Matthew 28

Matthew 28:5

Christ having appeared to Mary, the other women come to the sepulchre, and are informed of his resurrection by the angels. He appears to the women as they return to the city; but neither their testimony, nor that of Mary, is received by the disciples. Mat. XXVIII. 5—10. Mark XVI. —2, 5—11. Luke XXIV. 3—11. John XX. 18.

MARK XVI. 9.

WE have just now seen in the preceding cxciv. section, that when [Jesus] was risen from the dead, very early on the first day of the Mark week (which day was afterwards observed by his followers in commemoration of this important fact), he made his first appearance to Mary Magdalene, out of whom (as was formerly said) he had some time before ejected no less than seven demons, who by an awful providence were permitted to join together in afflicting her. (Compare Luke viii. 2, Vol. I. p. 334.)

—2 But it is now time to return to the women, her companions, from whom she had parted when she went to inform Peter and John that the sepulchre was open (John xx. 2, p. 576). These were now joined by [the other women] who had brought the spices, and, while Mary was engaged in this interview with Christ, came up together to the sepulchre: and it was now about the time of the rising of the sun.ᵃ

MARK XVI. 9.

NOW when Jesus was risen early, the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

—2 And they [i. e. the other women] came unto the sepulchre at the rising of the sun.

ᵃ About the rising of the sun.] We have seen before, that Mary Magdalene, with the other Mary and Salome, set out while it was yet dark, and came within sight of the sepulchre for the first time, just as it grew light enough to discern that it was opened (compare Mat. xxviii. 1, and John xx. 1, p. 574); but by that time

Mary had called Peter and John, and they had viewed the sepulchre, and Joanna was come with the other women who were to bring the spices, which might all pass in less than an hour, the sun was up. These circumstances well agree with each other, and are presumptions in favour of the order which we have laid down.

Two angels appear, and tell them Jesus is risen :

And having found the passage open without any obstruction in the way, and observed as they stood at a distance that Peter and John had done the like, they entered into the sepulchre themselves; but, as they had before suspected on seeing it open, they found not the body of the Lord Jesus.

And it came to pass, that as they were in great perplexity on this account, and knew not what to think was become of the body, behold, to their inexpressible astonishment, they saw the two angels whom Mary had seen but a little before (who had disappeared upon their coming to the sepulchre, but now rendered themselves visible at once), in the form of men, arrayed in splendid habits, [who] came and stood by them, the women being unable to discover how they came in: and [one of them] appeared like a young man, with a beautiful and cheerful aspect, clothed in a long white robe, glittering with lustre like the purest snow: and this was the angel who appeared at first to the guards, and [who had been] afterwards seen by Mary, sitting on the right side of the entrance into the sepulchre. And they were greatly terrified at this extraordinary and surprising sight; and, stepping back to the very door, they bowed their faces to the ground, and fixed their eyes upon it, in token of the profoundest respect.

But the angel, in a most mild and condescending manner, answered and said unto the women, Do not be terrified at what you see; for we appear to comfort rather than afflict you, and have the best tidings to bring you that ever you heard: I know, that in the strength of your

Stepping back to the very door.] This it was natural for them to do; and from the angel’s afterwards inviting them to come in and view the sepulchre, we may infer that they were now precisely in this attitude.

They bowed their faces to the ground, and fixed their eyes upon it, &c.] The words πλοήσαν το σερασμένο με την γη, do not intimate their prostrating themselves before the angels, but a respectful and reverential declining their heads, and looking downward, that they might not appear to gaze; which is well known to have been forbidden to

the Jews upon the sight of a celestial vision. (See Exod. xix. 21; and compare Judg. xiii. 20.) And it was also considered as dangerous by the heathen, when their deities, or any celestial messengers from them, were supposed to make themselves visible; as Elsner has finely shewn in his learned and entertaining note here. Elsn. Observ. Vol. I. p. 284.

But the angel answered, &c.] I entirely agree with Mr. West, that the particle should here be rendered but. See West’s Observ. p. 25.

And bid them go and acquaint his disciples with

ffection you are come to seek that holy and excellent Person, Jesus of Nazareth, who was crucified the other day, and buried here : but why seek ye the living among the dead ? and why are you come hither with materials for embalming one who is possessed of an immortal life ? He is not here, but is risen this morning, as he said that he should : behold, the tomb where they laid him ; the body is not here : come in, and satisfy yourselves by the strictest inquiry ; and view, with all the mixture of holy affections which are suitable to such a circumstance, the lace where the Lord of life and glory, the Prince of angels and men, lay for a while a breathless corpse : but he has now triumphed over the grave ; and you have no reason to be surprised to hear it ; for it not only was most probable in itself that this would be the case, but he also often foretold it. Remember particularly how he spake unto you, when he was yet in Galilee with you, where I know with what kindness you attended and ministered to him ; Recollect that remarkable saying of his which was so often repeated, The Son of man must be delivered into the hands of sinners, and be crucified, and the third day he shall rise again (see Mat. xvi. 21, Vol. I. page 487 ; xvii. 22, 23, Vol. II. p. 15 ; and xx. 18, 19, p. 257) : now this, as you well know, is the third day ; and what he said is most exactly verified. (And, while the angel spake thus, they called to mind what they had heard from Jesus, and perfectly remembered his words. But go quickly, added he, and communicate to your friends the joy which you now feel ; yea, go and tell his mourning disciples, and particularly tell Peter, who is so overwhelmed with his peculiar sorrows, that he is risen from the dead : and acquaint them also, in further confirmation of the truth of it, Behold, he is shortly going before you into Galilee ; for I am commissioned

• Remember how he spake unto you when he was yet in Galilee. ] This familiar manner in which the angel speaks of what passed between Jesus and them in Galilee, seems to intimate, that he had then been present, though invisible, and heard what Jesus said. The hint suggests many agreeable reflections, which the pious reader will dwell upon at leisure. The mention which he afterwards makes of Peter, whether it were or were not by a particular charge from Christ, is also observable in the same view. * He is going before you into Galilee.*

depart with the news, Jesus meets them;

To assure you, that there ye shall all see him, she said to you that he would meet you there. (Compare Mat. xxvi. 32; and Mark xiv. 28, p. 476.) Lo, I, who am one of the angels that stand in the presence of God, have told you this, and my associate is here ready to attest it; and therefore, important and wonderful as the message is, you need not at all scruple to report it.

And upon this, instead of making any farther scrutiny, *they went out quickly,*⁵ and fled from the sepulchre as fast as possible; for they trembled, and were amazed at this angelic vision: and, whoever they met by the way, they said nothing to any one of them, for they were very much affrighted; [but] with hearts full of fear at what they had seen, and with a mixture also of great joy at this happy news which they had received in so awful a manner,⁶ they ran with all the speed they could to bring his disciples word.

And as they were going on their way to tell his disciples,¹ behold, Jesus himself met

When we consider this expression of the angel to the women, as Mark has related it, [ιταία—οτιτς: αγιωμες, &c.] the construction shews, as the learned Bos observes (Exercit. p. 23), that these words are the message which the angel puts into the mouth of these women, to be delivered by them to the apostles. But what is added [there shall ye see him] may, consistent with this criticism, be understood as in the paraphrase, which makes the sense more complete, by adding a very material, and, to them who so tenderly loved Jesus, a very delightful circumstance; namely, that they should see him themselves, and not merely receive the most credible assurances of his resurrection from others.

⁵ They went out quickly.] This is the exact import of the word εξιδασας, which is the same in both the evangelists, but is properly rendered here in Matthew, they departed. (See West’s Observ. p. 36.)

⁶ With fear and joy.] It was so natural for such a mixture of passions to arise on this grand occasion, that I think very little stress is to be laid on Mark’s mentioning their fear alone, and Matthew’s mentioning their joy with it, to prove they relate different stories. I have since the pleasure to find, that this is represented in the same

light by Mr. West, who has clearly shewn that both these sacred writers speak of the same fact. (See West’s Observ. p. 37—40.)

¹ And as they were going on their way to tell his disciples.] Admitting what is here supposed, that there was but one vision of angels (besides that to Mary Magdalene), and one message sent by them, this will I think establish the order in which we have ranged this story. For if (as Dr. Clarke and many other critics strangely suppose) Mary’s interview with the apostles (John xx. 2) had happened between the angelic vision and this appearance of Christ to the women, such a connection as this would have been very unnatural. Matthew would on that hypothesis rather have said, And when they had told his disciples [and they believed them not], Jesus met them, &c. But Mr. West, who apprehends that there were several distinct appearances of angels, and two distinct appearances of Christ to the women (the first to Mary Magdalene, and the second to the other Mary and Salome, when the other women were not present), concludes, that these several facts were reported to the apostles at different times, and by different women; and that Joanna and the other women, who had only seen the angels after the two Maries and Salome were gone from the sepulchre,

And bids them not be afraid, but go and tell him:

*them,*ᵏ saying, in the usual form of congratulatory salutations, Hail, my friends! I give you joy of the day. And upon this, beginning to recover from their fear, as they saw it was Jesus, they drew near in the most respectful manner, and, prostrating themselves before him, took hold of his feet, and embraced them, and paid their homage to him on this joyful occasion.

Then Jesus, as he saw that they were still in a great deal of confusion, did not long permit them to continue in that posture, but comforted and dismissed them (as he had done before with respect to Mary); and said to them, Be not any more afraid, for you have indeed no reason for it; [but] as you have now the fullest proof that I am actually risen from the dead, go ye therefore and tell my dear brethren, whoever of them you may meet here in the city,ˡ that they go away into Galilee, to the place I formerly appointed (see noteᵇ on Mat. xxvi. 32, p. 476); and when a proper number of them is met there, they shall see me appear publicly among them, to remove all the remaining doubts which any of them may entertain as to the certainty of my resurrection.

Now after Jesus had spoken these words, he immediately disappeared; and the women ran on to carry the news: and when they were returned from the sepulchre to Jerusalem, they told

ade their report to the apostles before the arrival of the two Maries and Salome; and y thus representing the story in a different order he obviates the difficulty arising from the account which the two disciples hat were going to Emmaus give of the report they had heard from the women. Luke xxiv. 22—24. (See West’s Observ. p. 7, 86, & seq.)

ᵏ Jesus himself met them.] I cannot think, with Dr. Lightfoot, (Hor. Heb. in loc.) that this relates to his interview with Mary Magdalene described before; for though an enallage or exchange of numbers be sometimes used (see noteᵇ on Luke xxiii. 39, p. 546), yet it is not to be admitted without necessity. Now it is certain Mary was alone when Christ appeared to her; and that appearance was at the sepulchre, this between that and the city, and probably after they dispatched some consider-

able part of the way in their flight. The words [as they went to tell his disciples] are indeed wanting in many ancient versions and manuscripts, as Dr. Mill has shewn in his note on this place; but Dr. Whitby, with considerable reason, contends that they are genuine (see his Examen. Millii, p. 91); and the sense of them seems implied in the close of the preceding verse.

ˡ My brethren.] The reader will observe our Lord speaks the same language here which he had used John xx. 17. (See noteᶜ on that text, p. 582.) No doubt these affectionate friends of Christ were exact in reporting this circumstance, that their injured Lord called them his brethren still. And both Matthew and John, to whom the glad tidings were immediately brought, felt it strike so powerfully on their hearts, that they could not but record it.

o and tell all these things to the disciples. all these things to the eleven apostles, and to all the rest of the disciples, whom they met with then, or on the following days, having it much at heart to deliver this important message in the most punctual and effectual manner. And they were Mary Magdalene, and Joanna, and Mary [the mother] of James and Joses, and Salome, and the other women that had gone with them to the sepulchre, as above, with an intent to embalm Christ’s body (p. 574, 575), who were the persons that were thus honoured with this message from the angels, and from Christ himself; and who accordingly came and told these things to the apostles, who had none of them as yet seen any thing more themselves than that the sepulchre was empty, and the linen clothes laid in order. And Mary Magdalene in particular went with the other women, and told the disciples that had been so constantly with him, as they were mourning and weeping for the loss of their dear Master, that she also had seen the Lord; and that indeed he had appeared to her the first of all the company, and had spoken these gracious things unto her as well as to them relating to his resurrection from the dead, and had expressly ordered her to acquaint them with his purpose of ascending ere long to his Father and their Father, and to his God and their God. (Compare John xx. 17, p. 581.) But such were the prevailing prejudices that had possessed the minds of his disciples, and so entirely were their spirits dejected, and their hopes blasted by the death of their Lord, that though they could not think this was related with a design to impose upon them, yet they were ready to impute it to the power of imagination; and even when they heard that he was actually alive, and had been seen by her, and by the other women who also testified the same, they did not in general believe it; but their words seemed to most of them as an idle st.] This I think report, but to the repeti- to any of their pious in Jesus: and if that be an additional proof that what is said in verse 12 sho transposed in such a manner as is ne for reconciling it with the sche have proposed in the preceding Compare note on Luke xxiv. 12, p.

Reflections on Christ’s care to comfort his disciples.

tale, and they determined to suspend their be- to them as idle tales.] CXV. lief of so important a fact till they were satis- [LUKE XXIV. 11.] Mark fied of it by the testimony of their own senses; xvi.11 which, through the great condescension of their Lord, several of them were before the end of that day, as we shall quickly relate.

IMPROVEMENT.

Mat. We are now again called, as by the angel’s voice, to come and xxviii. see the place where the Lord lay, and to take an affectionate sur- 6 vey of that sepulchre which our rising Saviour had left, and where he had laid aside the dress of death, as a token that he should return to it no more. How wonderful that he should ever have lain there! that the Lord of life should have dwelt among the dead, and from the glory of the throne of God should have sunk down to the abasement of the grave! But he has burst its prison doors, and has abolished death, and him who had the power of it; abolished it for himself and us. How are all its terrors now disarmed! O death, where is thy sting! O grave, where is thy victory! (1 Cor. xv. 55.)

7,8 With what pleasure did the angels deliver this gracious message of their Lord as well as ours! and with what transport did the pious women receive it! Behold the tender care of Christ over his people! Angels have it immediately in charge to send the glad tidings to his disciples; and Jesus repeats and confirms 10 them. Go tell my brethren, I am risen from the dead. Lord! Is this thy language concerning those who but a few hours before had forsaken thee! and one of them, with such dreadful imprecations, denied thee! Yet even that disciple is not excluded; Mark nay, to him is it peculiarly addressed: go tell thy brethren, and xvi. 7 in particular tell Peter, that he, poor mourner, may especially be comforted. Compassionate Redeemer! thou hast brought up from the tomb with thee that tenderness and goodness which laid thee there!

Such is the freedom and glory of thy grace, that thou sometimes dost first manifest thyself to those who were once in the most miserable bondage to Satan. Whenever this is the case, may the peculiar obligation be remembered! May every remainder of unbelief be subdued in our souls! and may we joy- 10 fully communicate to all around us the tidings of a risen Saviour, and the merciful discoveries of his presence to us!

. return, and make their report to the priests :

Matthew 28:11-15

Parallels: Mark 16

ning to Jerusalem, make their report to the chief be bribed to say that the disciples stole the body of y slept. Christ appears to Peter, and then to ples. Mat. XXVIII. 11—15. Mark XVI.

MAT. XXVIII. 11.

NOW while these extraordinary things were transacting, and [the women] were going to tell the disciples what they had heard and seen, behold, some of the guards, who had fled from the sepulchre in great consternation, began a little to recollect themselves, as to the excuse they should make for its being broke open, and the body being gone, as it would soon be known that it was : they came therefore into the city, and told the chief priests, from whom they had received their immediate charge, all that had happened; and urged how impossible it was for them to make any opposition in the presence of the angel, who shook the very earth with the terror of his appearance, and therefore might be easily supposed to take away all power of resistance from them. And thus these ignorant and stupid heathens became in effect the first preachers of Christ’s resurrection, and were witnesses of the truth of it to the most inveterate of his enemies.²

This report could not but strike the chief priests into some amazement and confusion; and therefore they immediately convened the sanhedrim; and having met together with the elders of the people, they deliberated upon it, and consulted among themselves what they should do in so perplexing an emergency; and particularly whether they should dismiss the guards with a charge to conceal the story they

² These ignorant and stupid heathens became in effect the first preachers, &c.] Such news, coming from such persons, must undoubtedly throw the priests into inexpressible confusion; but it is remarkable, that neither the soldiers nor the priests were converted by what the one saw or the other heard. Perhaps the soldiers might think that Jesus was, like some of their fabulous heroes, the son of some deity, who

brought him to life again; but, instead of imagining themselves concerned in the purposes of his resurrection, they might perhaps abuse their knowledge of it, to confirm their belief of some superstitious tales of their own priests, which bore some little resemblance to it; as those of Alcestis, Hippolytus, Hercules, and many others did. See Valer. Max. lib. i. cap. viii. § 12; and Plin. Nat. Hist. lib. vii. cap. 52.

VOL. 2.

592They hire them to say, His disciples stole the body as they slept :

had told them, or should accuse them to the governor, and attempt to punish them for neglecting their duty : but, considering the manner in which the governor had appeared affected towards Jesus, and the many prodigies which had attended his death, by which Pilate’s conscience must have been in some degree awakened ; and also knowing they had no positive proof of any negligence or treachery in the soldiers, they resolved to commence no prosecution against them, and to pass it over without any complaint ; but, apprehending that the most effectual method they could take would be to endeavour to pervert their evidence, they gave [a] large [sum of] money to the soldiers,ᵇ Saying, Since this strange thing has happened, whether there really was any sorcery in it, or whether it was merely your dream,ᶜ it must for the public safety be concealed, or the whole nation will be deluded and undone : we must therefore insist upon it, that neither you, nor your companions, say any thing of what you imagine you saw ; but if any should question you about it, and pretend that this Jesus is risen, say ye only in the general, We were weary with so long a watch, and dropped asleep ; and we conclude, that his disciples came by night, and stole him away while we slept.ᵈ And you have no need to be afraid of being punished for your negligence ; for if this should come

ᵇ They gave a large sum of money to the soldiers.] Mr. Ditton very well observes (in his unanswerable Demonstration of Christ’s resurrection, p. 296), that had they not been afraid to put them to death, as they were Romans, it is very probable that aiaphas’s maxim (John xi. 50), That it is better one man should die than all the eople perish, would have cost some of them their lives ; at least the commanding officer, had he been fully in their power, would have been in imminent danger. Could they have proved any neglect, no doubt these soldiers would have been prosecuted to the utmost (as Peter’s guards were afterwards, Acts xii. 19). But, as they were destitute of all proof, it was prudence not to prosecute them at all ; for, had Pilate acquitted them, it would have been in effect a public declaration, that he was convinced Jesus was indeed risen.

ᶜ Whether there really was any sorcery in it, &c.] They must, to be sure, be

puzzled to account for this strange event ; and, laying it down as a first principle, “that Jesus must be an impostor,” they would, of course, incline to impute his resurrection, as they had ascribed his miracles, to some diabolical operation. It is however probable, that such artful men might speak of it in such loose terms as the paraphrase represents, though they could not seriously endeavour to persuade the guards they were in a dream.

ᵈ And stole him away while we slept.] It was ridiculous to pretend to say with any certainty what passed while they were asleep ; so that this was in effect only hiring them to say, that they knew nothing of the matter, and did not observe any thing more than ordinary had passed that night. How absurd this pretence was, a thousand circumstances concur to shew ; as most writers in defence of Christianity have demonstrated, and perhaps none, in few words, better than Bisho Burnes on the Articles, p. 64.

which story is still reported among the Jews.

to be heard by the governor, and he should blame you for sleeping on your guard, we will persuade him to make no farther inquiry about it, and by our interest with him will make you easy and secure.

And they took the money that was offered them, and did as they were taught; and, according to their instructions, they concealed what they had seen, and pretended that some of the disciples must have taken the advantage of their weariness and neglect, and so have carried off the body while they were fallen asleep. And such are the prejudices of that unhappy people, that this story, wild and senseless as it was, is commonly reported among the Jews even to this day: and they still choose, in opposition to the most certain evidence, to believe this extravagant suggestion, rather than yield to the truth of Christ’s resurrection, though solemnly attested to them, by many who saw and conversed familiarly with him after he was risen from the dead; of which number “Peter was one, who was early distinguished by the favour of seeing him, and to whom indeed he appeared first of all the apostles.” (See 1 Cor. xv. 5.)

Reported among the Jews even to this day.] This seems to intimate, that Matthew wrote his gospel several years after our Lord’s resurrection. As to the industry of the Jews in propagating this report, it is very observable that Justin Martyr (Dialog. cum. Tryph. p. 368, Edit. Thirlb.) expressly asserts, “that the Jews sent chosen men of considerable rank over all the world, not only in the general to represent Christianity as an impious sect, but to assert that the body of Jesus was stolen out of his tomb by night, and that the persons who thus fraudulently conveyed him away, took occasion from thence to report that he rose from the dead, and ascended into heaven.” And this message is spoken of, as having been sent before the destruction of Jerusalem. Compare note on Acts xxviii. 22, Vol. III. sect. lx.

Peter was one, — to whom he appeared first of all the apostles.] Though the evangelists have not recorded the particular circumstances of our Lord’s appearance to Peter, yet it is evident that he appeared first to Peter, before he was seen

by the rest of the apostles. (Compare 1 Cor. xv. 5, and Luke xxiv. 34.) Dr. Lightfoot therefore supposes, that Peter was one of the two disciples to whom Christ appeared as they were going to Emmaus; and imagines, he was so earnestly desirous to obtain a sight of Christ, that, upon hearing from the women (Mat. xxviii. 7, 8) that he would go before them into Galilee, where they should see him, he presently set out with Cleopas for Galilee; but, having seen him in their way to Emmaus, they hastened back to Jerusalem to acquaint the disciples with it; upon which the rest of the eleven, as they knew of Peter’s journey, when they saw him return so suddenly and unexpectedly, cried out, Certainly the Lord has appeared to Simon, else he would never have come back so soon. (See Lightfoot, Hor. Hebr. on Mark xvi. 13; and Luke xxiv. 34.) But, had Peter been one of these two disciples, it is no way probable that, in the large account which Luke has given of this matter, (chap. xxiv. 13, & seq.) his name would not have been mentioned as well as that of Cleopas; or that

Jesus appears to two disciples.

Now this account that Jesus was risen was brought to the disciples by the women soon after his resurrection, on the first day of the week; and after this, on the same day, he appeared to two of them, though in another form, or in a different habit from what he ordinarily wore, as they were walking on the way, and going into the country to Emmaus, a neighbouring village. And they went back directly, and told it to the rest of their companions; yet they did not all immediately believe them, till at length he appeared to all his apostles together once and again, and gave them such convincing evidence as they could not withstand. But these facts are of so great importance, that we shall give a particular narration of each, and first of that which happened on the way to Emmaus, in the next section.

IMPROVEMENT.

Mat. SURELY there is nothing in the whole sacred story which does xxviii. in a more affecting manner illustrate the deplorable hardness of 1—15 the human heart in this degenerate state, than the portion of it which is now before us. What but the testimony of an apostle

a person of his forwardness would have continued silent, and have left Cleopas to carry on the conversation as the chief speaker; nor does it suit with the circumstances of the story, that, after Peter’s going to the sepulchre had been related just before, it should be only spoken of in this conversation (verse 24) as what was done, not by one of themselves, but by certain of them that were with them; or that it should be said, when they returned to Jerusalem (ver. 33), that they found the eleven gathered together, if one of those that returned belonged to that number, and was one of these eleven. (Compare note b on Luke xxiv. 34, sect. cxcviii.)

g He appeared to two of them, &c.] The only reason which Masius has for suspecting (Supplem. Critic. Vol. II. p. 1788) that this appearance was different from that which Luke describes as made to the two disciples, that were on their journey to Emmaus (chap. xxiv. 13, & seq.) is this: the companions of these two disciples are represented here by Mark as not believing the resurrection of Christ when attested by them; whereas when the two disciples from

Emmaus came to make this report, the rest, before they could tell their story, saluted them with that joyful declaration, The Lord is risen indeed, and hath appeared to Simon (Luke xxiv. 34.) But I apprehend these seemingly different accounts may be reconciled, by observing, that various persons in the same company were variously impressed: and that some of those to whom the travellers from Emmaus came, had, even after their story was told, some remaining doubts, appears from Luke himself. See Luke xxiv. 37, 41, sect. cxcviii. and note a on Mat. xxviii. 17, sect. ccii.

b Into the country to Emmaus, &c.] Emmaus was a village about sixty furlongs distant from Jerusalem, as we are told by Luke (chap. xxiv. 13), and Josephus gives the same account of its situation, Bell. Jud. lib. 7, cap. 6 (al. 26), § 6. And therefore, though they have been frequently confounded, this must have been a different place from that which was afterwards called Nicopolis, which lay near the Lake of Gennesareth, at a much greater distance from Jerusalem. See Reland. Palestin. lib. ii. cap. vi. p. 427, & seq.

Reflections on the disbelief of Christ’s resurrection.

could have been sufficient to persuade us, that men who had been set. but a few hours before the witnesses of such an awful scene, excvi. who had beheld the angel descending, had felt the earth trembling, and had seen the sepulchre bursting open by a Divine verse power, and had fallen down in helpless astonishment and confusion, perhaps expecting every moment to be themselves destroyed, should that very day, yea, that very morning, suffer themselves to be hired by a sum of money to do their utmost to asperse the character of Christ, and to invalidate the evidence of his resurrection, of which they were in effect eyewitnesses?

Nay, how astonishing is it, that the chief priests themselves, 12 the public ministers of the Lord of hosts, could act such a part as this! They hear this full evidence that he, that Jesus whom they had murdered, was risen from the dead; and they well knew and remembered that he had himself put the proof of his mission on this very fact; a fact to which the prodigies at his death, which they themselves had seen and felt, added an inexpressible weight of probability. Who would not have expected that they should have been alarmed, convinced, and humbled; that they should have turned the remaining days of the passover into a public fast, and have solicitously sought out him who was so powerfully declared to be the Son of God, to cast themselves at his feet, and entreat his pardon and grace? But instead of this, with invincible and growing malice, they set themselves to oppose him, and bribe the soldiers to testify a lie, the most to his 13 dishonour of any that hell could invent. And surely, had not Christ been kept out of their sight and power, they would, notwithstanding all this, have endeavoured to bring him down to the tomb again, on the very same principles on which they would have slain Lazarus after his resurrection. (John xii. 10.) So true does it appear, in this renewed and unequalled instance, that if men hear not Moses and the prophets, neither will they be persuaded though one rose from the dead. (Luke xvi. 31.)

No question but these very men, when pressed with the evidences of Christ’s resurrection, answered, as succeeding infidels have presumptuously done, “that he should have appeared to them, if he expected they should believe he was risen.” But what assurance can we have that the same prejudices which overbore the testimony of the soldiers, might not also have resisted even the appearance of Christ himself? Or, rather, that the obstinacy which led them to overbear conscience in one instance, might not have done it in the other? Justly therefore did God deny what wantonness, and not reason, might lead them to demand: justly did he give them up to dishonour their own understandings, as well as their moral character, by this mean and ridiculous tale, which brought men to testify what was done 15 while they were asleep.

Jesus appears to two disciples as they go to Emmaus,

The most that common sense could make of their report, had they deserved the character of honest men, would have been, that they knew nothing of the matter. And we have a thousand times more reason to admire the condescension of God, in sending his apostles to these wicked rulers with such additional proofs and messages, than to censure his providence in preventing Christ’s public appearance. May he deliver us from the treachery and corruption of our own hearts! May he give us a holy tenderness and integrity of soul, that we may see truth wheresoever it is, and may follow it whithersoever it leads us; lest God should choose our delusions, and give us up in his righteous judgment to believe a lie, and to think ourselves wise in that credulous infidelity which is destroying its ten thousands amongst us!

Matthew 28:16

Parallels: Acts 1; Galatians 49; Luke 24; Mark 16

Christ appears to the whole body of the disciples at the appointed mountain in Galilee ; and afterwards meets the apostles several times at Jerusalem, and discourses with them concerning the affairs of his kingdom. Mat. XXVIII. 16, to the end. Mark XVI. 15—18. Luke XXIV. 44—49. Acts I.—2, 3.

MAT. XXVIII. 16. THEN the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.

And when they saw him, they worshipped him : but some doubted.

MAT. XXVIII. 16. NOW, quickly after the late interview which Jesus had with his disciples at Jerusalem, the eleven disciples went into Galilee, to a certain mountain not far from the sea of Tiberias, where Jesus had appointed to meet them. “And he appeared to them, and above five hundred brethren at once, who came together from all parts of the country on that important occasion.” And having seen him, they bowed down and worshipped him ; and though some of the company had doubted at first, yet they were afterwards fully convinced.ᵃ

ᵃ Though some of the company had doubted at first, &c.] There is no room to think that this refers to some of the apostles, when Christ had so lately satisfied the most incredulous among them ; but we are certainly to understand it (as Mr. West has fully shewn) of some that were in company with them, though Matthew has not mentioned them. (See West’s Observ. p. 25, 29.) Yet still it is not easy to imagine how any of the rest of this com-

pany could continue to doubt of the truth of Christ’s resurrection, when they actually saw him, and that in the presence of so many others ; a circumstance incomparably more convincing to each than if it had appeared to any one alone. I therefore choose to render and paraphrase the words, et si vic淑女, as above. Those learned critics, Albert (Observ. p. 163, 164), and Bos (Exercit. p. 23), have produced many instances in which et is put for this. And

And after that, is seen of James, and then of all the apostles.

ccii. “And the greater part of them continued alive, as witnesses of the truth of his resurrection for several years after;ᵇ though others of them died in a short time, and went to their glorified and triumphant Lord in heaven.” See 1 Cor. xv. 6. Thus did he manifest himself in Galilee to a considerable number of his disciples at once; “and after that, he appeared to James,ᶜ and then (as we shall see hereafter) to all the apostles.” See 1 Cor. 15. 7.

But, though he shewed himself thus openly to his disciples, “he did not publicly appear at any time to all the people; nor indeed did he shew himself, in any other instance, to so large an assembly even of his own disciples: but in the several appearances he made, he chiefly conversed with the apostles, and confined his visits to those witnesses that were chosen before by God to attest the truth of his resurrection; who had frequent opportunities of a free conversation with him, and, as we have seen before (Luke xxiv. 30, 42, 43; and John xxi. 12, 13), did eat and drink with him after he rose from the dead.” See Acts x. 41.

Acts i. 2 them,ᵈ he more particularly opened to them

Acts I. 2. [And]

all the difficulty is removed, if we allow a small change in the tense, and take the rendering of the Prussian Testament, Even they who had before doubted; or, which is much the same, though some had doubted.

ᵇ Several years after.] It is generally granted that the first Epistle to the Corinthians was written at least twenty years after Christ’s resurrection; and Paul there tells us, that the greater part of these five hundred then continued alive. And by the way it was a wise and gracious dispensation of Divine Providence to continue their lives so long as each of them, wherever Providence led them, would be an authentic witness of that important fact, the resurrection of our Lord, the great fundamental of the Christian faith.

ᶜ After that he appeared to James.] It is probable this was James the son of Alpheus, who was still living when the apostle Paul wrote his first epistle to the Corin-

thians, whereas the other James, the son of Zebedee, had suffered martyrdom some years before. (Acts xii. 2.) But the circumstances of this appearance are no where recorded, nor have we any credible account where or when it happened; only we learn from the order in which it is placed by the apostle Paul, that it was after Christ’s appearance to the five hundred brethren. See note ᵇ on Luke xxiv. 34, p. 604.

ᶜ And at these times of his conversing with them.] As I have inserted in the first paragraph of this section what is said in the first epistle to the Corinthians, of our Lord’s appearance to the five hundred brethren, and to James, so I have thought it proper to introduce in this and the next section what relates to this story in the beginning of the Acts (chap. i.—2—12), which renders the narration more complete, and finishes the account which the sacred writers give us of the history of our Lord to the time of his ascension.

them that the scriptures were fulfilled in him.

what was the nature and design of their office; [and] through the Holy Spirit, which was given not by measure to himself, and which he had lately breathed into them, he gave commandments and instructions to the apostles whom he had chosen, how they were to act: To whom also he gave abundant evidences of the truth of his resurrection, and shewed himself to be alive after he had suffered death, by many infallible proofs and tokens; being seen of them at various times for the space of forty days after his resurrection, and speaking to them of the things which related to the kingdom of God.

And these his last interviews with them were chiefly at Jerusalem, to which they returned soon after his appearance to them on the mountain in Galilee; and Jesus also came thither, and made them repeated visits: and on one of these occasions, he spake unto them, saying, These [are] the words which I spake to you, and these the intimations that I often gave you, while I was yet dwelling among you, that all the things must be exactly fulfilled which are written in the scriptures concerning me, both in the pentateuch which is called the law of Moses, and in the books of the succeeding prophets, and in the Psalms and other poetical books of the Old Testament.

And at the same time he not only in words expounded to them the sense of the sacred writers, but also by a secret operation on their intellectual faculties opened their minds, that they might understand the scriptures in their reference to him. And in a most convincing manner he enlarged upon the important subject, and said to them, When you consider all these things, you must certainly perceive, that thus it was written, and thus it was necessary, in conformity to the counsel of God, and for the manifestation of his glory, that the Messiah should

• On one of these occasions he spake, [see Luke xxiv. 49], and consequently [&c.] I use this indeterminate form of very few days before our Lord’s ascension expression, because I see no mark by I have thrown all that the three even which we can particularly ascertain the gelists say of these discourses into one time when the following discourse was continued discourse, though perhaps some delivered; only, I think it very plain it of them might be delivered at different must be after their return to Jerusalem times.*

VOL. 2.

All power was given them, and they should be his

*suffer, and should rise again from the dead, as I have done, on the third day; And that, in consequence of this, and on this great foundation, the important doctrines of repentance and forgiveness of sins through faith in him should be preached in his name, and by his authority, to all the nations of the earth, beginning first at Jerusalem itself, though polluted with the blood of the Prince of life.*ᶠ

You know indeed (added he) how cruelly the Jews have treated me, and how ungratefully they have rejected me; but their outrageous malice has now done its utmost, and my heavenly Father has not only rescued me from their hands, but is exalting me to all that height of dignity and glory which the sacred oracles have so pathetically described: for *all authority is now given unto me, both in heaven and on earth; and, in accomplishment of what was promised to the Messiah, I am raised to a kingdom which comprehends both the upper and lower worlds, and entitles me to the homage of angels as well as of men. And yet, though I could so easily command the ministry of those more glorious creatures, it suits best with the scheme of my gospel to make use of you; who shall accordingly be witnesses of all these things, by publishing the certain knowledge that you have of the important truths of my death and resurrection; and

ᶠ Beginning at Jerusalem.] As for the grammatical construction of the Greek word αὐτῆναι, it would be foreign from the design of these notes to enter into it farther than to refer the learned reader to Elsner (Observ. Vol. I. p. 288), and Raphelius (Annot. ex Herod. p. 276, 277), and to the original of Luke xxiii. 5; xxiv. 27; and Acts x. 37. It was both graciously and wisely appointed by our Lord, that the gospel should begin to be preached at Jerusalem; graciously, as it encouraged the repentance of the greatest sinners, when they saw that even the murderers of Christ were not exempted from the offers of gospel mercy; and wisely, as hereby Christianity was more abundantly attested, the facts being published just on the spot where they happened; and as the vast concourse of people of various nations, present there at the feast of pentecost, would contribute greatly to its more speedy spread.

ᵍ You shall be witnesses of these things.] That this was the grand business of the apostles, is evident; and the ingenious author of Miscellanea Sacra (Essay iii. p. 17—23), has taken great pains to shew how the title of witnesses and the office of testifying is in the sacred writings appropriated to the apostles. But after all, though it was indeed essential to the apostolic office, that they who bore it should be able to testify the facts as of their own personal knowledge; yet it is certain, that a great many others, who were not apostles, were able to testify the same; and it was their duty, and no doubt their care to do it, as Providence gave them an opportunity: and the apostles had many other duties incumbent upon them for the edification of the church, and in order to the performance of them were furnished with extraordinary gifts and powers, for which they would have had little occasion had it been their only business to testify these facts.

m tarry at Jerusalem till they receive the Spirit.

who are therefore to look upon it as the great business of your lives to spread the notices and evidences of these facts. And, that you may be fully qualified for so high an office, behold, I am shortly to send upon you the great promise of my Father, relating to the miraculous effusion of the Holy Spirit upon you. (Compare Joel ii. 28; and Acts ii. 16, 17.) And as the Divine Wisdom sees fit to honour this place, sinful as it is, with the first view of this surprising appearance, I charge you not to go from hence before you have received those gifts and graces you shall be furnished with for the discharge of your ministry; *but do you continue here in the city of Jerusalem till you are invested with this power from on high,*ʰ whereby you will be enabled to bear your testimony in so advantageous and convincing a manner, that no falsehood or sophistry will be able finally to stand before you.

And further he said to them, When you shall thus be furnished with the extraordinary gifts of the Spirit, go forth into all parts of the world, and preach the gospel to every human creature under heaven to whom Providence may lead you, whether Jew or Gentile: And take care that you deliver it with becoming seriousness; and let them see to it that they receive it with proportionable regard; for it is a matter of infinite importance. And accordingly I now solemnly declare, That he who sincerely believes your testimony, and, in token of that cordial faith, is baptized in my name, and continues to maintain a temper and conduct suitable to that engagement, shall certainly be saved with a complete and everlasting salvation: but he who believeth not this my gospel, when opened with such convincing evidence,ⁱ and finally persists

ʰ Continue in the city of Jerusalem till you are invested, &c.] This passage utterly overthrows Mr Whiston’s assertion, that all this discourse was delivered on the night Christ rose from the dead; and that the ascension related by Luke in the conclusion of this chapter, is not that at the end of forty days, when he quitted this earth, to return to it no more, but a previous ascension which was made on the resurrection day. For nothin can be more cer-

tain, than that the apostles did quit Jerusalem between Christ’s resurrection and the descent of the Spirit, and went into Galilee by Christ’s appointment, which was signified to them by the angel and by himself too. ⁱ When opened with such convincing evidence.] This is by no means a propice place to inquire into the proportion between the evidence which was peculiar to the day of the apostles, and that which is common to our own. But I hope it will be considered

He gives them a commission to preach and be

in wilful impenitence and unbelief, as he rejects the most gracious counsel of God for his recovery, shall be condemned, by his righteous judgment, to future and everlasting punishment,ᵏ and shall to his dreadful experience find that gospel which he has despised to be a savour of death to him.

Observe then the extent of your commission; and go forth therefore, not only into Judea, but into all the rest of the world, and proselyte all the nations of the earth to the faith and obedience of my gospel,ˡ baptizing them in the awful and venerable name of the Father, and of the Son, and of the Holy Spirit;ᵐ that by this

ered, on the one hand, how improbable it is, that a Divine revelation, introduced as the gospel was, should ever be left so destitute of proofs in after ages, that an honest man, after impartial consideration, might reject it; and on the other, how fit it was, that the danger of neglecting it should be strongly declared, lest it should seem itself to have left men at liberty to trifle with it.

ᵏ Shall be condemned, &c.] As for the objection which has been urged against the truth of Christianity, from the dominatory sentence which it here and elsewhere pronounces on those that reject it, I have considered it at large, since the former publication of this volume, and attempted to shew that it is so far from being conclusive, that it would rather have been a reater difficulty in the scheme of Christianity if it had contained no such sentence. See my second letter to the Author of Christianity not founded on Argument, p. 28—47. And I must earnestly entreat any reader, who fancies there is any force in what the deists urge on this head, attentively to consider what is there offered, before he presume on the contrary sentiment, which may perhaps be an error as fatal as it is absurd.

ˡ Proselyte all the nations of the earth.] The whole tenor of the succeeding books of the New Testament shews that Christ designed by this commission that the gospel should be preached to all mankind without exception, not only to the Jews, but to all the idolatrous Gentiles: but the prejudices of the apostles led them at first to mistake the sense, and to imagine that it referred only to their going to preach the gospel to the Jews among all nations, or to those who should be willing to become Jews. I render the word *μαθητικη,

proselyte*, that it may be duly distinguished from διάσκεπτες, teaching (in the next verse), with which our version confounds it. The former seems to import instruction in the essentials of religion, which it was necessary adult persons should know and submit to, before they could regularly be admitted to baptism; the latter may relate to those more particular admonitions in regard to Christian faith and practice, which were to be built on that foundation. It is certain, that no argument can be drawn from hence to the prejudice of infant baptism: for had Christ sent out these missionaries to propagate Judaism in the world, he might have used the same language; “Go, and proselyte all nations, circumcising them in the name of the God of Israel, and teaching them to observe all that Moses commanded.”

ᵐ Baptizing them in the name of the Father, &c.] Though I dare not assert that the use of these very words is essential to Christian baptism, yet surely the expression must intimate the necessity of some distinct regard to each of the sacred three, which is always to be maintained in the administration of this ordinance; and consequently it must imply, that more was said to those of whose baptism we read in the Acts, than is there recorded, before they were admitted to it. The Christian Church in succeeding ages has acted wise and safe part in retaining these words; and they contain so strong an intimation that each of these persons is properly God and that worship is to be paid, and glor ascribed to each, that I cannot but hope they will be a means of maintaining the belief of the one, and the practice of the other, among the generality of Christians to the end of the world.

ses to be with them to the end of the world.

solemn initiatory ordinance they may profess their subjection to each of these Divine persons, and, maintaining suitable regards to each, may receive from each correspondent blessings: And see that you instruct the converts whom you so baptize, teaching them to keep and observe all things whatsoever I have commanded you; as remembering that I am the Lord, and you only the messengers of my will. And, while you act in pursuance of these directions, though numberless difficulties will appear in your way, yet be not discouraged at them; for behold, I am always with you, to support and comfort you, and in some measure at least to succeed your labours; and I will to such purposes as these be with all my faithful ministers who shall succeed you in the work, *even to the end of the world.*ⁿ Amen! O blessed Jesus, so may it indeed be! And may this important promise be fulfilled to us and to our successors, to the remotest ages, in its full extent!ᵒ

And he yet farther added, So far as it is necessary and expedient for the confirmation of my gospel, and the establishment of my cause and interest in the world, a miraculous power shall attend you, and others who shall join with you or succeed you in the first plantation of my church: and in particular, these signs, and others no less wonderful, shall follow them that believe, and be performed by those who in a lively manner exercise their faith in God, where he is inwardly exciting them to such operations!¹

ⁿ I am always with you, even to the end of the world.] As Christ’s presence with his surviving apostles and other ministers was as necessary after the destruction of Jerusalem as before it, nothing seems more unreasonable than to limit these words by such an interpretation, as to refer them only to that period: nor does it indeed appear that the end of the world is ever used in any other than the most extensive sense.

ᵒ Amen! so may it indeed be!] Though the word Amen, with which each of the gospels ends, seems chiefly to have been intended as an intimation of the conclusion of the book, and as an asseveration of the

certain truth of the things contained in it; yet I think the turn here given to it in Matthew very natural, considering its connection with that promise, which was undoubtedly the greatest strength and joy of that good man’s heart. St. John use the like turn in more express language in the last verse but one of the Revelation Surely I come quickly: Amen! Even so come Lord Jesus!

ᵖ These signs shall follow them that believe, &c.] It is exceeding evident, that the word believe, in this place, must signify something different from that fact which had in the preceding verse of Mar

A miraculous power should attend them that believe.

in my name they shall cast out the most obstinate and mischievous demons, who may have possessed the bodies of men; they shall by an extraordinary, and hitherto unknown, effusion of my Spirit, be enabled with the greatest fluency and propriety to speak in various new languages which they have never learnt; They shall take up serpents without being bitten or endangered by them; and if, by some secret or open attempt made to destroy them, they drink any deadly and malignant poison, it will not hurt them; [and] when they shall lay [their] hands on the sick and infirm, it shall be attended with a healing virtue, and they shall immediately recover without the use of any farther means. So that in consequence of this extraordinary confirmation, my gospel shall meet with a very general reception, and my heavenly Father, according to his promise, “shall give me the heathen for mine inheritance, and the uttermost parts of the earth for my possession.” (See Psal. ii. 8.)

Such was the purport of our Lord’s discourse, and in this manner he conversed with his disciples till his ascension, with the account of which illustrious fact we shall conclude this important history of his life.

IMPROVEMENT.

Mat. With how ill a grace could the Jews complain of any deficiency in the evidence of our Lord’s resurrection, when he appeared alive to so great a number as five hundred at once! How

en required as indispensably necessary o salvation; and can have no other rationinterpretation than what is here given. They shall take up serpents.] [amblicus Vit. Pythag. cap. 28] says that Pythagoras could do this; and very credible writers have asserted, that in the eastern nations there is an art of charming snakes and serents by the force of music, so as for a while to suspend their disposition to hurt. (See Bochart. Hierozoic. part 2. lib. iii. cap. 6; and compare Psalm lviii. 4, 5; and Eccles. x. 11.) But this power was undoubtedly exerted without any such artifice, and included (as in the case of Paul, Acts xxviii. 3-5) an ability to heal the most danger-

ous wounds given by the bite of the most noxious animals.

If by some secret or open attempt made to destroy them, they drink, &c.] I add this clause, that none may imagine God ever intended that these miraculous powers should be used merely for ostentation, or to gratify the curiosity of spectators. Considering to what degrees of cursed refinement the art of poisoning was by this time brought, as well as how frequently execution was done, by giving poison to condemned persons in the age and country in which the apostles lived, such a promise as this will appear more important than the reader might at first apprehend.

Reflections on the commission Christ gave his apostles.

glad must these disciples be when they saw the Lord! and with what pleasure must they hear him speaking of those things which concerned the kingdom of God!

We have surely perpetual reason for thankfulness, when we think of that commission which Christ gave to his disciples: nor is it a circumstance of little importance, that they had it in charge, when they published this message of grace, to begin at Jerusalem; though the religious opportunities that were abused by that ungrateful city had already been so great, and their provocations so many. Amazing condescension of the Prince of Peace, that he sent his ambassadors of peace to them when they had hardly laid aside the weapons with which they had slain him, and were scarce rested after the cruel fatigue which their officious malice had given them in abetting his murder! Behold, he offers them all the invaluable blessings purchased by his blood, while it was yet, as we may say, warm upon mount Calvary! and on the same principles, even unto this day, where sin hath abounded, there is grace abounding much more. (Rom. v. 20.)

The commission he gave his apostles, though it began at Jerusalem, did not end there; nor was it confined within the narrow limits of Judea; but they were appointed to go into all the world, and preach the gospel to every creature. We to this day, in our remote land, enjoy the benefit of it. Let us remember the important consequences that will one way or another attend the gospel thus brought us. If we believe it, we shall be saved; but if we believe it not, we shall be damned. Life, or death, O my soul, is the certain issue of it, with regard to thee in particular. Be surety to thy servant, O Lord, for good (Psal. cxix. 122); and let my life be precious in thy sight!

Christ opened the understanding of the apostles, to apprehend the sense of scripture. Let us study that sacred book with an humble dependence upon the aid of that blessed Spirit by whom it was dictated. And let these apostles who are thus divinely taught, be reverently regarded as our surest guides, when we are studying the oracles of the Old Testament; considering the extraordinary commission with which Christ sent them forth, the power from on high with which he invested them, and the ample credentials which he thereby gave them.

These miraculous donations are now ceased, but that valuable promise still continues in force, That he will be with his ministers always, even unto the end of the world. In the strength of that gracious assurance, O thou faithful and true Witness, would thine humble ambassadors still go forth to all the labours and difficulties before them: remember thy word unto thy servants (Psal. cxix. 49), and may it be unto us according to it! Amen!

The disciples are again bid to wait for the Spirit