Jesus, of which an account is given in this chapter, is one of the most important doctrines of the Christian rehgioT, and is attested by the strongest evidence that can be adduced in favor of any ancient fact. Let it be considered: 1st. That he had often foretold his own death and resurrection. See Matt. xii. 40;.\-vi. 21;.\.\. 19. 2d. There was no doubt that he was really dead. Of this the Jews, the Romans, and the disciples, were all equally well satisfied. 3d. Every proper precaution was taken to prevent his removal by stealth. A guard, usually consisting of sixty men, was placed there for the e.xpress purpose of keeping him, and the sepulchre was secured by a large stone, and by a seal. 4th. On the third day the body was missing. In this all were agreed. The high priest did not dare to call that in question. They labored, therefore, to account for it. The disci pies affirmed that he was alive. The Jews hired the Roman soldiers to affirm that he was stolen while they slept, and succeeded in making many of the people believe it. This account of the Jews is attended with the following difficulties and absurdities: 1st. The Roman guard was composed usually of si.xty nten, and they were stationed there for the express purpose of guarding the body of Jesus. 2d. The punishment of sleeping while on guard i i the Roman army was death, and it is perfectly in credible that they should expose them selves in this manner to death. 3d The disciples were few in number, un armed, weak, and timid. They had just fled before those who took Jesiu
16 Then " the eleven disciples went away into Galilee, into a mouno c.26.32.
m the garden, and how can it be believed thai in so short a time they would dare to attimpt to take away from a Roman guard of armed men what ihoy were expressly set to defend? 4th. How could the disciples presume that ihey would find them asleep; or if they should, how was it possible to remove.he stone and the body, wiihout awaking one of their number. 5th. The reqnlarity and order of the grave-clothes iJohn.■c.\.C,7), show thai the body had not been stolen. When men rob graves of the bodies of the dead, they do not wait coolly to fold up the grave-clothes, and lay them carefully by themselves. 6th. It the soldiers were asleep, how did they, or how could they know that the disciples stole the body away? If they were awake, why did they suffer it? The whole account, therefore, was intrinsically absurd. On the other hand, the account given by the disciples was perfectly natural. 1st. They account for the reason why the soldiers did not see the Saviour when he rose. Terrified at the vision of an an^el, they became as dead men. 2d. They affirmed that they saw him. All the apostles afRrmed this, and many others. 3d. They affirmed it in Jerusalem, in the presence of the Jews, before the high priest and the people. See the Acts of the Apostles. If the Jews really believed the account which they themselves had given, why did they did not apprehend the apostles, and prove them guilty of the theft, and of falsehood: things which they never attempted, and which show, therefore, that they did not credit their own report. 4th. In regard lo the Saviour, they could not be deceived. They had been with him three years. They knew him as a friend. They again ate and drank with him; they put their fingers into his hands and side; they conversed with him; they were with him forty days. There were enough of them to bear rvitness. Law commonly requires not more than one or two competent witnesses, but here were twelve^Xviva, honest men who affirmed in all places, and at all times, that they had seen him. Can it be possible that they could be deceived? Then all faith in testimony 29* must be given up. 5th. They gave every possible evidence of their sinceri ty. I'hey were persecuted, ridiculed, scourged, and put to death for affirming this. Yet not one of them ever ex pressed the least doubt of its truth They bore every thing rather than tc deny that they had seen him. They had no motive in doing this, but the love of truth. They obtained no wealth by it; no honor; no pleasure. They gave themselves up to great and unparalleled sufferings — going from land to land; crossing almost every sea; jn6 enduring the dangers, toils, and privations of almost every clime, for the simple object of affirming every where that a Saviour died and rose. If they knew this was an impositon — and if it had been, they would have known it — in what way is ihis remarkable conduct to be accounted for? Do men conduct in this way for naught? And especially in a plain case, where all thai can be required is the testimony of the senses? 6th. The world believed them. Three thousand of ihe Jews themselves believed in the risen Saviour, on the day of Pentecost, but fifty days after his resurrection. Acts ii. 41. Muliitudea of oiher Jews believed during ihe lives of ihe apostles. Thousands of Gentiles believed also, and m three hundred years the belief that Jesus rose had spread over and changed the whole Roman empire. Had the aposiles been deceivers, that was the age in which they could most easily have been detected. Yet that was the age wher converts were most rapidly multiplied, and God affi.\ed his seal to their testi mony that it was true.
16. Then Ihe eleven disciples. Judas was dead, leaving but eleven of the original number of the apostles. 11 Into a mountain where Jesus had appointed them. This appoi7itmeiit is recorded in Matt. xxvi. 32. On what particular mountain this was is not known. It ia probable that Jesus, when he made the appointment, specified the place, which has been omitted by lh« evangelists. Matthew has omitted many appearances which Jesus made to his disciples which have been recorded by Luke John, and Paul See the harmony o»
17 And when they saw " him, they worshipped him: but some doubted.
18 And Jesus came and spake
17. They worshipped him. Paid him aonor as the Messiah. IT But some doubted. As, for example, Thomas. John XX. 25. The disciples had not expected his resurrection; they were therefore slow to believe. The mention of their doubting shows that they were honest men — that they were not easily imposed on — that they had not previously agreed to affirm that he bad risen — that they were convinced only by the strength of the evidence. Their caution in examining the evidence; their slowness to believe; and their firm conviction after all their doubts; and their willingness to show their conviction, even by their death: is most conclusive proof that they were not deceived in regard to the fact of his resurrection.
18. All power is given me in heaven and tn earth. The So7i of God, as Creator, had an original right to all things, to control them and dispose of them. See John i. 3; Col. i. 16, 17; Heb. i. 8. But the univer'ie is put under him more particularly as Mediator, that he might redeem his people, that he might gather a church, that he might defend his chosen, thai he might subdue all their enemies, and bring them off conquerors and more than conquerors. Eph. i. 20—23. 1 Cor. xv. 25—27. John V. 22, 23. Phi!, ii. 6—11. It is in reference to this, doubtless, that he speaks here — power or atithority committed to him over all things, that he might redeem, defend, and save the church purchased with his own blood. Kis mediatorial government extends, therefore, over the material world, over angels, over devils, over wicked men, and over his own people.
19 Go ye, therefore. Because all power is mine, go. I can defend you. The world is placed under my control. It is redeemed. It is given me in promise by my Father, as the purchase of Tnv death. Though you are weak, yet
I am strong. Though you will encounter many troubles and dangers, yet I can defend you. Though you die, yet / live, and the work shall be accomplished. IT Teach all natio?ts. The word rendered teach, here, is not the one that is usually so transi.-tcd in the New Testament. This word properly means disciple, or mahe disciples of, all nations. This was to be done, however, by teacliing them, and by administering the rite of baptism. IT All ■nations. The gracious commission was the foundation of the authority to go to the Gentiles. The Jews had expected that the offers of life under the Messiah would be confined to their own nation. Jesus broke down the partition wall, and commissioned his disciples to go every where, and bring the world to the knowledge of himself ^ Baptizing them. Applying to them water, as an emblem of the purifying influences of the Christian religion through the Holy Spirit, and solemnly devoting them to God. If In the name, &c. This phrase does not mean, here, by the authority of the Father, &c. To be baptized in the name of the Father, Sic, is the same as to be baptized unto the Father; as to believe on the name of Christ is the same as to believe on Christ. John i. 12; ii. 23; iii. 18. 1 Cor. i. 13. To be baptized unto any one Is publicly to receive and adept him as a religious teacher or lawgiver; to receive his system of religion. Thus the Jews were baptized imto 3Ioses. 1 Cor. x. 2. Tha. is, they received the system that he taught; they acknowledged him as their lawgiver and teacher. So Paul asks (1 Cor. i. 13), " Were ye baptizca in the name of Paul?" — i. e., Were you devoted to Paul by this rite? Did you bind yourselves to him, and give yourselves away to him, or to God? So to be baptized in the name of the Father, &c., means publicly, by a significant rite, to receive the system of religion; to bind the soul to obey his laws • to he devoted to him; to receive, as tli(
all nations, baptizing them in the name of the Father, and of the Son, ind of *he Holy Ghost;
guide and comforier of the hfc, his system of religion; to obey his laws, and trust to his promises. To be baptized un;o the Son, in like manner, is to re- '.eive him as the Messiah — our Prophet, Priest, and King, to submit to his laws, nnd to receive him as the Saviour of the soul. To be baptized unto the Holy Ghost is to receive him publicly as the Sanctifier, Comforter, and Guide of the soul. The meaning, then, may be thus expressed: Baptizing iliem unto the Father, Son, and Holy Ghost, by a solemn profession of the only true rehgion, and by a solemn devotion to the service of the sacred Trinity.
The union of these three names in the form of baptism proves that the Son and Holy Ghost are equal with the Father. Nothing would be more absurd or blasphemous than to unite the name of a creature — a man or an angel— with the name of the ever-living God, in this solemn rite. If Jesus was u mere man or an angel, as is held by many who deny his divinity; and if the Holy Ghost was a mere atlribufe of God; then it would have been the height of absurdity to use a form like this, or to direct the apostles to baptize men unto them. How absurd would be the direction — nay, how blasphemous— to have said, 'Baptize them unto God, and unto Paul, and unto the tsisdom or power of God!' Can we beheve that our Saviour would have given B direction so absMird as this? Yet, all things whatsoever I have commanded you: and, lo, I * am witti
you alway, evc7i unto the end of the world. Amen.
unless he himself was divine, and the Holy Spirit was divine, Jesus gave a direction substantially the same as this. The form of baptism, therefore, haa been always understood as an irrefragable argument for the doctrine ot the Trinity, or that the Son and Holy Spirit are equal with the Father.
20. Lo, 1 am with you. That is, by my spirit, my providence, my attending counsel and guidance. I will strengthen, assist, and guide you. This also proves that Christ is divine. If a mere man, or a creature oi the highest order, how could he promise to be with his disciples always — or at all? They would be scattered far and wide. His disciples would greatly increase. If he was with them always, he was God; for no finite creature could thus be present with many men scattered in different parts of the world, "f Unto the eiid of the world. The word rendered world, here, sometimes means a^e or state; and by some it has been supposed to mean, I will be ■with you until the end of this age, or during the continuance of the Jewish state, to the destruction of Jerusalem. But as the presence of Christ was no less necessary after that than before, there seems to be no propriety in limiting the promise to his own age. It may, therefore, be considered as a gracious promise to aid, strengthen, guide, and defend, all his disciples, but more espo cial'.y his ministers, to the end of time.
As there has heen much difficulty felt in reconciling the accounts of the d i ferent evangelists respecting the resurrection of Christ, and as infidels hare maintained that they are utterly irreconcilable, it may be proper, in closing the Notes on Matthew, to give these accounts at one view. One thing should always be borne in mind by all who read the gospels, viz: that the sacred narrative of an event is what it is declared to he by all the evangelists. That a thing is omitted by one docs not prove that another is false because he has declared it; for the very object of the different Gospels was to give the testimony of independent witnesses to the great facts of the life and death of Jesus. Nor does it prove that there is a contradiction because one relates facts in a different order from another; for neither of them professes to relate facts in the pre cise order in which they occurred. The object was to relate the facts them sehies. With thefe principles in view, which are conceded to profane historians always, let us look at the accounts which are presented in the sacred narrative respecting the resurrection, appearance, and ascension, of Christ.
1. Jesus was laid in the tomb on Friday evening, having been wrapped in linen with myrrh and aloes, in a hurried manner. John xix. 39, 40. The icomen, not apprised of that, or desiring to testify their regard farther, prepared spices on the same evening to embalm him. Luke xxiii. 56. As it was too late that night to complete the preparation, they deferred it till the first day of the week, resting on the sabbath. Luke xxiii. 56.
2. On the first day of the week, early, the women completed their preparation, purchased more spices and properly mixed them to make an unguent to anoint the bandages in which the body was rolled. Mark xvi. 1. Or this may refer to the same purchase as is mentioned by Luke. They had bought them — i. e., on Friday evening.
3. They came to the sepulchre just as the day began to dawn, or just as the light appeared in the east, yet so dark as to render objects indistinct. It was " in the end of tlie sabbath, as it began to dawn towards the first day of the week." Mat. xxviii. 1. " Very early in the morning, at the rising of the sun;" or as the sun was about to rise. Mark xvi. 2. " Very early in the morning." Luke xxiv. 1. " Early, while it was yet dark." John xx. 1.
5. The object of their coming: 1st. To see the sepulchre. Mat. xxviii. 1 8d. To embalm him, or to Jinish embalming him, Mark xvi. 1 Luke xxiv. }
6. While on t?ie way, they inquired who should roll away the stone for them, that they niifrht have access to tlie body of Jesus. Mark xvi. 3.
7. Wlieu they arrived, they found there had been an earthquake, or shaking of the tomb, so lliat the stone was rolled away. Mat. xxviii. 2. Mark xvi. 4.
8. Tiie angel, who rolled tlie stone a.vay, had sat down on it, and appeared to the keepers, and frightened them; thoigh lie did not appear in thi^ jihice to the iDomen, but only to the keepers. Mat. xxviii. 2 — 4. At that time piubably our Saviour had risen — how long before the women came there is not known, and cannot be ascertained.
9. When they came there, Mary Magdalene, greatly agitated with the ap« pearance, and probably supposing that the body had been stolen, left the otiier ■.vomen, and ran to the city, at the distance of half a mile, to inform tlie disciples. John xx. 2.
10. While Mary was gone, the others probably looked round the garden in eearch of the body, and then came and examined the sepulchre to see if it was not there. The tomb was large, and they entered into it. There " the angel spake unto them." Mat. xxviii. 5. " They saw a young man" — i. e. an angel in the appearance of a young man — "silting on the right side." Mark xvi. 5. When they entered he was sitting; as they entered he rose and stood. Luke xxiv. 4. Luke adds that there was another with him (xxiv. 4); this other one was not seen when they entered into the sepulchre, at the time mentioned by Mark; but was seen wlien they liad fully entered in, as mentioned by Luke.
IL The angel charged them to go and tell the disciples and Peter (Mat. xxviii. 7; Mark xvi. 7), and to assure tliem that he would see them in Galilee. The angel also reminded them of what Jesus had said when they were in Galilee. Luke xxiv. 6, 7.
12. They went immediately towards the city, yet taking a different way from the one Mary had taken, or going in such a way that they did not meet her when she was returning from the city with Peter and John. Mat. xxviii. 8. Mark xvi. 8. "They said nothing to any man." Luke xxiv. 9, 10. In Luke xxiv. 10 it is said that it was Mary Magdalene, and Joanna, and Mary the mother of James, that told these things to the disciples. Not that Luke atlirms tliat they were together when they told them, but that the information was given by them, tliough perhaps at different times.
13. While they were gone, Mary Miigdalene returned to the sepulchre, following Peter and John, who came running. John xx. 2 — 9. They examined tlie sepulchre, and found that the body was really gone; but as yet they did not know the reason, not having seen the other women to whom the ang«l had told the cause, and Mary Magdalene having left the women before the angel had spoken to them. As yet, therefore, she was ignorant of the reason of hia removal.
14. Peter and John then lefl the sepulchre, returned home, and left Mary alone. John xx. 10.
15. While Mary was there alone, she looked into the sepulchre, and saw two angels, probably the same that had appeared to the other women. John x.t- U— 13.
16. Jesus appeared to Mary while she was alone at the sepulchre. John XX. 14 — 18. Thus, according to fllark (xvi. 9), he appeared to Mary Magdalene '■'■first"
17. Mary then went to tell the disciples that she had seen him, but tiiey did not fully believe her. John xx. 18. Mark xvi. 10, 11.
18. Afterwards Jesus appeared to the other women. Mat..xxviii. 9. " As they went to tell his disciples, behold, Jesus met them, saying, All hail." This would seern, in Matt.ew, to be immediately after they left the sepulchre the first time. But many critics observe that the woids "to tell his disciples" are wanting' in many manuscripts, and of doubtful authority. It may be fa.thei said, that tlie vvoras * as they were going," might have been rendered, "after they were gone." They do not imply, of necessity, that the appearance took place immediately, but only after they were gone, without specifying the time. Probably it was not long after he liad appeared to Mary Magdalene. They would probab.y return to the garden after they had informed the disciples, and linger around there that they might ascertain what had become of him, or learn whether he had been seen by any one. It was then, probably after they had licen away and returned, and after he had been seen by Mary, that tliey aaw him.
4^ To two disciples as they were going to Emmaus. Mark xvi. 12, 13. Luke xxiv. 13 — 32.
6. To the apostles when Thomas was present. John xx. 24 — 29.
7. In Galilee, at the sea of Tiberias, to Peter, Thomas, Nathanael, James, and John, and two others. John xxi. 1 — 14. This is said to be the third time that he showed himself to the disciples — i. e., to the apostles — when they were assembled together. John xxi. 14.
8. To the disciples on a mountain in Galilee. Mat. xxviii. 16.
9. To more than tive hundred brethren at once. 1 Cor. xv. 6.
11. To all the apostles assembled together. 1 Cor. xv. 7. He was seen by them forty days after he rose — probably conversing with them familiarly.
1. It was forty days after his resurrection. Acts i. 3.
2. He ascended from the mount of Olives, near Bethany. Luke xiir. 50 Acts i. 12.
3. It was in the presence of all the apostles. Luke xxiv. 50. Acts i. 9, 10