Commentaries on the rest of the Bible (~45 volumes)

57. And when the evening was come, there came a rich man from Arimathea, named Joseph, who himself was a disciple of Jesus. 58. He went to Pilate, and requested the body of Jesus; then Pilate commanded the body to be delivered. 59. And Joseph, having received the body, wrapped it in a clean linen cloth. 60. And laid it in his own new tomb, which he had hewn out in the rock, and having rolled a great stone to the door of the tomb, he departed. 61. And Mary Magdalene and the other Mary were there, sitting opposite to the sepulcher.

42. And when it was now evening, (because it was the preparation,¹ which goes before the Sabbath,) 43. Joseph of Arimathea, an honorable counselor, who was also himself waiting for the kingdom of God, came and boldly went in to Pilate, and asked the body of Jesus. 44. And Pilate wondered if he were already dead; and having called to him the centurion, he asked him if he had been long dead. 45. And having ascertained it from the centurion, he gave the body to Joseph. 46. And he, having brought a linen cloth, took him down (from the cross,²) and wrapped him in the linen cloth, and laid him in the tomb which had been hewn out of the rock; and rolled a stone to the door of the tomb. 47. And Mary Magdalene, and Mary the mother of Joses, saw where he was laid.

50. And, lo, a man named Joseph, a counselor, a good and righteous man, 51. Who had not consented to their decision, and to their deed; a native of Arimathea, a city of the Jews, who also himself waited for the kingdom of God. 52. He came to Pilate, and requested the body of Jesus. 53. And he took him down, and wrapped him in a linen cloth, and laid him in a tomb which had been hewn out in the rock, in which no man had ever been laid. 54. And it was the day of the preparation, and the Sabbath was approaching. 55. And the women who had come with him from Galilee followed, and saw the tomb, and how the body was laid. 56. And they returned, and prepared spices and ointments, and rested on the Sabbath, according to the commandment.

The burial of Christ is now added, as an intermediate transition from the ignominy of the cross to the glory of the resurrection. True, indeed, God determined, for another reason, that Christ should be buried, that it might be more fully attested that he suffered real death on our account. But yet it ought to be regarded as the principal design, that in this manner the cursing, which he had endured for a short time, began to be removed; for his body was not thrown into a ditch in the ordinary way, but honorably laid in a hewn sepulcher. Although at that time the weakness of the flesh was still visible, and the divine power of the Spirit was not clearly seen before his resurrection; yet God determined by this, as a sort of preparation, to shadow out what he was shortly afterwards to do, that he might exalt gloriously above the heavens his Son, the conqueror of death.

Matthew 27:57. And when the evening was come. Let it be understood that Joseph did not come in the dusk of the evening, but before sunset, that he might perform this office of kindness to his Master, without violating the Sabbath; for the Sabbath commenced in the evening, and therefore it was necessary that Christ should be laid in the grave before night came on. Now from the time that Christ died until the Sabbath began to be observed, there were three free days. And though John does not mention Joseph only, but joins Nicodemus as his companion, (19:39;) yet as he alone undertook the business at first, and as Nicodemus did no more than follow and join him, the three: Evangelists satisfied themselves with relating in a brief narrative what was done by Joseph alone.

Now though this affection of Joseph deserved uncommon praise, still we ought first to consider the providence of God, in subduing a man of high and honorable rank among his countrymen, to wipe away the reproach of the cross by the honor of burial. And, indeed, as he exposed himself to the dislike and hatred of the whole nation, and to great dangers, there can be no doubt that this singular courage arose from a secret movement of the Spirit; for though he had formerly been one of Christ's disciples, yet he had never ventured to make a frank and open profession of his faith. When the death of Christ now presents to him a spectacle full of despair, and fitted to break the strongest minds, how comes he suddenly to acquire such noble courage that, amidst the greatest terrors, he feels no dread, and hesitates not to advance farther than he had ever done, when all was in peace? Let us know then that, when the Son of God was buried by the hand of Joseph, it was the work of God.

To the same purpose must also be referred the circumstances which are here detailed. Joseph's piety and integrity of life are commended, that in the servant of God we may learn to recognize the work of God. The Evangelists relate that he was rich, in order to inform us that his amazing magnanimity of mind enabled him to rise superior to the obstruction which would otherwise have compelled him to retire. For rich men, being naturally proud, find nothing more difficult than to expose themselves voluntarily to the contempt of the people. Now we know how mean and disgraceful an act it was to receive from the hand of the executioner the body of a crucified man. Besides, as men devoted to riches are wont to avoid everything fitted to excite prejudice, the more eminent he was for wealth, the more cautious and timid he would have been, unless a holy boldness³ had been imparted to him from heaven. The dignity of his rank is likewise mentioned, that he was a counselor, or senator, that in this respect also the power of God may be displayed; for it was not one of the lowest of the people that was employed to bury the body of Christ in haste and in concealment, but from a high rank of honor he was raised up to discharge this office. For the less credible it was that such an office of kindness should be performed towards Christ, the more clearly did it appear that the whole of this transaction was regulated by the purpose and hand of God.

We are taught by this example, that the rich are so far from being excusable, when they deprive Christ of the honor due to him: that they must be held to be doubly criminal, for turning into obstructions those circumstances which ought to have been excitements to activity. It is too frequent and customary, I acknowledge, for those who think themselves superior to others, to withdraw from the yoke, and to become soft and effeminate through excessive timidity and solicitude about their affairs. But we ought to view it in a totally different light; for if riches and honors do not aid us in the worship of God, we utterly abuse them. The present occurrence shows how easy it is for God to correct wicked fears by hindering us from doing our duty; since formerly Joseph did not venture to make an open profession of being a disciple of Christ, when matters were doubtful, but now, when the rage of enemies is at its height, and when their cruelty abounds, he gathers courage, and does not hesitate to incur manifest danger. We see then how the Lord in a moment forms the hearts to new feelings, and raises up by a spirit of fortitude those who had previously fainted. But if, through a holy desire to honor Christ, Joseph assumed such courage, while Christ was hanging on the cross, woe to our slothfulness,⁴ if, now that he has risen from the dead, an equal zeal, at least, to glorify him do not burn in our hearts.

Mark 15:43, and Luke 23:51. Who also himself was waiting for the kingdom of God. The highest commendation bestowed on Joseph is, that he waited for the kingdom of God. He is likewise praised, no doubt, for righteousness, but this waiting for the kingdom of God was the root and source of his righteousness. By the kingdom of God, we must understand the renovation promised through Christ; for the perfection of order which, the prophets had every where promised, would exist at the coming of Christ, cannot exist, unless God assembles under his government those men who had gone astray. It is therefore pointed out in commendation of Joseph's piety, that, during the disorder which then prevailed, he cherished the hope of that redemption which God had promised. Hence, too, arises the fear of God, and the desire of holiness and uprightness; for it is impossible for any one to dedicated himself to God, unless he expects that God will be his deliverer.

Yet let us observe, that while salvation through Christ was promised indiscriminately to all the Jews, and while the promise of it was common to them all, it is only of a very few that the Holy Spirit testifies what we are here told of Joseph. Hence it is evident, that nearly the whole of the people had buried in base forgetfulness the inestimable grace of God. All of them, indeed, had on their lips the language of boasting in reference to the coming of Christ, which was approaching; but few had the covenant of God fixed in their minds, so as to rise by faith to spiritual renovation. That was indeed an awful insensibility; and therefore we need not wonder if pure religion fell into decay, when the faith of salvation was extinguished. Would to God that a similar corruption did not prevail in this unhappy age! Christ once appeared as a Redeemer to the Jews and to the whole world, as had been declared in the predictions of the prophets. He set up the kingdom of God, by restoring affairs from confusion and disorder to a regular and proper condition. He has assigned to us a period of warfare, to exercise our patience till he come again from heaven to complete his reign which he has commenced. How many are there who aspire to this hope, even in a moderate degree? Do not almost all cleave to the earth, as if there had been no promise of a resurrection? But while the greater part of men, forgetful of their end, fall off on all sides, let us remember that it is a virtue peculiar to believers, to seek the things which are above, (Colossians 3:1;) and especially since the grace of God has shone upon us through the Gospel, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, justly, and piously, in the present world, looking for the blessed hope and manifestation of the glory of the great God, (Titus 2:11-13.)

Matthew 27:59. And having taken the body. The three Evangelists glance briefly at the burial; and therefore they say nothing about the aromatic ointments which John alone mentions, (19:39) only they relate that Joseph purchased a clean linen cloth; from which we infer, that Christ was honorably buried. And, indeed, there could be no doubt that a rich man, when he gave up his sepulcher to our Lord, made provision also, in other respects, for suitable magnificence and splendor. And this, too, was brought about by the secret providence of God, rather than by the premeditated design of men, that a new sepulcher, in which no man had ever yet been laid, was obtained by our Lord, who is the first-born from the dead, (Colossians 1:18,) and the first-fruits of them that rise, (1 Corinthians 15:20.) God intended, therefore, by this Mark to distinguish his Son from the remainder of the human race, and to point out by the sepulcher itself his newness of life.

61. And Mary Magdalene, and the other Mary, were there. Matthew and Mark relate only that the women looked at what was done, and marked the place where the body was laid. But Luke states, at the same time, their resolution, which was, that they returned to the city, and prepared spices and ointments, that two days afterwards they might render due honor to the burial. Hence we learn that their minds were filled with a better odor, which the Lord breathed into his death, that he might bring them to his grave, and exalt them higher.

62. And the next day, which is after the preparation,⁵ the chief priests and Pharisees came to Pilate, 63. Saying, Sir, we remember that that impostor said, while he was still alive, After three days I shall rise again. 64. Command, therefore, that the sepulcher be made secure till the third day, lest perhaps his disciples come by night to steal him, and say to the people, He is risen from the dead; and the last error shall be worse than the first. 65. Pilate saith to them, You have a guard; go, make it as secure as you can. 66. And they went and made the sepulcher secures sealing the stone, and posting guards.

Matthew 27:62. And the next day. In this narrative Matthew did not so much intend to show with what determined rage the scribes and priests pursued Christ, as to exhibit to us, as in a mirror, the amazing providence of God in proving the resurrection of his Son. Cunning men, practiced at least in fraud and treachery, plot among themselves, and contrive a method by which they may extinguish the memory of a dead man; for they see that they have gained nothing, if they do not destroy the certainty of the resurrection. But while they are attempting to do this, they appear rather as if they had expressly intended to bring it forth to the light, that it might be known. The resurrection of Christ would undoubtedly have been less manifest, or, at least, they would have had more plausible grounds for denying it, if they had not taken pains to station witnesses at the sepulcher. We see then how the Lord not only disappointeth the crafty, (Job 5:12,) but employs even their own schemes as snares for holding them fast, that he may draw and compel them to render obedience to him. The enemies of Christ were indeed unworthy of having his resurrection made known to them; but it was proper that their insolence should be exposed, and every occasion of slander taken away from them, and that even their consciences should be convinced, so that they might not be held excusable for ignorance. Yet let us observe that God, as if he had hired them for the purpose, employed their services for rendering the glory of Christ more illustrious, because no plausible ground for lying, in order to deny it, was left to them when they found the grave empty; not that they desisted from their wicked rage, but with all persons of correct and sober judgment it was a sufficient testimony that Christ was risen, since his body, which had been placed in a grave, and protected by guards who surrounded it on all sides, was not to be found.

63. We remember that that impostor said. This thought was suggested to them by divine inspiration, not only that the Lord might execute upon them just vengeance for their wickedness, (as he always punishes bad consciences by secret torments,) but chiefly in order to restrain their unholy tongues. Yet we again perceive what insensibility seizes on wicked men, when they are bewitched by Satan. They go so far as to call him an impostor, whose divine power and glory were lately manifested by so many miracles. This certainly was not to defy the clouds, but to spit in the face of God, so to speak, by ridiculing the brightness of the sun. Such examples show us that we ought, with pious and modest thoughtfulness, to direct our attention early to the glory of God when it is presented to our view, that our hardness of heart may not lead us to brutal and dreadful blindness. Now though it may appear strange and absurd for wicked men to indulge in such wicked mockery over Christ when dead, that our minds may not be rendered uneasy by this licentiousness, we ought always to consider wisely the purpose to which the Lord turns it. Wicked men imagine that they will overwhelm the whole of the doctrine of Christ, together with his miracles, by that single blasphemy, which they haughtily vomit out; but God employs no other persons than themselves for vindicating his Son from all blame of imposture. Whenever these wicked men shall labor to overturn everything by their calumnies, and shall launch out into unmeasured slander, let us wait with composure and tranquillity of mind until God bring light out of darkness.

65. You have a guard. By these words, Pilate means that he grants their request by permitting them to post soldiers to keep watch. This, permission bound them more firmly, so that they could not escape by any evasion; for though they were not ashamed to break out against Christ after his resurrection, yet with Pilate's signet they as truly shut their own mouths as they shut up the sepulcher.

1. Now in the evening of the Sabbaths,⁶ which began to dawn towards the first of the Sabbaths, came Mary Magdalene, and the other Mary, to see the sepulcher. 2. And lo, there was a great earthquake; for the angel of the Lord came down from heaven, and approached, and rolled away the stone from the door, and sat upon it. 3. And his countenance was like lightning, and his raiment was white as snow. 4. And through fear of him the guards trembled, and became as dead men. 5. But the angel answering, said to the women, Fear not; for I know that you seek Jesus, who was crucified. 6. He is not here; for he is risen, as he said. Come, see the place where the Lord lay: 7. And go quickly, and tell his disciples that he is risen from the dead; and, lo, he goeth before you into Galilee; there shall you see him: lo, I have told you.

1. And when the Sabbath was past, Mary Magdalene, and Mary, the wife of James, and Salome, bought spices to come and anoint him. 2. And very early in the morning of the first day of the Sabaths,⁷ They come to the tomb at the rising of the sun.⁸ 3. And they said among themselves, Who shall roll away the stone for us from the door of the tomb? 4. And having looked, they saw that the stone was rolled away; for it was very great. 5. And entering the tomb, they saw a young man sitting on the right side, clothed in a white robe; and they were afraid. 6. But he saith to them, Be not terrified: you seek Jesus of Nazareth, who was crucified; he is risen, he is not here: lo, the place where they laid him. 7. But go away, tell his disciples and Peter, that he goeth before you into Galilee; there shall you see him, as he said to you.

1. And on the first day of the Sabbaths, very early in the morning, they came to the tomb, carrying the spices which they had prepared, and some women with them. 2. And they found the stone rolled away from the tomb. 3. And having entered, they found not the body of the Lord Jesus. 4. And it happened, while they were in consternation on this account, lo, two men stood near them in shining garments. 5. And when the women were terrified, and bowed their face to the earth, they said to them, Why do you seek the living among the dead? 6. He is not here, but is risen: remember how he told you, while he was still in Galilee, 7. Saying, that the Son of man must be delivered into the hands of the wicked men, and be crucified and rise again on the third day. 8. And they remembered his words.

We now come to the closing scene of our redemption. For the lively assurance of our reconciliation with God arises from Christ having come from hell as the conqueror of death, in order to show that he had the power of a new life at his disposal. Justly, therefore, does Paul say that there will be no gospel, and that the hope of salvation will be vain and fruitless, unless we believe that Christ is risen from the dead, (1 Corinthians 15:14.) For then did Christ obtain righteousness for us, and open up our entrance into heaven; and, in short, then was our adoption ratified, when Christ, by rising from the dead, exerted the power of his Spirit, and proved himself to be the Son of God. No though he manifested his resurrection in a different manner from what the sense of our flesh would have desired, still the method of which he approved ought to be regarded by us also as the best. he went out of the grave without a witness, that the emptiness of the place might be the earliest indication; next, he chose to have it announced to the women by the angels that he was alive; and shortly afterwards he appeared to the women, and, finally, to the apostles, and on various occasions.

Thus he gradually brought his followers, according to their capacity, to a larger measure of knowledge. He began with the women, and not only presented himself to be seen by them, but even gave them a commission to announce the gospel to the apostles, so as to become their instructors. This was intended, first, to chastise the indifference of the apostles, who were like persons half-dead with fear, while the women ran with alacrity to the sepulcher, and likewise obtained no ordinary reward. For though their design to anoint Christ, as if Ire were still dead, was not free from blame, still he forgave their weakness, and bestowed on them distinguished honor, by taking away from men the apostolic office, and committing it to them for a short time. In this manner also he exhibited an instance of what Paul tells us, that he chooses those things which are foolish and weak in the world to abase the loftiness of the flesh. And never shall we be duly prepared to learn this article of our faith in any other manner than by laying aside all pride, and submitting to receive the testimony of the women. Not that our faith ought to be confined within such narrow limits, but because the Lord, in order to make trial of our faith, determines that we shall become fools, before he admits us to a more ample knowledge of his mysteries.

So far as regards the narrative, Matthew says only that the two Marys came to see the sepulcher; Mark adds a third, Salome, and says that they bought spices to anoint the body; and from Luke we infer, that not two or three only, but many women came. But we know that it is customary with the sacred writers, when speaking of a great number, to name but a few of them. It may also be conjectured with probability, that Mary Magdalene, with another companion—whether she was sent before, or ran forward of her own accord arrived at the grave before the rest of the women. And this appears to be conveyed by the words of Matthew, that those two women came for the purpose of seeing; for without seeing Christ:, they had no means of anointing him. He says nothing, in the meantime, about the purpose which they had formed of doing honor to him; for the principal object which he had in view was, to testify of the resurrection.

But it may be asked, how could this zeal of the women, which was mixed with superstition, be acceptable to God? I have no doubt, that the custom of anointing the dead, which they had borrowed from the Fathers, was applied by them to its proper object, which was, to draw consolation, amidst the mourning of death, from the hope of the life to come. I readily acknowledge that they sinned in not immediately raising their minds to that prediction which they had heard from the lips of their Master, when he foretold that he would rise again on the third day.⁹ But as they retain the general principle of the final resurrection, that defect is forgiven, which would justly have vitiated, as the phrase is, the whole of the action. Thus God frequently accepts, with fatherly kindness, the works of the saints, which, without pardon, not only would not have pleased him, but would even have been justly rejected with shame and punishment. It is, therefore, an astonishing display of the goodness of Christ, that he kindly and generously presents himself alive to the women, who did him wrong in seeking him among the dead. Now if he did not permit them to come in vain to his grave, we may conclude with certainty, that those who now aspire to him by faith will not be disappointed; for the distance of places does not prevent believers from enjoying him who fills heaven and earth by the power of his Spirit.

Mark 16:1. And when the Sabbath was past. The meaning is the same as in Matthew, In the evening, which began to dawn towards the first day of the Sabbaths, and in Luke, on the first day of the Sabbaths. For while we know that the Jews began to reckon their day from the commencement of the preceding night, everybody understands, that when the Sabbath was past, the women resolved among themselves to visit the sepulcher, so as to come there before the dawn of day. The two Evangelists give the name of the first day of the Sabbaths, to that which came first in order between two Sabbaths. Some of the Latin translators¹⁰ have rendered it one, and many have been led into this blunder through ignorance of the Hebrew language; for though ('chd) sometimes means one, and sometimes first, the Evangelists, as in many other passages, have followed the Hebrew idiom, and used the word mian, one.¹¹ But that no one may be led astray by the ambiguity, I have stated their meaning more clearly. As to the purchase of the spices, Luke's narrative differs, in some respects, from the words of Mark; for Luke says that they returned into the city, and procured spices, and then rested one day, according to the commandment of the law before pursuing their journey. But Mark, in introducing into the same part of the narrative two different events, at—tends less accurately than Luke to the distinction of dates; for he blends with their setting out on the journey what had been previously done. In the substance of the fact they perfectly agree, that the women, after having observed the holy rest, left home during the darkness of the night, that they might reach the sepulcher about the break of day.

We ought also to recollect what I have formerly suggested, that the custom of anointing the dead, though it was common, among many heathen nations, was applied to a lawful use by the Jews alone, to whom it had been handed down by the Fathers, to confirm them in the faith of the resurrection. For without having this object in view, to embalm a dead body, which has no feeling, would be an idle and empty solace, as we know that the Egyptians bestowed great labor and anxiety on this point, without looking for any advantage. But by this sacred symbol, God represented to the Jews the image of life in death, to lead them to expect that out of putrefaction and dust they would one day acquire new vigor. Now as the resurrection of Christ, by its quickening vigor, penetrated every sepulcher, so as to breathe life into the dead, so it abolished those outward ceremonies. For himself, he needed not those aids, but they were owing to the ignorance of the women, who were not yet fully aware that he was free from corruption.

3. And they said among themselves. Mark alone expresses this doubt; but as the other Evangelists relate that the stone was rolled away by the angel, it may easily be inferred, that they remained in perplexity and doubt as to what they should do, until the entrance was opened up by the hand of God. But let us learn from this, that in consequence of having been carried away by their zeal, they came there without due consideration. They had seen a stone placed before the sepulcher, to hinder any one from entering. Why did not this occur to them, when they were at home and at leisure, but because they were seized with such fear and astonishment, that thought and recollection failed them? But as it is a holy zeal that blinds them, God does not charge them with this fault.

Matthew 28:2. And, lo, a great earthquake. By many signs the Lord showed the presence of his glory, that he might more fully prepare the hearts of the holy women to reverence the mystery.¹² For since it was not a matter of little consequence to know that the Son of God had obtained a victory over death, (on which the principal point of our salvation is founded,) it was necessary to remove all doubts, that the divine majesty might be openly and manifestly presented to the eyes of the women. Matthew says, therefore, that there was an earthquake, by which the divine power which I have mentioned might be perceived. And by this prodigy, it was proper that the women should be allowed to expect nothing human or earthly, but to raise their minds to a work of God which was new, and surpassed the expectations of men.

The raiment and the countenance of the angel, too, might be said to be rays by which the splendor of Godhead was diffused, so as to enable them to perceive that it was not a mortal man that stood near them, having the face of a man. For though dazzling light, or the whiteness of snow, is nothing in comparison of the boundless glory of God, but rather, if we wish to know him aright, we ought not to imagine to ourselves any color; yet when he makes known by outward signs that he is present, he invites us to him, as far as our weakness can endure. Still we ought to know that the visible signs of his presence are exhibited to us, that our minds may conceive of him as invisible; and that, under bodily forms, we obtain a taste of his spiritual essence, that we may seek him spiritually. Yet it cannot be doubted that, together with outward signs, there was an inward power, which engraved on the hearts of the women an impression of Deity. For though at first they were struck with amazement, yet it will appear, from what follows, that they gathered courage, and were gradually instructed in such a manner, that they perceived the hand of God to be present.

Our three Evangelists, from a desire of brevity, leave out what is more fully related by John, (20:1-12) which, we know, is not unusual with them. There is also this difference, that Matthew and Mark mention but one angel, while John and Luke speak of two. But this apparent contradiction also is easily removed; for we know how frequently in Scripture instances occur of that figure of speech by which a part is taken for the whole. There were two angels, therefore, who appeared first to Mary, and afterwards to her other companions; but as the attention of the women was chiefly directed to the angel who spoke, Matthew and Mark have satisfied themselves with relating his message. Besides, when Matthew says that the angel sat on a stone, there is in his words (husteron proteron), an inversion of the order of events; or, at least, that order was disregarded by him; for the angel did not immediately appear, but while the women were held in suspense and anxiety by an event so strange and astonishing.

4. Through fear the guards trembled. The Lord struck the guards with terror, as if he had engraved their consciences with a hot iron, so as to constrain them reluctantly to feel his divine power. The terror had, at least, the effect of hindering them from treating with careless mockery the report of the resurrection which was to be spread abroad shortly afterwards. For though they were not ashamed of prostituting their tongues for him, still they were compelled, whether they would or not, to acknowledge inwardly what they wickedly denied before men. Nor can it be doubted that, when they were at liberty to talk freely among their acquaintances, they frankly admitted what they dare not openly avow, in consequence of having been gained over by money.

We must attend to the distinction between the two kinds of terror, between which Matthew draws a comparison. The soldiers, who were accustomed to tumults, were terrified, and were so completely overwhelmed by alarm, that they fell down like men who were almost dead; but no power was exerted to raise them from that condition. A similar terror seized the women; but their minds, which had nearly given way, were restored by the consolation which immediately followed, so as to begin, at least, to entertain some better hope. And, certainly, it is proper that the majesty of God should strike both terror and fear indiscriminately into the godly, as well as the reprobate, that all flesh may be silent before his face. But when the Lord has humbled and subdued his elect, he immediately mitigates their dread, that they may not sink under its oppressive influence; and not only so, but by the sweetness of his grace heals the wound which he had inflicted. The reprobate, on the other hand, he either overwhelms by sudden dread, or suffers to languish in slow torments. As to the soldiers themselves, they were, no doubt, like dead men, but without any serious impression. Like men in a state of insensibility, they tremble, indeed, for a moment, but presently forget that they were afraid; not that the remembrance of their terror was wholly obliterated, but because that lively and powerful apprehension of the power of God, to which they were compelled to yield, soon passed away from them. But we ought chiefly to attend to this point, that though they, as well as the women, were afraid, no medicine was applied to soothe their terror; for to the women only did the angel say, Fear not. He held out to them a ground of joy and assurance in the resurrection of Christ. Luke adds a reproof, Why do you seek the living among the dead? as if the angel pulled their ear, that they might no longer remain in sluggishness and despair.

7. And go quickly, and tell his disciples. Here God, by the angel, confers extraordinary honor on the women, by enjoining them to proclaim to the apostles themselves the chief point of our salvation. In Mark's account of it, they are expressly enjoined to carry this message to Peter; not because he was at that time higher in rank than the others, but because his crime, which was so disgraceful, needed peculiar consolation to assure him that Christ had not cast him off, though he had basely and wickedly fallen. He had already entered into the sepulcher, and beheld the traces of the resurrection of Christ; but God denied him the honor, which he shortly afterwards conferred on the women, of hearing from the lips of the angel that Christ was risen. And, indeed, the great insensibility under which he still labored is evident from the fact that he again fled trembling to conceal himself, as if he had seen nothing, while Mary sat down to weep at the grave. It cannot be doubted, therefore, that she and her companions, in beholding the angel, obtained the reward of their patience.

And, lo, He goeth before you into Galilee. When the angel sent the disciples into Galilee, he did so, I think, in order that Christ might make himself known to a great number of persons; for we know that he had lived a long time in Galilee. He intended also to give his followers greater liberty, that by the very circumstance of their retirement they might gradually acquire courage. Besides, by being accustomed to the places, they were aided in recognizing their Master with greater certainty; for it was proper to adopt every method of confirming them, that nothing might be wanting to complete the certainty of their faith.

Lo, I have told you. By this manner of speaking the angel earnestly assures them that what is said is true. He states this, not as from himself, as if he had been the first to suggest it, but gives his signature to the promise of Christ; and, therefore, in Mark's account of it, he merely recalls to their remembrance the very words of Christ. Luke carries out the address still farther, by saying that the disciples were informed by Christ that he must be crucified, and rise again on the third day. But the meaning is the same; for along with his resurrection he had foretold his death. He then adds, —

Luke 24:8. And they remembered his words; by which we are taught that, though they had made little proficiency in the doctrine of Christ, still it was not lost, but was choked up, until in due time it yielded fruit.