Matthew 28 commentary

Christ rose the third day after his death; that was the time he had often spoken of. On the first day of the first week God commanded the light to shine out of darkness. On this day did He who is the Light of the world, shine out of the darkness of the grave; and this day is from henceforward often mentioned in the New Testament, as the day which Christians religiously observed in solemn assemblies, to the honour of Christ. Our Lord Jesus could have rolled back the stone by his own power, but he chose to have it done by an angel. The resurrection of Christ, as it is the joy of his friends, so it is the terror and confusion of his enemies. The angel encouraged the women against their fears. Let the sinners in Zion be afraid. Fear not ye, for his resurrection will be your consolation. Our communion with him must be spiritual, by faith in his word. When we are ready to make this world our home, and to say, It is good to be here, then let us remember our Lord Jesus is not here, he is risen; therefore let our hearts rise, and seek the things that are above. He is risen, as he said. Let us never think that strange which the word of Christ has told us to expect; whether the sufferings of this present time, or the glory that is to be revealed. It may have a good effect upon us, by faith to view the place where the Lord lay. Go quickly. It was good to be there, but the servants of God have other work appointed. Public usefulness must be chosen before the pleasure of secret communion with God. Tell the disciples, that they may be comforted under their present sorrows. Christ knows where his disciples dwell, and will visit them. Even to those at a distance from the plenty of the means of grace, he will graciously manifest himself. The fear and the joy together quickened their pace. The disciples of Christ should be forward to make known to each other their experiences of communion with their Lord; and should tell others what God has done for their souls.

God's gracious visits usually meet us in the way of duty; and to those who use what they have for others' benefit, more shall be given. This interview with Christ was unexpected; but Christ was nigh them, and still is nigh us in the word. The salutation speaks the good-will of Christ to man, even since he entered upon his state of exaltation. It is the will of Christ that his people should be a cheerful, joyful people, and his resurrection furnishes abundant matter for joy. Be not afraid. Christ rose from the dead, to silence his people's fears, and there is enough in that to silence them. The disciples had just before shamefully deserted him in his sufferings; but, to show that he could forgive, and to teach us to do so, he calls them brethren. Notwithstanding his majesty and purity, and our meanness and unworthiness, he still condescends to call believers his brethren.

What wickedness is it which men will not be brought to by the love of money! Here was large money given to the soldiers for advancing that which they knew to be a lie, yet many grudge a little money for advancing what they know to be the truth. Let us never starve a good cause, when we see bad ones so liberally supported. The priests undertook to secure them from the sword of Pilate, but could not secure these soldiers from the sword of God's justice, which hangs over the heads of those that love and make a lie. Those men promise more than they can perform, who undertake to save a man harmless in doing a wilful sin. But this falsehood disproved itself. Had the soldiers been all asleep, they could not have known what passed. If any had been awake, they would have roused the others and prevented the removal; and certainly if they had been asleep, they never would have dared to confess it; while the Jewish rulers would have been the first to call for their punishment. Again, had there been any truth in the report, the rulers would have prosecuted the apostles with severity for it. The whole shows that the story was entirely false. And we must not charge such things to the weakness of the understanding, but to the wickedness of the heart. God left them to expose their own course. The great argument to prove Christ to be the Son of God, is his resurrection; and none could have more convincing proofs of the truth of that than these soldiers; yet they took bribes to hinder others from believing. The plainest evidence will not affect men, without the work of the Holy Spirit.

This evangelist passes over other appearances of Christ, recorded by Luke and John, and hastens to the most solemn; one appointed before his death, and after his resurrection. All that see the Lord Jesus with an eye of faith, will worship him. Yet the faith of the sincere may be very weak and wavering. But Christ gave such convincing proofs of his resurrection, as made their faith to triumph over doubts. He now solemnly commissioned the apostles and his ministers to go forth among all nations. The salvation they were to preach, is a common salvation; whoever will, let him come, and take the benefit; all are welcome to Christ Jesus. Christianity is the religion of a sinner who applies for salvation from deserved wrath and from sin; he applies to the mercy of the Father, through the atonement of the incarnate Son, and by the sanctification of the Holy Spirit, and gives up himself to be the worshipper and servant of God, as the Father, Son, and Holy Ghost, three Persons but one God, in all his ordinances and commandments. Baptism is an outward sign of that inward washing, or sanctification of the Spirit, which seals and evidences the believer's justification. Let us examine ourselves, whether we really possess the inward and spiritual grace of a death unto sin, and a new birth unto righteousness, by which those who were the children of wrath become the children of God. Believers shall have the constant presence of their Lord always; all days, every day. There is no day, no hour of the day, in which our Lord Jesus is not present with his churches and with his ministers; if there were, in that day, that hour, they would be undone. The God of Israel, the Saviour, is sometimes a God that hideth himself, but never a God at a distance. To these precious words Amen is added. Even so, Lord Jesus, be thou with us and all thy people; cause thy face to shine upon us, that thy way may be known upon earth, thy saving health among all nations.

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

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

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

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

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

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

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

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

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

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

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

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

Matthew 28:8. And they departed quickly. The three Evangelists pass by what John relates about Mary Magdalene, (20:2,) that she returned into the city before she had seen the angels, and complained with tears that the body of Christ had been taken away. Here they mention only the second return to the city, when she, and other women who accompanied her, told the disciples that Christ was risen; which they had learned both from the words and testimony of the angel, and from seeing Christ himself. Now before Christ showed himself, they already ran to the disciples, as they had been commanded by the angel. On the road they received a second confirmation, that they might with greater certainty assert the resurrection of the Lord.

With fear and great joy. By these words Matthew means that they were indeed gladdened by what the angel told them, but, at the same the were struck with fear, so that they were held in suspense between joy and perplexity. For there are sometimes opposite feelings in the hearts of the godly, which move them alternately in opposite directions, until at length the peace of the Spirit brings them into a settled condition. For if their faith had been strong, it would have given them entire composure by subduing fear; but now fear, mingled with joy, shows that they had not yet fully relied on the testimony of the angel. And here Christ exhibited a remarkable instance of compassion, in meeting them while they thus doubted and trembled, so as to remove all remaining doubt.

Yet there is some diversity in the words of Mark, that they fled, seized with trembling and amazement, so that through fear they were dismayed. But the solution is not very difficult; for though they were resolved to obey the angel, still they had not power to do so, “Toutesfois le moyen leur defailloit, et elles n’eussent sceu le faire;” — “yet they wanted the means, and would not have known how to do it.” if the Lord himself had not loosed their tongues. But in what follows there is greater appearance of contradiction; for Mark does not say that Christ met them, but only that he appeared first to Mary Magdalene, while Luke says nothing whatever of this appearance. But this omission ought not to appear strange to us, since it is far from being unusual with the Evangelists.

As to the difference between the words of Matthew and of Mark, it is possible that Magdalene may have been a partaker of so great a favor before the other women, or even that Matthew, by synecdoche, may have extended to all what was peculiar to one of their number. It is more probable, however, that Mark names her alone, because she first obtained a sight of Christ, and in a peculiar manner, in preference to the others, and yet that her companions also saw Christ in their order, and that on this account Matthew attributes it to all them in common. This was an astonishing instance of goodness, that Christ manifested his heavenly glory to a wretched woman, who had been possessed by seven devils, (Luke 8:2,) and, intending to display the light of a new and eternal life, began where there was nothing in the eyes of man but what was base and contemptible. But by this example Christ showed how generously he is wont to continue the progress of his grace, when he has once displayed it towards us; and, at the same time, he threw down the pride of the flesh.

9. And held his feet. This appears not to agree with the words of John, (20:17,) where he declares that Mary was forbidden to touch Christ. But it is easy to reconcile them. The Lord, perceiving that Mary was too eager to embrace and kiss his fleet, orders her to retire; because it was proper to correct the superstition, and to point out the design of his resurrection, which Mary was withheld from perceiving, partly by an earthly and carnal affection, and partly by foolish zeal. Yet at first the Lord permitted her to touch his feet, that nothing might be wanting to give her a full conviction; and, therefore, Matthew immediately adds, that they worshipped the Lord, which was a proof that they fully recognized him.

10. Then Jesus saith to them. We conclude, that it was an improper fear, from which Christ again delivers them; for though it arose out of admiration, still it was opposed to the tranquillity of faith. That they may raise themselves to Christ, the Conqueror of death, they are commanded to be cheerful. “De se resjouir, et ouster toute tristesse;” — “to be glad, and to lay aside all sadness.” But by those words we are taught that we never know aright our Lord’s resurrection, until, through the firm assurance which we have conceived in our hearts, we venture to rejoice that we have been made partakers of the same life. Our faith ought, at least, to proceed so far that fear shall not predominate.

Go, tell my brethren. When Christ ordered them to tell this to the disciples, by this message he again collected and raised up the Church, which was scattered and fallen down. For as it is chiefly by the faith of the resurrection that we are now quickened, so at that time it was proper that the disciples should have that life restored to them from which they had fallen. Here, to it is proper to remark the astonishing kindness of Christ, in deigning to bestow the name of brethren on deserters who had basely forsaken him. Nor can it be doubted that he intentionally employed so kind an appellation, for the purpose of soothing the grief by which he knew that they were grievously tormented. But as the Apostles were not the only persons who were acknowledged by him as brethren, let us know that this message was conveyed by the recommend of Christ, in order that it might afterwards come to us. And, therefore, we ought not to listen with indifference to the narrative of the resurrection, when Christ, with his own mouth, kindly invites us to receive the fruit of it on the ground of our being related to him as brethren. As to the interpretation which some have given to the word brethren, as denoting the cousins and other relatives of Christ, “Les cousins et autres parens de Christ.” their mistake is abundantly refuted by the context; for John expressly says that Mary came and told the disciples, (20:18;) and Luke immediately adds, that the women told these things to the apostles. Mark also agrees with them; for he says that Mary came and told it to the apostles, while they were mourning and weeping.

Matthew 28:11. And while they were departing. It is not only credible, but the fact is manifest, that the soldiers, to whom had been entrusted the charge of the sepulcher, were corrupted by a bribe, so that they were prepared to tell a lie at the bidding of the priests. They knew well that there was nothing which the priests dreaded more than that a report should gain credit that Christ rose on the third day after his death; and they knew that they had been sent there, that, by guarding the body, they might suppress that report. Those men, therefore, being addicted to making gain, and seizing on opportunities of making it from every quarter, after having found that their diligence was of no service to them, contrive a new method of cheating their employers out of their money. The words of Matthew — some of them came — leave it uncertain if a few cunning men adopted this resolution without communicating with the rest, or if they were sent, by a general agreement, in the name of all. The latter supposition appears to be more probable; for Matthew afterwards says that money was given, not to one or two, but generally to the soldiers, to induce them to commit perjury. It is at all events certain that, whether they all plotted together, or only a part of them, they sought to make profit of the cruel and implacable hatred which the priests bore towards Christ; and that, looking upon them as convicted of a crime. they abused their evil conscience to extort money from them. For, as usually happens with all wicked men, the priests, conscious of having done wrong, in order to cover their disgrace, were compelled to bribe the soldiers by a large reward. Thus it is evident that the reprobate, after having once given themselves up to a course of sinning, are continually entangled in new crimes; and this arises out of their desire to conceal their shame before men, while they give themselves no concern about the offense committed against God. Those wretched men not only bribe the soldiers by a large sum of money, but expose their own reputation and life to serious danger, should cognizance be taken of the crime. And what constrains them, in addition to the expense which they have laid out, to incur so serious a risk, but because inveterate rage does not permit them to withdraw until they have added sin to sin?

15. And this statement is currently reported. It was the finishing stroke of the vengeance of God to blind the Jews, that the resurrection of Christ was buried by the perjury of the soldiers, and that so gross a falsehood was believed. And hence it is evident that those who did not believe that Christ was risen were deceived by a voluntary error, as the world voluntarily gives itself up to be deceived by the snares of Satan. For if a man had but opened his eyes, it was unnecessary that he should make a long inquiry. Armed soldiers say that the body of Christ was stolen from them by a feeble, timid, small, and unarmed body of men. What plausible grounds have they for saying so? They add that this was done while they were asleep. How then do they come to know that it was stolen? And if they had any suspicion of the disciples, why did they not track their footsteps? Why did they not, at least, make a noise? It was therefore a childish subterfuge, which would not have screened them from punishment, if they had had to deal with an honest and upright governor; but through the connivance of Pilate, that enormous wickedness was allowed to pass unnoticed, In like manner, we see it happen every day, that irreligious judges give themselves little trouble, when truth is oppressed by fraud and malice; but, on the contrary, if they are not afraid of suffering damage, they appear to enter into collusion with base and infamous men.

Though it may appear strange that God should permit this false report to gain currency to extinguish the glory of his Son, we ought to render the honor which is due to his just vengeance. For we perceive that this nation deserved to have its light taken away by clouds, because it so eagerly seizes hold on an idle and childish falsehood; next, because almost all have struck on the stone of stumbling, it was proper that their eyes should be darkened, that they might not see that the cup of giddiness was presented to them; and, in short, that they were abandoned to every kind of madness, as Isaiah had foretold, (6:9.) For God would never have permitted them to be deceived by such a foolish credulity, but in order that those who had despised the Redeemer might be shut out from the hope of salvation; as he now inflicts a similar punishment on the ingratitude of the world, by giving loose reins to the reprobate, that they may go from bad to worse. But though this falsehood obtained currency among the Jews, this did not prevent the truth of the Gospel from flying at liberty to the very ends of the earth, as it always rises victorious over all the obstacles in the world.

MARK 16:12; LUKE 24:13-30

Mark 16:12

Luke 24:13-30

12. And after these things he appeared in another form to two of them who were walking, and were going into the country.

13. And lo, two of them were going, on the same day, to a village which was about sixty furlongs distant from Jerusalem, called Emmaus; 14. And they conversed with each other about all things that had taken place. 15. And it happened, while they were talking and reasoning, Jesus himself approached, and went with them. 16. But their eyes were held that they did not know him. 17. And he said to them, What are those discourses which you hold with each other, while you talk? and why “Pourquoy.” are you sad? 18. And one, whose name was Cleopas, answering said to him, Art thou only a stranger in Jerusalem, and knowest thou not those things which have happened there in these days? 19. And he said to them, What things? And they said to him, About Jesus of Nazareth, a man who was a prophet mighty in deed and in word before God and all the people: 20. And how our chief priests delivered him to be condemned to death, and crucified him. 21. But we hoped that he would be the person who should redeem Israel; and besides all these things, today is the third day since these things happened. 22. But also some women of our company made us astonished, who went early in the morning to the tomb; 23. And not having found his body, came, saying, that they had also seen a vision of angels, who said that he was alive. 24. And some of those who were with us went to the tomb, and found it to be as the women said; but him they saw not. 25. And he said to them, O fools, and slow of heart to believe all things which the prophets have spoken! 26. Ought not Christ to have suffered these things and to have entered into his glory? 27. And beginning at Moses and all the prophets, he expounded to them in all the Scriptures those things which related to himself. 28. And they approached the village to which they constrained him, saying, Remain with us; for it is towards evening, and the day is spent. And he went in to remain with them. 30. And it happened while he sat at table with them, he took bread and blessed, “Rendit graces;” — “gave thanks.” and broke it, and gave it to them.

Matthew 28:16. And the eleven disciples went into Galilee. Matthew, passing by those occurrences which we have taken out of the other three Evangelists, mentions only in what place the eleven disciples were appointed to the apostolic office. For—as we have already had frequent opportunities of perceiving—it was not the intention of the Evangelists to embrace every part of the history; because the Holy Spirit, who guided their pen, has thought fit to compose such a summary as we see out of their united testimonies. Matthew has therefore selected what was of the greatest importance to us, namely, that when Christ appeared to the disciples, he likewise commissioned them to be apostles, to convey into every part of the world the message of eternal life.

To the mountain where Jesus had appointed them. Though the mountain is not mentioned any where else, yet we con-elude that this spot in Galilee was known to Mary. “Que Christ enseigna nommément ce lieu-là a Marie;” — “that Christ expressly informed Mary respecting that place.”

17. But some doubted. It is wonderful that, after they had twice seen Christ, still some doubted. If any one choose to view this as referring to the first appearance, there will be no absurdity in that opinion; for the Evangelists are sometimes in the habit of blending a variety of transactions. But neither would it have the appearance of absurdity to suppose that in some of them the remains of their former terror led them again into hesitation; for we know that, when Christ appeared, they were struck with fear and amazement, till they had recovered their minds and had become accustomed to his presence. The meaning, therefor appears to me to be, that some at first hesitated, until Christ made a nearer and more familiar approach to them; but that when they certainly and absolutely recognized him, then they worshipped, because the splendor of his divine glory was manifest. And perhaps it was the same reason that suddenly caused them to doubt, and afterwards led them to worship him; namely, that he had laid aside the form of a servant, and had nothing in his appearance but what was heavenly.

18. And Jesus approached and spoke to them. His approach unquestionably removed all hesitation. Before relating that the office of teaching was committed to the disciples, Matthew says that Christ began by speaking of his power; and not without reason. For no ordinary authority would here have been enough, but sovereign and truly divine government ought to be possessed by him who commands them to promise eternal life in his ham to reduce the whole world under his sway, and to publish a doctrine which subdues all pride, and lays prostrate the whole of the human race. And by this preface Christ not only encouraged the Apostles to full confidence in the discharge of their office, but confirmed the faith of his gospel in all ages. Never, certainly, would the Apostles have had sufficient confidence to undertake so arduous an office, if they had not known that their Protector sitteth in heaven, and that the highest authority is given to him; for without such a support it would have been impossible for them to make any progress. But when they learn that he to whom they owe their services is the Governor of heaven and earth, this alone was abundantly sufficient for preparing them to rise superior to all opposition. As regards the hearers, if the contemptible appearance of those who preach the gospel weakens or retards their faith, let them learn to raise their eyes to the Master himself, by whose power the majesty of the Gospel ought to be estimated, and then they will not venture to despise him when speaking by his ministers.

He expressly calls himself the Lord and King of heaven and earth, because, by constraining men to obey him in the preaching of the gospel, he establishes his throne on the earth; and, by regenerating his people to a new life, and inviting them to the hope of salvation, he opens heaven to admit to a blessed immortality with angels those who formerly had not only crawled on the world, but had been plunged in the abyss of death. Yet let us remember that what Christ possessed in his own right was given to him by the Father in our flesh, or—to express it more clearly—in the person of the Mediator; for he does not lay claim to the eternal power with which he was endued before the creation of the world, but to that which he has now received, by being appointed to be Judge of the world. Nay, more, it ought to be remarked, that this authority was not fully known until he rose from the dead; for then only did he come forth adorned with the emblems of supreme King. To this also relate those words of Paul:

he emptied himself, (ἑαυτὸν ἐκένωσε,) therefore God hath exalted him, and given to him a name which is above every other name, (Philippians 2:7, 9.)

And though, in other passage the sitting at the right hand of God is placed after the ascension to heaven, as later in the order of time; yet as the resurrection and the ascension to heaven are closely connected with each other, with good reason does Christ now speak of his power in such magnificent terms.

19. Go out, therefore, and teach all nations. Though Mark, after having related that Christ appeared to the eleven disciples, immediately subjoins the command to preach the gospel, he does not speak of these as an unbroken series of events, for we learn from the enumeration of them which is given by Matthew, that the latter event did not take place before they had gone into Galilee. The meaning amounts to this, that by proclaiming the gospel everywhere, they should bring all nations to the obedience of the faith, and next, that they should seal and ratify their doctrine by the sign of the gospel. In Matthew, they are first taught simply to teach; but Mark expresses the kind of doctrine, that they should preach the gospel; and shortly afterwards Matthew himself adds this limitation, to teach them to observe all things whatsoever the Lord hath commanded.

Let us learn from this passage, that the apostleship is not an empty title, but a laborious office; and that, consequently, nothing is more absurd or intolerable than that this honor should be claimed by hypocrites, who live like kings at their ease, and disdainfully throw away from themselves the office of teaching. The Pope of Rome and his band proudly boast of their succession, as if they held this rank in common with Peter and his companions; and yet they pay no more regard to doctrine than was paid by the Luperci, or the priests of Bacchus and Venus. The God Pan, in honor of whom the grossest indecency was practiced at the festival of the Lupercalia, — Bacchus, the patron of drunkenness, — and Venus, the patroness of licentiousness, — recall to every one who is familiar with classical literature the degraded state of morals into which Rome had sunk amidst the proudest triumphs of civilization. Ancient Heathenism, like the Braminism of modern Hindostan, offered a ready apology for every species of crime, and associated with the history of its gods, and with the most sacred duties of religion, scenes so utterly impure, and so much fitted to inflame the basest passions, that the bare recital of them would offend a modest ear. By the present allusion, Calvin means something more than meets the eye, and reminds us that the Pope and his clergy not only “paid as little regard to Christian doctrine as the priests of Pan, and Bacchus, and Venus,” but that they too closely resembled them in the flagrant immorality of their lives. Above all, he points to the refinements of casuistry, the shocking disclosures of the confessional, and the profligacy of monastic life, in all of which, under the cloak of religion, practices, of which it is a shame even to speak, (Ephesians 5:12,) received the most direct encouragement. — Ed. And with what face, pray, do they claim to be the successors of those who, they are told, were appointed to be preachers of the gospel? But though they are not ashamed to display their impudence, still with every reader of sound judgment this single word is sufficient to lay prostrate their silly hierarchy—that no man can be a successor of the apostles who does not devote his services to Christ in the preaching of the gospel. In short, whoever does not fulfill the duties of a teacher acts wickedly and falsely by assuming the name of an apostle; and what is more—the priesthood of the New Testament consists in slaying men, as a sacrifice to God, by the spiritual sword of the word. Hence it follows, that all are but pretended and spurious priests who are not devoted to the office of teaching.

Teach all nations. Here Christ, by removing the distinction, makes the Gentiles equal to the Jews, and admits both, indiscriminately to a participation in the covenant. Such is also the import of the term: go out; for the prophets under the law had limits assigned to them, but now,

the wall of partition having been broken down, (Ephesians 2:14,)

the Lord commands the ministers of the gospel to go to a distance, in order to spread the doctrine of salvation in every part of the world. For though, as we have lately suggested, the right of the first-born at the very commencement of the gospel, remained among the Jews, still the inheritance of life was common to the Gentiles. Thus was fulfilled that prediction of Isaiah, (49:6,) and others of a similar nature, that Christ was

given for a light of the Gentiles, that he might be the salvation of God to the end of the earth.

Mark means the same thing by every creature; for when peace has been proclaimed to those that are within the Church, the same message reaches those who are at a distance, and were strangers, (Ephesians 2:17, 19.) How necessary it was that the apostles should be distinctly informed of the calling of the Gentiles, is evident from this consideration, that even after having received the command, they felt the greatest horror at approaching them, as if by doing so they polluted themselves and their doctrine.

Baptizing them. Christ enjoins that those who have submitted to the gospel, and professed to be his disciples, shall be baptized; partly that their baptism may be a pledge of eternal life before God:, and partly that it may be an outward sign of faith before men. For we know that God testifies to us the grace of adoption by this sign, because he engrafts us into the body of his Son, so as to reckon us among his flock; and, therefore, not only our spiritual washing, by which he reconciles us to himself, but likewise our new righteousness, are represented by it. But as God, by this seal confirms to us his grace, so all who present themselves for baptism do, as it were, by their own signature, ratify their faith. Now since this charge is expressly given to the apostles along with the preaching of the word, it follows that none can lawfully administer baptism but those who are also the ministers of doctrine. When private persons, and even women, are permitted to baptize, nothing can be more at variance with the ordinance of Christ, nor is it any thing else than a mere profanation. Besides, as doctrine is placed first in order, this points out to us the true distinction between this mystery and the bastard rites of the Gentiles, by which they are initiated into their sacred mysteries; for the earthly element does not become a sacrament until God quickens it by his word. As superstition improperly counterfeits all the works of God, foolish men forge various sacraments at their pleasure; but as the word, which is the soul, is not in them, they are idle and unmeaning shadows. Let us therefore hold that the power of the doctrine causes the signs to assume a new nature; as the outward working of the flesh begins to be the spiritual pledge of regeneration, when it is preceded by the doctrine of the gospel; and this is the true consecration instead of which, Popery has introduced to us the enchantments of sorcery.

Accordingly, it is said in Mark, He that shall believe and be baptized shall be saved. By these words Christ not only excludes from the hope of salvation hypocrites who, though destitute of faith, are puffed up only by the outward sign; but by a sacred bond he connects baptism with doctrine, so that the latter is nothing more than an appendage of the former. But as Christ enjoins them to teach before baptizing, and desires that none but believers shah be admitted to baptism, it would appear that baptism is not properly administered unless when it is preceded by faith. On this pretense, the Anabaptists have stormed greatly against infant baptism. But the reply is not difficult, if we attend to the reason of the command. Christ orders them to convey to all nations the message of eternal salvation, and confirms it by adding the seal of baptism. Now it was proper that faith in the word should be placed before baptism, since the Gentiles were altogether alienated from God, and had nothing in common with the chosen people; for otherwise it would have been a false figure, which offered forgiveness and the gift of the Spirit to unbelievers, who were not yet members of Christ. But we know that by faith those who were formerly despised are united to the people of God.

It is now asked, on what condition does God adopt as children those who formerly were aliens? It cannot, indeed, be denied that, when he has once received them into his favor, he continues to bestow it on their children and their children’s children. By the coming of Christ God manifested himself as a Father equally to the Gentiles and to the Jews; and, therefore, that promise, which was formerly given to the Jews, must now be in force towards the Gentiles,

I will be thy God, and the God of thy seed after thee, (Genesis 17:7.)

Thus we see that they who entered by faith into the Church of God are reckoned, along with their posterity, among the members of Christ, and, at the same time, called to the inheritance of salvation. And yet this does not involve the separation of baptism from faith and doctrine; because, though infants are not yet of such an age as to be capable of receiving the grace of God by faith, still God, when addressing their parents, includes them also. I maintain, therefore, that it is not rash to administer baptism to infants, to which God invites them, when he promises that he will be their God.

In the name of the Father, and of the Son, and of the Holy Spirit. This passage shows that the full and clear knowledge of God, which had been but darkly shadowed out under the Law and the Prophets, is at length fully discovered under the reign of Christ. True, indeed, the ancients would never have ventured to call God their Father, if they had not derived this assurance from Christ their Head; and the Eternal Wisdom of God, who is the fountain of light and life, was not wholly unknown to them. It was even one of their acknowledged principles, that God displays his power by the Holy Spirit. But at the commencement of the gospel God was far more clearly revealed in Three Persons; for then the Father manifested himself in the Son, his lively and distinct image, while Christ, irradiating the world by the full splendor of his Spirit, held out to the knowledge of men both himself and the Spirit.

There are good reasons why the Father, the Son, and the Holy Spirit, are expressly mentioned; for there is no other way in which the efficacy of baptism can be experienced than when we begin with the unmerited mercy of the Father, who reconciles us to himself by the only begotten Son; next, Christ comes forward with the sacrifice of his death; and at length, the Holy Spirit is likewise added, by whom he washes and regenerates us, (Titus 3:5,) and, in short, makes us partakers of his benefits. Thus we perceive that God cannot be truly known, unless our faith distinctly conceive of Three Persons in one essence; and that the fruit and efficacy of baptism proceed from God the Father adopting us through his Son, and, after having cleansed us from the pollutions of the flesh through the Spirit: creating us anew to righteousness.

Matthew 28:20. Teaching them to observe all things. By these words, as I have formerly suggested, Christ shows that, in sending the apostles, he does not entirely resign his office, as if he ceased to be the Teacher of his Church; for he sends away the apostles with this reservation, that they shall not bring forward their own inventions, but shall purely and faithfully deliver from hand to hand (as we say) what he has entrusted to them. Would to God that the Pope would subject to this rule the power which he claims for himself; for we would easily permit him to be the successor of Peter or of Paul, provided that he did not usurp a tyrannical dominion over our souls. But as he has set aside the authority of Christ, and infects the Church with his childish fooleries, this shows plainly enough how widely he has departed from the apostolic office. In short, let us hold that by these words teachers are appointed over the Church, not to put forward whatever they may think proper, but that they, as well as others, may depend on the mouth of the Master alone, so as to gain disciples for him, and not for themselves.

And, lo, I am with you always. As Christ gave to the apostles a commission which they were unable to discharge by reliance on merely human power, he encourages them by the assurance of his heavenly protection. For before promising that he would be with them, he began with declaring that he is the, King of heaven and earth, who governs all things by his power and authority.

The pronoun I must be viewed as emphatic; as if he had said that the apostles, if they wished zealously to perform their duty, must not consider what they are able to do, but must rely on the invincible power of those under whose banner they fight. The nature of that presence which the Lord promises to his followers ought to be understood spiritually; for it is not necessary that he should descend from heaven in order to assist us, since he can assist us by the grace of his Spirit, as if he stretched out his hand from heaven. For he who, in respect of his body, is at a great distance from us, not only diffuses the efficacy of his Spirit through the whole world, but even actually dwells in us.

Even to the end of the world. It ought likewise to be remarked, that this was not spoken to the apostles alone; for the Lord promises his assistance not for a single age only, but even to the end of the world. It is as if he had said, that though the ministers of the gospel be weak and suffer the want of all things: he will be their guardian, so that they will rise victorious over all the opposition of the world. In like manner, experience clearly shows in the present day, that the operations of Christ are carried on wonderfully in a secret manner, so that the gospel surmounts innumerable obstacles.

So much the more intolerable is the wickedness of the Popish clergy, when they take this as a pretext for their sacrilege and tyranny. They affirm that the Church cannot err, because it is governed by Christ; as if Christ, like some private soldier, hired himself for wages to other captains, and as if he had not, on the contrary, reserved the entire authority for himself, and declared that he would defend his doctrine, so that his ministers may confidently expect to be victorious over the whole world.

MARK 16:19-20; LUKE 24:50-53

Mark 16:19-20

Luke 24:50-53

19. And after the Lord had thus spoken to them, he was taken up into heaven, and sat down at the right hand of God. 20. And they went out and preached everywhere, the Lord working with them, and confirming the word by accompanying signs.

50. And he led them out as far as to Bethany, and lifted up his hands, and blessed them. 51. And it came to pass that, while he was blessing them, he withdrew from them, and was carried up into heaven. 52. And having worshipped him, they returned to Jerusalem with great joy, 53. And were always in the temple, praising and blessing God. Amen.

CHAPTER 28

Mt 28:1-15. Glorious Angelic Announcement on the First Day of the Week, that Christ Is Risen--His Appearance to the Women--The Guards Bribed to Give a False Account of the Resurrection. ( = Mr 16:1-8; Lu 24:1-8; Joh 20:1).

The Resurrection Announced to the Women (Mt 28:1-8).

1. In the end of the sabbath, as it began to dawn--after the Sabbath, as it grew toward daylight.

toward the first day of the week--Luke (Lu 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mr 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus.

came Mary Magdalene, and the other Mary--"the mother of James and Joses" (see on Mt 27:56; Mt 27:61).

to see the sepulchre--with a view to the anointing of the body, for which they had made all their preparations. (See on Mr 16:1, 2).

And, behold, there was--that is, there had been, before the arrival of the women.

a great earthquake; for the angel of the Lord descended from heaven, &c.--And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning-luster that darted from him, the Roman guard, and do honor to his rising Lord.

3. His countenance--appearance.

was like lightning, and his raiment white as snow--the one expressing the glory, the other the purity of the celestial abode from which he came.

4. And for fear of him the keepers did shake, and became as dead men--Is the sepulchre "sure" now, O ye chief priests? He that sitteth in the heavens doth laugh at you.

5. And the angel answered and said unto the women, Fear not ye--The "ye" here is emphatic, to contrast their case with that of the guards. "Let those puny creatures, sent to keep the Living One among the dead, for fear of Me shake and become as dead men (Mt 28:4); but ye that have come hither on another errand, fear not ye."

for I know that ye seek Jesus, which was crucified--Jesus the Crucified.

6. He is not here; for he is risen, as he said--See on Lu 24:5-7.

Come--as in Mt 11:28.

see the place where the Lord lay--Charming invitation! "Come, see the spot where the Lord of glory lay: now it is an empty grave: He lies not here, but He lay there. Come, feast your eyes on it!" But see on Joh 20:12.

7. And go quickly, and tell his disciples--For a precious addition to this, see on Mr 16:7.

that he is risen from the dead; and, behold, he goeth before you into Galilee--to which those women belonged (Mt 27:55).

there shall ye see him--This must refer to those more public manifestations of Himself to large numbers of disciples at once, which He vouchsafed only in Galilee; for individually He was seen of some of those very women almost immediately after this (Mt 28:9, 10).

Lo, I have told you--Behold, ye have this word from the world of light!

8. And they departed quickly--Mark (Mr 16:8) says "they fled."

from the sepulchre with fear and great joy--How natural this combination of feelings! See on a similar statement of Mr 16:11.

and did run to bring his disciples word--"Neither said they anything to any man [by the way]; for they were afraid" (Mr 16:8).

Appearance to the Women (Mt 28:9, 10).

This appearance is recorded only by Matthew.

9. And as they went to tell his disciples, behold, Jesus met them, saying, All hail!--the usual salute, but from the lips of Jesus bearing a higher signification.

And they came and held him by the feet--How truly womanly!

10. Then said Jesus unto them, Be not afraid--What dear associations would these familiar words--now uttered in a higher style, but by the same Lips--bring rushing back to their recollection!

go tell my brethren that they go into Galilee, and there shall they see me--The brethren here meant must have been His brethren after the flesh (compare Mt 13:55); for His brethren in the higher sense (see on Joh 20:17) had several meetings with Him at Jerusalem before He went to Galilee, which they would have missed if they had been the persons ordered to Galilee to meet Him.

The Guards Bribed (Mt 28:11-15).

The whole of this important portion is peculiar to Matthew.

11. Now when they were going--while the women were on their way to deliver to His brethren the message of their risen Lord.

some of the watch came into the city, and showed unto the chief priests all the things that were done--Simple, unsophisticated soldiers! How could ye imagine that such a tale as ye had to tell would not at once commend itself to your scared employers? Had they doubted this for a moment, would they have ventured to go near them, knowing it was death to a Roman soldier to be proved asleep when on guard? and of course that was the only other explanation of the case.

12. And when they were assembled with the elders--But Joseph at least was absent: Gamaliel probably also; and perhaps others.

and had taken counsel, they gave large money unto the soldiers--It would need a good deal; but the whole case of the Jewish authorities was now at stake. With what contempt must these soldiers have regarded the Jewish ecclesiastics!

13. Saying, Say ye, His disciples came by night, and stole him away while we slept--which, as we have observed, was a capital offense for soldiers on guard.

14. And if this come to the governor's ears--rather, "If this come before the governor"; that is, not in the way of mere report, but for judicial investigation.

we will persuade him, and secure you--The "we" and the "you" are emphatic here--"we shall [take care to] persuade him and keep you from trouble," or "save you harmless." The grammatical form of this clause implies that the thing supposed was expected to happen. The meaning then is, "If this come before the governor--as it likely will--we shall see to it that," &c. The "persuasion" of Pilate meant, doubtless, quieting him by a bribe, which we know otherwise he was by no means above taking (like Felix afterwards, Ac 24:26).

15. So they took the money, and did as they were taught--thus consenting to brand themselves with infamy.

and this saying is commonly reported among the Jews until this day--to the date of the publication of this Gospel. The wonder is that so clumsy and incredible a story lasted so long. But those who are resolved not to come to the light will catch at straws. Justin Martyr, who flourished about A.D. 170, says, in his Dialogue with Trypho the Jew, that the Jews dispersed the story by means of special messengers sent to every country.

Mt 28:16-20. Jesus Meets with the Disciples on a Mountain in Galilee and Gives Forth the Great Commission.

16. Then the eleven disciples went away into Galilee--but certainly not before the second week after the resurrection, and probably somewhat later.

into a mountain where Jesus had appointed them--It should have been rendered "the mountain," meaning some certain mountain which He had named to them--probably the night before He suffered, when He said, "After I am risen, I will go before you into Galilee" (Mt 26:32; Mr 14:28). What it was can only be conjectured; but of the two between which opinions are divided--the Mount of the Beatitudes or Mount Tabor--the former is much the more probable, from its nearness to the Sea of Tiberias, where last before this the Narrative tells us that He met and dined with seven of them. (Joh 21:1, &c.). That the interview here recorded was the same as that referred to in one place only--1Co 15:6--when "He was seen of above five hundred brethren at once; of whom the greater part remained unto that day, though some were fallen asleep," is now the opinion of the ablest students of the evangelical history. Nothing can account for such a number as five hundred assembling at one spot but the expectation of some promised manifestation of their risen Lord: and the promise before His resurrection, twice repeated after it, best explains this immense gathering.

17. And when they saw him, they worshipped him; but some doubted--certainly none of "the Eleven," after what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them.

19. Go ye therefore, and teach all nations--rather, "make disciples of all nations"; for "teaching," in the more usual sense of that word, comes in afterwards, and is expressed by a different term.

baptizing them in the name of the Father, and of the Son, and of the Holy Ghost--It should be, "into the name"; as in 1Co 10:2, "And were all baptized unto (or rather 'into') Moses"; and Ga 3:27, "For as many of you as have been baptized into Christ."

20. Teaching them--This is teaching in the more usual sense of the term; or instructing the converted and baptized disciples.

to observe all things whatsoever I have commanded you: and, lo, I--The "I" here is emphatic. It is enough that I

am with you alway--"all the days"; that is, till making converts, baptizing, and building them up by Christian instruction, shall be no more.

even unto the end of the world. Amen--This glorious Commission embraces two primary departments, the Missionary and the Pastoral, with two sublime and comprehensive Encouragements to undertake and go through with them.

First, The Missionary department (Mt 28:18): "Go, make disciples of all nations." In the corresponding passage of Mark (Mr 16:15) it is, "Go ye into all the world, and preach the Gospel to every creature." The only difference is, that in this passage the sphere, in its world-wide compass and its universality of objects, is more fully and definitely expressed; while in the former the great aim and certain result is delightfully expressed in the command to "make disciples of all nations." "Go, conquer the world for Me; carry the glad tidings into all lands and to every ear, and deem not this work at an end till all nations shall have embraced the Gospel and enrolled themselves My disciples." Now, Was all this meant to be done by the Eleven men nearest to Him of the multitude then crowding around the risen Redeemer? Impossible. Was it to be done even in their lifetime? Surely not. In that little band Jesus virtually addressed Himself to all who, in every age, should take up from them the same work. Before the eyes of the Church's risen Head were spread out, in those Eleven men, all His servants of every age; and one and all of them received His commission at that moment. Well, what next? Set the seal of visible discipleship upon the converts, by "baptizing them into the name," that is, into the whole fulness of the grace "of the Father, and of the Son, and of the Holy Ghost," as belonging to them who believe. (See on 2Co 13:14). This done, the Missionary department of your work, which in its own nature is temporary, must merge in another, which is permanent. This is

Second, The Pastoral department (Mt 28:20): "Teach them"--teach these baptized members of the Church visible--"to observe all things whatsoever I have commanded you," My apostles, during the three years ye have been with Me.

What must have been the feelings which such a Commission awakened? "We who have scarce conquered our own misgivings--we, fishermen of Galilee, with no letters, no means, no influence over the humblest creature, conquer the world for Thee, Lord? Nay, Lord, do not mock us." "I mock you not, nor send you a warfare on your own charges. For"--Here we are brought to

Third, The Encouragements to undertake and go through with this work. These are two; one in the van, the other in the rear of the Commission itself.

First Encouragement: "All power in heaven"--the whole power of Heaven's love and wisdom and strength, "and all power in earth"--power over all persons, all passions, all principles, all movements--to bend them to this one high object, the evangelization of the world: All this "is given unto Me." as the risen Lord of all, to be by Me placed at your command--"Go ye therefore." But there remains a

Second Encouragement: "And lo! I am with you all the days"--not only to perpetuity, but without one day's interruption, "even to the end of the world," The "Amen" is of doubtful genuineness in this place. If, however, it belongs to the text, it is the Evangelist's own closing word.

In the end of the Sabbath - Οψε δε σαββατων. After the end of the week: this is the translation given by several eminent critics; and in this way the word οψε is used by the most eminent Greek writers. Thucydides, lib. iv. chap. 93, της ημερας οψε ην - the day was ended. Plutarch, οψε των βασιλεως χρονων - after the times of the king. Philostratus οψε των Τροικων - after the Trojan war. See Rosenmuller. In general the Jews divided their natural day, which consisted of twenty-four hours, into day and night. Their artificial day began at the rising and ended at the setting of the sun; all the rest of the time, from the setting to the rising of the sun, they termed night: hence the same word, in Hebrew, signifies both evening and night. Gen 1:5; Mar 6:47. Matthew has employed the word in this extensive sense here, pointing out the latter part of the Jewish night, that which immediately preceded the rising of the sun, and not that first part which we call the evening. The transaction mentioned here evidently took place early on the morning of the third day after our Lord's crucifixion; what is called our Sunday morning, or first day of the next week.

Came - to see the sepulchre - That is, they set out at this time in order to visit the tomb of our Lord, and also to weep there, Joh 11:31, and to embalm the body of our Lord, Luk 24:1. St. Matthew omits Mary Salome, mentioned by Mark; and Joanna, the wife of Chuza, Herod's steward, mentioned by Luke. The other Mary was the wife of Cleopas, and mother of James and Joses, mentioned before, Mat 27:56. Were not Mary and Salome two distinct persons?

A great earthquake - Σεισμος, a shaking or commotion of any kind: probably the word means no more than the confusion caused among the guards by the angel's appearance. All this had taken place before the women reached the sepulchre.

The angel of the Lord descended from heaven - Matthew is very particular in this, to show that the word angel is not to be taken in the sense of an ordinary messenger, who might have come from Joseph of Arimathea, or from any other; but in the sense of an extraordinary messenger, who descended from God, out of heaven, for this very purpose. It is likely that the angel had descended, rolled away the stone, and was sitting on it, before the women reached the tomb.

His countenance - His appearance, ἡ ιδεα αυτου; or, his face, for so the word is used in some of the best Greek writers. It seems, from Mar 16:5, that this angel had assumed the appearance of a young man.

Like lightning - Coruscations of glory continually flaming from his face. This might produce the confusion mentioned Mat 28:2.

His raiment white as snow - He was clothed in garments emblematical of the glad tidings which he came to announce. It would have been inconsistent with the message he brought, had the angel appeared in black robes, such as those preposterously wear who call themselves his successors in the ministry of a once suffering, but now risen and highly exalted, Savior. But the world is as full of nonsense as of sin; and who can correct and bring it to reason and piety?

The keepers - became as dead men - God can, by one and the same means, comfort his servants, and terrify his enemies. The resurrection of Christ is a subject of terror to the servants of sin, and a subject of consolation to the sons of God; because it is a proof of the resurrection of both, the one to shame and everlasting contempt - the other to eternal glory and joy.

I know that ye seek Jesus - Speaking after the manner of men, these women deserved to be the first witnesses of the resurrection of Christ: during life they ministered to him, and in death they were not divided. They attended him to the Cross, notwithstanding their attachment to him exposed them to the most imminent danger; and now they come to watch and weep at his Tomb. The common opinion is, that women are more fickle and less courageous than men. The reverse of this I believe to be the truth, in those who are thoroughly converted to God; and who, previously to conversion, whether man or woman, can be trusted in any case?

Come, see the place - The tomb in which our Lord was laid was no doubt like the rest of the Jewish burying places, a receptacle for the several dead of a whole family, divided into separate niches, where each had his place. Come and see the place - was tantamount to, Come and see the niche in which he was laid - it is now empty; nor was there any other body in the place, for the tomb was a new one, in which no man had ever been laid, Joh 19:41; so there could be no deception in the case.

Go quickly and tell his disciples - Thus these faithful women proclaim the Gospel to those who were afterwards to be the teachers of the whole human race! Behold what honor God puts upon those who persevere in his truth, and continue to acknowledge him before men!

That he is risen from the dead - There is a remarkable saying of R. Judah Hakkodesh, which some critics quote on this subject: "After Three Days the Soul of the Messiah shall Return to its body, and he shall Go Out of that Stone in which he shall be Buried."

Goeth before you into Galilee - As himself promised, Mat 26:32.

They departed quickly from the sepulchre - At the desire of the angel they went into the tomb, to have the fullest certainty of the resurrection.

Fear and great joy - Fear, produced by the appearance of this glorious messenger of God; and great joy occasioned by the glad tidings of the resurrection of their Lord and Master. At the mention of unexpected good news, fear and joy are generally intermingled. - Vix sum apud me, ita animus commotus est metu,

Spe, gaudio, mirando hoc tanto, tam repentino bono

Terant. Andr. v. 945 "I am almost beside myself, my mind is so agitated with fear, hope, and joy, at this unexpected good news."

And as they went to tell his disciples - This clause is wanting in the Codex Vatican, and Codex Bezae, and in twenty others, and in most of the versions. The omission is approved by Mill, Bengel, and Schmid. Griesbach leaves it in the text with a note of doubtfulness. It appears to be superfluous. To connect this with the next clause, the particle και, and, is obliged to be suppressed in all the translations. I think the verse should begin with, And behold he goeth, etc., and the former clause be suppressed. Probabiliter delenda, says Professor White, in his Crisews Griesbachianae, speaking of the preceding words.

Jesus met them - Christ bestows his graces and consolations by degrees, first by his angels, and then by himself. He does not reveal himself to incredulous and disobedient souls; he appears not even to these women till he has tried their faith and obedience by his ministering angels.

All hail - Anglo-Saxon, Health be to you! Χαιρετε, Be ye safe, rejoice.

And they held him by the feet, and worshipped him - This kind of reverence is in daily use among the Hindoos: when a disciple meets his religious guide in the public streets, he prostrates himself before him, and, taking the dust from his teacher's feet, rubs it on his forehead, breast, etc. See Ward's Customs.

Be not afraid - They were seized with fear at the sight of the angel; and this was now renewed by this unexpected appearance of Christ. See the note on Mat 28:8.

Go, tell my brethren - This is the first time our Lord called his disciples by this endearing name: they no doubt thought that their Lord would reproach them with their past cowardice and infidelity; but, in speaking thus, he gives them a full assurance, in the most tender terms, that all that was passed was as buried for ever.

Some of the watch - Or guards. Probably the rest still remained at the tomb, waiting for orders to depart, and had sent these to intimate to their employers the things that had taken place.

With the elders - That is, the senators of the great Sanhedrin or Jewish council of state, elsewhere called the elders of the people; they could now meet, as the Sabbath was over.

His disciples came by night - This was as absurd as it was false. On one hand, the terror of the disciples, the smallness of their number (only eleven); and their almost total want of faith; on the other, the great danger of such a bold enterprise, the number of armed men who guarded the tomb, the authority of Pilate and of the Sanhedrin, must render such an imposture as this utterly devoid of credit.

Stole him away while we slept - Here is a whole heap of absurdities. 1st. Is it likely that so many men would all fall asleep, in the open air, at once? 2dly. Is it at all probable that a Roman guard should be found off their watch, much less asleep, when it was instant death, according to the Roman military laws, to be found in this state? 3dly. Could they be so sound asleep as not to awake with all the noise which must be necessarily made by removing the great stone, and taking away the body? 4thly. Is it at all likely that these disciples could have had time sufficient to do all this, and to come and return, without being perceived by any person? And 5thly. If they were asleep, how could they possibly know that it was the disciples that stole him, or indeed that any person or persons stole him? - for, being asleep, they could see no person. From their own testimony, therefore, the resurrection may be as fully proved as the theft.

If this came to the governor's ears - Pilate - we will persuade him that it is for his own interest and honor to join in the deception; and we will render you secure - we will take care that you shalt not suffer that punishment for this pretended breach of duty which otherwise you might expect.

Until this day - That is to say, the time in which Matthew wrote his Gospel; which is supposed by some to have been eight, by others eighteen, and by others thirty years after our Lord's resurrection.

Then the eleven disciples went - When the women went and told them that they had seen the Lord, and that he had promised to meet them in Galilee. From the eleventh to the fifteenth verse inclusive, should be read in a parenthesis, as the sixteenth verse is the continuation of the subject mentioned in the tenth.

But some doubted - That is, Thomas only at first doubted. The expression simply intimates, that they did not all believe at that time. See the same form noticed on Mat 26:8 (note), and Mat 27:44 (note).

And Jesus came and spake unto them - It is supposed by some that the reason why any doubted was, that when they saw Jesus at first, he was at a distance; but when he came up, drew near to them, they were fully persuaded of the identity of his person.

All power is given unto me - Or, All authority in heaven and upon earth is given unto me. One fruit of the sufferings and resurrection of Christ is represented to be, his having authority or right in heaven to send down the Holy Spirit - to raise up his followers thither - and to crown them in the kingdom of an endless glory: in earth, to convert sinners; to sanctify, protect, and perfect his Church; to subdue all nations to himself; and, finally, to judge all mankind. If Jesus Christ were not equal with the Father, could he have claimed this equality of power, without being guilty of impiety and blasphemy? Surely not; and does he not, in the fullest manner, assert his Godhead, and his equality with the Father, by claiming and possessing all the authority in heaven and earth? - i.e. all the power and authority by which both empires are governed?

Go ye therefore - Because I have the authority aforesaid, and can send whomsoever I will to do whatsoever I please: - teach, μαθητευσατε, make disciples of all nations, bring them to an acquaintance with God who bought them, and then baptize them in the name of the Father. It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and blessings of the Gospel, it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on Mat 3:16. - See the note on Mat 3:6, and particularly on Mar 16:16 (note).

In the name of the Father, etc. - Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honor of that Being in whose name it is administered; but this consecration can never be made to a creature; therefore the Father, and the Son, and the Holy Spirit, are not creatures. Again, baptism is not made in the name of a quality or attribute of the Divine nature; therefore the Father, and the Son, and the Holy Spirit, are not qualities or attributes of the Divine nature. The orthodox, as they are termed, have generally considered this text as a decisive proof of the doctrine of the holy Trinity: and what else can they draw from it? Is it possible for words to convey a plainer sense than these do? And do they not direct every reader to consider the Father, the Son, and the Holy Spirit, as three distinct persons? "But this I can never believe." I cannot help that - you shall not be persecuted by me for differing from my opinion. I cannot go over to you; I must abide by what I believe to be the meaning of the Scriptures. Dr. Lightfoot has some good thoughts on this commission given to the apostles: - "I. Christ commands them to go and baptize the nations: but how much time was past before such a journey was taken! And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that, according to the command of Christ, the Gospel was first to be preached to Judea, Samaria, and Galilee. "II. He commands them to baptize in the name of the Father, and of the Son, and of the Holy Ghost; but among the Jews, they baptized only in the name of Jesus. See Act 2:38; Act 8:16; Act 19:5. For this reason, that thus the baptizers might assert, and the baptized confess, Jesus to be the true Messias; which was chiefly controverted by the Jews. Of the same nature is that apostolic blessing, Grace and peace from God the Father, and from our Lord Jesus Christ. Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Messias, which they very much celebrate, than to the person of the Messias. Above all others they deny and abjure Jesus of Nazareth. It belonged to the apostles, therefore, the more earnestly to assert Jesus (to be the Messias) by how much the more vehemently they opposed him: which being once cleared, the acknowledging of the Spirit of Christ would be introduced without delay or scruple. Moses, (in Exo 6:14), going about to reckon up all the tribes of Israel, goes no farther than the tribe of Levi; and takes up with that to which his business and story at that present related. In like manner, the apostles, for the present, baptize in the name of Jesus, and bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrine of Jesus, which met with such sharp and virulent opposition; which doctrine being established among them, they would soon agree about the Holy Ghost. "III. Among the Jews, the controversy was about the true Messias; among the Gentiles, about the true God. It was therefore proper among the Jews to baptize in the name of Jesus, that he might be vindicated to be the true Messias. Among the Gentiles, in the name of the Father, and of the Son, and of the Holy Ghost, that they might be hereby instructed in the doctrine of the true God. - Let this be particularly noted. "IV. The Jews baptized proselytes into the name of the Father, that is, into the profession of God, whom they called by the name of Father. The apostles baptize the Jews into the name of Jesus the Son, and the Gentiles, into the name of the Father, and of the Son, and of the Holy Ghost. "V. The Father hath revealed himself in the old covenant; the Son in the new; in human flesh by his miracles, doctrine, resurrection and ascension; the Holy Ghost in his gifts and miracles. Thus the doctrine of the ever blessed Trinity grew by degrees to full maturity. For the arriving to the acknowledgment of which, it was incumbent upon all who professed the true God to be three in one to be baptized into his name." Lightfoot's Works, vol. ii. p. 274.

Teaching them to observe all things - Men are ignorant of Divine things, and must be taught. Only those can be considered as proper teachers of the ignorant who are thoroughly instructed in whatsoever Christ has commanded. Persons who are entrusted with the public ministry of the word should take care that they teach not human creeds and confessions of faith, in place of the Sacred Writings; but those things, and those only, which Jesus has commanded.

And, lo, I am with you alway - και ιδου εγω μεθ' ὑμων ειμι πασας τας ἡμερας - literally, Behold, I am with you every day. A minister of Christ should consider, that while his soul simply and uniformly follows Jesus, he shall be made a constant instrument of bringing many sons and daughters to glory. The dark, it is true, must be enlightened, the ignorant instructed, the profligate reclaimed, the guilty justified, and the unholy sanctified; and who is sufficient for this work? He with whom the Son of God is Every Day, and none other.

Unto the end of the world - Some translate, ἑως της συντελειας του αιωνος, to the end of this age; meaning the apostolic age, or Jewish dispensation; and then they refer the promise of Christ's presence to the working of miracles, and explain this by Mar 16:17-19. By my name they shall cast out demons, etc., etc. But though the words are used in this sense in several places, see Mat 13:39, Mat 13:40, Mat 13:49; Mat 24:3, yet it is certain they were repeatedly used among the primitive ecclesiastical writers to denote the consummation of all things; and it is likely that this is the sense in which they are used here, which the Anglo-Saxon has happily expressed: - And I, be with you all days, until world ending; and this is indispensably necessary, because the presence and influence of Jesus Christ are essentially requisite in every age of the world, to enlighten, instruct, and save the lost. The promise takes in not only the primitive apostles, but also all their successors in the Christian ministry, as long as the earth shall endure.

Amen - This word is omitted by some of the oldest and most authentic MSS., and by some versions and fathers. When it is considered that the word amen simply means so be it! we may at once perceive that it could not be added by our Lord. For our Lord could not pray that his own will might be done, or his own promise fulfilled. The word is, therefore, utterly impertinent as a part of the sacred text, and could neither have been added by our Lord, nor by the evangelist. The amens at the end of the sacred books have no other authority than what they derive from the transcribers of copies; and, at best, are only to be considered as the pious wish of the writer, or of the Church, that the promises contained in the sacred volume may be accomplished. Indeed, it seems often to have no other meaning than our finis at the end of our books.

In the MSS. and versions there are various subscriptions, or epigraphs, to this Gospel: the following are the principal: - "The Gospel according to Matthew - written by him in Jerusalem - in Palestine - in the east - in the Hebrew dialect - in Hebrew - eight years after the ascension of Christ - interpreted by John - by James the brother of the Lord."

The subscription in some copies of the Arabic version is very full: "The end of the copy of the Gospel of Matthew the Apostle. He wrote it in the land of Palestine, by inspiration of the Holy Spirit, in the Hebrew tongue, eight years after the bodily ascension of Jesus the Messiah into heaven, in the first year of the reign of Claudius Caesar, king of Rome."

These are sufficient to show how little credit should be attached to the subscriptions found at the end of the sacred books, either in the MSS., or in the versions.

1. In concluding my notes on this evangelist, I cannot express myself better than in the words of the late Mr. Wakefield, to whom this commentary has been in many instances indebted. "I have now finished my observations on the Gospel of Matthew: a piece of history, it must be acknowledged, the most singular in its composition, the most wonderful in its contents, and the most important in its object, that was ever exhibited to the notice of mankind. For simplicity of narrative, and an artless relation of facts, without any applause or censure, or digressive remarks, on the part of the historian, upon the characters introduced in it; without any intermixture of his own opinion, upon any subject whatsoever; and for a multiplicity of internal marks of credibility, this Gospel certainly has no parallel among human productions."

2. One thing the pious and intelligent reader has, no doubt, already noticed: there is not one truth, or doctrine, in the whole oracles of God, which is not taught in this evangelist. The outlines of the whole spiritual system are here correctly laid down: even Paul himself has added nothing; he has amplified and illustrated the truths contained in this Gospel; but, even under the direct inspiration of the Holy Ghost, neither he nor any other of the apostles have brought to light any one truth, the prototype of which has not been found in the words or acts of our blessed Lord, as related by Matthew, in the work which has already passed under review. The Gospel by St. Matthew is the grand text-book of Christianity; the other Gospels are collateral evidences of its truth, and the apostolic epistles are comments on the text. In the commencement of this work, I stated my wish, "to assist my fellow laborers in the vineyard to lead men to Him who is the fountain of all excellence, goodness, truth, and happiness; - to magnify his Law, and make it honorable; - to show the wonderful provision made in his Gospel for the recovery and salvation of a sinful world; - to prove that God's great design is to make his creatures Happy; and that such a salvation as it becomes God to give, and such as man needs to receive, is within the grasp of every human soul." - General Preface, before Genesis. And having thus far done what I could, in reference to these great and important purposes, here I register my thanks to the ever-blessed God, Father, Word, and Holy Spirit, that he has permitted me to cast my mite into this sacred treasury, to add my feeble testimony to his Eternal Truth; and has spared me, in the midst of many infirmities and oppressive labors, to see the conclusion of this Gospel, a consummation which I had long devoutly wished, but which I had scarcely hoped ever to see realized. May the Divine Author of this sacred book give the reader a heart-felt experience of all the truths it contains; make and keep him wise unto salvation; build him up in this most holy faith; and give him an inheritance among the blessed, through Christ Jesus, the Friend of mankind, and the Savior of sinners, who is the object and end of this glorious system of truth! And to Him, with the Father and Eternal Spirit, be glory and dominion, thanksgiving and obedience, for ever and ever, Amen and amen!

Mark 16:1; Luke 24:1; John 20:1

An angel of the Lord had rolled away the stone and sat upon it - St. Luke and St. John speak of two angels that appeared: but it seems as if only one of them had appeared sitting on the stone without the sepulchre, and then going into it, was seen with another angel, sitting, one where the head, the other where the feet of the body had lain.

Come, see the place where the Lord lay - Probably in speaking he rose up, and going before the women into the sepulchre, said, Come, see the place. This clearly reconciles what St. John relates, John 20:12, this being one of the two angels there mentioned.

There shall ye see him - In his solemn appearance to them all together. But their gracious Lord would not be absent so long: he appeared to them several times before then. Lo, I have told you - A solemn confirmation of what he had said.

Hail - The word in its primary sense means, "Rejoice:" in its secondary and more usual meaning, "Happiness attend you."

Go tell my brethren - I still own them as such, though they so lately disowned and forsook me.

Say, his disciples came by night, and stole him while we slept - Is it possible, that any man of sense should digest this poor, shallow inconsistency? If ye were awake, why did you let the disciples steal him? If asleep, how do you know they did?

To the mountain where Jesus had appointed them - This was probably Mount Tabor, where, (it is commonly supposed,) he had been before transfigured. It seems to have been here also, that he appeared to above five hundred brethren at once.

All power is given to me - Even as man. As God, he had all power from eternity.

Disciple all nations - Make them my disciples. This includes the whole design of Christ's commission. Baptizing and teaching are the two great branches of that general design. And these were to be determined by the circumstances of things; which made it necessary in baptizing adult Jews or heathens, to teach them before they were baptized; in discipling their children, to baptize them before they were taught; as the Jewish children in all ages were first circumcised, and after taught to do all God had commanded them. Mark 16:15.

1. IN the end of the sabbath, as it began to dawn, towards the first day of the week, came Mary Magdalene, and the other Mary to see the sepulcher.

We are now come to that part of the Gospel, which Treateth concerning the Resurrection of Christ, and the Converse which he had upon the Earth, for forty Days, Acts 1.3. until the time of his Ascension into Heaven. Matthew and Mark are the shortest in this Narration. I shall therefore only consider what Matthew saith, and what the other Evangelists speak, as to the same things which he mentioneth, leaving out what the other Evangelists have (not at all mentioned by him) to be Discoursed in their Proper Place. We heard before that Mary Magdalene, and the other Mary had prepared Spices and Ointment, to Anoint the Body of Christ, but the Sabbath day being at Hand, they would not by that unnecessary Action profane the Sabbath, as Luke tells us, Ch. 23.56. They rested on the Sabbath, according to the Commandement. The Sabbath ended with them, at the Setting of the Sun. They did not go as soon as the Sabbath was ended, but after it was ended, as it began to dawn towards the first Day of the Week. The first Day of the Week, began with them as soon as the Sabbath was ended, so as the first Day of the Week, was a third part spent, therefore Mark reports the time, Mark 16.1, 2. And when the Sabbath was spent, and says that Mary Magdalene, and Mary the Mother of Iames, and Salome had bought sweet Spices, that they might come, and Anoint him. And very early in the Morning, the first Day of the Week they came unto the Sepulcher at the rising of the Sun. Luke, Ch. 24.1. saith, that upon the first Day of the Week very early in the Morning, they came unto the Sepulcher, bringing the Spices which they had prepared, and certain others with them. Iohn saith, Ch. 20.1. The first Day of the Week cometh Mary Magdalene early, while it was yet dark unto the Sepulcher. As to the time, Three Evangelists say it was upon the first day of the Week early in the Morning, about Sun Rising (saith Mark) while it was yet dark (saith Iohn) these how interpret Matthews [non-Latin text not transcribed] which doth not signify, In the Evening of the Sabbath, but in the Evening of the Sabbaths, the end of the Week. The Jews in Honour to the Sabbath, called all the Days of the Week Sabbaths. The first of the Sabbath, the second of the Sabbath, &c. So as [non-Latin text not transcribed] is well Translated by our Translators, In the end of the Sabbaths. The Evening or Night following the Sabbaths, following the seventh Day, which was the Sabbath. Nor is [non-Latin text not transcribed] to be taken here, strictly for that time of the Night, which we call the Evening, but for the whole Night, which must be reckoned to continue untill the Sun-Rising, of the first Day of the Week and so Matthew expounds himself, adding, as it began to dawn towards the first Day of the Week that is, the first Artificial Day (as the Day is accounted from the Sun Rising, to Sun Setting) otherwise it was upon the first Natural day of the Week which began from the Sun Setting before. Matthew mentions the coming of Mary Magdalene, and the other Mary, who Mark saith, was the Mother of Iames and Salome, to the Sepulcher. Iohn mentioneth only Mary Magdalene, but it is not probable, she went alone, and two other Evangelists say also the other Mary. Luke saith, there was certain others with them, there might be Divers with them, tho one only be named by Iohn, Two by Matthew and Mark as being the Principal Persons in the Company. And tho Matthew only mentioneth their going to see the Sepulcher, yet Mark telleth us, that they went also to Anoint his Body, and Luke saith, they carryed the Spices prepared for that end, their Faith, as it seemeth, was yet but weak as to our Saviours Resurrection.

Marginal references: Mark 16 [illegible: 1 letter].; Or, [illegible: 1 span] the [illegible: 1 word] ▪ Or, [illegible: 1 span] the end of [illegible: 1 word] week.

4. And for fear of him, the keepers did shake, and became as dead men.

Matthew alone telleth us this, all the other Evangelists agree, that when the women came, they found the stone rolled away, which eased the women of the sollicitude they had as they came; saying amongst themselves, Who sha[illegible: 2 letters] ro[illegible: 1 letter]l u[illegible: 1 letter] away the stone from the door of the sepulchre? Ma[illegible: 3 letters]ew saith, an Angel descended and rolled away the stone, and ca[illegible: 1 letter]e and [illegible: 1 letter]ate upon it. This Angel had assumed a shape, for he appeared to those that saw him, as to his countenance like lightning. As to his garment, as one clothed in exceeding white linnen, white as Snow. What doth the watch all this while? Matthew saith, they were afraid, shook, and became like dead men. Luke and Iohn make mention of two Angels; nor indeed needed there any Angel at all, to remove the Stone, if this had been all he had come down for: He that was quickned by the Spirit, could by the same power have rolled away the stone: But as it was fit▪ that the Angels who had been witnesses of his Pa[illegible: 1 letter]sion, should also be witnesses of his Resurrection; that he who was iustified in the spirit, should be seen of Angels: 1 Tim. 3.16. So it was necessary, that the keepers might give a just account to Pilate, the chief Priests and Scribes. And no wonder that they were afraid, and as dead men; when as all Apparitions of this nature naturally affright us; and they had such a conscience of guilt upon them, and might justly fear what their Masters should say to them, when they found the body was missing; especially also seeing, or being sensible of the earthquake, or great concussion of the air. (For though we translate it earthquake, yet the Greek saith no more then [non-Latin text not transcribed].) Besides, that the presence of the Angels seemed reasonable to prevent a cheat, by putting some other dead body into the Sepulchre, and to direct the women who were now coming towards the Sepulchre; for they were not yet come: when they were come, they found the stone rolled away; and Matthew's relation, how the stone came removed, was doubtless, not from them, but from the Keepers, or some to whom they had related it.

8 And they departed quickly from the sepulcher, with fear, and great joy, and did run to bring his disciples word.

Mark Ch. 16.5, 6, 7. And entring into the Sepulcher▪ they saw a young Man sitting on the right side, clothed in a long white Garment, and they were affrighted. And he saith to them, Be not affrighted, you seek Iesus of Nazareth, which was Crucified, He is risen, he is not here. Behold the place where they laid him. But go your way, and tell his Disciples, and Peter, that he goeth before you into Galilee, there shall ye see him, as he said unto you. And they went out quickly, and fled from the Sepulcher, for they trembled, and were amazed, neither said they any thing to any Man, for they were afraid. Luke saith, Ch. 24, 3, 4. And they entred in, and found not the Body of the Lord Iesus, And it came to pass as they were much Perplexed thereabout, behold two Men stood by them in shining Garments. And as they were afraid, and bowed down their Faces to the Earth, and said unto them. Why seek ye the Living among the Dead? He is not here, he is Risen. Remember how he spake unto you, while he was yet in Galilee, saying, The Son of Man must be delivered into the Hands of Sinful Men, and be Crucified, and the third Day rise again. And they Remembred his Words, and returned from the Sepulcher, and told all these things unto the Eleven, and all the rest, it was Mary Magdalene, and Joanna, and Mary the Mother of James, and other Women which were with them, which told these things to the Apostles, and their Words seemed to them idle Tales, and they believed them not. Iohn saith, of Mary Magdalene only Ch. 20.2. Then she runeth, and cometh to Simon Peter, and the other Disciple whom Iesus loved, and said unto them, they have taken away the Lord out of the Sepulcher, and we know not where they have laid him. Matthew in this Relation omitteth many things more distinctly related by the other Evangelists, when the Women came to the Sepulcher, they first entred in. So saith Mark and Luke, it was within that they saw the Angel, Habited as it were in a long, white shining Garment, they were affrighted, (as we Naturally are upon Apparitions) they bowed down their Faces to the Earth. The Angel bids them not to fear, he knew that they sought Iesus of Nazareth, who was Crucified, Why seek you the Living amongst the Dead? He is not here, he is Risen. Sheweth to them the place where his Body was laid, mindeth them of Christs Words to them in Galilee, Chap. 17.23. bids them go tell his Disciples (Mark adds and Peter) that he was going before them into Galilee, and that there they should see him, as he had said unto them, Matth. 26.32. Mar. 14.28. They quickly departed from the Sepulcher (as Matthew saith) with fear and great joy, Mark saith, Trembling and Amazed. Iohn doth not say unbelieving, but he saith it in effect, for he saith, that they said to Simon Peter, They have taken away the Lord out of the Sepulcher, and we know not where they have laid him. The cause of their fear, and amazement, was doubtless the Apparition of the Angel. The cause of their sudden Joy, was the News, That he was Risen, told them by the Angel. It appeareth that their Joy was but a sudden [illegible: 1 letter]ash of Passion, not rising from the certainty of their Souls, as to the Truth of what they heard, because they said to the Disciples, that they did not believe it, but upon second thoughts concluded that some body had removed our Savioursbody, neither did the Apostles themselves believe it, as appeareth by Luke, he saith, they looked upon it as an idle Tale. Iohn saith expresly, Chap. 20, v. 9. As yet they knew not the Scripture, that he must rise again from the Dead. They knew it Notionally, but they did not give a firm and a fixed assent to it, they did not believe it. It was not, it seemeth, in the Power of their Wills, to believe this Article of Christs Resurrection, for as they had a Divine Revelation of the thing from Christ himself: So we cannot but think they had mind, and good Will enough to believe it. But God had not given them the Power of Faith as to this point.

Then said Jesus unto them, Be not afraid, go tell my brethren, that they go unto Galilee, and there shall they see me.

Matthew repeateth this very shortly. Mark saith, Chap. 16.9. Now when Iesus was Risen early, the first Day of the Week he appeared first to Mary Magdalene, out of whom he [illegible: 1 letter]ad cast seven Devils. And she went, and told them that she had been with him, as they Mourned, and W[illegible: 1 letter]pt. And they when they had heard that he was alive, and had been seen of her, believed not. Luke saith, Then (that is, when Mary Magdalene and the other Mary had come, and told the Disciples what they had seen and heard, tho at first they gave no credit to it) a[illegible: 1 letter]ise Peter and ran unto the Sepulcher, and stooping down, he beheld the Linnen Cloths laid by themselves, and departed wondring in himself, at that which was come to pass, Luke 24.12. Iohn relateth this more distinctly, in Chap. 20. v. 3, 4, 5. &c. Peter therefore went forth, and the other Disciple (whom Iesus loved, as v. 2. (and that was Iohn himself, who wrote that Gospel, Iohn 13.23.) and came to the Sepulcher, so they ran both together, and the other Disciple did out-run Peter, and came first to the Sepulcher, and he sto[illegible: 1 letter]ping down, and looking in, saw the Linnen Cloths lying, yet he went not in. Then cometh Simon Peter following him, and went in to the Sepulcher, and seeth the Linnen Cloths [illegible: 1 letter]e, and the Napkin that was about his Head, not lying with the Linnen Cloths, but wrapped [illegible: 1 letter]ogether, in a place by it self. Then went in also that other Disciple, which came first to the Sepulcher, and he saw, and believed. For as yet they knew not the Scripture, that he must Rise again from the Dead. Then the Disciples went away again unto their own Home. But Mary stood without at the [illegible: 1 word] Weeping, and as she Wept, she stooped down, and looked into the Sepulcher, and seeth two Angels in white, the one at the Head, the other at the Feet, where the Body of Iesus had [illegible: 1 word], and they say unto her, Woman! why weepest thou? She saith unto them, because they have taken away my Lord, and I kn[illegible: 1 letter]w not where they have laid him,—and when she had said thus she turned her self back and saw Iesus standing, and knew not that it was Iesus. Iesus saith unto her, Woman! why weepest thou? whom seekest thou? She (supposing him to be the Gardener) saith unto him, Sir if thou hast Born him hence, tell me where thou hast [illegible: 1 letter]aid him, and I will take him away. Iesus saith unto her. Mary, She turneth, and s[illegible: 2 letters]th unto him, Rabboni, which is to say, Master, Iesus sa[illegible: 1 letter]h unto her, Touch me not, for I am not yet ascended to my Father. But go to my Brethren, and say unto them, I ascend unto your Father, and my Father, and to my God, and your God. Mary Magdalene came, and told the Disciples, that she had seen the Lord, and that he had spoken these things unto her. What there is particularly to be Noted upon the several particulars in Iohns Relation, I shall observe when I come to that Chapter of Iohn, I have only at present Transcribed it, that from the comp[illegible: 1 letter]ring it with the other Evangelists, we might understand the order of this History. And as they went to tell his Disciples. 3. This seemeth to be their second going, and the order to be thus. When Mary and the rest came to the Disciples, and told them they had been at the Sepulchre, and what they had there seen, and [illegible: 1 letter]eard, they believed it not. But yet it being close by the City, and not knowing what to think, Peter resolves to go and see, and so doth Iohn, they both run, but Iohn comes there first, but goes not into the Sepulchre, but only looks in, and saw the linnen cloaths lying. Peter comes (for it was very near the Gates of the City) he goeth in, seeth the linneth clothes, and the Napkin. Then Iohn also adventureth to go in and saw and believed; he is the first is said to have believed. Then they went home. But Mary staid, weeping, and now and then looking into the Sepulchre, she seeth not the clothes only, but two Angels, sitting the one at the Head, the other at the Feet of the place where the Body of Christ did lie▪ They ask her why she wept, she tells them, Because they had taken away her Lord, and she did not know where they had laid him. Now saith Iohn, when she had said thus [non-Latin text not transcribed] we translate it. She turned her self back, and saw Iesus s[illegible: 1 letter]anding, Ioh. 20.14. which seemeth to contradict our Evangelist Matthew who saith, As they went to tell his Disciples, behold Iesus met them, and said, All Hail, our translation now would make one think, that Mary was still at the Sepulcher, and there looking back she saw Iesus, and this seemeth either to assert that Mary saw Christ twice, once at the Sepulchre, once in her return to the City, or else to contradict Matthew, but the Gr. words may be translated, She was turned backward, that was going back to tell his Disciples, and met Christ, who saluted her saying, All Hail; tho Mary Magdalene be only named, and po[illegible: 1 letter]sibly all the Women who were with her at first, did not come back with her the second time, yet it is plain she was not alone, for Matthew saith, They came, and held him by the feet, and Worshipped him, he bids her b[illegible: 1 letter] not afraid, but go, and tell his Disciples, they should meet him in Galilee, for the other discourse betwixt him and Mary, we shall meet with it when we come to that Chapter, in St. Iohns Gospel, where it is mentioned. Mark saith, that when they had heard he was alive, and had been seen of her, they believed not. We do not read that the Angels appeared either to Peter or Iohn, much less that Christ as yet shewed himself to them; so they had only the Testimony of Mary as to these things, and their own view of the empty Sepulchre, and the clothes lying by. How hard a thing it is to believe Spiritual Mysteries, above the reach of our Reason? so hard, that no revelation of Flesh and Blood, is sufficient to beget such a Faith.

Marginal references: John 20.17,

15 So they took the money, and did as they were taught; And this saying is commonly reported amongst the Jews to this day.

No other Evangelist hath this passage which was necessary to be inserted by Matthew. 1 To satisfie Readers how it could come to pass, that Matthew should know of the Earthquake, or concussion of the Air rather, and that an Angel came and rolled away the Stone, for all this was done, and Christ risen, before the Women came, it came out by the Watch, or by Pilate to whom the Watch related it, or else by some of the Priests and Elders, who did not keep Counsel so well as others. 2 To shew the horrible Wickedness of these Priests and Elders, that would thus cover the Blood they had spilt with a Lye, and Subornation. Thus one Sin requires more to defend it. 3 To let us see how simple People will shew themselves in their Malice. What a Story here was? If they were asleep, how could they know that Christ's Disciples came by Night and stole him away? Would no noise of rolling away the stone wake them? Malice will not allow Men deliberation enough to shew themselves wise. God infatuated these Men, that succeeding ages might know they were suborned. Here we have also the ground of that Fable with which the Jews presently f[illegible: 1 letter]lled all the World.

17 And when they saw him, they worshipped him; but some doubted.

The other Evangelists mention several other appearances of Christ, which we shall consider when we come to them. This was in Galilee, upon Christs appointment, either before, or after his Resurrection, we cannot certainly say when, or how. Some think (upon what grounds I know not, but because the Evangelists mentions no more) That this was the famous appearance mentioned by the Apostles, when he was seen of more then five hundred Brethren at [illegible: 1 letter]nce, 1 Cor. 15.6. The text speaks but of eleven that went into Galilee, it is possible more might meet him there, but we have no guidance of Scripture to conclude it. Some Worshipped him, some doubted. Thomas we know did so, so might others, but some think that it had been better translated. Some had doubted; I understand no sufficient reason for it, for it is not certain that this was after his other Appearances mentioned by the other Evangelists.

20 Teaching them to observe all things what seever I have commanded you, and lo, I am with you alway even to the end of the world, Amen.

Mark saith Ch. 16.15. And he said unto them, Go ye into all the World, and Preach the Gospel to every Creature. Hee that believeth, and is Baptized shall be saved, but he that believeth not shall be damned. And these signs shall follow them that believe, In my Name they shall cast out Devils, they shall speak with new Tongues. 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. Our blessed Lord in these three last verses, 1. Asserteth his Power and Authority. 2. He delegates a Power. 3. He subjoineth a Promise. The Power and Authority which he asserteth to himself is, All Power both in Heaven and Earth. Acts 10.36.42. Eph. 1.20.21.22. Power of Remission of Sins. Luke 24.47. of Congregating, teaching, and Governing his Church, a Power to give Eternal Life to whomsoever he pleased. This was inherent in him as God blessed for ever. Given to him as our Mediator, and Redeemer, given him when he came into the World, but more especially confirmed to him, and manifested to be given him at his Resurrection, and Assention. Philip. 2.9.10. Having declared his Power he delegates it. Go ye therefore and teach all Nations, the Greek is [non-Latin text not transcribed] make Disciples all Nations, but that must be first by Preaching and instructing them in the principles of the Chrstian Faith, and Mark expounds it, telling us our Saviour said, Go ye into all the World, and Preach the Gospel to every Creature, that is, to every reasonable Creature, capable of hearing and receiving it. I cannot be of their Mind, who think that Persons may be Baptized before they be Taught, we want Presidents of any such Baptism in Scripture, tho indeed we find Presidents of Persons Baptized who had but a small degree of the knowledge of the Gospel, but it should seem that they were all first taught, that Iesus Christ was the Son of God, and were not Baptized, till they professed such belief Acts 8.37. and Iohn Baptized them in Iordan confessing their Sins, Mat. 3.6. but it doth not therefore follow, that Children of such Professors are not to be Baptized, for the Apostles were commanded to Baptize all Nations; Children are a great part of any Nation, if not the greatest part, and altho amongst the Jews those that were converted to the Jewish Religion, were first instructed in the Law of God, before they were Circumcised, yet the Fathers being once admitted, the Children were Circumcised at eight days old, nor were they under any Covenant different from us, tho we be under a more clear manifestation of the same Covenant of Grace, of which Circumcision was a Sign and Seal to them: as Baptism is to us. Infants are capable of the Obligations of Baptism, for the Obligation ariseth from the Equity of the thing, not from the Understanding and Capacity of the Person, they are also capable of the same Priviledges, for of such is the Kingdom of God, as our Saviour hath taught us. All Nations. The Apostles were by this Precept obliged to go up and down the World Preaching the Gospel, but not presently. So it is plain that the Apostles understood their Commission from Acts 1.8. & 3.26. & 13.46. & 18.6.7. Gal. 2.7. They were first to Preach, and to Baptize amongst the Iews, and then thus to Disciple all Nations. Pastors, and Teachers who succeded the Apostles, were not under this Obligation, but were to be fixed in Churches gathered, as we learn from the Acts of the Apostles, and the Epistles of the Apostles. They by this Commission have Authority in any place to Preach, and to Baptize, but are not under an Obligation to fix no where, but to go up and down Preaching in all Nations. Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. Baptizing them is no more then washing them with Water. We read of the Baptisme of Pots and Cups, Mark 7.8. (we translate it Washing) which we know may bee, by dipping them in Water, or by pouring, or sprinkling of Water upon them. It is true, the first Baptismes of which we read in holy Writ, were by dippings of the Persons Baptized. It was in an hot Country, where it might be at any time without the danger of Persons Lives, where it may be, we judge it reasonable, and most resembling our burial with Christ by Baptism into Death, but we cannot think it necessary, for God loveth Mercy, rather then Sacrifice, and the thing signified by Baptism, viz. The washing away of the Soul[illegible: 1 letter] Sins with the Blood of Christ, is in Scripture expressed to us by pouring, and sprinkling, Ezek. 36.25. Heb. 12.24. 1 Pet. 1.2. In the Name of the Father, &c. In the Greek it is [non-Latin text not transcribed] into the Name. In the Name, doth not only import the naming of the Names of the Father, Son, and Holy Ghost, upon them, but, In the Authority, or (which is indeed the chief) into the Profession of the Trinity of the Persons in the one Divine being. Dedicating the Persons Baptized to God, the Father, Son, and Holy Ghost, and thereby obliging them to Worship and serve God the Father, Son, and Holy Ghost, for in Baptisme there is both a Solemn Dedication of the Person to God, and a Solemn Stepulation. The Person Baptized, either Covenanting for him self, that he will be the Lords, or his Parents Covenanting for him, that he shall be the Lords, which Covenant doth both oblige the Parents▪ to do what in them lyeth in order to that end, and also the Child, the Parents Covenanting for no more, then the Child was under a Natural, and Religious Obligation to perform, if such Covenant had never been made by its Parents on its behalf. Teaching them to observe all things whatsoever I have commanded you. There is a Teaching must go before Baptisme of Persons grown up, and this was the constant practice of the Apostles. It is fit Man should Act as rational Creatures, understanding what they do. And there is a Teaching which must follow Baptisme, for Baptisme without Obedience, and a living up to that Covenant, in which we are ingaged, will save no Soul, but but lay it under a greater Condemnation. The Apostles might Teach nothing, but what Christ had Commanded them ▪ and they were bound to Teach, whatsoever Christ had Commanded them. Here now is the Rule of the Baptized Persons Obedience. We are bound to no Obedience, but of the Commands of Christ, and to a perfect Obedience of them, under the Penalty of Eternal Condemnation. When Mark saith, He that believeth, and is Baptized shall be saved. It doth not imply that Baptisme is absolutely necessaryto Salvation▪ or in the same order with Faith in Christ, but that the Contempt of it is Damnable, as being a piece of Presumptuous Disobedience, and such a Faith is to be understood there, under the Notion of Believing as worketh by Love. And lo I am with you to the end of the World. I am, and I will be with you, and those who succeed you in the Work of the Ministry, being called of me thereunto, I will be with you, protecting you, and upholding that Ordinance▪ and ble[illegible: 2 letters]ing, you, and all others of my Faithful Ministers, that Labours for making, me, and my Gospel known, with success to the End of the [illegible: 1 word] not of this Age only, but of the World, my Ministry [illegible: 1 span] you shall not fail, nor shall the adding o[illegible: 1 letter] Souls▪ to [illegible: 1 letter]he [illegible: 1 span] of them who shall be saved (as a Token of my [illegible: 1 span] with you) fail, till the World shall be determined, [illegible: 1 span] [illegible: 1 letter]ew Heavens, and the New Earth shall appear what [illegible: 1 span] [illegible: 1 letter]oncerning the Signs that should follow th[illegible: 1 letter]se that [illegible: 1 span] particular reference to the times immediately [illegible: 1 letter]ollowi[illegible: 2 letters] [illegible: 1 span] Ascension into Heaven▪ and to be understood of those [illegible: 1 span] Operations, which were to be wrought by the Apostles, and others, for a further Confirmation of the Doctrine of the Gospel by them Preached. Matthew says nothing of them here. There is no Promise of Christs presence with his Mini[illegible: 1 letter]ters, to inable to such Operations to the end of the World, but with his Ministers, Preaching, Baptizing, and teaching Men to observe, and to do whatsoever he hath Commanded them, he hath promised to be, till time shall be no more.

The Resurrection.

1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow: 4 And for fear of him the keepers did shake, and became as dead men. 5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. 8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word. 9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

For the proof of Christ's resurrection, we have here the testimony of the angel, and of Christ himself, concerning his resurrection. Now we may think that it would have been better, if the matter had been so ordered, that a competent number of witnesses should have been present, and have seen the stone rolled away by the angel, and the dead body reviving, as people saw Lazarus come out of the grave, and then the matter had been past dispute; but let us not prescribe to Infinite Wisdom, which ordered that the witnesses of his resurrection should see him risen, but not see him rise. His incarnation was a mystery; so was this second incarnation (if we may so call it), this new making of the body of Christ, for his exalted state; it was therefore made in secret. Blessed are they that have not seen, and yet have believed. Christ gave such proofs of his resurrection as were corroborated by the scriptures, and by the word which he had spoken (Luke xxiv. 6, 7-44; Mark xvi. 7); for here we must walk by faith, not by sight. We have here,

I. The coming of the good women to the sepulchre.

Observe, 1. When they came; in the end of the sabbath, as it began to dawn toward the first day of the week, v. 1. This fixes the time of Christ's resurrection.

(1.) He arose the third day after his death; that was the time which he had often prefixed, and he kept within it. He was buried in the evening of the sixth day of the week, and arose in the morning of the first day of the following week, so that he lay in the grave about thirty-six or thirty-eight hours. He lay so long, to show that he was really and truly dead; and no longer, that he might not see corruption. He arose the third day, to answer the type of the prophet Jonas (ch. xii. 40), and to accomplish that prediction (Hos. vi. 2), The third day he will raise us up, and we shall live in his sight.

(2.) He arose after the Jewish sabbath, and it was the passover-sabbath; all that day he lay in the grave, to signify the abolishing of the Jewish feasts and the other parts of the ceremonial law, and that his people must be dead to such observances, and take no more notice of them than he did when he lay in the grave. Christ on the sixth day finished his work; he said, It is finished; on the seventh day he rested, and then on the first day of the next week did as it were begin a new world, and enter upon new work. Let no man therefore judge us now in respect of the new moons, or of the Jewish sabbaths, which were indeed a shadow of good things to come, but the substance if of Christ. We may further observe, that the time of the saints' lying in the grave, is a sabbath to them (such as the Jewish sabbath was, which consisted chiefly in bodily rest), for there they rest from their labours (Job iii. 17); and it is owing to Christ.

(3.) He arose upon the first day of the week; on the first day of the first week God commanded the light to shine out of darkness; on this day therefore did he who was to be the Light of the world, shine out of the darkness of the grave; and the seventh-day sabbath being buried with Christ, it arose again in the first-day sabbath, called the Lord's day (Rev. i. 10), and no other day of the week is from henceforward mentioned in all the New Testament than this, and this often, as the day which Christians religiously observed in solemn assemblies, to the honour of Christ, John xx. 19, 26; Acts xx. 7; 1 Cor. xvi. 2. If the deliverance of Israel out of the land of the north superseded the remembrance of that out of Egypt (Jer. xxiii. 7, 8), much more doth our redemption by Christ eclipse the glory of God's former works. The sabbath was instituted in remembrance of the perfecting of the work of creation, Gen. ii. 1. Man by his revolt made a breach upon that perfect work, which was never perfectly repaired till Christ arose from the dead, and the heavens and the earth were again finished, and the disordered hosts of them modelled anew, and the day on which this was done was justly blessed and sanctified, and the seventh day from that. He who on that day arose from the dead, is the same by whom, and for whom, all things were at first created, and now anew created.

(4.) He arose as it began to dawn toward that day; as soon as it could be said that the third day was come, the time prefixed for his resurrection, he arose; after his withdrawings from his people, he returns with all convenient speed, and cuts the work as short in righteousness as may be. He had said to his disciples, that though within a little while they should not see him, yet again a little while, and they should see him, and accordingly he made it as little a while as possible, Isa. liv. 7, 8. Christ arose when the day began to dawn, because then the day-spring from on high did again visit us, Luke i. 78. His passion began in the night; when he hung on the cross the sun was darkened; he was laid in the grave in the dusk of the evening; but he arose from the grave when the sun was near rising, for he is the bright and morning Star (Rev. xxii. 16), the true Light. Those who address themselves early in the morning to the religious services of the Christian sabbath, that they may take the day before them, therein follow this example of Christ, and that of David, Early will I seek thee.

2. Who they were, that came to the sepulchre; Mary Magdalene and the other Mary, the same that attended the funeral, and sat over against the sepulchre, as before they sat over against the cross; still they studied to express their love to Christ; still they were inquiring after him. Then shall we know, if we thus follow on to know. No mention is made of the Virgin Mary being with them; it is probable that the beloved disciple, who had taken her to his own home, hindered her from going to the grave to weep there. Their attendance on Christ not only to the grave, but in the grave, represents his like care for those that are his, when they have made their bed in the darkness. As Christ in the grave was beloved of the saints, so the saints in the grave are beloved of Christ; for death and the grave cannot slacken that bond of love which is between them.

3. What they came to do: the other evangelists say that they came to anoint the body; Matthew saith that they came to see the sepulchre, whether it was as they left it; hearing perhaps, but not being sure, that the chief priests had set a guard upon it. They went, to show their good-will in another visit to the dear remains of their beloved Master, and perhaps not without some thoughts of his resurrection, for they could not have quite forgotten all he had said of it. Note, Visits to the grave are of great use to Christians, and will help to make it familiar to them, and to take off the terror of it, especially visits to the grave of our Lord Jesus, where we may see sin buried out of sight, the pattern of our sanctification, and the great proof of redeeming love shining illustriously even in that land of darkness.

II. The appearance of an angel of the Lord to them, v. 2-4. We have here an account of the manner of the resurrection of Christ, as far as it was fit that we should know.

1. There was a great earthquake. When he died, the earth that received him, shook for fear; now that he arose, the earth that resigned him, leaped for joy in his exaltation. This earthquake did as it were loose the bond of death, and shake off the fetters of the grave, and introduce the Desire of all nations, Hag. ii. 6, 7. It was the signal of Christ's victory; notice was hereby given of it, that, when the heavens rejoiced, the earth also might be glad. It was a specimen of the shake that will be given to the earth at the general resurrection, when mountains and islands shall be removed, that the earth may no longer cover her slain. There was a noise and a shaking in the valley, when the bones were to come together, bone to his bone, Ezek. xxxvii. 7. The kingdom of Christ, which was now to be set up, made the earth to quake, and terribly shook it. Those who are sanctified, and thereby raised to a spiritual life, while it is in the doing find an earthquake in their own bosoms, as Paul, who trembled and was astonished.

2. The angel of the Lord descended from heaven. The angels frequently attended our Lord Jesus, at his birth, in his temptation, in his agony; but upon the cross we find no angel attending him: when his Father forsook him, the angels withdrew from him; but now that he is resuming the glory he had before the foundation of the world, now, behold, the angels of God worship him.

3. He came, and rolled back the stone from the door, and sat upon it. Our Lord Jesus could have rolled back the stone himself by his own power, but he chose to have it done by an angel, to signify that having undertaken to make satisfaction for our sin, imputed to him, and being under arrest pursuant to that imputation, he did not break prison, but had a fair and legal discharge, obtained from heaven; he did not break prison, but an officer was sent on purpose to roll away the stone, and so to open the prison door, which would never have been done, if he had not made a full satisfaction. But being delivered for our offences, to complete the deliverance, he was raised again for our justification; he died to pay our debt, and rose again to take out our acquittance. The stone of our sins was rolled to the door of the grave of our Lord Jesus (and we find the rolling of a great stone to signify the contracting of guilt, 1 Sam. xiv. 33); but to demonstrate that divine justice was satisfied, an angel was commissioned to roll back the stone; not that the angel raised him from the dead, any more than those that took away the stone from Lazarus's grave raised him, but thus he intimated the consent of Heaven to his release, and the joy of Heaven in it. The enemies of Christ had sealed the stone, resolving, like Babylon, not to open the house of his prisoners; shall the prey be taken from the mighty? For this was their hour; but all the powers of death and darkness are under the control of the God of light and life. An angel from heaven has power to break the seal, though it were the great seal of Israel, and is able to roll away the stone, though ever so great. Thus the captives of the mighty are taken away. The angel's sitting upon the stone, when he had rolled it away, is very observable, and bespeaks a secure triumph over all the obstructions of Christ's resurrection. There he sat, defying all the powers of hell to roll the stone to the grave again. Christ erects his seat of rest and seat of judgment upon the opposition of his enemies; the Lord sitteth upon the floods. The angel sat as a guard to the grave, having frightened away the enemies' black guard; he sat, expecting the women, and ready to give them an account of his resurrection.

4. That his countenance was like lightning, and his raiment white as snow, v. 3. This was a visible representation, by that which we call splendid and illustrious, of the glories of the invisible world, which know no difference of colours. His look upon the keepers was like flashes of lightning; he cast forth lightning, and scattered them, Ps. cxliv. 6. The whiteness of his raiment was an emblem not only of purity, but of joy and triumph. When Christ died, the court of heaven went into keep mourning, signified by the darkening of the sun; but when he arose, they again put on the garments of praise. The glory of this angel represented the glory of Christ, to which he was now risen, for it is the same description that was given of him in his transfiguration (ch. xvii. 2); but when he conversed with his disciples after his resurrection, he drew a veil over it, and it bespoke the glory of the saints in their resurrection, when they shall be as the angels of God in heaven.

5. That for fear of him the keepers did shake, and became as dead men, v. 4. They were soldiers, that thought themselves hardened against fear, yet the very sight of an angel struck them with terror. Thus when the Son of God arose to judgment, the stout-hearted were spoiled, Ps. lxxvi. 5, 9. Note, The resurrection of Christ, as it is the joy of his friends, so it is the terror and confusion of his enemies. They did shake; the word eseisthesan is the same with that which was used for the earthquake, v. 2, seismos. When the earth shook, these children of the earth, that had their portion in it, shook too; whereas, those that have their happiness in things above, though the earth be removed, yet are without fear. The keepers became as dead men, when he whom they kept guard upon became alive, and they whom they kept guard against revived with him. It struck a terror upon them, to see themselves baffled in that which was their business here. They were posted here, to keep a dead man in his grave—as easy a piece of service surely as was ever assigned them, and yet it proves too hard for them. They were told that they must expect to be assaulted by a company of feeble faint-hearted disciples, who for fear of them would soon shake and become as dead men, but are amazed when they find themselves attacked by a mighty angel, whom they dare not look in the face. Thus doth God frustrate his enemies by frightening them, Ps. ix. 20.

III. The message which this angel delivered to the women, v. 5-7.

1. He encourages them against their fears, v. 5. To come near to graves and tombs, especially in silence and solitude, has something in it frightful, much more was it so to those women, to find an angel at the sepulchre; but he soon makes them easy with the word, Fear not ye. The keepers shook, and became as dead men, but, Fear not ye. Let the sinners in Zion be afraid, for there is cause for it; but, Fear not, Abraham, nor any of the faithful seed of Abraham; why should the daughters of Sarah, that do well, be afraid with any amazement? 1 Pet. iii. 6. "Fear not ye. Let not the news I have to tell you, be any surprise to you, for you were told before that your Master would rise; let it be no terror to you, for his resurrection will be your consolation; fear not any hurt, that I will do you, nor nay evil tidings I have to tell you. Fear not ye, for I know that ye seek Jesus. I know you are friends to the cause. I do not come to frighten you, but to encourage you." Note, Those that seek Jesus, have no reason to be afraid; for, if they seek him diligently they shall find him, and shall find him their bountiful Rewarder. All our believing enquiries after the Lord Jesus are observed, and taken notice of, in heaven; I know that ye seek Jesus; and shall certainly be answered, as these were, with good words, and comfortable words. Ye seek Jesus that was crucified. He mentions his being crucified, the more to commend their love to him; "You seek him still, though he was crucified; you retain your kindness for him notwithstanding." Note, True believers love and seek Christ, not only though he was crucified, but because he was so.

2. He assures them of the resurrection of Christ; and there was enough in that to silence their fears (v. 6); He is not here, for he is risen. To be told He is not here, would have been no welcome news to those who sought him, if it had not been added, He is risen. Note, It is matter of comfort to those who seek Christ, and miss of finding him where they expected, that he is risen: if we find him not in sensible comfort, yet he is risen. We must not hearken to those who say, Lo, here is Christ, or, Lo, he is there, for he is not here, he is not there, he is risen. In all our enquiries after Christ, we must remember that he is risen; and we must seek him as one risen. (1.) Not with any gross carnal thoughts of him. There were those that knew Christ after the flesh; but now henceforth know we him so no more, 2 Cor. v. 16. It is true, he had a body; but it is now a glorified body. They that make pictures and images of Christ, forget that he is not here, he is risen; our communion with him must be spiritual, by faith in his word, Rom. x. 6-9. (2.) We must seek him with great reverence and humility, and an awful regard to his glory, for he is risen. God has highly exalted him, and given him a name above every name, and therefore every knee and every soul must bow before him. (3.) We must seek him with a heavenly mind; when we are ready to make this world our home, and to say, It is good to be here, let us remember our Lord Jesus is not here, he is risen, and therefore let not our hearts be here, but let them rise too, and seek the things that are above, Col. iii. 1-3; Phil. iii. 20.

Two things the angel refers these women to, for the confirmation of their faith, touching Christ's resurrection.

[1.] To his word now fulfilled, which they might remember; He is risen, as he said. This he vouches as the proper object of faith; "He said that he would rise, and you know that he is the Truth itself, and therefore have reason to expect that he should rise; why should you be backward to believe that which he told you would be?" Let us never think that strange, of which the word of Christ has raised our expectations, whether the sufferings of this present time, or the glory that is to be revealed. If we remember what Christ hath said to us, we shall be the less surprised at what he does with us. This angel, when he said. He is not here, he is risen, makes it to appear that he preaches no other gospel than what they had already received, for he refers himself to the word of Christ as sufficient to bear him out; He is risen, as he said.

[2.] To his grave now empty, which they might look into; "Come, see the place where the Lord lay. Compare what you have heard, with what you see, and, putting both together, you will believe. You see that he is not here, and, remembering what he said, you may be satisfied that he is risen; come, see the place, and you will see that he is not there, you will see that he could not be stolen thence, and therefore must conclude that he is risen." Note, It may be of use to affect us, and may have a good influence upon us, to come, and with an eye of faith see the place where the Lord lay. See the marks he has there left of his love in condescending so low for us; see how easy he has made that bed, and how lightsome, for us, by lying in it himself; when we look into the grave, where we expect we must lie, to take off the terror of it, let us look into the grave where the Lord lay; the place where our Lord lay, so the Syriac. The angels own him for their Lord, as well as we; for the whole family, both in heaven and earth, is named from him.

3. He directs them to go carry the tidings of it to his disciples (v. 7); Go quickly, and tell his disciples. It is probable that they were for entertaining themselves with the sight of the sepulchre and discourse with the angels. It was good to be here, but they have other work appointed them; this is a day of good tidings, and though they have the premier seisin of the comfort, the first taste of it, yet they must not have the monopoly of it, must not hold their peace, any more than those lepers, 2 Kings vii. 9. They must go tell the disciples. Note, Public usefulness to others must be preferred before the pleasure of secret communion with God ourselves; for it is more blessed to give than to receive. Observe,

(1.) The disciples of Christ must first be told the news; not, Go, tell the chief priests and the Pharisees, that they may be confounded; but, Tell the disciples, that they may be comforted. God anticipates the joy of his friends more than the shame of his enemies, though the perfection of both is reserved for hereafter. Tell his disciples; it may be they will believe your report, however tell them, [1.] That they may encourage themselves under their present sorrows and dispersions. It was a dismal time with them, between grief and fear; what a cordial would this be to them now, to hear, their Master is risen! [2.] That they may enquire further into it themselves. This alarm was sent them, to awaken them from that strange stupidity which had seized them, and to raise their expectations. This was to set them on seeking him, and to prepare them for his appearance to them. General hints excite to closer searches. They shall now hear of him, but shall very shortly see him. Christ discovers himself gradually.

(2.) The women are sent to tell it to them, and so are made, as it were, the apostles of the apostles. This was an honour put upon them, and a recompence for their constant affectionate adherence to him, at the cross, and in the grave, and a rebuke to the disciples who forsook him. Still God chooses the weak things of the world, to confound the mighty, and puts the treasure, not only into earthen vessels, but here into the weaker vessels; as the woman, being deceived by the suggestions of an evil angel, was first in the transgression (1 Tim. ii. 14), so these women, being duly informed by the instructions of a good angel, were first in the belief of the redemption from transgression by Christ's resurrection, that that reproach of their sex might be rolled away, by putting this in the balance against it, which is their perpetual praise.

(3.) They were bid to go quickly upon this errand. Why, what haste was there? Would not the news keep cold, and be welcome to them at any time? Yes, but they were now overwhelmed with grief, and Christ would have this cordial hastened to them; when Daniel was humbling himself before God for sin, the angel Gabriel was caused to fly swiftly with a message of comfort, Dan. ix. 21. We must always be ready and forward; [1.] To obey the commands of God, Ps. cxix. 60. [2.] To do good to our brethren, and to carry comfort to them, as those that felt from their afflictions; Say not, Go, and come again, and to-morrow I will give; but now quickly.

(4.) They were directed to appoint the disciples to meet him in Galilee. There were other appearances of Christ to them before that in Galilee, which were sudden and surprising; but he would have one to be solemn and public, and gave them notice of it before. Now this general rendezvous was appointed in Galilee, eighty or a hundred miles from Jerusalem; [1.] In kindness to those of his disciples that remained in Galilee, and did not (perhaps they could not) come up to Jerusalem; into that country therefore he would go, to manifest himself to his friends there. I know thy works, and where thou dwellest. Christ knows where his disciples dwell, and will visit there. Note, The exaltation of Christ doth not make him forget the meaner and poorer sort of his disciples, but even to them that are at a distance from the plenty of the means of grave he will graciously manifest himself. [2.] In consideration of the weakness of his disciples that were now at Jerusalem, who as yet were afraid of the Jews, and durst not appear publicly, and therefore this meeting was adjourned to Galilee. Christ knows our fears, and considers our frame, and made his appointment where there was least danger of disturbance.

Lastly, The angel solemnly affirms upon his word the truth of what he had related to them; "Lo, I have told you, you may be assured of it, and depend upon it; I have told you, who dare not tell a lie." The word spoken by angels was stedfast, Heb. ii. 2. God had been wont formerly to make known his mind to his people by the ministration of angels, as at the giving of the law; but as he intended in gospel times to lay aside that way of communication (for unto the angels hath he not put in subjection the world to come, nor appointed them to be the preachers of the gospel), this angel was now sent to certify the resurrection of Christ to the disciples, and so leave it in their hands to be published to the world, 2 Cor. iv. 7. In saying, Lo, I have told you, he doth, as it were, discharge himself from the blame of their unbelief, if they should not receive this record, and throw it upon them; "I have done my errand, I have faithfully delivered my message, now look you to it, believe it at your peril; whether you will hear or whether you will forbear, I have told you." Note, Those messengers from God, that discharge their trust faithfully, may take the comfort of that, whatever the success be, Acts xx. 26, 27.

IV. The women's departure from the sepulchre, to bring notice to the disciples, v. 8. And observe,

1. What frame and temper of spirit they were in; They departed with fear and great joy; a strange mixture, fear and joy at the same time, in the same soul. To hear that Christ was risen, was matter of joy; but to be led into his grave, and to see an angel, and talk with him about it, could not but cause fear. It was good news, but they were afraid that it was too good to be true. But observe, it is said of their joy, I was great joy; it is not said so of their fear. Note, (1.) Holy fear has joy attending it. They that serve the Lord with reverence, serve him with gladness. (2.) Spiritual joy is mixed with trembling, Ps. ii. 11. It is only perfect love and joy that will cast out all fear.

2. What haste they made; They did run. The fear and joy together quickened their pace, and added wings to their motion; the angel bid them go quickly, and they ran. Those that are sent on God's errand must not loiter, or lose time; where the heart is enlarged with the glad tidings of the gospel, the feet will run the way of God's commandments.

3. What errand they went upon; They ran, to bring his disciples word. Not doubting but it would be joyful news to them, they ran, to comfort them with the same comforts wherewith they themselves were comforted of God. Note, The disciples of Christ should be forward to communicate to each other their experiences of sweet communion with heaven; should tell others what God has done for their souls, and spoken to them. Joy in Christ Jesus, like the ointment of the right hand, will betray itself, and fill all places within the lines of its communication with its odours. When Samson found honey, he brought it to his parents.

V. Christ's appearing to the women, to confirm the testimony of the angel, v. 9, 10. These zealous good women not only heard the first tidings of him, but had the first sight of him, after his resurrection. The angel directed those that would see him, to go to Galilee, but before that time came, even here also, they looked after him that lives, and sees them. Note, Jesus Christ is often better than his word, but never worse; often anticipates, but never frustrates, the believing expectations of his people.

Here is, 1. Christ's surprising appearance to the women; As they went to tell his disciples, behold, Jesus met them. Note, God's gracious visits usually meet us in the way of duty, and to those who use what they have for others' benefit, more shall be given. This interview with Christ was unexpected, or ever they were aware, Cant. vi. 12. Note, Christ is nearer to his people than they imagine. They needed not descend into the deep, to fetch Christ thence; he was not there, he was risen; nor go up to heaven, for he was not yet ascended: but Christ was high them, and still in the word is nigh us.

2. The salutation wherewith he accosted them; All hail—chairete. We use the old English form of salutation, wishing all health to those we meet; for so All hail signifies, and is expressive of the Greek form of salutation here used, answering to that of the Hebrew, Peace be unto you. And it bespeaks, (1.) The good-will of Christ to us and our happiness, even since he entered upon his state of exaltation. Though he is advanced, he wishes us as well as ever, and is as much concerned for our comfort. (2.) The freedom and holy familiarity which he used in his fellowship with his disciples; for he called them friends. But the Greek word signifies, Rejoice ye. They were affected both with fear and joy; what he said to them tended to encourage their joy (v. 9), Rejoice ye, and to silence their fear (v. 10), Be not afraid. Note, It is the will of Christ that his people should be a cheerful joyful people, and his resurrection furnishes them with abundant matter for joy.

3. The affectionate respect they paid him; They came, and held him by the feet, and worshipped him. Thus they expressed, (1.) The reverence and honour they had for him; they threw themselves at his feet, put themselves into a posture of adoration, and worshipped him with humility and godly fear, as the Son of God, and now exalted. (2.) The love and affection they had to him; they held him, and would not let him go, Cant. iii. 4. How beautiful were the feet of the Lord Jesus to them! Isa. lii. 7. (3.) The transport of joy they were in, now that they had this further assurance of his resurrection; they welcomed it with both arms. Thus we must embrace Jesus Christ offered us in the gospel, with reverence cast ourselves at his feet, by faith take hold of him, and with love and joy lay him near our hearts.

4. The encouraging words Christ said to them, v. 10. We do not find that they said any thing to him, their affectionate embraces and adorations spoke plainly enough; and what he said to them was no more than what the angel had said (v. 5, 7); for he will confirm the word of his messengers (Isa. xliv. 26); and his way of comforting his people, is, by his Spirit to speak over again to their hearts the same that they had heard before from his angels, the ministers. Now observe here,

(1.) How he rebukes their fear; Be not afraid. They must not fear being imposed upon by these repeated notices of his resurrection, nor fear any hurt from the appearance of one from the dead; for the news, though strange, was both true and good. Note, Christ arose from the dead, to silence his people's fears, and there is enough in that to silence them.

(2.) How he repeats their message; "Go, tell my brethren, that they must prepare for a journey into Galilee, and there they shall see me." If there be any communion between our souls and Christ, it is he that appoints the meeting, and he will observe the appointment. Jerusalem had forfeited the honour of Christ's presence, it was a tumultuous city, therefore he adjourns the meeting to Galilee. Come, my beloved, let us go forth, Cant. vii. 11. But that which is especially observable here, is, that he calls his disciples his brethren. Go, tell my brethren, not only those of them that were akin to him, but all the rest, for they are all his brethren (ch. xii. 50), but he never called them so till after his resurrection, here and John xx. 17. Being by the resurrection himself declared to be the Son of God with power, all the children of God were thereby declared to be his brethren. Being the First-begotten from the dead, he is become the First-born among many brethren, even of all that are planted together in the likeness of his resurrection. Christ did not now converse so constantly and familiarly with his disciples as he had done before his death; but, lest they should think him grown strange to them, he gives them this endearing title, Go to my brethren, that the scripture might be fulfilled, which, speaking of his entrance upon his exalted state, saith, I will declare thy name unto my brethren. They had shamefully deserted him in his sufferings; but, to show that he could forgive and forget, and to teach us to do so, he not only continues his purpose to meet them, but calls them brethren. Being all his brethren, they were brethren one to another, and must love as brethren. His owning them for his brethren put a great honour upon them, but withal gave them an example of humility in the midst of that honour.

The Resurrection.

11 Now when they were going, behold, some of the watch came into the city, and showed unto the chief priests all the things that were done. 12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13 Saying, Say ye, His disciples came by night, and stole him away while we slept. 14 And if this come to the governor's ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.

For the further proof of the resurrection of Christ, we have here the confession of the adversaries that were upon the guard; and there are two things which strengthen this testimony—that they were eye-witnesses, and did themselves see the glory of the resurrection, which none else did—and that they were enemies, set there to oppose and obstruct his resurrection. Now observe here,

I. How this testimony was given in to the chief priests (v. 11); when the women were going to bring that news to the disciples, which would fill their hearts with joy, the soldiers went to bring the same news to the chief priests, which would fill their faces with shame. Some of the watch, probably those of them that commanded in chief, came into the city, and brought to those who employed them, the report of their disappointment. They showed to the chief priests all the things that were done; told them of the earthquake, the descent of the angel, the rolling of the stone away, and the coming of the body of Jesus alive out of the grave. Thus the sign of the prophet Jonas was brought to the chief priests with the most clear and incontestable evidence that could be; and so the utmost means of conviction were afforded them; we may well imagine what a mortification it was to them, and that, like the enemies of the Jews, they were much cast down in their own eyes, Neh. vi. 16. It might justly have been expected that they should now have believed in Christ, and repented their putting him to death; but they were obstinate in their infidelity, and therefore sealed up under it.

II. How it was baffled and stifled by them. They called an assembly, and considered what was to be done. For their own parts, they were resolved not to believe that Jesus was risen; but their care was, to keep others from believing, and themselves from being quite ashamed from their disbelief of it. They had put him to death, and there was no way of standing to what they had done, but by confronting the evidence of his resurrection. Thus they who have sold themselves to work wickedness, find that one sin draws on another, and that they have plunged themselves into a wretched necessity of adding iniquity to iniquity, which is part of the curse of Christ's persecutors, Ps. lxix. 27.

The result of their debate was, that those soldiers must by all means be bribed off, and hired not to tell tales.

1. They put money into their hands; and what wickedness is it which men will not be brought to by the love of money? They gave large money, probably a great deal more than they gave to Judas, unto the soldiers. These chief priests loved their money as well as most people did, and were as loth to part with it; and yet, to carry on a malicious design against the gospel of Christ, they were very prodigal of it; they gave the soldiers, it is likely, as much as they asked, and they knew how to improve their advantages. Here was large money given for the advancing of that which they knew to be a lie, yet many grudge a little money for the advancement of that which they know to be the truth, though they have a promise of being reimbursed in the resurrection of the just. Let us never starve a good cause, when we see a bad one so liberally supported.

2. They put a lie into their mouths (v. 13); Say ye, His disciples came by night, and stole him away while we slept; a sorry shift is better than none, but this is a sorry one indeed. (1.) The sham was ridiculous, and carried along with it its own confutation. If they slept, how could they know any thing of the matter, or say who came? If any one of them was awake to observe it, no doubt, he would awake them all to oppose it; for that was the only thing they had in charge. It was altogether improbable that a company of poor, weak, cowardly, dispirited men should expose themselves for so inconsiderable an achievement as the rescue of the dead body. Why were not the houses where they lodged diligently searched, and other means used to discover the dead body; but this was so thin a lie as one might easily see through. But had it been ever so plausible, (2.) It was a wicked thing for these priests and elders to hire those soldiers to tell a deliberate lie (if it had been in a matter of ever so small importance), against their consciences. Those know not what they do, who draw others to commit one wilful sin; for that may debauch conscience, and be an inlet to many. But, (3.) Considering this as intended to overthrow the great doctrine of Christ's resurrection, this was a sin against the last remedy, and was, in effect, a blasphemy against the Holy Ghost, imputing that to the roguery of the disciples, which was done by the power of the Holy Ghost.

But lest the soldiers should object the penalty they incurred by the Roman law for sleeping upon the guard, which was very severe (Acts xii. 19), they promised to interpose with the governor; "We will persuade him, and secure you. We will use our own interest in him, to get him not to take notice of it;" and they had lately found how easily they could manage him. If really these soldiers had slept, and so suffered the disciples to steal him away, as they would have the world believe, the priests and elders would certainly have been the forwardest to solicit the governor to punish them for their treachery; so that their care for the soldiers' safety plainly gives the lie to the story. They undertook to secure them from the sword of Pilate's justice, but could not secure them from the sword of God's justice, which hangs over the head of those that love and make a lie. They promise more than they can perform who undertake to save a man harmless in the commission of a wilful sin.

Well, thus was the plot laid; now what success had it?

[1.] Those that were willing to deceive, took the money, and did as they were taught. They cared as little for Christ and his religion as the chief priests and elders did; and men that have no religion at all, can be very well pleased to see Christianity run down, and lend a hand to it, if need be, to serve a turn. They took the money; that was it they aimed at, and nothing else. Note, Money is a bait for the blackest temptation; mercenary tongues will sell the truth for it.

The great argument to prove Christ to be the Son of God, is, his resurrection, and none could have more convincing proofs of the truth of that than these soldiers had; they saw the angel descend from heaven, saw the stone rolled away, saw the body of Christ come out of the grave, unless the consternation they felt hindered them; and yet they were so far from being convinced by it themselves, that they were hired to belie him, and to hinder others from believing in him. Note, The most sensible evidence will not convince men, without the concurring operation of the Holy Spirit.

[2.] Those that were willing to be deceived, not only credited, but propagated, the story; This saying is commonly reported among the Jews until this day. The sham took well enough, and answered the end. The Jews, who persisted in their infidelity, when they were pressed with the argument of Christ's resurrection, had this still ready to reply, His disciples came, and stole him away. To this purport was the solemn narrative, which (as Justin Martyr relates in his dialogue with Typho the Jew) the great sanhedrim sent to all the Jews of the dispersion concerning this affair, exciting them to a vigorous resistance of Christianity—that, when they had crucified, and buried him, the disciples came by night, and stole him out of the sepulchre, designing thereby not only to overthrow the truth of Christ's resurrection, but to render his disciples odious to the world, as the greatest villains in nature. When once a lie is raised, none knows how far it will spread, nor how long it will last, nor what mischief it will do. Some give another sense of this passage, This saying is commonly reported, that is, "Notwithstanding the artifice of the chief priests, thus to impose upon the people, the collusion that was between them and the soldiers, and the money that was given to support the cheat, were commonly reported and whispered among the Jews;" for one way or other truth will out.

The Apostolic Commission.

16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. 17 And when they saw him, they worshipped him: but some doubted. 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

This evangelist passes over several other appearances of Christ, recorded by Luke and John, and hastens to this, which was of all other the most solemn, as being promised and appointed again and again before his death, and after his resurrection. Observe,

I. How the disciples attended his appearance, according to the appointment (v. 16); They went into Galilee, a long journey to go for one sight of Christ, but it was worth while. They had seen him several times at Jerusalem, and yet they went into Galilee, to see him there.

1. Because he appointed them to do so. Though it seemed a needless thing to go into Galilee, to see him whom they might see at Jerusalem, especially when they must so soon come back again to Jerusalem, before his ascension, yet they had learned to obey Christ's commands and not object against them. Note, Those who would maintain communion with Christ, must attend him there where he has appointed. Those who have met him in one ordinance, must attend him in another; those who have seen him at Jerusalem, must go to Galilee.

2. Because that was to be a public and general meeting. They had seen him themselves, and conversed with him in private, but that should not excuse their attendance in a solemn assembly, where many were to be gathered together to see him. Note, Our communion with God in secret must not supersede our attendance on public worship, as we have opportunity; for God loves the gates of Zion, and so must we. The place was a mountain in Galilee, probably the same mountain on which he was transfigured. There they met, for privacy, and perhaps to signify the exalted state into which he was entered, and his advances toward the upper world.

II. How they were affected with the appearance of Christ to them, v. 17. Now was the time that he was seen of above five hundred brethren at once, 1 Cor. xv. 6. Some think that they saw him, at first, at some distance, above in the air, ephthe epano—He was seen above, of five hundred brethren (so they read it); which gave occasion to some to doubt, till he came nearer (v. 18), and then they were satisfied. We are told,

1. That they worshipped him; many of them did so, nay, it should seem, they all did that, they gave divine honour to him, which was signified by some outward expressions of adoration. Note, All that see the Lord Jesus with an eye of faith are obliged to worship him.

2. But some doubted, some of those that were then present. Note, Even among those that worship there are some that doubt. The faith of those that are sincere, may yet be very weak and wavering. They doubted, edistasan—they hung in suspense, as the scales of the balance, when it is hard to say which preponderates. These doubts were afterward removed, and their faith grew up to a full assurance, and it tended much to the honour of Christ, that the disciples doubted before they believed; so that they cannot be said to be credulous, and willing to be imposed upon; for they first questioned, and proved all things, and then held fast that which was true, and which they found to be so.

III. What Jesus Christ said to them (v. 18-20); Jesus came, and spoke unto them. Though there were those that doubted, yet, he did not therefore reject them; for he will not break the bruised reed. He did not stand at a distance, but came near, and gave them such convincing proofs of his resurrection, as turned the wavering scale, and made their faith to triumph over their doubts. He came, and spoke familiarly to them, as one friend speaks to another, that they might be fully satisfied in the commission he was about to give them. He that drew near to God, to speak for us to him, draws near to us, to speak from him to us. Christ now delivered to his apostles the great charter of his kingdom in the world, was sending them out as his ambassadors, and here gives them their credentials.

In opening this great charter, we may observe two things.

1. The commission which our Lord Jesus received himself from the Father. Being about to authorize his apostles, if any ask by what authority he doeth it, and who gave him that authority, here he tells us, All power is given unto me in heaven and in earth; a very great word, and which none but he could say. Hereby he asserts his universal dominion as Mediator, which is the great foundation of the Christian religion. He has all power. Observe, (1.) Whence he hath this power. He did not assume it, or usurp it, but it was given him, he was legally entitled to it, and invested in it, by a grant from him who is the Fountain of all being, and consequently of all power. God set him King (Ps. ii. 6), inaugurated and enthroned him, Luke i. 32. As God, equal with the Father, all power was originally and essentially his; but as Mediator, as God-man, all power was given him; partly in recompence of his work (because he humbled himself, therefore God thus exalted him), and partly in pursuance of his design; he had this power given him over all flesh, that he might give eternal life to as many as were given him (John xvii. 2), for the more effectual carrying on and completing our salvation. This power he was now more signally invested in, upon his resurrection, Acts xiii. 3. He had power before, power to forgive sins (ch. ix. 6); but now all power is given him. He is now going to receive for himself a kingdom (Luke xix. 12), to sit down at the right hand, Ps. cx. 1. Having purchased it, nothing remains but to take possession; it is his own for ever. (2.) Where he has this power; in heaven and earth, comprehending the universe. Christ is the sole universal Monarch, he is Lord of all, Acts x. 36. He has all power in heaven. He has power of dominion over the angels, they are all his humble servants, Eph. i. 20, 21. He has power of intercession with his Father, in the virtue of his satisfaction and atonement; he intercedes, not as a suppliant, but as a demandant; Father, I will. He has all power on earth too; having prevailed with God, by the sacrifice of atonement, he prevails with men, and deals with them as one having authority, by the ministry of reconciliation. He is indeed, in all causes and over all persons, supreme Moderator and Governor. By him kings reign. All souls are his, and to him every heart and knee must bow, and every tongue confess him to be the Lord. This our Lord Jesus tells them, not only to satisfy them of the authority he had to commission them, and to bring them out in the execution of their commission, but to take off the offence of the cross; they had no reason to be ashamed of Christ crucified, when they saw him thus glorified.

2. The commission he gives to those whom he sent forth; Go ye therefore. This commission is given, (1.) To the apostles primarily, the chief ministers of state in Christ's kingdom, the architects that laid the foundation of the church. Now those that had followed Christ in the regeneration, were set on thrones (Luke xxii. 30); Go ye. It is not only a word of command, like that, Son, go work, but a word of encouragement, Go, and fear not, have I not sent you? Go, and make a business of this work. They must not take state, and issue out summons to the nations to attend upon them; but they must go, and bring the gospel to their doors, Go ye. They had doted on Christ's bodily presence, and hung upon that, and built all their joys and hopes upon that; but now Christ discharges them from further attendance on his person, and sends them abroad about other work. As an eagle stirs up her nest, flutters over her young, to excite them to fly (Deut. xxxii. 11), so Christ stirs up his disciples, to disperse themselves over all the world. (2.) It is given to their successors, the ministers of the gospel, whose business it is to transmit the gospel from age to age, to the end of the world in time, as it was theirs to transmit it from nation to nation, to the end of the world in place, and no less necessary. The Old-Testament promise of a gospel ministry is made to a succession (Isa. lix. 21); and this must be so understood, otherwise how could Christ be with them always to the consummation of the world? Christ, at his ascension, gave not only apostles and prophets, but pastors and teachers, Eph. iv. 11. Now observe,

[1.] How far his commission is extended; to all nations. Go, and disciples all nations. Not that they must go all together into every place, but by consent disperse themselves in such manner as might best diffuse the light of the gospel. Now this plainly signifies it to be the will of Christ, First, That the covenant of peculiarity, made with the Jews, should now be cancelled and disannulled. This word broke down the middle wall of partition, which had so long excluded the Gentiles from a visible church-state; and whereas the apostles, when first sent out, were forbidden to go into the way of the Gentiles, now they were sent to all nations. Secondly, That salvation by Christ should be offered to all, and none excluded that did not by their unbelief and impenitence exclude themselves. The salvation they were to preach is a common salvation; whoever will, let him come, and take the benefit of the act of indemnity; for there is no difference of Jew or Greek in Christ Jesus. Thirdly, That Christianity should be twisted in with national constitutions, that the kingdoms of the world should become Christ's kingdoms, and their kings the church's nursing-fathers.

[2.] What is the principal intention of this commission; to disciple all nations. Matheteusate—"Admit them disciples; do your utmost to make the nations Christian nations;" not, "Go to the nations, and denounce the judgments of God against them, as Jonah against Nineveh, and as the other Old-Testament prophets" (though they had reason enough to expect it for their wickedness), "but go, and disciple them." Christ the Mediator is setting up a kingdom in the world, bring the nations to be his subjects; setting up a school, bring the nations to be his scholars; raising an army for the carrying on of the war against the powers of darkness, enlist the nations of the earth under his banner. The work which the apostles had to do, was, to set up the Christian religion in all places, and it was honourable work; the achievements of the mighty heroes of the world were nothing to it. They conquered the nations for themselves, and made them miserable; the apostles conquered them for Christ, and made them happy.

[3.] Their instructions for executing this commission.

First, They must admit disciples by the sacred rite of baptism; "Go into all nations, preach the gospel to them, work miracles among them, and persuade them to come in themselves, and bring their children with them, into the church of Christ, and then admit them and theirs into the church, by washing them with water;" either dipping them in the water, or pouring or sprinkling water upon them, which seems the more proper, because the thing is most frequently expressed so, as Isa. xliv. 3, I will pour my Spirit on thy seed. And, Tit. iii. 5, 6, Which he shed on us abundantly. And, Ezek. xxxvi. 25, I will sprinkle clean water upon you. And, Isa. lii. 15, So shall he sprinkle many nations; which seems a prophecy of this commission to baptize the nations.

Secondly, This baptism must be administered in the name of the Father, and of the Son, and of the Holy Ghost. That is, 1. By authority from heaven, and not of man; for his ministers act by authority from the three persons in the Godhead, who all concur, as to our creation, so to our redemption; they have their commission under the great seal of heaven, which puts an honour upon the ordinance, though to a carnal eye, like him that instituted it, it has no form or comeliness. 2. Calling upon the name of the Father, Son, and Holy Ghost. Every thing is sanctified by prayer, and particularly the waters of baptism. The prayer of faith obtains the presence of God with the ordinance, which is its lustre and beauty, its life and efficacy. But, 3. It is into the name (eis to onoma) of Father, Son, and Holy Ghost; this was intended as the summary of the first principles of the Christian religion, and of the new covenant, and according to it the ancient creeds were drawn up. By our being baptized, we solemnly profess, (1.) Our assent to the scripture-revelation concerning God, the Father, Son, and Holy Ghost. We confess our belief that there is a God, that there is but one God, that in the Godhead there is a Father that begets, a Son that is begotten, and a Holy Spirit of both. We are baptized, not into the names, but into the name, of Father, Son, and Spirit, which plainly intimates that these three are one, and their name one. The distinct mentioning of the three persons in the Trinity, both in the Christian baptism here, and in the Christian blessing (2 Cor. xiii. 14), as it is a full proof of the doctrine of the Trinity, so it has done much towards preserving it pure and entire through all ages of the church; for nothing is more great and awful in Christian assemblies than these two. (2.) Our consent to a covenant-relation to God, the Father, Son, and Holy Ghost. Baptism is a sacrament, that is, it is an oath; super sacramentum dicere, is to say upon oath. It is an oath of abjuration, by which we renounce the world and the flesh, as rivals with God for the throne in our hearts; and an oath of allegiance, by which we resign and give up ourselves to God, to be his, our own selves, our whole selves, body, soul, and spirit, to be governed by his will, and made happy in his favour; we become his men, so the form of homage in our law runs. Therefore baptism is applied to the person, as livery and seisin is given of the premises, because it is the person that is dedicated to God. [1.] It is into the name of the Father, believing him to be the Father of our Lord Jesus Christ (for that is principally intended here), by eternal generation, and our Father, as our Creator, Preserver, and Benefactor, to whom therefore we resign ourselves, as our absolute owner and proprietor, to actuate us, and dispose of us; as our supreme rector and governor, to rule us, as free agents, by his law; and as our chief good, and highest end. [2.] It is into the name of the Son, the Lord Jesus Christ, the Son of God, and correlate to the Father. Baptism was in a particular manner administered in the name of the Lord Jesus, Acts viii. 16; xix. 5. In baptism we assent, as Peter did, Thou art Christ, the Son of the living God (ch. xvi. 16), and consent, as Thomas did, My Lord, and my God, John xx. 28. We take Christ to be our Prophet, Priest, and King, and give up ourselves to be taught, and saved, and ruled, by him. [3.] It is into the name of the Holy Ghost. Believing the Godhead of the Holy Spirit, and his agency in carrying on our redemption, we give up ourselves to his conduct and operation, as our sanctifier, teacher, guide, and comforter.

Thirdly, Those that are thus baptized, and enrolled among the disciples of Christ, must be taught (v. 20); Teaching them to observe all thing, whatsoever I have commanded you. This denotes two things.

1. The duty of disciples, of all baptized Christians; they must observe all things whatsoever Christ has commanded, and, in order to that, must submit to the teaching of those whom he sends. Our admission into the visible church is in order to something further; when Christ hath discipled us, he hath not done with us; he enlist soldiers that he may train them up for his service.

All that are baptized, are thereby obliged, (1.) To make the command of Christ their rule. There is a law of faith, and we are said to be under the law to Christ; we are by baptism bound, and must obey. (2.) To observe what Christ has commanded. Due obedience to the commands of Christ requires a diligent observation; we are in danger of missing, if we take not good heed: and in all our obedience, we must have an eye to the command, and do what we do as unto the Lord. (3.) To observe all things, that he has commanded, without exception; all the moral duties, and all the instituted ordinances. Our obedience to the laws of Christ is not sincere, if it be not universal; we must stand complete in his whole will. (4.) To confine themselves to the commands of Christ, and as not to diminish from them, so not to add to them. (5.) To learn their duty according to the law of Christ, from those whom he has appointed to be teachers in his school, for therefore we were entered into his school.

2. The duty of the apostles of Christ, and his ministers; and that is, to beach the commands of Christ, to expound them to his disciples, to press upon them the necessity of obedience, and to assist them in applying the general commands of Christ to particular cases. They must teach them, not their own inventions, but the institutions of Christ; to them they must religiously adhere, and in the knowledge of them Christians must be trained up. A standing ministry is hereby settled in the church, for the edifying of the body of Christ, till we all come to the perfect man, Eph. iv. 11-13. The heirs of heaven, till they come to age, must be under tutors and governors.

3. Here is the assurance he gives them of his spiritual presence with them in the execution of this commission; And lo, I am with you always, even unto the end of the world. This exceeding great and precious promise is ushered in with a behold, to strengthen their faith, and engage their observation of it. "Take notice of this; it is what you may assure yourselves of and venture upon." Observe,

(1.) The favour promised them; I am with you. Not, I will be with you, but I am—ego eimi. As God sent Moses, so Christ sent his apostles, by this name, I am; for he is God, to whom past, present, and to come, are the same. See Rev. i. 8. He was now about to leave them; his bodily presence was now to be removed from them, and this grieved them; but he assures them of his spiritual presence, which was more expedient for them than his bodily presence could be; I am with you; that is, "My Spirit is with you, the Comforter shall abide with you, John xvi. 7. I am with you, and not against you: with you to take your part, to be on your side, and to hold with you, as Michael our prince is said to do, Dan. x. 21. I am with you, and not absent from you, not at a distance; I am a very present help," Ps. xlvi. 1. Christ was now sending them to set up his kingdom in the world, which was a great undertaking. And then doth he seasonably promise them his presence with them, [1.] To carry them on through the difficulties they were likely to meet with. "I am with you, to bear you up, to plead your cause; with you in all your services, in all your sufferings, to bring you through them with comfort and honour. When you go through the fire or water, I will be with you. In the pulpit, in the prison, lo, I am with you." [2.] To succeed this great undertaking; "Lo, I am with you, to make your ministry effectual for the discipling of the nations, for the pulling down of the strong holds of Satan, and the setting up of stronger for the Lord Jesus." It was an unlikely thing that they should unhinge national constitutions in religion, and turn the stream of so long a usage; that they should establish a doctrine so directly contrary to the genius of the age, and persuade people to become the disciples of a crucified Jesus; but lo, I am with you, and therefore you shall gain your point.

(2.) The continuance of the favour, always, even unto the end of the world.

[1.] They shall have his constant presence; Always, pasas tas hemeras—all days, every day. "I will be with you on sabbath days and week days, fair days and foul days, winter days and summer days." There is no day, no hour of the day, in which our Lord Jesus is not present with his churches and with his ministers; if there were, that day, that hour, they were undone. Since his resurrection he had appeared to them now and then, once a week it may be, and scarcely that. But he assures them that they shall have his spiritual presence continued to them without intermission. Wherever we are the word of Christ is nigh us, even in our mouth, and the Spirit of Christ nigh us, even in our hearts. The God of Israel, the Saviour, is sometimes a God that hideth himself (Isa. xlv. 15), but never a God that absenteth himself; sometimes in the dark, but never at a distance.

[2.] They shall have his perpetual presence, even to the end of the world. There is a world before us, that will never have an end, but this is hastening towards its period; and even till then the Christian religion shall, in one part of the world or other, be kept up, and the presence of Christ continued with his ministers. I am with you to the end of the world, not with your persons, they died quickly, but, First, With you and your writings. There is a divine power going along with the scripture of the New Testament, not only preserving them in being, but producing strange effects by them, which will continue to the end of time. Secondly, With you and your successors; with you and all the ministers of the gospel in the several ages of the church; with all to whom this commission extends, with all who, being duly called and sent, thus baptize and thus teach. When the end of the world is come, and the kingdom delivered up to God, even the Father, there will then be no further need of ministers and their ministration; but till then they shall continue, and the great intentions of the institution shall be answered. This is an encouraging word to all the faithful ministers of Christ, that what was said to the apostles, was said to them all, I will never leave thee, nor forsake thee.

Two solemn farewells we find our Lord Jesus giving to his church, and his parting word at both of them is very encouraging; one was here, when he closed up his personal converse with them, and then his parting word was, "Lo, I am with you always; I leave you, and yet still I am with you;" the other was, when he closed up the canon of the scripture by the pen of his beloved disciple, and then his parting word was, "Surely, I come quickly. I leave you for awhile, but I will be with you again shortly," Rev. xxii. 20. By this it appears that he did not part in anger, but in love, and that it is his will we should keep up both our communion with him and our expectation of him.

There is one word more remaining, which must not be overlooked, and that is Amen; which is not a cipher, intended only for a concluding word, like finis at the end of a book, but it has its significancy. 1. It bespeaks Christ's confirmation of this promise, Lo, I am with you. It is his Amen, in whom all the promises are Yea and Amen, "Verily I am, and will be, with you; I the Amen, the faithful Witness, do assure you of it." Or, 2. It bespeaks the church's concurrence with it, in their desire, and prayer, and expectation. It is the evangelist's Amen—So be it, blessed Lord. Our Amen to Christ's promises turns them into prayers. Hath Christ promised to be present with his ministers, present in his word, present in the assemblies of his people, though but two or three are gathered together in his name, and this always, even to the end of the world? Let us heartily say Amen to it; believe that it shall be so, and pray that it may be so: Lord, Remember this word unto thy servants, upon which thou hast caused us to hope.

CHAP. XXVIII.

Verse 1. The first day of the week] GReek, of the Sabbaths. One day of seven is due to God of necessity. This the Scripture calls by an excellency the Sabbath, [non-Latin text not transcribed]. day without a difference: as if it were the eldest brother to all [illegible: 1 word] daies of the week, which is called here and elsewhere Sabbath; in the plurall, Psal. 24. title, A Psalm of David. To this the Greek addeth, Of the first day of the week, which now is theRevel 1. Christian Sabbath, called the Lords day, in honour of Christ, and in a thankfull remembrance of his resurrection. See the Note on, Joh. 20. 1. To see the sepulcher] To see what the Pharisees had done with the Lords body the day before (for they knew they had been tampering, and feared the worst, as love is suspitious) and to bring the spices, which by an easie errour, they had prepared, Luke 24. 1. They knew not, belike, that Joseph and Nicodemus had been at that cost and pains before them; neither did any of them consider that what they did herein was superfluous, for that it wasAct. 2. impossible for Gods holy one to see corruption. But he is pleased to passe by our well-meant weaknesses, where the heart is upright.

Verse 2. And [illegible: 1 word], &c.] The holy Ghost here calls for as great attention, as if we had been present and seen it. Remember (saith St Paul) that Jesus Christ of the seed of David, was 2 [illegible: 1 word]. 2. 8. raised from the dead, according to my Gospel. All the four Evangelists have therefore punctually recorded it, that we may remember and ruminate it, as a main remarkable. There was a great earth-quake] Pythagoras said the reason Nullam [illegible: 4 words]. [illegible: 1 word] quam [illegible: 2 words] rum. [illegible: 1 word]. l. 4. [illegible: 1 word]. [illegible: 3 words] domino, infernorum trepidatio commovetur. Hilar. of earthquakes was, the meeting of the dead: An odde conceit. But the true reason of this earthquake, was our Saviours rising from the dead, in despite of infernall spirits, who therefore quaked as much as the earth did, as Hilary hath it. The earth shook both at Christs passion, and at his resurrection: Then, to shew that it could not bear his suffering: Now, to shew that it could not hinder his rising. Rolled back the stone] As an officer sent to let Christ [illegible: 1 word] of prison, without the keepers consent. And sat upon it] In contempt of all their weapons, which fell out of their hands for woe, at the sight of the Angell. And as [illegible: 1 word] mighty man when he sits down, shakes the bench under him, so do these the earth.

Verse 3. His countenance was like lightening] So that though he appeared in humane shape, yet it might easily appear that he was more then a man: his visage shewed his power, his habit his innocency, to the terrour of the keepers, and comfort of the women.

Verse 4. The keepers did shake] And well they might, as coming to see they had born armes against God, and were therefore obnoxious to his wrath. It is a fearfull thing to fall into the punishing hands of the living God here: How then will wicked men bear the horrour of the last day? When they shall have an angry God over them, hell gaping beneath them, an accusing conscience within them, the world all on a light fire about them, the elements melting like scalding lead upon them, the good Angels testifying against them, Job 20. 27. the evil Angels waiting to worry them, and hurry them to hell? Oh the unspeakable akings and quakings of heart! the terrible apprehensions, the convulsions of spirit that shall ceize and surprize them at that dreadfull day!

Verse 5. Fear not ye] As the wicked are forbidden to rejoyce for joy as other [illegible: 1 word], Hos. 9. 1. So the godly to fear, so [illegible: 1 word]. 46. 2. long as they have Christ by the hand; no, though the earth be removed and the mountains cast into the midst of the sea. David Psal. 23 3. would not fear the shadow of death, the darkest side of death, death in its most hideous and horrid representations, because God was with him: When Manasseh, that faced the heavens in his prosperity, in trouble basely hides his head among the bushes, and is2 Chron. 33. [illegible: 1 word] therehence fet, and bound with fetters. These desperate souldiers run away as dastards, when the women stand it out, and as true daughters of faithfull Sarah, they are not afraid with any [illegible: 1 word]. 1 Pet. 3. 6. I know that ye seek Jesus] God and his Angels know our goodnesse, why then should we hunt after mens applause? Caesar hoc ipso veram laudem meruit, quod falsam contempsit, saith Lipsius: It should suffice us, to know, that our faith, how little soever seen or set by, by the world, shall be found to praise, and honour and glory at the appearing of Jesus Christ, 1 Pet. 1. 7. The eclipfed Moon shall by degrees wade out of the shadow.

Verse 6. He is not here] q. d. You are much mistaken, and deserve to be chidden for your not crediting, or at least, your not remembring, that he foretold you of his resurrection. All which notwithstanding, Come see the place, &c. q d. beleeve your own eyes at least. Hilaris est [illegible: 1 word] & plena gaudio invitatio, saith an Interpreter. What marvell [illegible: 1 word] though they departed with [illegible: 1 word] for their faithlesnesse, and joy for the good news the Angels had told, and shewd them? For he is risen] Consentaneum est Phaenicem ante [illegible: 1 word] annum Neronis, significasse Resurrectionem Christi, & omnium credentium, ex morte receptâ divinitùs vitâ. The [illegible: 1 word] is a [illegible: 1 word] Die in Nerone emblem of the Resurrection.

Verse 7. And go [illegible: 1 word] ] Angels are called seraphims for their burning zeal: and are said to be winged creatures for their speedinesse in serving God and his people. Gabriel wearied himself, [illegible: 1 word] 9. 21. as it were, with swift flight, to certifie Daniel of his good acceptance in heaven. And this Angell bids these women go quickly and carry the good news of the resurrection. Neither God not Angels can abide oscitancy and dulnesse in any. Tardis [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. to [illegible: 1 word]. virtus non facilè committitur, could the Heathen say. Tell his Desciples] And Peter with the first, Mark 16. 7. because he is most dejected (and it is God that comforteth those that are cast down, 2 Cor. 7. 6. the lion of the tribe of [illegible: 1 word] Sat is est prostrasse [illegible: 1 word]. spareth the prostrate prey) the rest are in their dumps, as well they may, for deserting Christ; but Peter especially for denying him. Now therefore, that he is in a wildernesse of ploddings and perplexities, Christ speaks to his heart, Hos. 2. 14 He loves to comfort those that are forsaken of their hopes. Loe, I have told you] q. d. Be gon now about your businesse: you have your full errand, and this is all I have at present to say to you. These good women, at first afraid of the Angell, are now hardly perswaded to depart from him: They could have been content to have heard him further. How unspeakably delicious unto us shall be that innumerable company of Angels, Heb. 12. 22. that world of Angels, as the Hebrew Doctours call it, thatGnolam [illegible: 1 word]. Panegyris or Cogregation-house of the first-born enrolled in heaven as free denisons? O praeclarum illum diem cum ad illud Cic. de [illegible: 1 word]. animorum concilium caetum que proficiscar, &c. said the Heathen Oratour.

Verse 8. And they [illegible: 1 word] quickly] According as they were bidden. A ready heart makes rid dance of Gods work, and does it up quickly, as afraid to be taken with its task undone. Baruch repaired earnestly, and had done quickly, [illegible: 1 word] 3. 20. Alexander [non-Latin text not transcribed]. [illegible: 1 word]. being asked how he had so soon over-run so many countreies? answered roundly, by making quick work, by dispatching, and not lingering long in a place. With fear and great joy] A strange composition, of two contrary passions: but frequently found in the best hearts. Psal. 2. 11. God loves at once [illegible: 1 word] and fear.

Verse 9. Jesus met them] En obedientiae praemium, timoris remedium, saith Pareus. God still meets his people in the use of his ordinances, shewing them great and mighty things that they knew not before, Ier. 33. 3. Held him by the feet] As those that would loose him no more, The Saints do still the same by faith; clasping about Christ and [illegible: 1 word] unto him, as it were by corporall contact.

Verse 10. Go tell my brethren] Brethren still, though foully fallen, Ier. 3. 1. Infirmities discard us not, if bewailed, disclaimed, set against.

Verse 11. Some of the watch came into the city] God would have the point of the Resurrection well proved, for our better [illegible: 1 word], in so weighty a matter. The Priests were unworthy to hear of it by an Angel: they shall hear of it therefore by the profane souldiers, who come in to them much affrighted, and thunder-struck, as it were, and told them all. Now the confession of an adversary is held in law to be the most certain demonstration of the truth, that can be.

Verse 12. They gave large mony] q. d. We know that you [illegible: 1 word] are good fellowes, and both love and lack mony. Now if you will but say thus and thus, you shall have a round summe paid you down in ready cash, &c. And what will not such men say or do for mony? Pecunia [illegible: 1 word] fecit, forma [illegible: 2 words], jamilla promissio temerarios, saith Aretius.

Verse 13. Stole him away while we slept] If it were so, 1. Ye kept a good watch the while; and wanted some [illegible: 1 word] to slay you for sleeping. 2. If all asleep, who told you his [illegible: 1 word] stole him? did you sleep waking as lions do? or did they make [illegible: 1 word] little noise that you never heard them about it? as [illegible: 1 word] Francis Drake, at Taur apasa in the West-Indies, found a Spaniard Cand [illegible: 1 word]. fol. [illegible: 1 word]. sleeping securely upon the shore; and by him thirteen wedges of silver, which he commanded to be carried away, not so much as once waking the man. Surely here it was neither so [illegible: 2 words] but the devil, who began at first his kingdom by lying, and by lying still upholds it, set these fellows awork to say, as they were taught, any thing for mony though never so absurd and false. But mony got on this manner will prove aurum Tolosanum, burn in thy purse, and bring Gods curse upon all thy substance.

Verse 14. We will perswade him, and secure you] Hypocrites have enough, if they can collogue with men and escape the lash of the law. God is not in all their thoughts, or they think [illegible: 1 word]. 14. 3. they can perswade him, and secure themselves. Hence that overflow of sinne, through hope of impunity, and abundance of Atheisme.

Verse 15. So they took the mony] So sequacious are such men to sinne, where any thing is to be got by it. Balaam will venture hard for the wages of wickednesse. Set but a wedge of gold in sight, and [illegible: 1 word], that could stop the Sun in his course, cannot stay Achan from fingering it. And this saying is commonly reported] They were given up to beleeve this lye, because they received not the love of the truth, that they might be saved, 2 Thess. 2. 10. There are that sense it otherwise. This saying is commonly reported; that is, this [illegible: 1 word] imposture of the Priests and souldiers, wretchedly conspiring to cosen the world with such a base lye, is sufficiently known for a peece of knavery, and is so resented to this day. Think the same of the Trent-conventicle, carried by the Pope, and his agents, with so much finenesse, &c. but so as now, all's come out to their eternall infamy.

Verse 16. Went away into Galilee] They had seen him twice or thrice before at Ierusalem: yet took a long journey here into Galilee to see him again. Whom having not seen ye love, 1 Pet. 1. 8. Austins wish was to see Christum in carne. But if we had known Christ after the flesh, yet saith St Paul, henceforth should we know him so no more, 2 Cor. 5. 16. sith the comfortable presence of his spirit, is better then his corporall presence, and more to our benefit, Ioh. 16. 7. By this it is, that though now we see him not, yet beleeving, we rejoyce with unspeakable and glorious joy, 1 Pet. 1. 8. and must not think much of a journey, [illegible: 1 word] though it be not to a mountain in Galilee, but to the heavenly hills from whence comes our help, to see the King in his [illegible: 1 word]. 33. 17. beauty, Christum regem videre in decore suo, which was Bedes wish.

Verse 17. They worshipped him, but some doubted] Even whiles they worshipped, they doubted: yet was not their worship rejected. The Lord knoweth his still, 2 Tim. 2. 19. But they know not him still, as here in this text: howbeit they are known of him, Gal. 4. 9. and their whole way both known and approved, Psal. 1. 6.

Verse 18. All power is given to me] Christ premiseth his power, and promiseth his presence, the better to perswade them to set upon his work, his great work, of subduing the world to the obedience of the faith. Better may this King of Kings say, then that King of Spain, Sol mihi semper lucet; for he is Catholike [illegible: 2 words]. Monarch: The kingdomes of this world (and of the other too) are become the kingdomes of our Lord, and of his Christ, and [illegible: 1 word] shall reign for ever and ever, Revel. 11. 15. As for the Saints, how can they be but in an all-sufficiency, sith all is theirs, they being Christs, and Christ being Gods? what boldnesse may they take to go to Christ, as Jacob did to Joseph, when he understood that the sway of the whole land was in his hand, &c? See the Note on, Matth. 11. 27.

Verse 19. Go yee therefore] In this my strength, as Gideon did against the Midianites; and, though but a barly cake, courseJudg. 7. 13. and contemptible, yet shall ye overthrow the worlds tents, yea the strong holds of Satan: though you have but lamps and [illegible: 1 word] in your hands, yet shall ye acheive great matters The Apostles were those white horses whereupon the Lord Christ [illegible: 1 word], went forth conquering and to conquer. Britannorum [illegible: 1 word] [illegible: 1 word]. advers. Iudeos. cap. 7. [illegible: 1 word]. [illegible: 1 word]. pag. 425. Romanis loca, Christo patuerunt, saith [illegible: 1 word]. The Burgundians, much afflicted by the Hunnes, sled to [illegible: 1 word] the God of the Christians: whom after a long dispute, they [illegible: 1 word] World encomp. pag. 59. to be a great God, and a great King above all Gods. St Francis Drake tells us of twelve Martyrs burnt for Religion at Lima in Mexico, not two moneths before his coming thither. And he that set forth New-Englands first-fruits, assures us of some of those Natives, that being converted to the faith, lived [illegible: 1 word], and died comfortably. [illegible: 2 words] all nations] [illegible: 1 word]. Disciple them, make them [non-Latin text not transcribed]. Christians first, and then teach them to observe, &c. vers. 20.Disciputate. as in Baptisme they have promised: for otherwise it was pity that font-water was ever spilt upon their faces. In the kingdom of Congo in Afrike, diverse of those Heathens, by the [illegible: 1 word] of the Portugals, arriving there, were content to become Christians, and to be baptized: allowing of the principles of Religion, and professing Christ, till the Priests pressed them to lead their lives according to their profession: which the most Abois his Geog. pag. 79. part of them in no case induring, they returned back again to their Gentilisme. As for the [illegible: 1 word] Converts in Mexico, they so litle remember their covenant made with Christ in Baptisme, that [illegible: 1 word]. Enq. many times they forget [illegible: 1 word] very names, soon after they have been baptized. Baptizing them into the name of, &c.] That is, consecrating them unto the sincere service of the sacred [illegible: 1 word], and confirming them by this holy Sacrament, in the faith of the forgivenesse of their sins, and in the hope of life eternall. This is the end, use and efficacy of Baptisme: which, Piscator saith, few of the Fathers rightly understood: Those Popish Asles certainly did not, who moved this foolish question, An asinus bibens ex baptismo [illegible: 1 word]. [illegible: 2 words]. [illegible: 1 word]. [illegible: 1 word]. pag. [illegible: 1 word]. bibat aquam baptismi, & sic asinus dicendus sic baptisatus? Pity but these questionites had been present, when the young scollar reading publikely the fifth of the first of Corinthians for probation-sake, at the Colledge of Bamberg, when he came to that passage, Expurgate vetus fermentum, &c. Sicut estis azymi. He, not understanding the word Azymi, read [illegible: 1 word] [illegible: 1 word]. Sicut estis asini. The wiser sort of Prebendaries there present said among themselves, Cum a sapientioribus nolumus hujusmodi audire, a pueris audire cogimur. Children and fools usually tell the truth.

Verse 20. To observe all things] Our obedience must be entire; as for subject, the whole man, so for object, the whole law, That perfect law of liberty. The Gospel requireth, that in our judgements we approve, and in our practises prove, what that good and holy, and acceptable will of God is. Those be good Catholikes, saith Austin, qui & fidem integram [illegible: 1 word], & bonos mores. But let carnall gospellers either adde practise, or leave their profession: renounce the devil and all his works, or else renounce their baptisme. As Alexander the great bad one Alexander a coward in his army, change his name or be a [illegible: 1 word]. I am with you alway] viz. To preserve you from your enemies, prosper you in your enterprizes, and to do for you whatsoever heart can wish, or need require. When Christ saith I will be with you, you may adde what you will: to protect you, to direct you, to comfort you, to carry on the work of grace in you, and in the end to crown you with immortality and glory. All this and more, is included in this precious promise.

In the end of the sabbath. The word end here means the same as after the sabbath; i.e., after the sabbath was fully completed, or finished, and may be expressed in this manner:" In the night following the sabbath, for the sabbath closed at sunset, as it began to dawn," etc.

As it began to dawn toward the first day of the week. The word dawn is not of necessity in the original. The word there properly means, as the first day approached, or drew on, without specifying the precise time. Mark says, Mk 16:1,2, that it was after "the sabbath was past, and very early in the morning, at the rising of the sun;" i.e., not that the sun was risen, but that it was about to rise, or at the early break of day. Luke says, Lk 24:1 that it was very early; in the Greek, deep twilight, or when there was scarcely any light. John (Jn 20:1) says, it was "early, when it was yet dark;" that is, it was not yet full daylight, or the sun had not yet risen. The time when they came, therefore, was at the break of day, when the sun was about to rise, but while it was yet so dark as to render objects obscure, or not distinctly visible.

The first day of the week. The day which is observed by Christians as the Sabbath. The Jews observed the seventh day of the week, or our Saturday. During that day our Saviour was in the grave. As he rose on the morning of the first day, it has always been observed, in commemoration of so glorious an event.

Came Mary Magdalene and the other Mary. From Mary Magdalene Christ had cast out seven devils. Grateful for his great mercy, she was one of his firmest and most faithful followers, and was first at the sepulchre, and was first permitted to see her risen Lord. The other Mary was not the mother of Jesus, but the mother of James and Joses, Mk 16:1. Mark says that Salome attended them. Salome was the wife of Zebedee, and the mother of James and John. From Luke, (Lk 24:10,) it appears that Joanna, wife of Chuza, Herod's steward, (Lk 8:3,) was with them. These four women, Mark says, having brought sweet spices, came to anoint him. They had prepared a part of them on the evening before the Sabbath, Lk 23:56. They now completed the preparation, and bought more: or it may be that it means merely that having bought sweet spices, without specifying the time when, they came now to embalm him. John mentions only Mary Magdalene. He does this probably because his object was to give a particular account of her interview with the risen Saviour. There is no contradiction among the evangelists; for, while one mentions only the names of a part only who were there, he does not deny that others were present also. It is an old maxim, that "he who mentions a few, does not deny that there are more."

To see the sepulchre. To see whether it was as is had been left on the evening when he was laid there. To see if the stone was still there, by which they would know that he had not been removed. Mark and Luke say that the design of their coming was to anoint him with the sweet spices which they had prepared. Matthew does not mention that, but he does not deny that that was the ultimate design of their coming. It is not improbable that they might have known the manner in which he was buried, with a large quantity of myrrh and aloes. But that was done in haste; it was done by depositing the myrrh and aloes, without mixture or preparation, in the grave-clothes. They came, that they might embalm his body more deliberately, or at least that they might anoint the bandages, and complete the work of embalming.

(c) "In the end" Mk 16:1, Lk 24:1, Jn 20:1 (d) "Mary Magdalene" Mt 27:56

There was a great earthquake. Rather, there had been. It does not mean that this was while they were there, or while they were going, but that there had been so violent a commotion as to remove the stone. The word here rendered earthquake does not of necessity mean that the convulsion extended to the earth, but only that there had been such a concussion as to remove the stone.

And sat upon it. Sat upon it when the keepers saw him. It is not said that he was sitting when he appeared to the women: from Luke it would rather appear that he was standing.

(1) "there was" or "there had been"

His countenance. In our language, the word countenance refers to the face only. In the original, it refers to his whole person. His general aspect, or the appearance of the angel himself, was, etc.

Like lightning. Peculiarly bright and shining.

His raiment white as snow. Celestial beings are usually represented as clothed in white, Acts 1:10, Dan 7:9, Rev 3:4, 6, 4:4, 7:13, 14. White, among the Jews, was the symbol of purity, or innocence.

(e) "countenance" Ps 104:4, Eze 1:4-14, Dan 10:6, Rev 1:14-15

The keepers did shake. It was night. The appearance was sudden and unexpected, and to them terrific. The stone was probably suddenly removed. At the noise, the light, the suddenness of the appearance, they were affrighted.

And became as dead men. Probably by terror they fainted, or were thrown into a swoon. At this time it is probable that the Lord Jesus arose; and hence he was not seen by them when he came forth. At what precise time of the night this was, we are not certainly informed. The narrative, however, leads us to suppose that it was not long before the women came to the sepulchre, or near the break of day.

And the angel answered and said, etc. This was not on the outside of the tomb, for Matthew does not say that the angel appeared to the women then, but only to the keepers. Mark says, "entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment," Mk 16:6. Luke says, (Lk 24:3,4) "They entered in, and found not the body of the Lord Jesus. And as they were much perplexed thereabout behold, two men stood by them in shining garments." Seeing the stone rolled away, and the sepulchre open, they of course anxiously entered into it, to see if the body was there. They did not find it, and there they saw the vision of the angels, who gave them information respecting his resurrection. Infidels have objected that there are three inconsistencies. in the accounts by Mark and Luke:

(1.) That Mark says the angel was sitting, and Luke says they were standing. Answer. The word in Luke does not of necessity mean that they stood, but only that they were present. Or it may be that the one that Mark mentions was sitting when they entered, and then arose.

(2.) It is objected that Luke mentions two, but Mark and Matthew one. Answer. Mark mentions the one who spoke; for it cannot be supposed they both spake the same thing. He does not deny that another was present with him. Luke affirms that there was. This way of speaking is not unfrequent. Thus Mark and Luke mention only one demoniac who was cured at Gadara. Matthew mentions two. In like manner, Mark and Luke speak of only one blind man who was cured at Jericho, while from Matthew it is certain that two were there. The fact that but one is mentioned--where it is not denied that there were others--does not prove that there could not be others.

(3.) Matthew calls this an angel; Mark and Luke a man. Answer. Angels, in the Scriptures, from appearing in the form of men, are often called as they appear, and are mentioned as men. See Gen 18:2,16,22, 19:1,5.

Fear not ye. The cause of their fear was doubtless the appearance of the angels; or the word fear may be taken in a wider sense, and mean agitated or troubled. Thus, Be not agitated, or troubled, that you do not find the body of the Saviour. I know that ye seek him, and are troubled that he is removed; but you need not fear that he has been stolen. You will see him again in Galilee.

(f) "angel" Heb 1:14 (g) "for I know" Ps 105:3,4

He is risen, as he said. He had often predicted that he would rise, but the disciples did not understand it, and consequently did not expect it, Mt 16:21, 20:19.

The place where the Lord lay. The place where a body was deposited in a sepulchre was commonly a niche cut in the wall of the sepulchre. The sepulchre was usually large; that of David was more than a hundred feet in length, cut out of solid rock under ground, and separated into various apartments. All round the sides of those apartments were niches for the dead; or they were ranged around the sides, in places cut in the solid rock just large enough to contain the body. In such a place our Lord lay.

(h) "he said" Mt 27:63

Tell his disciples. Mark adds particularly, tell "Peter." This was a kind message to Peter, who had so recently denied his Lord. It would serve to cheer him in his despondency, and to assure him that his sin had been forgiven; and it shows the tender love and remembrance of Jesus--even for his unfaithful friends.

(i) Lk 24:34, 1Cor 15:4 (k) Mt 28:16,17

And they departed quickly. Joyful at the news, and wishing to impart it to all, they fled to find the disciples, and tell them that the Lord was risen.

With fear and great joy. Fear

(1) at the wonderful scenes which they had witnessed--the stone rolled away, and the presence of an angel;

(2) a confused state of mind, apprehensive, perhaps, that it might not after all be true. The news was too good to be credited at once. Yet they had sufficient belief in it to fill them with great and unexpected joy. Perhaps no language could better express the state of their minds--the mingled awe and rejoicing--than that which is here used.

And did run, etc. They ran to announce what they had seen to the disciples. The city, where the disciples were, was half a mile or more from the place.

And as they went--Jesus met them. This was when they left the sepulchre the second time. Jesus first appeared to Mary Magdalene, when alone, Jn 20:14. Afterwards he appeared to the other women, as related by Matthew. See the accounts of the resurrection harmonized, at the end of this chapter.

All hail. This is a term of salutation. The word "all" has been supplied by the translators. It is not in the original. The meaning of the world "hail" here, is rejoice; a term of salutation connected with the idea of joy--joy at his resurrection, and at meeting them again.

Held him by the feet. Or threw themselves prostrate before him. This was the usual posture of supplication. See 2Kgs 4:37. It does not mean that they took hold of his feet, but only that they cast themselves down before him.

And worshipped him. Mt 8:2. In this place the word worship seems to denote the homage due to the Messiah risen from the dead; regarded by them now in a proper light, and entitled to the honour which was due to God, agreeably to Jn 5:23.

(l) "All hail" Jn 20:19

Be not afraid. The ancients, when in the presence of a heavenly being--an angel, or one who was supposed to be possessed of Divine power--were commonly struck with great fear, as well as a great sense of their unworthiness. See Lk 5:8, Jud 6:22, 23, 13:21,22. The women were in like manner alarmed when they saw Jesus, believing him now peculiarly to be a Divine Being; seeing him returning from the regions of the dead; and doubtless impressed with a new consciousness that they were unworthy of being in his presence. Jesus comforted them. He was the same Jesus with whom they had been before his death; and they had no reason now to fear him.

Go tell my brethren. There is something exceedingly tender in the appellation here used, "my brethren." Though he was risen from the dead--though about to be exalted to heaven--yet he did not disdain to call his disciples his brethren. This was calculated still farther to silence the fears of the women, and inspire them with confidence.

Into Galilee. Galilee was the northern part of the land. There the Saviour commenced his ministry; and there, away from the noise and confusion of the city, he purposed again to meet them, in retirement and quietness, to satisfy them of his resurrection, and to commission them to go forth and preach the everlasting gospel.

(m) "brethren" Heb 2:11

When they were going. Or, when they had gone from the tomb.

Some of the watch. Some of the guard that had been set around the tomb to keep it safe. Probably the leaders, or officers, came to give a true account of what had happened.

Shewed unto the Chief Priests. To Annas and Caiaphas.

And when they were assembled, etc. They deemed the matter of so much importance as to justify the calling together of the great council of the nation. Notwithstanding all their caution, it was plain that the body of Jesus was gone. It was farther plain that the disciples would affirm that he was raised. It was not improbable that Jesus would himself appear, and convince multitudes that he was the Messiah; and that the guilt of putting him to death would, after all their caution and cunning, be charged on them. They had been at great pains to procure his death. They had convinced Pilate that he was dead. They had placed a guard for the express purpose of preventing his being taken. It would be in vain, after this, to pretend that he was not dead; that he was in a swoon; that he died in appearance only. They had shut themselves out from this, which would have been the most plausible plea; and whatever course they might now adopt, they were obliged to proceed on the admission that he had been really dead, and that all proper measures had been taken to prevent his being stolen. They concluded, after consultation, that but one way was left--to bribe the soldiers, to induce them to tell a falsehood, and to attempt to convince the world that Jesus, in spite of themselves, and in the face of all probability, and been really stolen.

Large money. Much money. This was given to bribe them; to induce them to conceal the truth; and to affirm what they knew was false.

The governor's ears. To Pilate. If it is reported to him that Jesus was stolen while you slept.

We will persuade him. We will convince, or satisfy him, so that he shall not punish you. This they might promise with safety. For,

(1.) they knew from the character of Pilate that he could be easily bribed.

(2.) Pilate, after the feast of the passover, was accustomed to return to Caesarea. He had not been inclined at all to interfere in anything concerning the Saviour, until it was urged upon him by the Jews. He would not be disposed of himself to take any farther trouble about the matter. He would feel that all that could be demanded of him had been done, and would not be disposed farther to interfere, unless the sanhedrim should demand it. This of course they would not do.

This saying is--reported. This account of the disappearance of the body of Jesus from the sepulchre is commonly given.

Until this day. The time when Matthew wrote this gospel, i.e., about thirty years after the resurrection.

The resurrection of the Lord Jesus, of which an account is given in this chapter, is one of the most important doctrines of the Christian religion, and is attested by the strongest evidence that can be adduced in favour of any ancient fact. Let it be considered,

(1.) that he had often foretold his own death and resurrection. See Mt 12:40, 16:21, 20:19.

(2.) There was no doubt that he was really dead. Of this the Jews, the Romans, and the disciples, were all equally well satisfied.

(3.) Every proper precaution was taken to prevent his removal by stealth. A guard, usually consisting of sixty men, was placed there for the express purpose of keeping him, and the sepulchre was secured by a large stone, and by a seal.

(4.) On the third day the body was missing. In this all were agreed. The high priest did not dare to call that in question. They laboured, therefore, to account for it. The disciples affirmed that he was alive. The Jews hired the Roman soldiers to affirm that he was stolen while they slept, and succeeded in making many of the people believe it. This account of the Jews is attended with the following difficulties and absurdities: (1.) The Roman guard was composed usually of sixty men, and they were stationed there for the express purpose of guarding the body of Jesus.

(2.) The punishment of sleeping while on guard in the Roman army was death, and it is perfectly incredible that they should expose themselves in this manner to death.

(3.) The disciples were few in number, unarmed, weak, and timid. They had just fled before those who took Jesus in the garden, and how can it be believed that in so short a time they would dare to attempt to take away from a Roman guard of armed men what they were expressly set to defend ?

(4.) How could the disciples presume that they would find them asleep; or, if they should, how was it possible to remove the stone and the body, without awaking one of their number?

(5.) The regularity and order of the grave-clothes (Jn 20:6,7) show that the body had not been stolen. When men rob graves of the bodies of the dead, they do not wait coolly to fold up the grave-clothes, and lay them carefully by themselves.

(6.) If the soldiers were asleep, how did they, or how could they know that the disciples stole the body away? If they were awake, why did they suffer it ? The whole account, therefore, was intrinsically absurd. On the other hand, the account given by the disciples was perfectly natural. (1.) They account for the reason why the soldiers did not see the Saviour when he rose. Terrified at the vision of an angel, they became as dead men.

(2.) They affirmed that they saw him. All the apostles affirmed this, and many others.

(3.) They affirmed it in Jerusalem, in the presence of the Jews, before the high priest and the people. See the Acts of the Apostles. If the Jews really believed the account which they themselves had given, why did they not apprehend the apostles, and prove them guilty of the theft, and of falsehood: things which they never attempted, and which show, therefore, that they did not credit their own report.

(4.) in regard to the Saviour, they could not be deceived. They had been with him three years. They knew him as a friend. They again ate and drank with him; they put their fingers into his hands and side; they conversed with him; they were with him forty days. There were enough of them to bear witness. Law commonly requires not more than one or two competent witnesses; but here were twelve plain, honest men, who affirmed in all places, and at all times, that they had seen him. Can it be possible that they could be deceived? Then all faith in testimony must be given up.

(5.) They gave every possible evidence of their sincerity. They were persecuted, ridiculed, scourged, and put to death for affirming this. Yet not one of them ever ex- pressed the least doubt of its truth. They bore everything rather than to deny that they had seen him. They had no motive in doing this, but the love of truth. They obtained no wealth by it; no honour; no pleasure. They gave themselves up to great and unparalleled sufferings: going, from land to land; crossing almost every sea; and enduring the dangers, toils, and privations of almost every clime, for the simple object of affirming everywhere that a Saviour died and rose. If they knew this was an imposition--and if it had been, they would have known it--in what way is this remarkable conduct to be accounted for? Do men conduct in this way for naught? and especially in a plain case, where all that can be required is the testimony of the senses?

(6.) The world believed them. Three thousand of the Jews themselves believed in the risen Saviour, on the day of Pentecost, but fifty days after his resurrection, Acts 2:41. Multitudes of other Jews believed during the lives of the apostles. Thousands of Gentiles believed also, and in three hundred years the belief that Jesus rose had spread over and changed the whole Roman empire. Had the apostles been deceivers, that was the age in which they could most easily have been detected. Yet that was the age when converts were most rapidly multiplied, and God affixed his seal to their testimony that it was true.

Then the eleven disciples. Judas was dead, leaving but eleven of the original number of the apostles.

Into a mountain where Jesus had appointed them. This appointment is recorded in Mt 26:32. On what particular mountain this was is not known. It is probable that Jesus, when he made the appointment, specified the place, which has been omitted by the evangelists. Matthew has omitted many appearances which Jesus made to his disciples, which have been recorded by Luke, John, and Paul. See the harmony of the resurrection at the end of the chapter.

(o) "Then the eleven" Mt 26:32

They worshipped him. Paid him honour as the Messiah.

But some doubted. As, for example, Thomas, (Jn 20:25.) The disciples had not expected his resurrection; they were therefore slow to believe. The mention of their doubting shows that they were honest men--that they were not easily imposed on--that they had not previously agreed to affirm that he had risen--that they were convinced only by the strength of the evidence. Their caution in examining the evidence; their slowness to believe; and their firm conviction after all their doubts, and their willingness to show their conviction, even by their death, is most conclusive proof that they were not deceived in regard to the fact of his resurrection.

(p) "they saw him" Mt 16:28

All power is given unto me in heaven and in earth. The Son of God, as Creator, had an original right to all things, to control them and dispose of them. See Jn 1:3, Col 1:16,17, Heb 1:8. But the universe is put under him more particularly as Mediator, that he might redeem his people, that he might gather a church, that he might defend his chosen, that he might subdue all their enemies, and bring them off conquerors, and more than conquerors, Eph 1:20-23, 1Cor 15:25-27, Jn 5:22,23, Php 2:6-11. It is in reference to this, doubtless, that he speaks here--power or authority committed to him over all things, that he might redeem, defend, and save the church purchased with his own blood. His mediatorial government extends, therefore, over the material world, over angels, over devils, over wicked men, and over his own people.

(q) "power" Ps 2:6, 89:19, 110:1-3, Is 9:6,7, Dan 7:14, Mt 11:27, Lk 1:32 Jn 17:2, Rom 14:9, Eph 1:20,21, He 2:8, 1Pet 3:22, Rev 11:15

Go ye therefore. Because all power is mine, go. I can defend you. The world is placed under my control. It is redeemed. It is given me in promise by my Father, as the purchase of my death. Though you are weak, yet I am strong. Though you will encounter many troubles and dangers, yet I can defend you. Though you die, yet I live, and the work shall be accomplished.

Teach all nations. The word rendered teach, here, is not the one that is usually so translated in the New Testament. This word properly means disciple, or make disciples of, all nations. This was to be done, however, by teaching them, and by administering the rite of baptism. All nations. The gracious commission was the foundation of the authority to go to the Gentiles. The Jews had expected that the offers of life, under the Messiah, would be confined to their own nation. Jesus broke down the partition wall, and commissioned his disciples to go everywhere, and bring the world to the knowledge of himself.

Baptizing them. Applying to them water, as an emblem of the purifying influences of the Christian religion through the Holy Spirit, and solemnly devoting them to God.

In the name, etc. This phrase does not mean, here, by the authority of the Father, etc. To be baptized in the name of the Father, etc., is the same as to be baptized unto the Father; as to believe on the name of Christ is the same as to believe on Christ. Jn 1:12, 2:23, 3:18, 1Cor 1:13. To be baptized unto anyone is publicly to receive and adopt him as a religious teacher or lawgiver; to receive his system of religion. Thus the Jews were baptized "unto Moses" 1Cor 10:2. That is, they received the system that he taught; they acknowledged him as their lawgiver and teacher. So Paul asks, (1Cor 1:13) "Were ye baptized in the name of Paul?" --i.e., Were you devoted to Paul by this rite? Did you bind yourselves to him, and give yourselves away to him, or to God? So to be baptized in the name of the Father, etc., means publicly, by a significant rite, to receive the system of religion, to bind the soul to obey his laws; to be devoted to him; to receive, as the guide and comforter of the life, his system of religion; to obey his laws, and trust to his promises. To be baptized unto the Son, in like manner, is to receive him as the Messiah--our Prophet, Priest, and King; to submit to his laws, and to receive him as the Saviour of the soul. To be baptized unto the Holy Ghost is to receive him publicly as the Sanctifier, Comforter, and Guide of the soul. The meaning, then, may be thus expressed: Baptizing them unto the Father, Son, and Holy Ghost, by a solemn profession of the only true religion, and by a solemn devotion to the service of the sacred Trinity.

The union of these three names in the form of baptism proves that the Son and Holy Ghost are equal with the Father. Nothing would be more absurd or blasphemous than to unite the name of a creature --a man or an angel--with the name of the ever-living God, in this solemn rite. If Jesus was a mere man or an angel, as is held by many who deny his Divinity; and if the Holy Ghost was a mere attribute of God; then it would have been the height of absurdity to use a form like this, or to direct the apostles to baptize men unto them. How absurd would be the direction--nay, now blasphemous to have said, "Baptize them unto God, and unto Paul, and unto the wisdom or power of God!" Can we believe that our Saviour would have given a direction so absurd as this? Yet, unless he himself was Divine, and the Holy Spirit was Divine, Jesus gave a direction substantially the same as this. The form of baptism, therefore, has been always understood as an irrefragable argument for the doctrine of the Trinity, or that the Son and Holy Spirit are equal with the Father.

(r) "Go ye" Mk 16:15 (1) "teach" or, "make disciples", or "Christians" of all nations (s) "all nations" Isa 52:10, Rom 10:18

Lo, I am with you. That is, by my Spirit, my providence, my attending counsel and guidance. I will strengthen, assist, and guide you. This also proves that Christ is Divine. If a mere man, or a creature of the highest order, how could he promise to be with his disciples always--or at all? They would be scattered far and wide. His disciples would greatly increase. If he was with them always, he was God; for no finite creature could thus be present with many men scattered in different parts of the world.

Unto the end of the world. The word rendered world, here, sometimes means age or state; and by some it has been supposed to mean, I will be with you until the end of this age, or during the continuance of the Jewish state, to the destruction of Jerusalem. But as the presence of Christ was no less necessary after that than before, there seems to be no propriety in limiting the promise to his own age. It may, therefore, be considered as a gracious promise to aid, strengthen, guide, and defend all his disciples, but more especially his ministers, to the end of time.

(t) "Teaching" Acts 2:42, 1Cor 11:2 (u) "I am with" Mt 18:20, Rev 1:18 HARMONY OF THE ACCOUNTS OF THE

RESURRECTION, APPEARANCES, AND ASCENSION OF CHRIST.

I. THE RESURRECTION.

As there has been much difficulty felt in reconciling the accounts of the different evangelists respecting the resurrection of Christ, and as infidels have maintained that they are utterly irreconcilable, it may be proper, in closing the Notes on Matthew, to give these accounts at one view. One thing should always be borne in mind by all who read the gospels, viz.: that the sacred narrative of an event is what it is declared to be by ALL the evangelists. That a thing is omitted by one does not prove that another is false because he has declared it; for the very object of the different gospels was to give the testimony of independent witnesses to the great facts of the life and death of Jesus. Nor does it prove that there is a contradiction because one relates facts in a different order from another; for neither of them professes to relate facts in the precise order in which they occurred. The object was to relate the facts themselves. With these principles in view, which are conceded to profane historians always, let us look at the accounts which are presented in the sacred narrative respecting the resurrection, appearance, and ascension of Christ.

1. Jesus was laid in the tomb on Friday evening, having been wrapped in linen with myrrh and aloes, in a hurried manner, Jn 19:39,40. The women, not apprized of that, or desiring to testify their regard farther, prepared spices on the same evening to embalm him, Lk 23:56. As it was too late that night to complete the preparation, they deferred it till the first day of the week, resting on the sabbath, Lk 23:56.

2. On the first day of the week, early, the women completed their preparation--purchased more spices, and properly mixed them to make an unguent to anoint the bandages in which the body was rolled, Mk 16:1. Or this may refer to the same purchase as is mentioned by Luke. They had bought them--i.e., on Friday evening.

3. They came to the sepulchre just as the day began to dawn, or just as the light appeared in the east, yet so dark as to render objects indistinct. It was "in the end of the sabbath, as it began to dawn toward the first day of the week," Mt 28:1. "Very early in the morning, at the rising of the sun;" or as the sun was about to rise, Mk 16:2. "Very early in the morning," Lk 24:1. "Early, when it was yet dark," Jn 20:1.

4. The persons who came were Mary Magdalene, (Mt 28:1, Jn 20:1); Mary, the mother of James and John, (Mt 28:1, Lk 24:10, Mk 15:40); Salome, the wife of Zebedee, and mother of James and John, (compare Mt 27:56, Mk 15:40; Joanna, the wife of Chuza, Herod's steward, (compare Lk 24:10, 8:3) and certain others not specified, (Lk 24:1,10.)

5. The object of their coming:

(1.) To see the sepulchre, Mt 28:1.

(2.) To embalm him, or to finish embalming him, Mk 16:1, Lk 24:1.

6. While on the way, they inquired who should roll away the stone for them, that they might have access to the body of Jesus, Mk 16:3.

7. When they arrived, they found there had been an earthquake, or shaking of the tomb, so that the stone was rolled away, Mt 28:2, Mk 16:4.

8. The angel, who rolled the stone away, had sat down on it, and appeared to the keepers, and frightened them; though he did not appear in this place to the women, but only to the keepers, Mt 28:2-4. At that time probably our Saviour had risen--how long before the women came there, is not known, and cannot be ascertained.

9. When they came there, Mary Magdalene, greatly agitated with the appearance, and probably supposing that the body had been stolen, left the other women, and ran to the city, at the distance of half a mile, to inform the disciples, Jn 20:2.

10. While Mary was gone, the others probably looked round the garden in search of the body, and then came and examined the sepulchre to see if it was not there. The tomb was large, and they entered into it. There the angel spake unto them, Mt 28:5. "They saw a young man"--i. e. an angel in the appearance of a young martin,, sitting on the right side," Mk 16:5. When they entered he was sitting; as they entered he rose and stood, Lk 24:4. Luke adds that there was another with him, Lk 24:4; this other one was not seen when they entered into the sepulchre, at the time mentioned by Mark; but was seen when they had fully entered in, as mentioned by Luke.

11. The angel charged them to go and tell the disciples and Peter, (Mt 28:7, Mk 16:7) and to assure them that he would see them in Galilee. The angel also reminded them of what Jesus had said when they were in Galilee, Lk 24:6,7.

12. They went immediately towards the city, yet taking a different way from the one Mary had taken, or going in such a way that they did not meet her when she was returning from the city with Peter and John, Mt 28:8, Mk 16:8. "Neither said they anything to any man," Lk 24:9,10. In Lk 24:10, it is said that it was Mary Magdalene, and Joanna, and Mary the mother of James, that told these things to the disciples. Not that Luke affirms that they were together when they told them, but that the information was given by them, though perhaps at different times.

13. While they were gone, Mary Magdalene returned to the sepulchre, following Peter and John, who came running, Jn 20:2-9. They examined the sepulchre, and found that the body was really gone; but as yet they did not know the reason, not having seen the other women to whom the angel had told the cause, and Mary Magdalene having left the women before the angel had spoken to them. As yet, therefore, she was ignorant of the reason of his removal.

14. Peter and John then left the sepulchre, returned home, and left Mary alone, Jn 20:10.

15. While Mary was there alone, she looked into the sepulchre, and saw two angels, probably the same that had appeared to the other women, Jn 20:11-13.

16. Jesus appeared to Mary while she was alone at the sepulchre, Jn 20:14-18. Thus, according to Mark, (Mk 16:9,); he appeared to Mary Magdalene "first."

17. Mary then went to tell the disciples that she had seen him, but they did not fully believe her, Jn 20:18, Mk 16:10,11.

18. Afterwards Jesus appeared to the other women, Mt 28:9. "As they went to tell his disciples, behold, Jesus met them, saying, All hail." This would seem, in Matthew, to be immediately after they left the sepulchre the first time. But many critics observe, that the words "to tell his disciples" are wanting in many manuscripts, and of doubtful authority. It may be farther said, that the words "as they were going" might have been rendered, "after they were gone." They do not imply, of necessity, that the appearance took place immediately, but only after they were gone, without specifying the time. Probably it was not long after he had appeared to Mary Magdalene. They would probably return to the garden after they had informed the disciples, and linger around there that they might ascertain what had become of him, or learn whether he had been seen by any one. It was then, probably after they had been away and returned, and after he had been seen by Mary, that they saw him.

II. APPEARANCES OF JESUS AFTER THE RESURRECTION. 1. To Mary Magdalene, Jn 20:14, Mk 16:9. 2. To the other women, Mt 28:9. 3. To Peter, 1Cor 15:5, Lk 24:34. 4. To two disciples as they were going to Emmaus, Mk 16:12. Lk 24:13-32. 5. The same day at evening, to the apostles, in the absence of Thomas, 1Cor 15:5, Mk 16:14, Lk 24:36, Jn 20:19,24. 6. To the apostles when Thomas was present, Jn 20:24-29. 7. In Galilee, at the sea of Tiberias, to Peter, Thomas, Nathanael, James, and John, and two others, Jn 21:1-14. This is said to be the third time that he showed himself to the disciples--i.e., to the apostles--when they were assembled together, Jn 21:14. 8. To the disciples on a mountain in Galilee, Mt 28:16. 9. To more than five hundred brethren at once, 1Cor 15:6. 10. To James, one of the apostles, 1Cor 15:7. 11. To all the apostles assembled together, 1Cor 15:7. He was seen by them forty days after he rose--probably conversing with them familiarly. 12. To the apostles at his ascension, Lk 24:50,51, Acts 1:9,10. 13. To Paul, 1Cor 15:8, Acts 9:3,4,5, 22:6-10. III THE ASCENSION. 1. It was forty days after his resurrection, Acts 1:3. 2. He ascended from the Mount of Olives, near Bethany, Lk 24:50, Acts 1:12 3. It was in the presence of all the apostles, Lk 24:50 Acts 1:9,10 4. He was received into a cloud, and ascended to heaven, Acts 1:9,11, Lk 24:51, Eph 1:20-22.

The Lord of Life was buried upon the Friday, in the evening of that day on which he was crucified; and his body rested in the silent grave the next day, and a part of the morning of the day following. Thus he arose 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 disciples should have failed. And accordingly, when the sabbath was past, and it dawned towards the first day of the week, in the morning very early, before day, Mary Magdalene, and other devout women, go to visit the sepulchre, intending with their spices and odours farther to embalm our Lord's body.

But observe, Although the hearts of these good women did burn with an ardent love and zeal to their crucified Lord, yet the commanded duties of the sabbath are not omitted by them; they stay till the sabbath is ended, and then early in the morning they go with odours in their hands to perfume his sacred corpse; fearing neither the darkness of the night, nor the presence of the watchmen: how great a tribute of respect and honour is due and payable to these women for their magnanimity and courage! They followed Christ, when his disciples left him; they accompanied him to his cross, and followed his hearse to the grave, when none of his disciples durst appear.

Learn hence, That courage is the special and peculiar gift of God; and where God gives courage it is not in man to make afraid.

Observe here, 1. With what pomp and triumph doth our Lord arise. The earth that quaked before at his crucifixion, quakes now again at his resurrection: it quaked then at the dissolution, now at the reunion of his human nature, to tell the world that the God of nature then suffered, and now conquered.

Observe, 2. How an angel is emplowed in Christ's resurrection; He rolls away the stone. But could not Christ have risen then without the angel's help? Yes sure, he that raised himself, surely could have removed 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, 3. How unable the keepers of the grave were to bear the sight and presence of the angel; they shook for fear, and became as dead men. Angels being pure and perfect spirits, man is not able to bear the sight of an angel, no, not in human shape, without terror and affrightment; and if the sight of an angel be so dreadful, what is the sight of God himself?

Observe here, 1. Our Lord's resurrection asserted and declared, He is risen. God never intended that the darling of his soul should be lost in an obscure sepulchre. He is not here, says the angel; that is, in the grave, where you laid him, where you left him. Death hath lost its prey and the grave has lost her guest.

Observe, 2. 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 showed himself alive after his passion. Acts 1:3

Learn hence, That it was the divine nature or godhead of Christ, which raised his human nature from death to life. Others were raised from the grave by Christ's power, he raised himself by his own power.

Observe, 3. The testimony or witness given to our Lord's resurrection; that of an angel: The angel said, He is not here, but risen. But why is an angel the first publisher of our Lord's resurrection? Surely the dignity of our Lord's person, and the excellency of his resurrection, required that it should be first published by an angel; and accordingly it is worthy of our observation, how very serviceable and officious the holy angels were in attending upon our Saviour in the days of his flesh; and angel foretells his conception to the blessed Virgin; and angel proclaims his birth to the shepherds; an angel succours him in his temptation in the wilderness; an angel comforts him in his agony in the garden; and at his resurrection the angel rolls away the stone from the sepulchre, and brings the first tidings of it to the women. In his ascension the angels bore him company to heaven: and when he comes again to judgment, he shall be revealed from heaven with his mighty angels.

Observe, 4. The persons to whom our Lord's resurrection was first made known, to women, to the two Marys. But why to women? God will make choice 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, Almighty God intermixes divine power with human weakness. Thus the conception of Christ was by the power of the Holy Ghost; but his mother, a poor woman, a carpenter's spouse: so the baseness, being crucified between two thieves; but the powers of heaven and earth trembling, the rocks rending, and the graves opening, showed a mixture of divine power. God will honour what instruments he pleases, for the women, the two Marys, is the discovery of Christ's resurrection first made? Possibly it was a reward for their magnanimity and masculine courage.

These women cleaved to Christ when the apostles fled from him, and forsook him; they assisted at his cross, they attended at his funeral they watched his sepulchre. These women had more courage than the apostles, therefore God makes the women apostles to the apostles; he sends them to tell the apostles of the resurrection, and they must have the news at the second hand.

O what a tacit rebuke was thereby given to the apostles! A secret check, that they should be thus out-done by poor women. These holy women went before the apostles in the last services that were done for Christ, and therefore the apostles here come after them in their rewards and comforts.

Observe, 5. 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; Come, see the place where the Lord lay. The 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 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 ye 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 omnipotency of his godhead, revived and rose again from the dead, to the terror and consternation of his enemies, and the unspeakable joy and consolation of believers.

Observe here, What haste and speed these holy women make to carry the news of Christ's resurrection to the apostles; such as find and feel their hearts grieved for the absence and want of Christ, will be very ready to comfort such as are in the same condition. O how glad are these holy women to carry the good news of their Lord's resurrection to the heart-broken disciples!

Observe, 2. How these holy women hastened, in obedience to the angel's command, to tell the disciples to meet with Christ in the way. Such as obey the directions of God's ministers, seeking Christ in his own way and means, shall find him to their comfort sooner than they expected. These holy women find Christ before they looked for him: as they went to tell his disciples, Jesus met them. O happy women, while they were weeping for a dead Christ, they find a living Jesus.

Observe, 3. The affectionate and loving title which Christ puts upon his disciples: Tell my brethren. He 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 the 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 his disciples brethren after his resurrection and exaltation, as he had done before in his state of humiliation, to show the continuance of his former affection to them, and that the change of his condition had wrought no change in his affection to his despised members: but those that were his brethren before, in the time of his abasement, are so still after his exaltation and advancement.

Observe lastly, The place where Christ chooses to meet with and speak to his disciples, not in Jerusalem, but in Galilee; I go before them into Galilee, there they shall see me. Jerusalem was now a forsaken place, a people abandoned to destruction; Christ would not show himself openly to them, but Galilee was a place where Christ's ministry was more acceptable. Such places wherein Christ is most welcome to preach, shall be most honoured with his presence. In Galilee they shall see me.

Observe here, 1. How the priests and elders endeavour by a notorious lie to hinder the belief of our Lord's resurrection, they soborne and bribe the soldiers to say that his corpse was stolen out of the grave: Lies have been an old refufge which the enemies of Christ have all along had course unto; lying is an ancient device of Satan.

But observe, 2. What an improbable and unlikely lie this was which they put into the soldiers' mouths to vouch; Say, his disciples came and stole him away, while we slept. Frivolous excuse, carrying with it a most self-evident contradiction. If the soldiers were asleep, how could they discover the disciples stealing away the body? If awake, why did they not prevent their stealing it? Besides, how improbable was it that Christ's few and fearful disciples should attempt to open the sepulchre guarded by soldiers; and as unlikely was it that the soldiers should be all asleep together, and so fast asleep too, that the great stone at the mouth of the sepuchre should be rolled away, and not one of the soldiers awakened with the noise. Infatuation is the certain consequence of desertion of God.

Yet observe farther, That this incredible falsehood finds a fast and firm rooting in the belief of the Jews to this day.

Note thence, That it is a righteous thing with God to deliver up those to strong delusions, even to the believing of notorious lies, who will not yield their assent to divine truths upon the clearest evidence, and most convincing demonstration.

How strange is it, that such falsehood as this should find belief among the Jews to this day? But where truth is obstinately rejected, a lie, though ever so improbable, is received.

The meeting of our Saviour and his apostles upon a mountain in Galilee, was an appointed and general meeting. The mountain is supposed to be that near Capernaum, where he made that famous sermon, called, The sermon on the mount: and the meeting is supposed to be appointed as a general rendezvouz for confirming the faith of all his disciples in the certainty of his resurrection. Possibly our Lord appointed this place in Galilee, so far from Jerusalem, that his disciples might without danger come thither to see their Saviour alive again, after his crucifixion.

This is judged to be that famous appearance of which St. Paul speaks, When he was seen of above five hundred brethren at once. 1Cor 15:6 And those who say him worshipped him, who before had doubted.

Learn hence, That when faith is once satisfied, and sees Christ to be God, it engages the soul to worship him. Divine worship is due to Christ upon account of his divine nature. No creature can be the object of divine worship, therefore they who worship Christ by praying to him, and yet deny him to be God, are certainly idolaters. If Christ had an angelic nature, that had not made him capable of divine worship: for adoration is founded only on divinity, and what is but human or angelical, is not adorable.

Observe here, 1. A power asserted. 2. An authority delegated. 3. A command enjoined. 4. A promise subjoined.

Observe, 1. A power and authority asserted by our Saviour, as belonging to himself; All power is given unto me both in heaven and in earth.

1. In heaven; which comprehends a power of sending the Holy Ghost; a power over the angels, and all the host of heaven, and a power to dispose of heaven to all that shall believe in him.

2. In earth: which comprehends a power to gather a church out of all nations, and authority to rule, govern, and defend the same against all it enemies.

Learn hence, That all power and authority concerning the church of God, was given unto Christ and conferred upon him upon the account of his meritorious death and triumphant resurrection. All power is given unto me: that is, as Mediator; but this power was inherent in him as God from all eternity.

Observe, 2. This power delegated by Christ to his apostles; Go ye therefore and teach and baptize all nations; instructing them to observe all things whatsoever I command you.

Here is a threefold power delegated by Christ to his apostles;

1. To congregate and gather a church, a Christian church, out of all the heathen nations throughout the world. Before, he had confined them only to Israel; now, they must travel from country to country, and proselyte the heathen nations, which before had been taught of the devil, and were led away by his oracles and delusions. Go, and disciple all nations, without any distinction of country, sex, or age whatsoever, and make the gospel church as large as you can.

Thence note, That the apostles and first planters of the gospel had a commission from Christ to go amongst the pagan Gentiles, without limitation; and were not to take up their settled residence in any one nation, but to travel from country to country, instructing them in the mysteries of the gospel.

The second branch of their power was to baptize in the name of the whole Trinity; Baptizing in the name of the Father, and of the Son, and of the Holy Ghost.

Where observe, That all adult and grown persons are to be first taught and instructed, before they be baptized. But it follows not from hence, that the children of such parents may not be baptized before they are taught: for the apostles were to baptize all nations, of which children are a chief if not the chiefest part. Besides, those that were proselyted to the Jewish religion, though before they were circumcised themselves they were instructed in the law of God; yet when they were circumcised themselves, their children were not denied circumcision at eight days old. In like manner, we have no reason to deny the children of baptized parents, who are in a covenant themselves, the sign and the seal of the covenant, which is baptism. God having assured his people, that he will be the God of them, and of their seed. If this privilege be denied, the children of Christian parents are in a worse condition than the children of the Jews; and consequently infants are in a worse condition since Christ's coming, than they were before, and the privileges of those that lived under the law.

Observe farther, In whose name persons are to be baptized; In the name of the Father, Son, and Holy Ghost. Where we have a profession of our belief in the Holy Trinity, a dedication of the person to the worship and service of the Father, Son, and Holy Spirit, to our lives end.

The third branch of the power which Christ delegated to his apostles, was, by their ministry to press upon all their converts an universal of, and obedience to, all his commands; Teaching them to observe all things whatsoever I command you.

Where note, 1. That preaching is the ordinary and instituted means to convert nations unto God.

2. That preaching must not only go before baptism, but follow after it. Obedience must be pressed upon, and practiesed by all those that enter into covenant with God; otherwise they lie under a great condemnation.

3. That preaching of gospel is a chief part of the minister's work, and no apostle thought himself above that duty.

4. As the apostles did not, so the ministers of Christ ought not to teach anything but what Christ commands them, so they are to teach all things whatsoever Christ commands them: Teaching them to observe all things whatsoever I command you.

Lastly, Observe the promised enjoined; Lo, I am with you always, to the end of the world. This is, I am, and will be, with you and you successors, lawfully called by my power and authority, by the blessing and assistance of my Holy Spirit. I will be with you, to uphold my own ordinance, to protect, encourage, and reward you, and all your successors, in the faithful discharge of your trust; and this is not for a day, a year, or an age, but to the end and consummation of all ages.

Learn hence, That the ministry of the word, and administration of the sacraments, are a standing and perpetual ordinance, to continue in the Christian church thoughout all ages.

Learn 2. That all the faithful ministers of Christ, in what part of the world soever God shall cast their lot, and in what time soever they shall happen to live, may comfortably expect Christ's gracious presence with their persons, and his blessing upon their endeavours. Lo, I am with you, I am always with you, and to the end of the world I will be with you. Thanks be to Christ, for the gracious promise of his spiritual and perpetual presence with his ministers to the end of the world. May this promise cause us to gird up the loins of our mind, increase our diligence, zeal, and fervour, accounting no labour too great, no service too much, no sufferings too severe, so that we may but finish our course with joy, and fulfil the ministry we are engaged in. Amen. Amen.

The principal subject of these verses is the resurrection of our Lord Jesus Christ from the dead. It is one of those truths which lie at the very foundation of Christianity, and has therefore received special attention in the four Gospels. All four Evangelists describe minutely how our Lord was crucified: all four relate, with no less clearness, that he rose again.

We need not wonder that so much importance is attached to our Lord’s resurrection: it is the seal and headstone of the great work of redemption which he came to do. It is the crowning proof that he has paid the debt which he undertook to pay on our behalf, won the battle which he fought to deliver us from hell, and is accepted as our surety and our substitute by our Father in heaven. Had he never come forth from the prison of the grave, how could we ever have been sure that our ransom had been fully paid ( 1 Corinthians 15:17 )? Had he never risen from his conflict with the last enemy, how could we have felt confident that he has overcome death and himthat had the power of death, that is the devil? 2:14 )? But thanks be unto God, we are not left in doubt: the Lord Jesus really “rose again for our justification.” True Christians are begotten again unto a lively hope by the resurrection of Jesus Christ from the dead.” They may boldly say with Paul, “Who is he that condemneth? It is Christ, that died—yea rather that is risen again.” ( Romans 8:34 Rom. 4:25, 1 Peter 1:3)

We have reason to be very thankful that this wonderful truth of our religion is so clearly and fully proved. It is a striking circumstance that of all the facts of our Lord’s earthly ministry, none are so incontrovertibly established as the fact that he rose again. The wisdom of God, who knows the unbelief of human nature, has provided a great crowd of witnesses on the subject. Never was there a fact which the friends of God were so slow to believe as the resurrection of Christ; never was there a fact which the enemies of God were so anxious to disprove. Yet, in spite of the unbelief of friends and the enmity of foes, the fact was thoroughly established. Its evidences will always appear to a fair and impartial mind unanswerable. It would be impossible to prove anything in the world if we refuse to believe that Jesus rose again.

Let us notice in these verses the glory and majesty with which Christ rose from the dead. We are told that “there was a great earthquake.” We are told that “an angel of the Lord descended from heaven and came, and rolled back the stone from the door of the sepulcre and sat upon it.” We need not suppose that our blessed Lord needed the help of any angel when he came forth from the grave; we need not for a moment doubt that he rose again by his own power; but it pleased God that his resurrection should be accompanied and followed by signs and wonders. It seemed good that the earth should shake, and a glorious angel appear, when the Son of God arose from the dead as a conqueror.

Let us not fail to see in the manner of our Lord’s resurrection a type and pledge of the resurrection of his believing people. The grave could not hold him beyond the set time, and it will not be able to hold them. A glorious angel was a witness of his rising, and glorious angels shall be the messengers who shall gather believers when they rise again. He rose with a renewed body, and yet a body, real, true and material. And so also shall his people have a glorious body, and be like their head. “ When we see Him we shall be like him. ” ( 1 John 3:2 ).

Let us take comfort in this thought. Trial, sorrow and persecution are often the portion of God’s people; sickness, weakness and pain often hurt and wear away their poor earthly tabernacle; but their good time is yet to come. Let them wait patiently, and they shall have a glorious resurrection. When we die, where we are buried and what kind of a funeral we have matters little: the great question to be asked is this, “How shall we rise again?”

Let us notice in the next place the terror which Christ’s enemies felt at the period of his resurrection. We are told that, at the sight of the angel, “the keeper did shake and became as dead men.” Those hardy Roman soldiers, though not unused to dreadful sights, saw a sight which made them quail. Their courage melted at once at the appearance of one angel of God.

Let us again see in this fact a type and emblem of things yet to come. What will the ungodly and the wicked do at the last day, when the trumpet shall sound and Christ shall comes in glory to judge the world? What will they do when they see all the dead, both small and great, coming forth from their graves, and all the angels of God assembled round the great white throne? What fears and terrors will possess their souls when they find they can no longer avoid God’s presence, and must at length meet him face to face? Oh, that men were wise, and would consider their latter end! Oh, that they would remember that there is a resurrection and a judgment, and that there is such a thing as “the wrath of the Lamb” ( Revelation 6:16 )!

Let us notice in the next place the words of comfort which the angel addressed to the friends of Christ. We read that he said, “Fear not ye, for I know that ye seek Jesus, which was crucified.”

These words were spoken with a deep meaning. They were meant to cheer the hearts of believers in every age, in the prospect of the resurrection; they were intended to remind us that true Christians have no cause for alarm in the last day whatever may come on the world. The Lord shall appear in the clouds of heaven and the earth be burned up; the graves shall give up the dead that are in them, and the sea shall give up the dead that are in it; the judgment will be set, and the books shall be opened; the angels shall sift the wheat from the chaff, and divide between the good fish and the bad. But in all this there is nothing that need make believers afraid. Clothed in the righteousness of Christ, they shall be found spotless and blameless; safe in the one true ark, they shall not be hurt when the flood of God’s wrath breaks on the earth. Then shall the words of the Lord receive their complete fulfilment: “When these things begin to come to pass, and lift up your heads, because your redemption draweth nigh.” Then shall the wicked and unbelieving see how true was that word: “Blessed are the people whose God is the Lord ” ( Psalm 33:12 ).

Let us notice finally the gracious message which the Lord sent to the disciples after his resurrection. He appeared in person to the women who had come to do honor to his body. Last at the cross and first at the tomb, they were the first privileged to see him after he rose and to them He gives commission to carry tidings to his disciples. His first thought is for his little scattered flock: “Go and tell my brethren.”

There is something deeply touching in those simple words, “my brethren”: they deserve a thousand thoughts. Weak, frail, erring as the disciples were, Jesus still calls them his brethren. He comforts them, as Joseph did his brethren who had sold him, saying, “I am your brother Joseph.” Much as they had come short of their profession, sadly as they had yielded to the fear of man, they are still his “brethren.” Glorious as he was in himself—a conqueror over death and hell, and the grave—the Son of God is still “meek and lowly of heart.” He calls his disciples “brethren.”

Let us turn from the passage with comfortable thoughts if we know anything of true religion. Let us see in these words of Christ an encouragement to trust and not be afraid. Our Saviour is one who never forgets his people; he pities their infirmities: he does not despise them. He knows their weakness, and yet does not cast them away. Our great High Priest is also our elder brother.

These verses form the conclusion of the Gospel of St. Matthew. They begin by showing us what absurdities blind prejudice will believe, rather than believe the truth; they go on to show us what weakness there is in the hearts of some disciples, and how slow they are to believe; they finish by telling us some of the last words spoken by our Lord upon earth—words so remarkable that they demand and deserve all our attention.

Let us observe in the first place the honour which God has put on our Lord Jesus Christ. Our Lord says, “All power is given unto me in heaven and ”

This is a truth which is declared by St. Paul to the Philippians: “God has highly exalted him and given him a name which is above every name” ( Philippians 2:9 ). It is a truth which in no wise takes away from the true notion of Christ’s divinity, as some have ignorantly supposed. It is simply a declaration that, in the counsels of the eternal Trinity, Jesus, as Son of Man, is appointed heir of all things; that he is the Mediator between God and man; that the salvation of all who are saved is laid upon him, and that he is the great fountain of mercy, grace, life and peace. It was for “this joy set before him” that he “endured the cross” ( Hebrews 12:2 ).

Let us embrace this truth reverently and cling to it firmly. Christ is He has the keys of death and hell; Christ is the anointed priest, who alone can absolve sinners; Christ is the fountain of living waters, in whom alone we can be cleansed; Christ is the Prince and Saviour, who alone can give repentance and remission of sins. In him all fullness dwells. He is the way, the door, the light, the life, the shepherd, the altar of refuge. “He that hath the Son hath life; he that hath not have the Son of God hath not life.” ( 1 John 5:12 ). May we all strive to understand this! No doubt men may easily think too little of God the Father and God the Spirit; but no man ever thought too much of Christ.

Let us observe in the second place the duty which Jesus lays on his disciples. He bids them “go and teach all nations.” They were not to confine their knowledge to themselves, but to communicate it to others; they were not to suppose that salvation was revealed only to the Jews, but to make it known to all the world; they to strive to make disciples of all nations and to tell the whole earth that Christ had died for sinners.

Let us never forget that this solemn injunction is still in full force. It is still the bounden of every disciple of Christ to do all he can in person, and by prayer, to make others acquainted with Jesus. Where is our faith if we neglect this duty? Where is our charity? It may well be questioned whether a man knows the value of the Gospel himself if he does not desire to make it known to all the world.

Let us observe in the third place the public profession which Jesus requires of those who believe his Gospel. He tells his apostles to “baptize” those whom they received as disciples.

It is very difficult to conceive, when we read this last command of our Lord’s, how men can avoid the conclusion that baptism is necessary, when it may be had. It seems impossible to explain the word that we have here of any but an outward ordinance, to be administered to all who join his church. That outward baptism is not absolutely necessary to salvation, the case of the penitent thief plainly shows: he went to paradise unbaptized. That outward baptism alone often confers no benefit, the case of Simon Magus plainly shows: although baptized he remained “ in the gall of bitterness and bond of iniquity.” ( Acts 8:23 ). But that baptism is a matter of entire indifference and need not be used at all is an assertion which seems at varience with our Lord’s words in this place.

The plain practical lesson of the words is the necessity of a public confession of faith in Christ. It is not enough to be a secret disciple: we must not be ashamed to let men see whose we are, and whom we serve. We must not behave as if we did not like to be thought Christians; but take up our cross, and confess our Master before the world. His words are very solemn: “Whoso ever shall be ashamed of me, ˆof Him also shall the Son of Man be ashamed when he cometh in the glory of his Father with the holy angels” ( Mark 8:38 ).

Let us observe in the fourth place the obedience which Jesus requires of all who profess themselves his disciples. He bids the apostles to teach them to observe all things whatsoever he has commanded them.

This is a searching expression. It shows the uselessness of a mere name and form of Christianity; it shows that they are to be counted true Christians who live in a practical obedience to his word, and strive to do the things that he has commanded. The water of baptism and the bread and wine of the Lord’s Supper alone will save no man’s soul. It profits nothing that we go to a place of worship and hear Christ’s ministers, and approve of the Gospel, if our religion goes no further than this. What are our lives? What is our daily conduct at home and abroad? Is the Sermon on the Mount our rule and standard? Do we strive to copy Christ’s example? Do we seek to do the things that he commanded? These are questions that must be answered in the affirmative if we would prove ourselves born again, and children of God. Obedience is the only proof of reality. “Faith without works is dead, being alone.” ( James 2:17 ,  20 ,  26 ). “Ye are my friends,” says Jesus, “if you do whatsoever I command you.” ( John 15:14 ).

Let us observe in the fifth place the solemn mention of the blessed Trinity which our Lord makes in these verses. He bids the apostles to baptize “in the name of the Father and of the Son and of the Holy Ghost.”

This is one of those great plain texts which directly teach the mighty doctrine of the Trinity. It speaks of Father, Son and Holy Ghost as three distinct persons, and speaks of all three as co-equal. Such as the Father is, such is the Son , and such is the Holy Ghost. And yet these three are one.

This truth is a great mystery. Let it be enough to receive and believe it, and let us ever abstain from all attempts at explanation. It is childish folly to refuse assent to things that we do not understand. We are poor crawling worms of a day, and know little at our best about God and eternity: suffice it for us to receive the doctrine of the Trinity in unity, with humility and reverence, and to ask no vain questions. Let us believe that no sinful soul can be saved without the work of all three Persons in the blessed Trinity, and let us rejoice that Father, Son and HolyGhost, who cooperated to make man, do also cooperate to save him. Here let us pause: we may receive practically what we cannot explain theoretically.

Finally let us observe in these verses the gracious promise with which Jesus closes his words. He says to his disciples, “I am with you always, even unto the end of the world.”

It is impossible to conceive words more comforting, strengthening, cheering and sanctifying than these. Though left alone like orphan children in a cold unkind world, the disciples were not to think they were deserted: their Master would be ever “with them.” Though commissioned to do a work as hard as that of Moses when sent to Pharaoh, they were not to be discouraged: their Master would certainly be “with them.” No words could be more suited to the position of those to whom they were first spoken; no words could be imagined more consolatory to believers in every age of the world.

Let all true Christians lay hold on these words and keep them in mind. Christ is “with us” always: Christ is “with us” wherever we go. He came to be “Emmanuel, God with us” when he first came into the world: he declares that he is ever Emmanuel, “with us,” when he comes to the end of his earthly ministry and is about to leave the world. He is with us daily to pardon and forgive, with us daily to sanctify and strengthen, with us daily to defend and keep, with us daily to lead and to guide: with us in sorrow and with us in joy, with us in sickness and with us in health, with us in life and with us in death, with us in time and with us in eternity.

What stronger consolation could believers desire than this? Whatever happens, they at least are never completely friendless and alone: Christ is ever with them. They may look into the grave and say with David, “ though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me.” They may look forward beyond the grave, and say with Paul, “we shall ever be with the Lord.” (Ps. 23:4, 1 Thessalonians 4:17 ). He has said it, and he will stand to it: “I am with you always, even unto the end of the world.” “I will never leave you; and never forsake you.” We could ask nothing more. Let us go on believing, and not be afraid. It is everything to be a real Christian. None have such a King, such a Priest, such a constant Companion and such an unfailing Friend as the true servant of Christ.