Mark 16 commentary

Nicodemus brought a large quantity of spices, but these good women did not think that enough. The respect others show to Christ, should not hinder us from showing our respect. And those who are carried by holy zeal, to seek Christ diligently, will find the difficulties in their way speedily vanish. When we put ourselves to trouble and expense, from love to Christ, we shall be accepted, though our endeavours are not successful. The sight of the angel might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistake, proves a terror to us. He was crucified, but he is glorified. He is risen, he is not here, not dead, but alive again; hereafter you will see him, but you may here see the place where he was laid. Thus seasonable comforts will be sent to those that lament after the Lord Jesus. Peter is particularly named, Tell Peter; it will be most welcome to him, for he is in sorrow for sin. A sight of Christ will be very welcome to a true penitent, and a true penitent is very welcome to a sight of Christ. The men ran with all the haste they could to the disciples; but disquieting fears often hinder us from doing that service to Christ and to the souls of men, which, if faith and the joy of faith were strong, we might do.

Better news cannot be brought to disciples in tears, than to tell them of Christ's resurrection. And we should study to comfort disciples that are mourners, by telling them whatever we have seen of Christ. It was a wise providence that the proofs of Christ's resurrection were given gradually, and admitted cautiously, that the assurance with which the apostles preached this doctrine afterwards might the more satisfy. Yet how slowly do we admit the consolations which the word of God holds forth! Therefore while Christ comforts his people, he often sees it needful to rebuke and correct them for hardness of heart in distrusting his promise, as well as in not obeying his holy precepts.

The evidences of the truth of the gospel are so full, that those who receive it not, may justly be upbraided with their unbelief. Our blessed Lord renewed his choice of the eleven as his apostles, and commissioned them to go into all the world, to preach his gospel to every creature. Only he that is a true Christian shall be saved through Christ. Simon Magus professed to believe, and was baptized, yet he was declared to be in the bonds of iniquity: see his history in Ac 8:13–25. Doubtless this is a solemn declaration of that true faith which receives Christ in all his characters and offices, and for all the purposes of salvation, and which produces its right effect on the heart and life; not a mere assent, which is a dead faith, and cannot profit. The commission of Christ's ministers extends to every creature throughout the world, and the declarations of the gospel contain not only truths, encouragements, and precepts, but also most awful warnings. Observe what power the apostles should be endued with, for confirming the doctrine they were to preach. These were miracles to confirm the truth of the gospel, and means of spreading the gospel among nations that had not heard it.

After the Lord had spoken he went up into heaven. Sitting is a posture of rest, he had finished his work; and a posture of rule, he took possession of his kingdom. He sat at the right hand of God, which denotes his sovereign dignity and universal power. Whatever God does concerning us, gives to us, or accepts from us, it is by his Son. Now he is glorified with the glory he had before the world. The apostles went forth, and preached every where, far and near. Though the doctrine they preached was spiritual and heavenly, and directly contrary to the spirit and temper of the world; though it met with much opposition, and was wholly destitute of all worldly supports and advantages; yet in a few years the sound went forth unto the ends of the earth. Christ's ministers do not now need to work miracles to prove their message; the Scriptures are proved to be of Divine origin, and this renders those without excuse who reject or neglect them. The effects of the gospel, when faithfully preached, and truly believed, in changing the tempers and characters of mankind, form a constant proof, a miraculous proof, that the gospel is the power of God unto salvation, of all who believe.

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 translators “Aucuns En la translation Latine.” have rendered it one, and many have been led into this blunder through ignorance of the Hebrew language; for though (אחד) sometimes means one, and sometimes first, the Evangelists, as in many other passages, have followed the Hebrew idiom, and used the word μίαν, one. “Et ont ici mis le mot Grec qui signifie Un;” — “and have put here the Greek word which means One.” 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.

Mark 16:11. And when they heard. The testimony of Mary alone is related by Mark; but I am convinced that all of them in common conveyed the message in obedience to the commands of Christ. And even this passage confirms more fully what I have just now said, that there is no disagreement among the, Evangelists, when one of them specially attributes to Mary Magdalene what the other Evangelists represent as common to all the women, though not in an equal degree. But the disciples must have been held bound by shameful indifference, so that they did not recall to their recollection that what they had often heard from their Master was accomplished. If the women had related any thing of which they had not formerly heard, there would have been some reason for not immediately believing them in a matter which was incredible; but now they must have been uncommonly stupid in holding as a fable or a dream what had been so frequently promised and declared by the Son of God, when eye-witnesses assured them that it was accomplished. Besides, their unbelief having deprived them of sound understanding, they not only refuse the light of truth, but reject it as an idle fancy, as Luke tells us. Hence it appears that they had yielded so far to temptation, that their minds had lost nearly all relish for the words of Christ.

Mark 16:14. Afterwards he appeared to the eleven, while they were sitting. The participle (ἀνακειμένοις) which some have rendered sitting at table, ought, in my opinion, to be simply rendered sitting; and it is not without reason that I take this view of it, if it be agreed that the Evangelist here describes the first appearance; for it would have been an unseasonable hour of supper about midnight. Besides, if the cloth had been laid, “Si la nappe eust esté mise.” this would not have agreed with what Luke shortly afterwards says, that Christ asked if they had anything to eat. Now, to sit is the Hebrew phrase for resting in any place.

And upbraided them with their unbelief and hardness of heart. This reproof corresponds more to the first appearance than to the second; for since, the disciples, as John tells us, (20:20) were glad when they had seen the Lord on the day after the Passover, their unbelief was then rebuked. To restrict these words of Mark to Thomas alone, as some have done, appears to be forced; and, therefore, I prefer to explain them simply as meaning, that when Christ first appeared to the apostles, he reproved them for not believing the testimony of eye-witnesses, who informed them of his resurrection. And yet when he condemns their hardness of heart, it is not solely because they did not give credit to men, but because, after having been convinced by the result, they did not at length embrace the testimony of the Lord. Since, therefore, Peter and Mary, Cleopas and his companion, were not the first witnesses of the resurrection, but only subscribed to the words of Christ, it follows, that the rest of the apostles poured dishonor on the Lord by refusing to believe his words, though they had already been proved by their result. Justly, therefore, are they reproached with hardness of heart, because, in addition to their slowness, there was wicked obstinacy; as if they had intentionally desired to suppress what was evidently true; not that they intended to extinguish the glory of their Master, or to accuse him of falsehood, but because their obstinacy stood in the way, and hindered them from being submissive. In short, he does not here condemn them for voluntary obstinacy, as I have already said, but for blind indifference, which sometimes hardens men that otherwise are not wicked or rebellious.

LUKE 24:41-49

Luke 24:41-49

41. But while they yet believed not for joy, and wondered, he said to them, Have you here any thing to eat? 42. And they presented to him a piece of a broiled fish, and some honeycomb. 43. And he took, and ate, in their presence. 44. And he said to them, These are the words which I spoke to you, while I was still with you; that all things which are written in the law Moses, and in the Prophets, and in the Psalms, concerning me, are fulfilled. 45. Then he opened their understanding, that they might understand the Scriptures. 46. And he said to them, Thus it is written, and thus it was proper that Christ should suffer, and rise from the dead on the third day; 47. And that repentance and forgiveness of sins should be preached in his name to all nations, beginning at Jerusalem. 48. And you are witnesses of those things. 49. And, lo, send the promise of my Father upon you; but remain you in the city of Jerusalem, till you are endued with power from on high.

Mark 16:16 He who shall believe and be baptized shall be saved. This promise was added in order to allure all mankind to believe; as it is followed, on the other hand, by a threatening of awful destruction, in order to terrify unbelievers. Nor is it wonderful that salvation is promised to believers; for, by believing in the only begotten Son of God, not only are they reckoned among the children of God, but receiving the gift of free justification and of the Spirit of regeneration, they possess what constitutes eternal life. Baptism is joined to the faith of the gospel, in order to inform us that the Mark of our salvation is engraved on it; for had it not served to testify the grace of God, it would have been improper in Christ to have said, that they who shall believe and be baptized shall be saved. Yet, at the same time, we must hold that it is not required as absolutely necessary to salvation, so that all who have not obtained it must perish; for it is not added to faith, as if it were the half of the cause of our salvation, but as a testimony. I readily acknowledge that men are laid under the necessity of not despising the sign of the grace of God; but though God uses such aids in accommodation to the weakness of men, I deny that his grace is limited to them. In this way we will say that it is not necessary in itself, but only with respect to our obedience.

But he who shall not believe shall be condemned. By this second clause in which Christ condemns those who shall not believe, he means that rebels, when they reject the salvation offered to them, draw down upon themselves severer punishment, and not only are involved in the general destruction of mankind, but bear the guilt of their own ingratitude.

17 And these signs shall follow them that shall believe. As the Lord, while he still lived with men in the world, had ratified the faith of his gospel by miracles, so now he extends the same power to the future, lest the disciples should imagine that it could not be separated from his bodily presence. For it was of very great importance that this divine power of Christ should continue to be exerted amongst believers, that it might be certainly known that he was risen from, the dead, and that thus his doctrine might remain unimpaired, and that his name might be immortal. When he says that believers will receive this gift, we must not understand this as applying to every one of them; for we know that gifts were distributed variously, so that the power of working miracles was possessed by only a few persons. But as that which was bestowed on a few was common to the whole Church, and as the miracles performed by one individual served for the confirmation of all, Christ properly uses the word believers in an indefinite sense. The meaning, therefore, is, that believers will be ministers of the same power which had formerly excited admiration in Christ, that during his absence the sealing of the gospel may be more fully ascertained, as he promises

that they will do the same things, and greater, (John 14:12.)

To testify the glory and the divinity of Christ, it was enough that a few of the believers should be endued with this power.

Though Christ does not expressly state whether he intends this gift to be temporary, or to remain perpetually in his Church, yet it is more probable that miracles were promised only for a time, in order to give luster to the gospel, while it was new and in a state of obscurity. It is possible, no doubt, that the world may have been deprived of this honor through the guilt of its own ingratitude; but I think that the true design for which miracles were appointed was, that nothing which was necessary for proving the doctrine of the gospel should be wanting at its commencement. And certainly we see that the use of them ceased not long afterwards, or, at least, that instances of them were so rare as to entitle us to conclude that they would not be equally common in all ages.

Yet those who came after them, that they might not allow it to be supposed that they were entirely destitute of miracles, were led by foolish avarice or ambition to forge for themselves miracles which had no reality. Thus was the door opened for the impostures of Satan, not only that delusions might be substituted for truth, but that, under the pretense of miracles, the simple might be led aside from the true faith. And certainly it was proper that men of eager curiosity, who, not satisfied with lawful proof, were every day asking new miracles, should be carried away by such impostures. This is the reason why Christ, in another passage, foretold that the reign of Antichrist would be full of lying signs, (Matthew 24:24;) and Paul makes a similar declaration, (2 Thessalonians 2:9.)

That our faith may be duly confirmed by miracles, let our minds be kept within that moderation which I have mentioned. Hence, also, it follows that it is a silly calumny which is advanced by those who object against our doctrine, that it wants the aid of miracles; as if it were not the same doctrine which Christ long ago has abundantly sealed. But on this subject I use greater brevity, because I have already treated it more fully in many passages.

Mark 16:19. And after the Lord had thus spoken to them. The Evangelist Matthew, having extolled in magnificent language the reign of Christ over the whole world, says nothing about his ascension to heaven. Mark, too, takes no notice of the place and the manner, both of which are described by Luke; for he says that the disciples were led out to Bethany, that from the Mount of Olives, (Matthew 24:3,) whence he had descended to undergo the ignominy of the cross, he might ascend the heavenly throne. Now as he did not, after his resurrection, appear indiscriminately to all, so he did not permit all to be the witnesses of his ascension to heaven; for he intended that this mystery of faith should be known by the preaching of the gospel rather than beheld by the eyes.

Mark 16:19. And sat down at the right hand of God. In other passages I have explained what is meant by this expression, namely, that Christ was raised on high, that he might be exalted above angels and all creatures; that by his agency the Father might govern the world, and, in short, that before him every knee might bow, (Philippians 2:10.) It is the same as if he were called God’s Deputy, to represent the person of God; and, therefore, we must not imagine to ourselves any one place, since the right hand is a metaphor which denotes the power that is next to God. This was purposely added by Mark, in order to inform us that Christ was taken up into heaven, not to enjoy blessed rest at a distance from us, but to govern the world for the salvation of all believers.

20. And they went out and preached. Mark here notices briefly those events of which Luke continues the history in his second book That inspired book which is now generally known by the name of The Acts of the Apostles, was often denominated, by older writers, Second Luke. — Ed.

that the voice of a small and dispersed body of men resounded even to the extremities of the world. For exactly in proportion as the fact was less credible, so much the more manifestly was there displayed in it a miracle of heavenly power. Every person would have thought that, by the death of the cross, Christ would either be altogether extinguished, or so completely overwhelmed, that he would never be again mentioned but with shame and loathing. The apostles, whom he had chosen to be his witnesses, had basely deserted him, and had betaken themselves to darkness and concealment. Such was their ignorance and want of education, and such was the contempt in which they were held, that they hardly ventured to utter a word in public. Was it to be expected that men who were unlearned, and were held in no esteem, and had even deserted their Master, should, by the sound of their voice, reduce so many scattered nations into subjection to him who had been crucified? There is great emphasis, therefore, in the words, they went out and preached everywhere — men who but lately shut themselves up, trembling and silent, in their prison. For it was impossible that so sudden a change should be accomplished in a moment by human power; and therefore Mark adds,

The Lord working with them; by which he means that this was truly a divine work. And yet by this mode of expression he does not represent them as sharing their work or labor with the grace of God, as if they contributed any thing to it of themselves; but simply means that they were assisted by God, because, according to the flesh, they would in vain have attempted what was actually performed by them. The ministers of the word, I acknowledge, are called fellow-workers with God, (1 Corinthians 3:9,) because he makes use of their agency; but we ought to understand that they have no power beyond what he bestows, and that by planting and watering they do no good, unless the increase come from the secret efficacy of the Spirit.

And confirming the word. Here, in my opinion, Mark points out a particular instance of what he had just now stated in general terms; for there were other methods by which the Lord wrought with them, that the preaching of the gospel might not be fruitless; but this was a striking proof of his assistance, that he confirmed their doctrine by miracles. Now this passage shows what use we ought to make of miracles, if we do not choose to apply them to perverse corruptions; namely, that they aid the gospel. Hence it follows that God’s holy order is subverted, if miracles are separated from the word of God, to which they are appendages; and if they are employed to adorn wicked doctrines, or to disguise corrupt modes of worship.

Indexes

Index of Scripture References

Genesis

4:8   6:6   6:6   14:19   17:7   18:1   19:26   24:31   49:10

Exodus

3:6   12:11   12:18   25:40   26:33   29:14   30:13   32:33

Leviticus

16:27   18:16

Numbers

6:23-27

Deuteronomy

1:8   1:16   6:5   6:8   6:9   16:19   25:5   27:26   32:11

1 Kings

8:64   18:30

2 Chronicles

3:14   24:20   24:21   24:21   24:22

Nehemiah

8:4

Job

5:12

Psalms

2:12   8:2   19:1   19:2   22:7   22:18   31:5   41:10   41:10   55:12   55:13   55:14   66:12   110:1   110:4   110:4   116:13   118:22   118:22   118:26   118:26   119:18   119:105   146:8

Proverbs

16:4

Isaiah

1:9   1:9   1:9   1:12   2:2   5:4   6:9   6:10   8:14   8:16   10:22   19:18   28:15   28:16   30:33   35:4   42:8   42:8   45:23   45:23   49:6   49:8   50:7   52:14   53:2   53:3   53:3   53:4   53:5   53:6   53:7   53:7   53:12   53:12   54:13   56:7   60:21   61:3   65:2   66:24

Jeremiah

2:21   7:11   7:11   7:11   7:11   7:13   30:9   31:34   32:2

Ezekiel

34:4   34:18   47:2   47:2   47:9

Daniel

7:25   7:25   9:3   9:27   9:27   12:7   12:7   12:11   12:11   12:12

Hosea

6:6

Joel

2:1   2:2   2:28

Amos

5:18   5:18

Jonah

3:6   4:9

Micah

4:2

Habakkuk

1:12

Zechariah

1:1   8:9   9:9   11:13   12:10   12:10   12:11-14   13:4   13:7   13:7   14:8

Malachi

2:7   3:1   4:2

Matthew

1:25   3:12   3:17   5:39   5:43   6:7   10:10   10:19   10:39   11:21   <a href="?scrBook=Matt&scrCh=12&scrV=31#ii.xxxv-p28.2

CHAPTER 16

Mr 16:1-20. Angelic Announcement to the Women on the First Day of the Week, that Christ Is Risen--His Appearances after His Resurrection--His Ascension--Triumphant Proclamation of His Gospel. ( = Mt 28:1-10, 16-20; Lu 24:1-51; Joh 20:1, 2, 11-29).

The Resurrection Announced to the Women (Mr 16:1-8).

1. And when the sabbath was past--that is, at sunset of our Saturday.

Mary Magdalene--(See on Lu 8:2).

and Mary the mother of James--James the Less (see Mr 15:40).

and Salome--the mother of Zebedee's sons (compare Mr 15:40 with Mt 27:56).

had bought sweet spices, that they might come and anoint him--The word is simply "bought." But our translators are perhaps right in rendering it here "had bought," since it would appear, from Lu 23:56, that they had purchased them immediately after the Crucifixion, on the Friday evening, during the short interval that remained to them before sunset, when the sabbath rest began; and that they had only deferred using them to anoint the body till the sabbath rest should be over. On this "anointing," see on Joh 19:40.

2. And very early in the morning--(See on Mt 28:1).

the first day of the week, they came unto the sepulchre at the rising of the sun--not quite literally, but "at earliest dawn"; according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord rose on the third day; having lain in the grave part of Friday, the whole of Saturday, and part of the following First day.

3. And they said among themselves--as they were approaching the sacred spot.

Who shall roll us away the stone from the door of the sepulchre? ... for it was very great--On reaching it they find their difficulty gone--the stone already rolled away by an unseen hand. And are there no others who, when advancing to duty in the face of appalling difficulties, find their stone also rolled away?

5. And entering into the sepulchre, they saw a young man--In Mt 28:2 he is called "the angel of the Lord"; but here he is described as he appeared to the eye, in the bloom of a life that knows no decay. In Matthew he is represented as sitting on the stone outside the sepulchre; but since even there he says, "Come, see the place where the Lord lay" (Mt 28:6), he seems, as Alford says, to have gone in with them from without; only awaiting their arrival to accompany them into the hallowed spot, and instruct them about it.

sitting on the right side--having respect to the position in which His Lord had lain there. This trait is peculiar to Mark; but compare Lu 1:11.

clothed in a long white garment--On its length, see Is 6:1; and on its whiteness, see on Mt 28:3.

and they were affrighted.

6. And he saith unto them, Be not affrighted--a stronger word than "Fear not" in Matthew (Mt 28:5).

Ye seek Jesus of Nazareth, which was crucified!--"the Nazarene, the Crucified."

he is risen; he is not here--(See on Lu 24:5, 6).

behold the place where they laid him--(See on Mt 28:6).

7. But go your way, tell his disciples and Peter--This Second Gospel, being drawn up--as all the earliest tradition states--under the eye of Peter, or from materials chiefly furnished by him, there is something deeply affecting in the preservation of this little clause by Mark alone.

that he goeth before you into Galilee; there shall ye see him, as he said unto you--(See on Mt 28:7).

8. And they went out quickly, and fled from the sepulchre: for they trembled and were amazed--"for tremor and amazement seized them."

neither said they anything to any man; for they were afraid--How intensely natural and simple is this!

Appearances of Jesus after His Resurrection (Mr 16:9-18).

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--There is some difficulty here, and different ways of removing it have been adopted. She had gone with the other women to the sepulchre (Mr 16:1), parting from them, perhaps, before their interview with the angel, and on finding Peter and John she had come with them back to the spot; and it was at this second visit, it would seem, that Jesus appeared to this Mary, as detailed in Joh 20:11-18. To a woman was this honor given to be the first that saw the risen Redeemer, and that woman was NOT his virgin-mother.

11. And they, when they had heard that he was alive, and had been seen of her, believed not--This, which is once and again repeated of them all, is most important in its bearing on their subsequent testimony to His resurrection at the risk of life itself.

12. After that he appeared in another form--(compare Lu 24:16).

unto two of them as they walked, and went into the country--The reference here, of course, is to His manifestation to the two disciples going to Emmaus, so exquisitely told by the Third Evangelist (see on Lu 24:13, &c.).

13. And they went and told it unto the residue: neither believed they them, &c.

15. And he said unto them, Go ye into all the world, and preach the Gospel to every creature--See on Joh 20:19-23 and Lu 24:36-49.

16. He that believeth and is baptized--Baptism is here put for the external signature of the inner faith of the heart, just as "confessing with the mouth" is in Ro 10:10; and there also as here this outward manifestation, once mentioned as the proper fruit of faith, is not repeated in what follows (Ro 10:11).

shall be saved; but he that believeth not shall be damned--These awful issues of the reception or rejection of the Gospel, though often recorded in other connections, are given in this connection only by Mark.

17-18. And these signs shall follow them that believe ... They shall take up serpents--These two verses also are peculiar to Mark.

The Ascension and Triumphant Proclamation of the Gospel Thereafter (Mr 16:19, 20).

19. So then after the Lord--an epithet applied to Jesus by this Evangelist only in Mr 16:19, 20, when He comes to His glorious Ascension and its subsequent fruits. It is most frequent in Luke.

had spoken unto them, he was received up into heaven--See on Lu 24:50, 51.

and sat on the right hand of God--This great truth is here only related as a fact in the Gospel history. In that exalted attitude He appeared to Stephen (Ac 7:55, 56); and it is thereafter perpetually referred to as His proper condition in glory.

20. And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen--We have in this closing verse a most important link of connection with the Acts of the Apostles, where He who directed all the movements of the infant Church is perpetually styled "The Lord"; thus illustrating His own promise for the rounding and building up of the Church, "Lo, I AM WITH You alway!"

And anoint him - Rather, to embalm him. This is a proof that they had not properly understood what Christ had so frequently spoken, viz. that he would rise again the third day. And this inattention or unbelief of theirs is a proof of the truth of the resurrection.

Very early in the morning, - This was the time they left their own houses, and by the rising of the sun they got to the tomb. As the preceding day was the Sabbath, they could not, consistently with the observances of that day, approach the tomb. See the concluding notes at the end of John.

The following observations from Lightfoot will serve to illustrate this subject. "The distinction of the twilight among the rabbins was this: - "I. איילחא השחרא The hinde of the morning - the first appearance. R. Chaiia Rab, and R. Simeon ben Chalaphta, travelling together on a certain morning in the valley of Arbel, saw the hinde of the morning, that its light spread the sky. R. Chaiia said, Such shall be the redemption of Israel. First, it goes forward by degrees, and by little and little; but by how much the more it shall go forward, by so much the more it shall increase. It was at that time that Christ arose, namely, in the first morning, as may be gathered from the words of St. Matthew. And to this the title of the 22d Psalm seems to have respect - על איילת השחר. See also Rev 22:16, I am the bright and morning star. And now you may imagine the women went out of their houses towards the sepulchre. "II. משיכיר בי הכלת ללב When one may distinguish between purple color and white. From what time do they recite their phylacterical prayers in the morning? From that time that one may distinguish between purple color and white. R. Eliezer saith, Between purple color and green. Before this time was obscurum adhue caeptae lucis, the obscurity of the begun light, as Tacitus's expression is. "III. משיארו המזרח When the east begins to lighten. "IV. בנץ החמה Sunrise; from the hinde of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise, etc. "According to these four parts of time, one might not improperly suit the four phrases of the evangelists. According to the first, Matthew's, Τῃ επιφωσκουσῃ, As it began to dawn. According to the second, John's, Πρωΐ σκοτιας ετι ουσης, Early in the morning when it was yet dark. To the third, Luke's, Ορθρου βαθεως, Very early in the morning. To the fourth, Mark's, Λιαν πρωΐ, Very early in the morning. And yet, Ανατειλαντος του ἡλιου, At the rising of the sun. For the women came twice to the sepulchre, as St. John teaches, by whom the other evangelists are to be explained; which being well considered, the reconciling them together is very easy."

For it was very great - This clause should be read immediately after the third verse, according to D, three copies of the Itala, Syriac, Hier., and Eusebius. "Who shall roll us away the stone from the door of the sepulchre? for it was very great. And when they looked, they saw that the stone was rolled away." They knew that the stone was too heavy for them to roll away; and, unless they got access to the body, they could not apply the aromatics which they had brought to finish the embalming.

Jesus of Nazareth - The Jews had given this name to Christ by way of reproach, Mat 2:23; but as it was under this name that he was crucified, Joh 19:19, the angel here, and the apostles after, have given him the same name, Act 4:10, etc. Names which the world, in derision, fixes all the followers of God, often become the general appellatives of religious bodies: thus Quakers, Puritans, Pietists, and Methodists, have in their respective times been the nicknames, given in derision by the world, to those who separated themselves from its corruptions. Our Lord, by continuing to bear the name of the Nazarene, teaches us not to be too nice or scrupulous in fixing our own appellation. No matter what the name may be, as long as it implies no particular evil, and serves sufficiently to mark us out. Let us be contented to bear it, and thus carry about with us the reproach of Christ; always taking care to keep our garments unspotted from the world.

Tell his disciples and Peter - Why is not Peter included among the disciples? For this plain reason, - he had forfeited his discipleship, and all right to the honor and privileges of an apostle, by denying his Lord and Master. However, he is now a penitent: - tell him that Jesus is risen from the dead, and is ready to heal his backsliding, and love him freely; so that, after being converted, he may strengthen his brethren.

Now when Jesus was risen, etc. - This, to the conclusion of the Gospel, is wanting in the famous Codex Vaticanus, and has anciently been wanting in many others. See Wetstein and Griesbach. In the margin of the later Syriac version, there is a remarkable addition after this verse; it is as follows: - And they declared briefly all that was commanded, to them that were with Peter. Afterward Jesus himself published by them, from east to west, the holy and incorruptible preaching of eternal salvation. Amen.

Mary Magdalene - It seems likely that, after this woman had carried the news of Christ's resurrection to the disciples, she returned alone to the tomb; and that it was then that Christ appeared to her, Joh 20:1-12; and a little after he appeared to all the women together, Mat 28:9; Luk 24:16.

Them that had been with him - Not only the eleven disciples, but several others who had been the occasional companions of Christ and the apostles.

Mourned and wept - Because they had lost their Lord and Master, and had basely abandoned him in his extremity.

He appeared - unto two of them - These were the two who were going to Emmaus. The whole account is given by Luke, 24:13-34, where see the notes.

Dr. Lightfoot's criticism upon this passage is worthy of notice. "That, in the verses immediately going before, the discourse is of the two disciples going to Emmaus, is without all controversy. And then how do these things consist with that relation in Luke, who saith, That they two, returning to Jerusalem, found the eleven gathered together, and they that were with them; who said, The Lord is risen indeed, and has appeared to Simon? Luk 24:34. The word λεγοντας, saying, evidently makes those to be the words των ενδεκα, of the eleven, and of those that were gathered together with them; which, when you read the versions, you would scarcely suspect. For when that word is rendered by the Syriac, cad amrin; by the Arabic, wehom yekolon; by the Vulgate, dicentes; by the Italian, dicendo; by the French, disans; by the English, saying; who, I pray, would take it in another sense, than that those two that returned from Emmaus said, The Lord is risen indeed, etc.? But in the original Greek, when it is the accusative case, it is plainly to be referred to the eleven disciples, and those that were together with them; as if they had discoursed among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Emmaus. And yet, says this our evangelist, that when those two had related the whole business, they gave no credit to them; so that, according to Luke, they believed Christ was risen, and had appeared to Simon, before they told their story; but, according to Mark, they believed it not, no, not when they had told it. The reconciling therefore of the evangelists is to be fetched thence, that those words pronounced by the eleven, Ὁτι ηγερθη ὁ Κυριος οντως, etc., The Lord is risen indeed, etc., do not manifest their absolute confession of the resurrection of Christ, but a conjectural reasoning of the sudden and unexpected return of Peter. I believe that Peter was going with Cleophas into Galilee, and that being moved with the words of Christ, told him by the women, Say to his disciples and Peter, I go before you into Galilee - think with yourself how doubtful Peter was, and how he fluctuated within himself after his threefold denial, and how he gasped to see the Lord again, if he were risen, and to cast himself an humble suppliant at his feet. When therefore he heard these things from the women, (and he had heard it indeed from Christ himself, while he was yet alive, that when he arose he would go before them into Galilee), and when the rest were very little moved with the report of his resurrection, nor as yet stirred from that place, he will try a journey into Galilee, and Alpheus with him; which, when it was well known to the rest, and they saw him return so soon and so unexpectedly - Certainly, say they, the Lord is risen, and hath appeared to Peter, otherwise he had not so soon come back again. And yet, when he and Cleophas open the whole matter, they do not yet believe even them."

And upbraided them with their unbelief - Never were there a people so difficult to be persuaded of the truth of spiritual things as the disciples. It may be justly asserted, that people of so skeptical a turn of mind would never credit any thing till they had the fullest evidence of its truth. The unbelief of the disciples is a strong proof of the truth of the Gospel of God. See the addition at the end.

Go ye into all the world - See on Mat 28:19 (note).

And preach the Gospel to every creature - Proclaim the glad tidings - of Christ crucified; and raised from the dead - to all the creation, πασῃ τῃ κτισει - to the Gentile world; for in this sense בריות berioth, is often understood among the rabbins; because He, through the grace of God, hath tasted death for Every man, Heb 2:9. And on the rejection of the Gospel by the Jews, it was sent to the whole Gentile world.

He that believeth - He that credits this Gospel as a revelation from God: and is baptized - takes upon him the profession of it, obliging himself to walk according to its precepts: he shall be saved - redeemed from sin here, and brought at last to the enjoyment of my eternal glory. But he that believeth not, shall be damned - because he rejects the only provision that could be effectual to his soul's salvation.

These signs shall follow - Or rather, accompany; this is the proper import of the original word παρακολουθησει, from παρα with, and ακολουθεω, I follow.

Them that believe - The believers, as we express it; i.e. the apostles, and all those who in those primitive times were endued with miraculous powers, for the confirmation of the doctrines they preached.

In my name - That is, by the authority and influence of the almighty Jesus.

Cast out devils - Whose kingdom Jesus Christ was manifested to destroy.

Speak with new tongues - This was most literally fulfilled on the day of pentecost, Acts 2:4-19.

Take up serpents - Several MSS. add εν ταις χερσιν, in their hands - shall be enabled to give, when such a proof may be serviceable to the cause of truth, this evidence of their being continually under the power and protection of God, and that all nature is subject to him. This also was literally fulfilled in the case of Paul, Act 28:5.

If they drink any deadly thing - Θανασιμον (φαρμακον) being understood - if they should through mistake, or accident, drink any poisonous matter, their constant preserver will take care that it shall not injure them. See a similar promise, Isa 43:2.

They shall lay hands on the sick - And I will convey a healing power by their hands, so that the sick shall recover, and men shall see that these are sent and acknowledged by the Most High. Several instances of this kind are found in the Acts of the Apostles.

That the apostles of our Lord should not lose their lives by poison is most fully asserted in this verse, and there is neither record nor tradition to disprove this. But it is worthy of remark, that Mohammed, who styled himself The Apostle Of God, lost his life by poison; and had he been a true apostle of God, he could not have fallen by it. Al Kodai, Abul Feda, and Al Janabi, give the following account.

When Mohammed, in the seventh year of the Hejra, a.d. 628, had taken the city of Kheebar, from the Arab Jews, he took up his lodgings at the house of Hareth, the father of Marhab the Jewish general, who had been slain at the taking of the city by Alee, the son-in-law of Mohammed. Zeenab the daughter of Hareth, who was appointed to dress the prophet's dinner, to avenge the fall of her people, and the death of her brother, put poison in a roasted lamb which was provided for the occasion. Bashar, one of his companions, falling on too hastily, fell dead on the spot. Mohammed had only chewed one mouthful, but had not swallowed it: though, on perceiving that it was poisoned, he immediately spat it out, yet he had swallowed a sufficiency of the juice to lay the foundation of his death; though this did not take place till about three years after: but that it was the cause of his death then, his dying words related by Al Janabi, and others, sufficiently testify. When the mother of Bashar came to see him in his dying agonies, he thus addressed her: "O mother of Bashar, I now feel the veins of my heart bursting through the poison of that morsel which I ate with thy son at Kheebar."

Abul Feda, Ebnol Athir, and Ebn Phares say, that the prophet acknowledged on his death-bed, that the poison which he had taken at Kheebar had tormented him from that time until then, notwithstanding blisters were applied to his shoulders, and every thing done in the beginning to prevent its effects. Al Kodai and Al Janabi relate, that when Zeenab was questioned why she did this, she answered to this effect: "I said in my heart, If he be a king, we shall hereby be freed from his tyranny; and if he be a prophet, he will easily perceive it, and consequently receive no injury." To support his credit, he pretended that the lamb spoke to him, and said that it was infected with poison! See Elmakin, p. 8. It was therefore policy in him not to put Zeenab to death. It has pleased God that this fact should be acknowledged by the dying breath of this scourge of the earth; and that several of even the most partial Mohammedan historians should relate it! And, thus attested, it stands for the complete and everlasting refutation of his pretensions to the prophetic spirit and mission. Vide Specimen Hist. Arabum, a Pocockio, p. 189, 190. Le Coran traduit par Savary, vol. i; p. 135, and 212. See also, The Life of Mohammed by Prideaux, 93, 101.

After the Lord had spoken - These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us.

The Lord working with them - This co-operation was twofold, internal and external. Internal, illuminating their minds, convincing them of the truth, and establishing them in it. External, conveying their word to the souls that heard it, by the demonstration of the Holy Ghost; convincing them of sin, righteousness, and judgment; justifying them by his blood, and sanctifying them by his Spirit. Though miraculous powers are not now requisite, because the truth of the Gospel has been sufficiently confirmed, yet this co-operation of God is indispensably necessary, without which no man can be a successful preacher; and without which no soul can be saved.

With signs following - Επακολουθουντων σημειων, the accompanying signs: viz. those mentioned in the 17th and 18th verses, and those others just now spoken of, which still continue to be produced by the energy of God, accompanying the faithful preaching of his unadulterated word.

Amen - This is added here by many MSS. and versions; but is supposed not to have made a part of the text originally. Griesbach, Bengel, and others, leave it out.

St. Jerome mentions certain Greek copies, which have the following remarkable addition to Mar 16:14, after these words - and reproached them for their unbelief and hardness of heart, because they did not believe those who had seen him after he was raised up: Et illi satisfaciebant dicentes: seculum istud iniquitatis et incredulitatis substantia est, quae non sinit per immundos spiritus verem Dei apprehendi virtutem. Idcirco, jam nunc revela justitiam tuam. "And they confessed the charge, saying: This age is the substance of iniquity and unbelief, which, through the influence of impure spirits, does not permit the true influence of God to be apprehended. Therefore, even now, reveal thy righteousness."

There are various subscriptions to this book in the MSS. and versions; the principal are the following: "The holy Gospel according to Mark is ended written by him - in Egypt - in Rome - in the Latin tongue - directed by Peter the 10th-12th year after the ascension of Christ - preached in Alexandria, and all its coasts." Dr. Lardner supposes this Gospel to have been composed a.d. 64 or 65, and published before the end of the last mentioned year. See the Preface.

The Gospel according to Mark, if not an abridgment of the Gospel according to Matthew, contains a neat, perspicuous abridgment of the history of our Lord; and, taken in this point of view, is very satisfactory; and is the most proper of all the four Gospels to be put into the hands of young persons, in order to bring them to an acquaintance with the great facts of evangelical history. But as a substitute for the Gospel by Matthew, it should never be used. It is very likely that it was written originally for the use of the Gentiles, and probably for those of Rome. Of this, there seem to be several evidences in the work itself. Of the other Gospels it is not only a grand corroborating evidence, but contains many valuable hints for completing the history of our Lord, which have been omitted by the others; and thus, in the mouths of Four witnesses, all these glorious and interesting facts are established.

One thing may be observed, that this Gospel has suffered more by the carelessness and inaccuracy of transcribers than any of the others: and hence the various readings in the MSS. are much more numerous, in proportion, than in the other evangelists. Every thing of this description, which I judged to be of real importance, I have carefully noted.

Though the matter of St. Mark's work came from the inspiration of the Holy Spirit, yet the language seems to be entirely his own: it is very plain, simple, and unadorned; and sometimes appears to approach to a degree of rusticity or inelegance. Whoever reads the original must be struck with the very frequent, and often pleonastic, occurrence of ευθεως, immediately, and παλιν, again, and such like; but these detract nothing from the accuracy and fidelity of the work. The Hebraisms which abound in it may be naturally expected from a native of Palestine, writing in Greek. The Latinisms which frequently occur are accounted for on the ground of this Gospel being written for the Gentiles, and particularly for the Roman people: this, it must be confessed, is only theory, but it is a theory which stands supported by many arguments, and highly presumptive facts. However this may be, the Gospel according to Mark is a very important portion of Divine revelation, which God has preserved by a chain of providences, from the time of its promulgation until now; and for which no truly pious reader will hesitate to render due praise to that God whose work is ever perfect. Amen.

Mt 28:1; Lu 24:1; John 20:1.

At the rising of the sun - They 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 the stone was rolled away, Matt 28:1; Luke 24:1; John 20:1. But by the time Mary had called Peter and John, and they had viewed the sepulchre, the sun was rising.

Who shall roll us away the stone - This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate's having sealed the stone, and placed a guard of soldiers there.

And Peter - Though he so oft denied his Lord. What amazing goodness was this!

John 20:11.

Lu 24:9; John 20:18.

Lu 24:13.

Neither believed they them - They were moved a little by the testimony of these, added to that of St. Peter, Luke 24:34; but they did not yet fully believe it.

Lu 24:36; John 20:19.

Go ye into all the world, and preach the Gospel to every creature - Our Lord speaks without any limitation or restriction. If therefore every creature in every age hath not heard it, either those who should have preached, or those who should have heard it, or both, made void the counsel of God herein. Mt 28:19.

And is baptized - In token thereof. Every one that believed was baptized. But he that believeth not - Whether baptized or unbaptized, shall perish everlastingly.

And these signs shall follow them that believe - An eminent author sub - joins, "That believe with that very faith mentioned in the preceding verse." (Though it is certain that a man may work miracles, and not have saving faith, Matt 7:22,23.) "It was not one faith by which St. Paul was saved, another by which he wrought miracles. Even at this day in every believer faith has a latent miraculous power; (every effect of prayer being really miraculous;) although in many, both because of their own littleness of faith, and because the world is unworthy, that power is not exerted. Miracles, in the beginning, were helps to faith; now also they are the object of it. At Leonberg, in the memory of our fathers, a cripple that could hardly move with crutches, while the dean was preaching on this very text, was in a moment made whole." Shall follow - The word and faith must go before. In my name - By my authority committed to them. Raising the dead is not mentioned. So our Lord performed even more than he promised.

If they drink any deadly thing - But not by their own choice. God never calls us to try any such experiments.

The Lord - How seasonable is he called by this title! After he had spoken to them - For forty days. Lu 24:50.

They preached every where - At the time St. Mark wrote, the apostles had already gone into all the known world, Rom 10:18; and each of them was there known where he preached: the name of Christ only was known throughout the world.

1 AND when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

About the time when they came, see the Notes on Matth. 28.1. which is also further expressed in the next verses.

2 And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun.

Matthew saith, (as it began to dawn toward the first day of the Week. Iohn saith, they came early while it was yet dark▪ Luke also saith very early. But it is manifest from the History, that they came a second time, of which Mar[illegible: 2 letters] [illegible: 1 word] speak, passing over their first coming.

Marginal references: Matth. 20.1. Luke 24.1. [illegible: 1 letter]ohn 20.1.

4 (And when they looked, they [illegible: 1 word] that the stone was rolled away) for it was very [illegible: 1 letter]reat.

These were their thoughts as they were c[illegible: 2 letters]ing, concerning the guard which they had set by Pilates permi[illegible: 3 letters]on at the importunity of the Jewish Priests and Rulers, it is probable (the day before being the Jewish Sabbath in the observation of which the Iews were very strict) they had not heard, so were not sollicitous as to them, but they knew of the Stone rolled to the mouth of the Sepulchre, but they were in vain solicitous, when they came they found the Stone rolled away. Christ was risen before.

8 And they went out quickly, and fled from the sepulchre; for they trembled, and were amazed: neither said they any thing to any man; for they were afraid.

Both Luke and Iohn mention two Angels in the habit of young Men, Matthew speaks of one sitting upon the Stone. They might see him sitting upon the Stone, and yet find him within also, the motions of Angels are quick, and indiscernable to our sense, or the Stone might be rolled inward. That they were affrighted is no wonder, considering how apt we are to be affrighted by any apparitions. Concerning what the Angel said to these women, read the Notes on Matth. 28.7.8. They presently fly from the Sepulchre amazed, saying nothing to any, till they came into the City, where they tell it to the Disciples.

11 And they, when they had heard that he was alive, and had been seen of her, believed not.

Concerning this appearance of Christ to Mary Magdalene, see the Notes on Matth. 28.9. and more fully on Iohn 20.2, 3, 4. who gives a more full account then any other of this appearance.

13 And they went and told it unto the residue: neither believed they them.

Of this appearance St. Luke gives us a very large account Luke 24▪ from v. 13. to v 36. See the Notes on that Chapter.

14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief, and hardness of heart, because they believed not them which had seen him after he was risen.

This most probably is the appearance mentioned Luke 24▪ 36. Iohn 20.19. See the Notes there.

Marginal references: 1 Cor. 15.7.; Or, together.

18 They shall take up serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

See the Notes on Matth. 28.19. where what we have here is largely explained.

Marginal references: Act 2.5.; Acts 28.8.

17. So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.

Matthew saith nothing of our Saviours Ascension, Mark speaketh of it very shortly. Luke saith. And he led them out as far as Bethany, and he lifted up his hands, and blessed them. And it came to pass while he blessed them, he was parted from them, and carried up to Heaven. And they worshipped him and returned to Ierusalem with great Ioy. And again gives us this part of this History most fully, Acts 1. from v. 1. to v. 12. we shall in our Notes on Luke 24. speak more fully to this. We are told Acts 1.3. that Christ was forty Days upon the Earth after his Resurrection, and v. 9. That a Cloud did receive him. He is said to sit on the Right Hand of God, to distinguish him from Angels, whose places are but places of Ministration.

Marginal references: Acts 1.2.3.; Luke 24.51.; Psal. 110▪ 1. Acts 1.1.23.4. to the 13.[illegible: 1 letter].

20 And they went forth and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

Here is now the History of a great deal of following time, shortly Epitomized in one Verse. The first motion of the Eleven was to Ierusalem, Luke 24.52. and this was according to the express command of Christ, v. 49. There they were continually in the Temple Praising and Blessing God. v. 53. Acts 1.12, 13. At Ierusalem they went into an upper Room. There they continued with one accord in Prayer and Supplications, v. 14. and chose Mathias for the twelfth Apostle, Acts 2. The Holy Ghost came upon them, still they continued Preaching to the Jews, till Acts 13.46. The Iews by their Vnbelief and Persecution judging themselves unworthy of Eternal Life, they turned to the Gentiles of God confirming their Word, that is, his Word spoken by them with Signs following. The whole History of the Acts of the Apostles is an abundant Proof.

Marginal references: Acts 14.3. Heb. 2.4.

The Women at the Sepulchre; The Apostles Reproved.

1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. 2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. 3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? 4 And when they looked, they saw that the stone was rolled away: for it was very great. 5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. 8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

Never was there such a sabbath since the sabbath was first instituted as this was, which the first words of this chapter tell us was now past; during all this sabbath our Lord Jesus lay in the grave. It was to him a sabbath of rest, but a silent sabbath, it was to his disciples a melancholy sabbath, spent in tears and fears. Never were the sabbath services in the temple such an abomination to God, though they had been often so, as they were now, when the chief priests, who presided in them, had their hands full of blood, the blood of Christ. Well, this sabbath is over, and the first day of the week is the first day of a new world. We have here,

I. The affectionate visit which the good women that had attended Christ, now made it to his sepulchre—not a superstitious one, but a pious one. They set out from their lodgings very early in the morning, at break of day, or sooner; but either they had a long walk, or they met with some hindrance, so that it was sun-rising by the time they got to the sepulchre. The had bought sweet spices too, and came not only to bedew the dead body with their tears (for nothing could more renew their grief than this), but to perfume it with their spices, v. 1. Nicodemus had bought a very large quantity of dry spices, myrrh and aloes, which served to dry the wounds, and dry up the blood, John xix. 39. But these good women did not think that enough; they bought spices, perhaps of another kind, some perfumed oils, to anoint him. Note, The respect which others have showed to Christ's name, should not hinder us from showing our respect to it.

II. The care they were in about the rolling away of the stone, and the superseding of that care (v. 3, 4); They said among themselves, as they were coming along, and now drew near the sepulchre, Who shall roll us away the stone from the door of the sepulchre? For it was very great, more than they with their united strength could move. They should have thought of this before they came out, and then discretion would have bid them not go, unless they had those to go with them, who could do it. And there was another difficulty much greater than this, to be got over, which they knew nothing of, to wit, a guard of soldiers set to keep the sepulchre; who, had they come before they were frightened away, would have frightened them away. But their gracious love to Christ carried them to the sepulchre; and see how by the time they came thither, both these difficulties were removed, both the stone which they knew of, and the guard which they knew not of. They saw that the stone was rolled away, which was the first thing that amazed them. Note, They who are carried by a holy zeal, to seek Christ diligently, will find the difficulties that lie in their way strangely to vanish, and themselves helped over them beyond their expectation.

III. The assurance that was given them by an angel, that the Lord Jesus was risen from the dead, and had taken leave of his sepulchre, and had left him there to tell those so who came thither to enquire after him.

1. They entered into the sepulchre, at least, a little way in, and saw that the body of Jesus was not there where they had left it the other night. He, who by his death undertook to pay our debt, in his resurrection took out our acquittance, for it was a fair and legal discharge, by which it appealed that his satisfaction was accepted for all the purposes for which it was intended, and the matter in dispute was determined by an incontestable evidence that he was the Son of God.

2. They saw a young man sitting on the right side of the sepulchre. The angel appeared in the likeness of a man, of a young man; for angels, though created in the beginning, grow not old, but are always the same perfection of beauty and strength; and so shall glorified saints be, when they are as the angels. This angel was sitting on the right hand as they went into the sepulchre, clothed with a long white garment, a garment down to the feet, such as great men were arrayed with. The sight of him might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistakes and misapprehensions proves a terror to us.

3. He silences their fears by assuring them that here was cause enough for triumph, but none for trembling (v. 6); He saith to them, Be not affrighted. Note, As angels rejoice in the conversation of sinners, so they do also in the consolation of sinners. Be not affrighted, for, (1.) "Ye are faithful lovers of Jesus Christ, and therefore, instead of being confounded, out to be comforted. Ye seek Jesus of Nazareth, which was crucified." Note, The enquiries of believing souls after Christ, have a particular regard to him as crucified (1 Cor. ii. 2), that they may know him, and the fellowship of his sufferings. His being lifted up from the earth, is that which draws all men unto him. Christ's cross is the ensign to which the Gentiles seek. Observe, He speaks of Jesus as one that was crucified; "The thing is past, that scene is over, ye must not dwell so much upon the sad circumstances of his crucifixion as to be unapt to believe the joyful news of his resurrection. He was crucified in weakness, yet that doth not hinder but that he may be raised in power, and therefore ye that seek him, be not afraid of missing of him." He was crucified, but he is glorified; and the shame of his sufferings is so far from lessening the glory of his exaltation, that that glory perfectly wipes away all the reproach of his sufferings. And therefore after his entrance upon his glory, he never drew any veil over his sufferings, nor was shy of having his cross spoken of. The angel here that proclaims his resurrection, calls him Jesus that was crucified. He himself owns (Rev. i. 18), I am he that liveth, and was dead; and he appears in the midst of the praises of the heavenly host as a Lamb that had been slain, Rev. v. 6. (2.) "It will therefore be good news to you, to hear that, instead of anointing him dead, you may rejoice in him living. He is risen, he is not here, not dead, but alive again. We cannot as yet show you him, but hereafter you will see him, and you may here see the place where they laid him. You see he is gone hence, not stolen either by his enemies or by his friends, but risen."

4. He orders them to give speedy notice of this to his disciples. Thus they were made the apostles of the apostles, which was a recompence of their affection and fidelity to him, in attending him on the cross, to the grave, and in the grave. They first came, and were first served; no other of the disciples durst come near his sepulchre, or enquire after him; so little danger was there of their coming by night to steal him away, that none came near him but a few women, who were not able so much as to roll away the stone.

(1.) They must tell the disciples, that he is risen. It is a dismal time with them, their dear Master is dead, and all their hopes and joys are buried in his grave; they look upon their cause as sunk, and themselves ready to fall an easy prey into the hands of their enemies, so that there remains no more spirit in them, they are perfectly at their wits' end, and every one is contriving how to shift for himself. "O, go quickly to them," said the angel, "tell them that their Master is risen; this will put some life and spirit into them, and keep them from sinking into despair." Note, [1.] Christ is not ashamed to own his poor disciples, no, not now that he is in his exalted state; his preferment doth not make him shy of them, for he took early care to have it notified to them. [2.] Christ is not extreme to mark what they do amiss, whose hearts are upright with him. The disciples had very unkindly deserted him, and yet he testified this concern for them. [3.] Seasonable comforts shall be sent to those that are lamenting after the Lord Jesus, and he will find a time to manifest himself to them.

(2.) They must be sure to tell Peter. This is particularly taken notice of by this evangelist, who is supposed to have written by Peter's direction. If it were told the disciples, it would be told Peter, for, as a token of his repentance for disowning his Master, he still associated with his disciples; yet he is particularly named: Tell Peter, for, [1.] It will be good news to him, more welcome to him than to any of them; for he is in sorrow for sin, and no tidings can be more welcome to true penitents than to hear of the resurrection of Christ, because he rose again for their justification. [2.] He will be afraid, lest the joy of this good news do not belong to him. Had the angel said only, Go, tell his disciples, poor Peter would have been ready to sigh, and say, "But I doubt I cannot look upon myself as one of them, for I disowned him, and deserve to be disowned by him;" to obviate that, "Go to Peter by name, and tell him, he shall be as welcome as any of the rest to see him in Galilee." Note, A sight of Christ will be very welcome to a true penitent, and a true penitent shall be very welcome to a sight of Christ, for there is joy in heaven concerning him.

(3.) They must appoint them all, and Peter by name, to give him the meeting in Galilee, as he said unto you, Matt. xxvi. 32. In their journey down into Galilee they would have time to recollect themselves, and call to mind what he had often said to them there, that he should suffer and die, and the third day be raised again; whereas while they were at Jerusalem, among strangers and enemies, they could not recover themselves from the fright they had been in, nor compose themselves to the due entertainment of better tidings. Note, [1.] All the meetings between Christ and his disciples are of his own appointing. [2.] Christ never forgets his appointment, but will be sure to meet his people with the promised blessing in every place where he records his name. [3.] In all meetings between Christ and his disciples, he is the most forward. He goes before you.

IV. The account which the women did bring of this to the disciples (v. 8); They went out quickly, and ran from the sepulchre, to make all the haste they could to the disciples, trembling and amazed. See how much we are enemies to ourselves and our own comfort, in not considering and mixing faith with that Christ hath said to us. Christ had often told them, that the third day he would rise again; had they given that its due notice and credit, they would have come to the sepulchre, expecting to have found him risen, and would have received the news of it with a joyful assurance, and not with all this terror and amazement. But, being ordered to tell the disciples, because they were to tell it to all the world, they would not tell it to any one else, they showed not any thing of it to any man that they met by the way, for they were afraid, afraid it was too good news to be true. Note, Our disquieting fears often hinder us from doing that service to Christ and to the souls of men, which if faith and the joy of faith were strong, we might do.

Christ's Appearances to Mary Magdalene and the Two Disciples.

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. 10 And she went and told them that had been with him, as they mourned and wept. 11 And they, when they had heard that he was alive, and had been seen of her, believed not. 12 After that he appeared in another form unto two of them, as they walked, and went into the country. 13 And they went and told it unto the residue: neither believed they them.

We have here a very short account of two of Christ's appearances, and the little credit which the report of them gained with the disciples.

I. He appeared to Mary Magdalene, to her first in the garden, which we have a particular narrative of, John xx. 14. It was she out of whom he had cast seven devils; much was forgiven her, and much was given her, and done for her, and she loved much; and this honour Christ did her, that she was the first that saw him after his resurrection. The closer we cleave to Christ, the sooner we may expect to see him, and the more to see of him.

Now, 1. She brings notice of what she had seen, to the disciples; not only to the eleven, but to the rest that followed him, as they mourned and wept, v. 10. Now was the time of which Christ had told them, that they should mourn and lament, John xvi. 20. And it was an evidence of their great love to Christ, and the deep sense they had of their loss of him. But when their weeping had endured a night or two, comfort returned, as Christ has promised; I will see you again, and your heart shall rejoice. Better news cannot be brought to disciples in tears, than to tell them of Christ's resurrection. And we should study to be comforters to disciples that are mourners, by communicating to them our experiences, and what we have seen of Christ.

2. They could not give credit to the report she brought them. They heard that he was alive, and had been seen of her. The story was plausible enough, and yet they believed not. They would not say that she made the story herself, or designed to deceive them; but they fear that she is imposed upon, and that it was but a fancy that she saw him. Had they believed the frequent predictions of it from his own mouth, they would not have been now so incredulous of the report of it.

II. He appeared to two of the disciples, as they went into the country, v. 12. This refers, no doubt, to that which is largely related (Luke xxiv. 13, &c.), of which passed between Christ and the two disciples going to Emmaus. He is here said to have appeared to them in another form, in another dress than what he usually wore, in the form of a traveller, as, in the garden, in such a dress, that Mary Magdalene took him for the gardener; but that he had really his own countenance, appears by this, that their eyes were holden, that they should not know him; and when that restrain on their eyes was taken off, immediately they knew him, Luke xxiv. 16-31. Now,

1. These two witnesses gave in their testimony to this proof of Christ's resurrection; They went and told it to the residue, v. 13. Being satisfied themselves, they were desirous to give their brethren the satisfaction they had, that they might be comforted as they were.

2. This did not gain credit with all; Neither believed they them. They suspected that their eyes also deceived them. Now there was a wise providence in it, the proofs of Christ's resurrection were given in thus gradually, and admitted thus cautiously, that so the assurance with which the apostles preached this doctrine afterward, when they ventured their all upon it, might be the more satisfying. We have the more reason to believe those who did themselves believe so slowly: had they swallowed it presently, they might have been thought credulous, and their testimony the less to be regarded; but their disbelieving at first, shows that they did not believe it afterward but upon a full conviction.

Christ's Appearance to the Eleven.

14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. 15 And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

Here is, I. The conviction which Christ gave his apostles of the truth of his resurrection (v. 14); He appeared to them himself, when they were all together, as they sat at meat, which gave him an opportunity to eat and drink with them, for their full satisfaction; see Acts x. 41. And still, when he appeared to them, he upbraided them with their unbelief and hardness of heart, for even at the general meeting in Galilee, some doubted, as we find Matt. xxviii. 17. Note, The evidences of the truth of the gospel are so full, that those who receive it not, may justly be upbraided with their unbelief; and it is owing not to any weakness or deficiency in the proofs, but to the hardness of their heart, its senselessness and stupidity. Though they had not till now seen him themselves, they are justly blamed because they believed not them who had seen him after he was risen; and perhaps it was owing in part to the pride of their hearts, that they did not; for they thought, "If indeed he be risen, to whom should he delight to do the honour of showing himself but to us?" And if he pass them by, and show himself to others first, they cannot believe it is he. Thus many disbelieve the doctrine of Christ, because they think it below them to give credit to such as he had chosen to be the witnesses and publishers of it. Observe, It will not suffice for an excuse of our infidelity in the great day, to say, "We did not see him after he was risen," for we ought to have believed the testimony of those who did see him.

II. The commission which he gave them to set up his kingdom among men by the preaching of his gospel, the glad tidings of reconciliation to God through a Mediator. Now observe,

1. To whom they were to preach the gospel. Hitherto they had been sent only to the lost sheep of the house of Israel, and were forbidden to go into the way of the Gentiles, or into any city of the Samaritans; but now their commission is enlarged, and they are authorized to go into all the world, into all parts of the world, the habitable world, and to preach the gospel of Christ to every creature, to the Gentiles as well as to the Jews; to every human creature that is capable of receiving it. "Inform them concerning Christ, the history of his life, and death, and resurrection; instruct them in the meaning and intention of these, and of the advantages which the children of men have, or may have, hereby; and invite them, without exception, to come and share in them. This is gospel. Let this be preached in all places, to all persons." These eleven men could not themselves preach it to all the world, much less to every creature in it; but they and the other disciples, seventy in number, with those who should afterward to be added to them, must disperse themselves several ways, and, wherever they went, carry the gospel along with them. They must send others to those places whither they could not go themselves, and, in short, make it the business of their lives to send those glad tidings up and down the world with all possible fidelity and care, not as an amusement or entertainment, but as a solemn message from God to men, and an appointed means of making men happy. "Tell as many as you can, and bid them tell others; it is a message of universal concern, and therefore, ought to have a universal welcome, because it gives a universal welcome."

2. What is the summary of the gospel they are to preach (v. 16); "Set before the world life and death, good and evil. Tell the children of men that they are all in a state of misery and danger, condemned by their prince, and conquered and enslaved by their enemies." This is supposed in their being saved, which they would not need to be if they were not lost. "Now go and tell them," (1.) "That if they believe the gospel, and give up themselves to be Christ's disciples; if they renounce the devil, the world, and the flesh, and be devoted to Christ as their prophet, priest, and king, and to God in Christ a their God in covenant, and evidence by their constant adherence to this covenant their sincerity herein, they shall be saved from the guilt and power of sin, it shall not rule them, it shall not ruin them. He that is a true Christian, shall be saved through Christ." Baptism was appointed to be the inaugurating rite, by which those that embraced Christ owned him; but it is here put rather for the thing signified than for the sign, for Simon Magus believed and was baptized, yet was not saved, Acts viii. 13. Believing with the heart, and confessing with the mouth the Lord Jesus (Rom. x. 9), seems to be much the same with this here. Or thus, We must assent to gospel-truths, and consent to gospel-terms. (2.) "If they believe not, if they receive not the record God gives concerning his Son, they cannot expect any other way of salvation, but must inevitably perish; they shall be damned, by the sentence of a despised gospel, added to that of a broken law." And even this is gospel, it is good news, that nothing else but unbelief shall damn men, which is a sin against the remedy. Dr. Whitby here observes, that they who hence infer "that the infant seed of believers are not capable of baptism, because they cannot believe, must hence also infer that they cannot be saved; faith being here more expressly required to salvation than to baptism. And that in the latter clause baptism is omitted, because it is not simply the want of baptism, but the contemptuous neglect of it, which makes men guilty of damnation, otherwise infants might be damned for the mistakes or profaneness of their parents."

3. What power they should be endowed with, for the confirmation of the doctrine they were to preach (v. 17); These signs shall follow them that believe. Not that all who believe, shall be able to produce these signs, but some, even as many as were employed in propagating the faith, and bringing others to it; for signs are intended for them that believe not; see 1 Cor. xiv. 22. It added much to the glory and evidence of the gospel, that the preachers not only wrought miracles themselves, but conferred upon others a power to work miracles, which power followed some of them that believed, wherever they went to preach. They shall do wonders in Christ's name, the same name into which they were baptized, in the virtue of power derived from him, and fetched in by prayer. Some particular signs are mentioned; (1.) They shall cast out devils; this power was more common among Christians than any other, and lasted longer, as appears by the testimonies of Justin Martyr, Origen, Irenæus, Tertullian Minutius Felix, and others, cited by Grotius on this place. (2.) They shall speak with new tongues, which they had never learned, or been acquainted with; and this was both a miracle (a miracle upon the mind), for the confirming of the truth of the gospel, and a means of spreading the gospel among those nations that had not heard it. It saved the preachers a vast labour in learning the languages; and, no doubt, they who by miracle were made masters of languages, were complete masters of them and of all their native elegancies, which were proper both to instruct and affect, which would very much recommend them and their preaching. (3.) They shall take up serpents. This was fulfilled in Paul, who was not hurt by the viper that fastened on his hand, which was acknowledged a great miracle by the barbarous people, Acts xxviii. 5, 6. They shall be kept unhurt by that generation of vipers among whom they live, and by the malice of the old serpent. (4.) If they be compelled by their persecutors to drink any deadly poisonous thing, it shall not hurt them: of which very thing some instances are found in ecclesiastical history. (5.) They shall not only be preserved from hurt themselves, but they shall be enabled to do good to others; They shall lay hands on the sick, and they shall recover, as multitudes had done by their master's healing touch. Many of the elders of the church had this power, as appears by Jam. v. 14, where, as an instituted sign of this miraculous healing, they are said to anoint the sick with oil in the name of the Lord. With what assurance of success might they go about executing their commission, when they had such credentials as these to produce!

The Ascension.

19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. 20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

Here is, 1. Christ welcomed into the upper world (v. 19): After the Lord had spoken what he had to say to his disciples, he went up into heaven, in a cloud; which we have a particular account of (Acts i. 9), and he had not only an admission, but an abundant entrance, into his kingdom there; he was received up, received in state, with loud acclamations of the heavenly hosts; and he sat on the right hand of God: sitting in a posture of rest, for now he had finished his work, and a posture of rule, for now he took possession of his kingdom; he sat at the right hand of God, which denotes the sovereign dignity he is advanced to, and the universal agency he is entrusted with. Whatever God does concerning us, gives to us, or accepts from us, it is by his Son. Now he is glorified with the glory he had before the world.

2. Christ welcomed in this lower world; his being believed on in the world, and received up into glory, are put together, 1 Tim. iii. 16. (1.) We have here the apostles working diligently for him; they went forth, and preached every where far and near. Though the doctrine they preached, was spiritual and heavenly, and directly contrary to the spirit and genius of the world, though it met with abundance of opposition, and was utterly destitute of all secular supports and advantages, yet the preachers of it were neither afraid nor ashamed; they were so industrious in spreading the gospel, that within a few years the sound of it went forth into the ends of the earth, Rom. x. 18. (2.) We have here God working effectually with them, to make their labours successful, by confirming the word with signs following, partly by the miracles that were wrought upon the bodies of the people, which were divine seals to the Christian doctrine, and partly by the influence it had upon the minds of the people, through the operation of the Spirit of God, see Heb. ii. 4. These were properly signs following the word—the reformation of the world, the destruction of idolatry, the conversion of sinners, the comfort of saints; and these signs still follow it, and that they may do so more and more, for the honour of Christ and the good of mankind, the evangelist prays, and teaches us to say Amen. Father in heaven, thus let thy name be hallowed, and let thy kingdom come.

CHAP. XVI.

Verse. 1, 2. And when the Sabbath was past] AS God on the first day of the week drew the World out of that abhorred estate of nothing, and brought light out of [illegible: 1 word]: so did Christ, on that day, draw his people out of an2 Tim. 1. estate worse then nothing, and brought life and immortality to light by the Gospel.

Verse 4. And when they looked] Or, as some read it, when they looked up: for till now they may seem either to have gone plodding on with their eyes downward; or else to have looked on one another, as people use to do when they are conferring.

Verse 8. Any thing to any man] whom they met with, but hastened to the Disciples.

Verse 9. He appe red first] This honour done to Mary Magdalene, Mark relateth more at large then the rest: 'though otherwise, mostly, he be more brief then the rest.

Verse 15. Preach the Gospel] Eckins hence blasphemously [illegible: 1 word], [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. that Christ did never command his Apostles to write, but to preach only. [illegible: 1 word] every creature] That is, to Man, who is a little world, an Epitome of every creature. 2. To the Gentiles also, who had been denyed this favour of the Gospel, as if they had been none of Gods creatures.

Verse 16. He that beleeveth] That which you preach. And is baptized] As content to give up himself to Christ, and to receive his mark, making a publike profession of the faith. He that beleeveth not] He saith not, or, Is not baptized; for it is not the want, but the contempt of baptisme that damneth. Unbeleef is a bloudy sin, Heb. 10. 26. a heavie sin, Joh. 3. 19. a most ingratefull, inexcusable sinne, such as shuts a man up close prisoner in the dark dungeon of the Law, unto unavoydable destruction, Gal. 3. 23.

Verse 18. It shall not hurt them] No more shall the deadly poyson of sinne hurt those that have drunk it, if they belong to God; provided that they cast it up again quickly by Confession, and meddle no more with such a mischeif.

See this passage explained on Mt 28:1-8

Sweet spices. Aromatics. Substances used in embalming. The idea of sweetness is not, however, implied in the original, Many of the substances used for embalming were bitter; as, e.g., myrrh, and none of them perhaps could properly be called sweet. The word spices expresses all that there is in the original.

Anoint him. Embalm him. Or, apply these spices to his body to keep it from putrefaction. This is proof that they did not suppose he would rise again. And the fact that they did not expect he would rise gives more strength to the evidence for his resurrection.

(u) "And when the" Mt 28:1, Lk 24:1, Jn 20:1

It was very great. These words belong to the third verse: "Who shall roll us away the stone from the door of the sepulchre? for," the evangelist adds, "it was very great."

Sitting on the right side. As they entered. The sepulchre was large enough to admit persons to go into it; not unlike, in that respect, our vaults.

And Peter. It is remarkable that Peter is singled out for special notice. It was proof of the kindness and mercy of the Lord Jesus. Peter, just before the death of Jesus, had denied him. He had brought dishonour on his profession of attachment to him. He had been brought to see the crime, and to weep bitterly. It would have been right if the Lord Jesus had from that moment cast him off, and noticed him no more. But he loved him still. Having loved him once, he loved unto the end, Jn 13:1. As a proof that he forgave him, and still loved him, he sent him this special message---the assurance that though he had denied him, and had done much to aggravate his sufferings, yet he had risen, and was still his Lord and Redeemer. We are not to infer, because the angel said, "Tell his disciples and Peter," that Peter was not still a disciple. The meaning is, "Tell his disciples, and especially Peter:" sending to him a particular message. Peter was still a disciple. Before his fall, Jesus had prayed for him that his faith should not fail, (Lk 22:32;) and as the prayer of Jesus was always heard, Jn 11:42, so it follows that Peter still retained faith sufficient to be a disciple though, like other disciples, he was suffered to fall into sin.

Believed not. This is proof that they did not expect his resurrection; proof that they were not easily deceived; and that nothing but the clearest evidence could undeceive them.

He appeared in another form. In a form unlike his ordinary appearance, so much so that they did not at first know him. Lk 24:13 and Lk 24:14-31.

As they walked, and went into the country. To Emmaus, Lk 24:13.

(x) "two of them" Lk 24:13

The residue. The remainder. Those who remained at Jerusalem.

Mt 28:16 and Mt 28:17-20.

As they sat at meat. The word meat here means food, or meals. As they were reclining at their meals.

And upbraided them, etc. Rebuked them, or reproached them. This was done because, after all the evidence they had had of his resurrection, still they did not believe. This is a most important circumstance in the history of our Lord's resurrection. Never were men more difficult to be convinced of anything, than they were of that fact. And this shows, conclusively, that they had not conspired to impose on the world; that they had given up all for lost when he died; that they did not expect his resurrection; and all this is the strongest proof that he truly rose. They were not convinced, until it was impossible for them longer to deny it. Had they expected it, they would have caught easily at the slightest evidence, and even turned every circumstance in favour of such an event. It may be added, that it was impossible that eleven men of good natural understanding should have been deceived in so plain a case. They had been with Jesus three years; they perfectly knew his features, voice, manner. And it was impossible that they should have been deceived by any one who might have pretended to have been the Lord Jesus.

(y) "Afterward" Lk 24:36, 1Cor 15:5 (1) "sat" or "together" (z) "unbelief" Lk 24:25

Into all the world. To the Gentiles as well as the Jews. This was contrary to the opinions of the Jews, that the Gentiles should be admitted to the privileges of the Messiah's kingdom, or that the partition wall between them should be broken down. See Acts 22:21,22. It was long before the disciples could be trained to the belief that the gospel was to be preached to all men; and it was only by special revelation, even after this command, that Peter preached to the Gentile centurion, Acts 10:1. Jesus has graciously ordered that the preaching of the gospel shall be stopped by no barriers. Wherever there is man, there it is to be proclaimed. To every sinner he offers life; and all the world is included in the message of mercy, and every child of Adam offered eternal salvation.

Preach. Proclaim: make known: offer. To do this to every creature, is to offer pardon and eternal life to him on the terms of the plan of mercy--through repentance and faith in the Lord Jesus.

The Gospel. The good news. The tidings of salvation. The assurance that the Messiah is come, and that sin may be forgiven, and the soul saved.

To every creature. To the whole creation. That is, to every human being. Man has no right to limit this offer to any class of men. God commands his servants to offer the salvation to all men. If they reject it, it is at their peril. God is not to blame if they do not choose to be saved. His mercy is manifest; his grace is boundless in offering life to a creature so guilty as man.

(b) "creature" Rom 10:18, Col 1:23

He that believeth. That is, believeth the gospel. Credits it to be true, and acts as if it were true. This is the whole of faith. Man is a sinner, he should act on the belief of this truth, and repent. There is a God. Man should believe it, and fear and love him, and seek his favour. The Lord Jesus died to save him. To have faith in him, is to believe that this is true, and to act accordingly; i.e., to trust him, to rely on him, to love him, to feel that we have no merit, and to cast our all upon him. There is a heaven and a hell. To believe this, is to credit the account, and act as if it were true; to seek the one, and avoid the other. We are to die. To believe this, is to act as if this were so; to be in readiness for it, and to expect it daily and hourly. In one word, faith is feeling and acting as if there were a God, a Saviour, a heaven, a hell; as ff we were sinners, and must die; as if we deserved eternal death, and were in danger of it; and, in view of all, casting our eternal interests on the mercy of God in Christ Jesus. To do this, is to be a Christian; not to do it, is to be an infidel.

Is baptized. Is initiated into the church by the application of water, as significant that he is a sinner, and needs the purifying influences of the Holy Ghost. It is worthy of remark, that Jesus has made baptism of so much importance, he did not say, indeed, that a man could not be saved without baptism, but he has strongly implied that where this is neglected, knowing it to be a command of the Saviour, it endangers the salvation of the soul. Faith and baptism are the beginnings of a Christian life: the one the beginning of piety in the soul, the other of its manifestation before men, or of a profession of religion. And every man endangers his eternal interest by being ashamed of Christ before men. See Mk 8:38.

Shall be saved. Saved from sin, (Mt 1:21,) and from eternal death, (Jn 5:24; 3:36,) and raised to eternal life in heaven, Jn 5:28,29; 17:2,24.

Shall be damned. That is, condemned by God, and cast off from his presence, 2Thes 1:6-9. It implies that they will be adjudged to be guilty by God in the day of judgment, Rom 2:12,16, Mt 25:41; that they will deserve to die for ever, (Rom 2:6,8) and that they will be cast out into a place of woe to all eternity, Mt 25:46. It may be asked how it can be just in God to condemn men for ever for not believing the gospel. I answer:

(1.) God has a right to appoint his own terms of mercy.

(2.) Man has no claim on him for heaven

(3.) The sinner rejects the terms of salvation knowingly, deliberately, and perseveringly.

(4.) He has a special disregard and contempt for the gospel.

(5.) His unbelief is produced by the love of sin.

(6.) He shows by this that he has no love for God, and his law, and for eternity.

(7.) He slights the objects dearest to God, and most like him; and,

(8.) he must be miserable. A creature who has no confidence in God, who does not believe that he is true or worthy of his regard, and who never seeks his favour, must be wretched. He rejects God, and he must go into eternity without a Father and without a God. And he has no source of comfort in himself, and must die for ever. There is no being in eternity but God that can make man happy; and without his favour the sinner must be wretched.

(c) "he that believeth" Jn 3:18,36, Acts 16:31-33, Rom 10:9, 1Pet 3:21 (d) "but he" Jn 12:48, 2Thes 2:12

And these signs. These miracles. These evidences that they are sent from God.

Them that believe. The apostles and those in the primitive age who were endowed with like power. The promise is fulfilled if it can be shown that these signs followed in the case of any who believed, and it is not necessary to suppose that they would follow in the case of all. The meaning is, that they should be the result of faith, or of the belief of the gospel. It is true that they were. They were shown in the case of the apostles and early Christians. The infidel cannot say that the promise has not been fulfilled, unless he can show that it never occurred; the Christian should be satisfied that the promise was fulfilled if these miracles were ever actually wrought, though they do not occur now; and the believer now should not expect a miracle in his case. Miracles were necessary for the establishment of religion in the world; they are not necessary now.

In my name. By my authority, and using the power that would in such cases, if bodily present. This was done: and in this they differed essentially from the manner in which Jesus himself wrought miracles, He did it in his own name. He did it as possessing original, underived authority. See the account of his stilling the sea, (Mt 8:26, etc.) of his healing the sick, Mt 9:5,6; of his raising Lazarus, Jn 11:1. The prophets spoke in the name of the Lord. The apostles did likewise, Acts 3:6, etc. There was, therefore, an important difference between Jesus and all the other messengers that God has sent into the world, He acted in his own name; they in the name of another, he wielded his own power; they were the instruments by which God put forth the omnipotence of his arm to save. He was, therefore, God; they were men of like passions as other men, Acts 14:15.

Shall they cast out devils. Mt 4:24. Comp. Acts 16:16-18.

Shall speak with new tongues. Shall speak other languages than their native language. This was remarkably fulfilled on the day of Pentecost, Acts 2:4-11. It existed also in other places. See 1Cor 12:10,18.

(e) "in my name" Lk 10:17, Acts 5:16, 8:7, 16: 18, 19:12 (f) "speak with new" Acts 2:4, 10:46, 1Cor 12:10,28

They shall take up serpents. When it is necessary for the sake of establishing religion, they shall handle poisonous reptiles without injury: thus showing that God was with him, to keep them from harm. This was literally fulfilled when Paul shook the viper from his hand. See Acts 28:5,6.

Any deadly thing. Any poison usually causing death.

Shall not hurt them. There is a similar promise in Isa 43:2.

They shall lay hands on the sick, etc. See instances of this in the Acts of the Apostles, Acts 3:6,7, 5:15, etc.

(g) "serpents" Lk 10:19, Acts 28:5 (h) "they shall lay" Acts 5:15,16, 28:8, Jas 5:14,15

He was received up into heaven. In a cloud from the Mount of Olives. See Acts 1:9.

The right hand of God. We are not to suppose that God has hands, or that Jesus sits in any particular direction from God. This phrase is taken from the manner of speaking among men, and means that he was exalted to honour and power in the heavens. It was esteemed the place of the highest honour to be seated at the right hand of a prince. So, to be seated at the right hand of God, means only that Jesus is exalted to the highest honor of the universe. Compare Eph 1:20-22.

(i) "so then" Acts 1:2,3, Lk 24:51 (k) "on the right hand" Ps 110:1, 1Pet 3:22, Rev 3:21

They went forth. The apostles.

Every where. In all parts of the world. See the account in the Acts and the Epistles.

The Lord working with them. By miracles; by removing obstacles; by supporting them, and by giving the gospel success, and making it effectual to saving men.

Confirming the word. Showing it to be the word of God, or a revelation from heaven.

With signs following. By attending miracles. By raising the dead, healing the sick, etc., as signs that God was with them, and had sent them forth to preach.

Amen. Truly, verily. So be it. This word here is of no authority. There is no reason to think that it was added by Mark.

Mark is more concise than any other of the evangelists. In most instances he coincides with Matthew, though he has added some circumstances which Matthew had omitted. There is no evidence, however, that he copied from Matthew. The last chapter in Mark contains some things omitted in Matthew, and some things of fearful import. We learn from it that the gospel is to be preached to all mankind. Every man is to be offered eternal life; and he rejects it at his peril. The condition of the man who will not believe is fearfully awful. The Son of God has solemnly declared that he shall be damned. He will judge the world; and there is none that can deliver out of his hand. No excuse will be allowed for not believing. Unless a man has faith, he must be lost for ever. This is the solemn assurance of the whole Bible, and in view of this awful declaration of the merciful Redeemer, how sad is the condition of him who has no confidence in Jesus, and who has never looked to him for eternal life! And how important that without delay he should make his peace with God, and possess that faith which is connected with eternal life!

(l) "the Lord" Acts 5:12, 14:3, Heb 2:4

[That they might come and anoint him.] "What is that, that is allowed as to the living [on the sabbath day], but as to the dead it is not? It is anointing."

[And very early in the morning, &c.] The distinction of the twilight among the Rabbins was this:

I. The hind [cerva] of the morning: the first appearance of light. "R. Chaija Rabba, and R. Simeon Ben Chalaphta, travelling together in a certain morning, in the valley of Arbel, saw the hind of the morning, that its light spread the sky. R. Chaija said, Such shall be the redemption of Israel. First, It goes forward by degrees, and by little and little; but by how much the more it shall go forward, by so much the more it shall increase."

It was at that time that Christ arose; namely, in the first morning; as may be gathered from the words of Matthew. And to this the title of the two-and-twentieth Psalm seems to have respect. See also Revelation 22:16; "I am the bright and morning star." And now you may imagine the women went out of their houses towards the sepulchre.

II. When one may distinguish between purple colour and white. "From what time do they recite their phylacterical prayers in the morning? From that time, that one may distinguish between purple colour and white. R. Eliezer saith, Between purple colour and green." Before this time was the obscurity of the begun light, as Tacitus' expression is.

III. When the east begins to lighten.

IV. Sunrise. "From the hind of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise," &c.

According to these four parts of time, one might not improperly suit the four phrases of the evangelists. According to the first, Matthew's, as it began to dawn. According to the second, John's, early in the morning, when it was yet dark. To the third, Luke's, very early in the morning. To the fourth, Mark's, very early in the morning, and yet at the rising of the sun.

For the women came twice to the sepulchre, as John teacheth; by whom the other evangelists are to be explained: which being well considered, the reconciling them together is very easy.

[Neither believed they them.] That in the verses immediately going before the discourse, the question is of the two disciples going to Emmaus, is without all controversy: and then how do these things consist with that relation in Luke, who saith, that "they...returned to Jerusalem and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon," Luke 24:33,34. The word saying, evidently makes those to be the words of the eleven, and of those that were gathered together with them: which, when you read the versions, you would scarcely suspect...in the original Greek, since it is the accusative case, it is plainly to be referred to the eleven disciples, and those that were together with them. As if they had discourse among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Emmaus. And yet saith this our evangelist, that when those two had related the whole business, they gave credit no not to them. So that according to Luke they believed Christ was risen and had appeared to Simon, before they told their story; but according to Mark, they believed it not, no not when they had told it.

The reconciling, therefore, of the evangelists, is to be fetched thence, that those words pronounced by the eleven, The Lord is risen indeed, &c., doth not manifest their absolute confession of the resurrection of Christ, but a conjectural reason of the sudden and unexpected return of Peter.

I believe that Peter was gong with Cleophas into Galilee, and that being moved with the words of Christ told him by the women, "Say to his disciples and Peter, I go before you into Galilee." Think with yourself, how doubtful Peter was, and how he fluctuated within himself after his threefold denial; and how he gasped to see the Lord again, if he were risen, and to cast himself an humble supplicant at his feet. When, therefore, he heard these things from the women (and he had heard it indeed from Christ himself, while he was yet alive, that "when he arose he would go before them into Galilee"), and when the rest were very little moved with the report of his resurrection, nor as yet stirred from that place, he will try a journey into Galilee, and Alpheus with him. Which when it was well known to the rest, and they saw him return so soon, and so unexpectedly, "Certainly (say they) the Lord is risen, and hath appeared to Peter; otherwise, he had not so soon come back again." And yet when he and Cleophas open the whole matter, they do not yet believe even them.

[To every creature.] To every creature, a manner of speech most common among the Jews: by which,

I. Are denoted all men. "The Wise men say, Let the mind of man always be mingled [or complacent] to the 'creatures.'" The Gloss there is; "To do with every man according to complacency." He makes the Holy Spirit to dwell upon the 'creatures': that is, upon men. "In every judge in the bench of three is required prudence, mercy, religion, hatred of money, love of truth, and love of the 'creatures'": that is, the love of mankind.

II. But especially by that phrase the Gentiles are understood. "R. Jose saith, Woe to 'the creatures,' which see, and know not what they see; which stand, and know not upon what they stand; namely, upon what the earth stands," &c. He understands the heathens especially, who were not instructed concerning the creation of things. The speech of all the 'creatures' (that is, of the heathens) "is only of earthly things, And all the prayers of the 'creatures' are for earthly things; 'Lord, let the earth be fruitful, let the earth prosper.' But all the prayers of Israelites are only for the holy place; 'Lord, let the Temple be built,'" &c. Observe, how the creatures are opposed to Israelites.

And the parallel words of Matthew, chapter 28, do sufficiently prove this to be the sense of the phrase, every creature, in this place: that which in Mark is, preach to every creature, in that place in Matthew is, disciple all nations; as those words also of St. Paul, Colossians 1:23, the gospel that was preached in all the creation.

In the same sense you must, of necessity, understand the same phrase, Romans 8:22. Where, if you take the whole passage concerning the Gentiles breathing after the evangelical liberty of the sons of God, you render the sense very easy, and very agreeable to the mind of the apostle, and to the signification of the word creature, or creation: when they who render it otherwise dash upon I know not what rough and knotty sense. Let me, although it is out of my road, thus paraphrase the whole place:--

Romans 8:19: "'For the earnest expectation of the creature, or of the heathen world, waiteth for the revelation of the sons of God.' For God had promised, and had very often pronounced by his prophets, that he would gather together, and adopt to himself, innumerable sons among the Gentiles. Therefore, the whole Gentile world doth now greedily expect the revelation and production of those sons."

Verse 20. "For the creature, the whole heathen world, was subjected to the vanity of their mind (as Romans 1:21, became vain in their imaginations; and Ephesians 4:17, the Gentiles walk in the vanity of their mind), not willingly, but because of him that subjected it."

Verse 21. "Under hope, because the creature also" (or that heathen world) "shall be freed from the service of" (sinful) "corruption" (which is in the world through lust, 2 Peter 1:4), "into the (gospel) liberty of the sons of God": from the service of Satan, of idols, and of lusts, into the liberty which the sons of God enjoy through the gospel.

Verse 22. "For we know, that the whole creature" (or heathen world) "groaneth together, and travaileth, and, as it were, with a convex weight, boweth down unto this very time, to be born and brought forth."

Verse 23. "Neither the Gentiles only, but we Jews also (however we belong to a nation envious of the heathen), to whom God hath granted the firstfruits of the Spirit, we sigh among ourselves for their sakes, waiting for the adoption, that is, the redemption of our mystical body, whereof the Gentiles make a very great part."

The Lord of life was buried on the Friday, in the evening of that day on which he was crucified, and his holy body rested in the silent grave all the next day, and some part of the day following. Thus arose he again the third day, neither sooner nor later; not sooner, lest the truth of his death should have been questioned, that he did not die at all; and not later, lest the faith of his death should failed.

Accordingly when the sabbath was past, Mary Magdalene getting the other women together, she and they set out before day to visit the holy sepulchre; and about sun-rising they get to it, intending with their spices and odours farther to embalm their Lord's body.

Here observe, 1. That although the hearts of these holy women did burn with an ardent zeal and affection to their crucified Lord, yet the commanded duties of the sabbath are not omitted by them; they keep close, and silently spend that holy day in a mixture of grief and hope. A good pattern of sabbath sanctification, and worthy of our Christian imitation.

Observe, 2. These holy women go, but not empty-handed, she that bestowed a costly alabaster box of ointment upon Christ whilst alive, has prepared no less precious odours for Saviour's corpse. But what need of odours to perfume a body which could not see corruption? True, his holy body did not want them, but the love and affection of his friends could not with-hold them.

Observe, 3. How great a tribute of respect and honour is due and payable to the memory of these holy women, for their great magnanimity and courage; they followed Christ when his cowardly disciples left him, they accompanied him to the cross, they followed his hearse to the grave, when his disciples durst not appear; and now, very early in the morning, they go to visit his sepulchre, fearing neither the darkness of the night, nor the presence of the watchmen.

Learn hence, That courage is the special gift of God; and if he gives it to the feebler sex, even to timorous and fearful women, it is not in the power of men to make them afraid.

Observe here, 1. With what pomp and triumph doth our Lord arise; an angel is sent from heaven to roll away the stone. But could not Christ have risen without the angel's help? yes, doubtless; he that raised himself, could surely have rolled away the stone; but God thinks fit to send an officer from heaven to open the prison-door of the grave, and by setting our surety at liberty, proclaims our debt to the divine justice fully satisfied. Besides, it was fit that the angels, who had been witnesses of our Saviour's passion, should also be witnesses of his resurrection.

Observe, 2. Our Lord's resurrection declared, He is risen, he is not here. Almighty God never intended that the darling of his soul should be left in an obscure sepulchre; He is not here, said the angel, where they laid him, where you left him. Death has lost its prey, and the grave has lost its prisoner.

Observe, 3. It is not said, he is not here, for he is raised, but, He is risen. The word imports the active power of Christ, or the self-quickening principle by which Christ raised himself from the dead, He shewed himself alive after his passion Acts 1:3.

Hence learn, That it was the divine nature, or godhead, of Christ, which raised the human nature from death to life; others were raised from the grave by Christ's power; but he raised himself by his own power.

Observe, 4. The testimony or witness given of our Lord's resurrection; that of an angel in human shape. A young man clothed in a long white garment. But why is an angel the first publisher of our Saviour's resurrection? Surely the dignity of our Lord's person, and the excellency of his resurrection require that it should be published. How very serviceable and officious the holy angels were in attending upon our Saviour in the days of his flesh, see in the note on Matt 28:6,7.

Observe, 5. The persons to whom our Lord's resurrection was first declared and made known; to women, to the two Marys. But why to women? And why to these women?

Why to women? Because God will make use of weak means for producing great effects; knowing that the weakness of the instrument redounds to the greater honour of the agent. In the whole dispensation of the gospel, God intermixes divine power with human weakness. Thus the conception of Christ was by the power of the Holy Ghost, but his mother was a poor woman, a carpenter's spouse; so the crucifixion of Christ was in between two thieves. But the powers of heaven and earth trembling, the rocks rending, the graves opening, shewed a mixture of divine power. Thus here God will honour what instruments he pleases for the accomplishment of his own purposes.

But why to these women; the two Marys, is the first discovery made of our Saviour's resurrection? Possibly it was a reward for their magnanimity and masculine courage; these women cleaved to Christ when the apostles forsook him; they assisted at his cross, they attended at his funeral, they waited at his sepulchre; these women had more courage than the apostles, therefore God makes them apostles to the apostles, this was a tacit rebuke, a secret check given to the apostles, that they should be out-done by women; these holy women went before the apostles in the last services that were done for Christ, and therefore the apostles come after them in their rewards and comforts.

Observe, 6. The evidence which the angel offers to the women, to evince and prove the verity and certainty of our Saviour's resurrection, namely, by an appeal to their senses; Behold the place where they laid him; the senses, when rightly disposed, are the proper judges of all sensible objects, and accordingly Christ himself did appeal to his disciples senses concerning the truth of his own resurrection: Behold my hands and my feet, that it is I myself.

And indeed, if we must not believe our senses, we shall want the best external evidence for the proof of the certainty and truth of the Christian religion; namely, the miracles wrought by Christ and his apostles: for what assurance can we have of the reality of those miracles, but from our senses?

Therefore, says our Saviour, If you believe not me, yet believe the works that I do; that is, the miracles which I have wrought before your eyes.

Now as my senses tell me that Christ's miracles were true, so they assure me that the doctrine of transubstantiation is false.

From the whole, note, That the Lord Jesus Christ, by the omnipotent power of his godhead, revived and rose again from the dead the third day, to the terror and consternation of his enemies, and the unspeakable joy and consolation of believers.

Observe, lastly, The quick dispatch made of the joyful news of our Lord's resurrection to the sorrowful disciples: Go tell my brethren, says Christ, Matt 28:10. Christ might have said, "Go tell those apostate apostles, that cowardly left me in my danger, that durst not own me in the high priest's hall, that durst not come within the shadow of my cross, nor within sight of my sepulchre;" not a word of this, by way of upbraiding them for their late shameful cowardice, but all words of kindness; Go tell my brethren.

Where note, That Christ calls them brethren after his resurrection and exaltation; thereby shewing that the change in his condition had wrought no change in his affection towards his poor disciples' but those that were his brethren before, in the time of his basement, are still so after his exaltation and advancement? God tell his disciples and Peter, says the angel.

Where note, That St. Peter is here particularly named, not because of his primacy and superiority over the rest of the apostles, as the church of Rome would have it, but because he had sorrow, and stood most in need of comfort; therefore, says Christ by the angel, speak particularly to Peter, be sure that his sad heart be comforted with his joyful news, that he may know that I am friends with him, notwithstanding his late cowardice; Tell the disciples and Peter, that he goeth before you into Galilee.

But why into Galilee? because Jerusalem was now a forsaken place, and people abandoned to destruction; but Galilee was a place where Christ's ministry was more acceptable. Such places shall be most honoured with Christ's presence, where his gospel is most accepted.

An account is here given of a threefold appearance of Christ after his resurrection.

1. To Mary Magdalene, not to the virgin Mary; and it is observable, That our blessed Saviour, after his resurrection, first appeared to Mary Magdalene, a grievous sinner, for the comfort of all true penitents. Mary goes immediately to his disciples, whom she finds weeping and mourning, and tells them, She had seen the Lord; but they believed them not.

The second appearance was to the two disciples going into the country, that is, into the village of Emmaus; as they were in the way, Jesus joined himself to their company, but their eyes were holden by the power of God, that they did not discern him in his own proper shape, but apprehended him to be another person whom they conversed with.

His third appearance was to the eleven as they sat at meat, whom he upbraids with their unbelief; and, to convince them effectually that he was risen from the dead; he eats with them a piece of broiled fish, and of an honeycomb. Not that he needed it, seeing he was now become immortal, but to assure them that he had still the same body.

From the whole, note, How industriously our Lord endeavours to confirm his disciples faith in the doctrine of his resurrection; so slack and backward were they to believe that the Messiah was risen from the dead, that all the predictions of scripture, all the assurances they had received from our Saviour's mouth, yea, all the appearances of our Saviour to them, after he was actually risen from the dead, were little enough to confirm and establish them in the certain belief that he was risen from the dead.

Here our Saviour gives commission to his disciples to congregate and gather a Christian church out of all nations, to go forth and preach the gospel to every creature; that is, to all reasonable creatures that are capable of it; not to the Jews only, but to the Gentiles also, without any distinction of country, age, or sex whatsoever.

Learn hence, That the apostles and first planters of the gospel had a commission from Christ to go amongst the Pagan Gentiles, without limitation or distinction, to instruct them in the saving mysteries of the gospel.

The second branch of their commission was, to baptize.

Where observe, The encouraging promise made by Christ, He that believeth and is baptized shall be saved; that is, he that receiveth and embraceth the gospel preached by you, and thereupon becomes a proselyte and disciple of Christ, and receives baptism, the seal of the new covenant, shall for all his former sins receive pardon, and upon his perseverance obtain eternal life; but he that stands out obstinately and impenitently shall certainly be damned.

The two damning sins under the gospel, are infidelity and hypocrisy; not receiving Christ for their Lord and Saviour by some, or doing this feignedly by others.

Happy are they in whom the preaching of the gospel produceth such a faith as is the parent and principle of obedience; He that so believeth and is baptized, shall be saved.

Accordingly, some paraphrase the words thus: "He that believeth, and is baptized, shall be saved; that is, he shall, by virtue of the faith in baptism, be put into a state of salvation; so that if they continue in that faith, and do not wilfully recede from his baptismal covenant, he shall actually be saved."

Note farther, That they who hence conclude that infants are not capable of baptism, because they cannot believe, must also hence conclude, that they cannot be saved, because they cannot believe; for faith is more expressly required to salvation, than to baptism.

Note lastly, that though it be said, He that believeth and is baptized, shall be saved; it is not said, He that is not baptized, shall be damned: because it is not the want, but the contempt of baptism that damns, otherwise infants might be damned for their parents neglect.

Here we have a gracious promise of Christ, that in order to the spreading and propagating the gospel, as far as may be, the Spirit should be poured forth abundantly from on high upon the apostles, and thereby they should be enabled to work miracles, to cast out devils, to speak strange languages, which we read they did, Acts 2:1-47.

And this power of working miracles, continued in the church an hundred years after Christ's ascension, until Christianity had taken root in the hearts of men. Iraeneus, lib. 2. chap. 58. says, that many believers, besides the apostles, had this power of working miracles; as new-set plants are watered at first, till they have taken fast rooting, so, that the Christian faith might grow the faster, God watered it with miracles at its first plantation.

Yet observe, That all the miracles which they had power to work, were healing and beneficient; not terrifying judgments, but acts of kindness and mercy. It was our Saviour's design to bring over persons to Christianity by lenity, mildness, and gentleness, not to affright them into a compliance with astonishing judgment, which might affect their fear, but little influence their faith: for the will and consent of persons to the principles of any religion, especially the Christian, is like a royal fort which must not be stormed by violence, but taken by surrender.

Here we have the grand article of our Christian faith asserted, namely, our Saviour's ascension into heaven, together with his exaltation there, expressed by his sitting at God's right hand; he ascended now to heaven in his human nature, for in his divine nture he was there already; and it was necessary that he should thus ascend, in order to his own personal exaltation and glorification.

When he was on earth, his humility, patience, and self-denial, were exercised by undergoing God's wrath, the devil's rage, and man's cruelty; now he goes to heaven, that they may be rewarded; he that is a patient sufferer upon earth, shall be a triumphant conqueror in heaven; also with respect to his church on earth, it was necessary that our Lord should ascend up into heaven, namely, to send down the Holy Spirit upon his apostles, which he did at the feast of Penticost. "If I go not away, says Christ, the Comforter will not come; but if I depart, I will send him unto you;" and likewise to be a powerful advocate and intercessor with his Father in heaven; on the behalf of his church and children here upon earth. Christ is entered into heaven itself, there to appear in the presence of God for us Heb 9:24.

Finally, Christ ascended into heaven, to give us an assurance, that in due time we should ascend after him, I go to prepare a place for you Joh 14:2.

Hence, the apostle calls our Saviour, our forerunner Heb 6:20. Now if Christ in his ascension, was a forerunner, then there are some to follow after.

To the same purpose is that expression of the apostle, He hath made us sit together in heavenly places in Christ Eph 2:6; that is, we are already sat down in him, and ere long, shall sit down by him as his members. The only way to this, namely, to ascend unto, and sit down with, Christ in heaven, is to live like him, and to live unto him, here on earth: If any man love me, he will follow me, and where I am, there shall also my servant be Joh 12:26.

Observe here, first, The general publication of the gospel by the apostles; they went and preached everywhere.

Secondly, the reason of the efficacy and success of it; namely, that divine and miraculous power which accompanied the preaching of it; The Lord wrought with them, and confirmed the word with signs following.

Observe, 1. The general publication of the gospel by the apostles; they went forth and preached everywhere. The industry of the holy apostles was incredibly great, yet was their success greater then their industry; even beyond all human expectation; which will evidently appear, if we consider,

1. The vast spreading of the gospel so far in so short a space of time; for in thirty years time after Christ's death, it was spread through the greatest part of the Roman empire, and reached as far as Parthia and India.

2. The wonderful power and efficacy which the gospel had upon the lives and manners of men; the generality of those that entertained the gospel were obedient to it, both in word and deed; because Christianity being an hated and persecuted profession, no man could have any inducement to embrace it, that did not resolve to practice it, and live up unto it.

3. The weakness and meanness of the instruments that were employed in propagating the gospel, shews the success of it to be very great and strange; a company of plain and illiterate men, most of them destitute of the advantages of education, and unassisted by the countenance of any authority whatsoever; yet did they in a short space, draw the world after them.

The powerful opposition which was raised against the gospel, namely, the prejudices of education, the power of in-dwelling lusts, and also the powers of the world then in being, did strongly combine against it, yet did Christianity bear up against all this opposition, and made its way through all the resistance that the lusts and prejudices of men, armed with the power and authority of the whole world, could make against it.

4. The great discouragements that men were then under to embrace the gospel and the Christian profession; all the evils of this world threatened them, mockings and scourgings, banishments and imprisonments, reproach and ruin; death, in all its fearful shapes, was presented to them, to deter them from embracing this religion.

Observe, therefore, 2. The reason of this wonderful success, The Lord wrought with them, and confirmed the word with signs following.

The Lord wrought with them; this points at the inward operation of the Holy Spirit upon the minds of men.

O! it is sweet and prosperous working in fellowship with Christ and his Holy Spirit; he directs his ministers, he assists them, he guides their lips, influences their minds, quickens their affections, sets home their instructions, and crowns all with signs; that is, confirmed their doctrine with miracles, such as healing diseases, raising the dead, casting out the devils, inflicting corporeal diseases on scandalous persons, and sometimes death itself.

From the whole, we gather the truth and divinity of the Christian religion; that it was, and is certainly, of God; and therefore never could, never can, be overthrown.