66

[at his death; 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

54 Now when the centurion, and they that were with him, watching

(S) Ver. 45-54. Prodigies attending our Saviour's death.-These were, 1. A preternatural darkness in the middle of the day, which could not proceed from a solar eclipse at passover time, because that was always at the time of the full moon: nor could the sun be eclipsed for any such length of time as is here specified. 2. An earthquake, whereby the veil of the temple was rent in twain; the earth did quake, and the rocks rent, and the graves were opened." Whether any monument of this event now remains, or whether the fissure in the rock now exhibited in the church of the sepulchre occurred at this early period, we presume not to decide; nor is it reasonable to demand ocular demonstration of an event which occurred nearly eighteen centuries ago. 3. Many bodies of the saints which slept, arose and came out of their graves after his (our Lord's) resurrection, and went into the holy city (Jerusalem) and appeared unto many. The expression "after his resurrection," demands our particular notice, as it secures to our Lord the honour of being the first-fruits of the resurrection. Who these individuals were, or to whom they appeared, are secrets as impenetrable as the foundations of the world; nor can we guess the object of their resurrection, unless it were to bear witness to the resurrection of our Lord. Their going to show themselves in the holy city, seems to imply that they were persons recently deceased, and well known there. The design of providence in all the previous circumstances appears to have been to prepare the minds of the spectators for the acknowledgment which immediately follows: "Now when the centurion, and they that were with him, watching Jesus (namely, the Roman guard), saw the earthquake, and those things that were done, they feared greatly, saying, Truly

this was a good man: this was the Son of God." Here let us briefly consider the persons before us; what they saw and heard; what they felt, and what they said.

The persons were, the Roman centurion and his soldiers; men accustomed to view scenes of blood and horror, whose feelings, whatever they might naturally have been, we may reasonably suppose to have been greatly blunted by their profession, and the last feeling likely to possess them, was that of fear; yet they "feared greatly." What did they see? They saw a man of the most unblemished character treated as the very chief of sinners, and that merely to gratify a few bigoted and cruel priests, and their blind, infuriated adherents. They saw those meu transformed into worse than beasts into monsters; for none other could surely ridicule a man in the article of death, and jest with his dying agonies. They heard their taunts and their revilings; they heard, too, the dying prayers of the illus trious sufferer: they heard him address the Almighty as his father and his friend; they heard him (so Luke informs us) pray for mercy to his murderers, and then pa tiently resign his soul into the hands of God. But what effect had all these extraordi nary scenes upon them? "They feared greatly," being convinced by what they had seen and heard that Jesus could be neither an enthusiast nor an impostor, nor merely a wise and good man; they believed him to be truly what he declared himself to be, "the Son of God!"

"I think (says Dr. Boothroyd) that the centurion could not be ignorant of what our Lord had so often said of himself (that he was the Son of God), and that under the impression which these awful events had made on his mind, he speaks, not as a heathen polytheist, but as admitting the claim which our Lord had made to be just."

that there were two vails; ore in the entrance to the outer temple, and the other between that and the most holy. The Greek term here made use of, is applied by Philo to the latter only, whic binay represent the way opened to us into heaven by the death of Christ. Heb vi. 19; x. 21.

Ibid. The earth did quake and the rocks rent. -Maundrell, Sandys and other Christian travellers have been much gratified with the sight of a rent, or fissure, in the rock of what is called the Holy Sepulchre; but Dr. Richardson, a pious physician, and one of its latest visitants, considers the whole of this exhibition to be a trick of the monks to raise contri.

butions on the Christians, as already mentioned, Note on ver. 33. The truth, however, generally lies between extremes, and it is very possible there may have been some foundation of truth to many of these fables. The rent in the rock chiefly excites suspicion from its being cased with marble.

Ver 53. The holy city. "The Orientals never call Jerusalem by any other name than El-kods, the holy; sometimes adding the epithet El-sherif, the noble." Volney, vol.ii. p. 304.

Ver. 54. Truly this was the Son of God.-From the omission of the Greek article to these noans,

Campbell chooses to render this text, "The son of

Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. (S)

55¶ And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

57 When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus' disciple:

58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

59 And when Joseph had taken the body, he wrapped it in a clean linen cloth,

60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to

[in a new tomb.

the door of the sepulchre, and departed.

61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

62 Now the next day, that fol→ lowed the day of the preparation, the chief priests and Pharisees came to→ gether unto Pilate,

63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch. (T)

(T) Ver. 55-66. The burial of our Saviour.-It is much to the honour of the female sex, that the evangelists have taken so much notice of the attachment and fidelity of those women who attended on the ministry of our Lord; and who themselves ministered to his necessities and comfort. It was not a woman that betrayed him, or that denied him; nor is it said of them," they all forsook him, and fled." Dr. Doddridge, who remarks the pious attachment of these females, is inclined to think that their sex, "in the sight of God, constitute by far the better half of mankind: and to whose care and tenderness the wisest and best of men gene

rally owe and ascribe much of the daily comfort and enjoyment of their lives." Ledyard, the celebrated American traveller, has remarked, that "women, in all countries, are civil, obliging, tender, and humane. In wandering over the barren plains of Denmark; through honest Sweden, and frozen Lapland; rude and churlish Finland; unprincipled Russia; and the regions of the wandering Tartar; if hungry, cold, wet, or sick, the women have ever been friendly to me, and uniformly so." Mungo Park, the unfortunate African traveller, bears a like testimony in favour of female benevolence. But when to this natural virtue (if we may so call it) the

a god," considering this centurion as a polytheist; Jet we cannot but think, though he might not well understand the Scripture phrase, he clearly meant that Jesus was a most extraordinary character, and all that he pretended to be, when he called himself "the Son of God," of which it is most likely that he had heard.

Ver. 56. Mary Magdalene-that is, Mary of Magdala; see Luke viii. 2. Mary (the wife of Cleophas, or Alphens, and sister of the Virgin Mary) the mother of James and Joses (or Joseph) called "brethren," or cousins of our Lord. The mother of Zebedee's children was Salome, Mark xvi. 1. See Calmet's Dict.

Ver. 61. Sitting over against the Sepulchre, Among the Greeks, as well as the Jews, women were accustomed to sit at the graves of their de

ceased friends. See Oriental Literature, p. 360. Ver. 62. The day of the preparation-viz. Friday. Ver. 64. Until the third day-that this, and" after three days" (ver. 63), were conversible terms, we have here decisive proof, the Jews themselves being witnesses.

Ver. 65. Ye have a watch.-Perhaps referring to the Roman guard in the castle of Antonio, which is here offered them.

Ver. 66. Sealing the stone.-This was usually done with clay. Norden, in hisTravels in Egypt, Nubia, &c. speaking of sealing a granary, says, "The doors are shut only with wooden locks; but the inspectors of the granary, after having shut a door, put on it their seal, on a handful of clay, which they make use of as wax. Query, Was this the kind of seal used to secure our Lord's sepulchre ?" Fragments to Calmet, No. lxxx.

CHAP. XXVIII.

[of the Jews.

nor'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. (U)

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

(U) Ver. 1-15. The resurrection of JeSus.-Very early," that is, about break of day, on the first day of the week (corresponding with our Sunday), Mary Magdalene, and the other Mary, mentioned ver. 56 of the preceding chapter, came to the Sepulchre, with a view of embalming the body of Jesus, not knowing that the stone had been sealed, and a military guard placed thereat, or they doubtless would not have ventured to come. The guard, however, had been so terrified by the appearance of an angel from heaven, and the earthquake that took place at the same time, that part of them had run into the city, to tell what had happened, while the rest lay around the sepulchre, terrified and insensible. The angel, who had rolled away the stone from the mouth of the sepulchre, was sitting on it, and had courteously invited the women to look in, and see the place where their Lord had lain, who was now risen from the dead. At the same time they were directed to go and tell this joyful news to his disciples (especially the apostles), and to inform them that he would give them all an interview with him in Galilee.

The women accordingly, with a mixture of fear and joy, ran to seek the eleven, and impart to them the joyful tidings. By the way, however, Jesus himself meets them, and after discovering who he was, directs them to proceed with their message, and confirm his promise by the angel, that he would be with his disciples in Galilee. The women of course proceeded to Jerusalem;

and about the same time, some of the soldiers who had kept watch at the sepulchre, ran and informed the chief priests of "all the things that were done." So that between the women and the soldiers, considerable agitation must have been excited, among both the friends and enemies of Jesus: the former elevated to hope and joy; the latter alarmed, and justly, lest their malice should be defeated, and the Roman governor excited against them.

The excuse here invented by the guard, though a very common one, was not only highly improbable, but very dangerous to the guard themselves, to be advanced. If they slept, how could they tell what became of the body? and besides, this was the confession of a capital offence, and at the same time laid them open to the suspicion of treachery and collusion. But it was the only apology they could think of, and to this day the Jews have not been able to suggest a better ground for their infidelity.

In all this, however, we may see the hand of Providence. Had no guard, or only a guard of Levites, been appointed to the sepulchre, such a pretence might have had the colour of possibility; but even then it was not likely that men who were themselves so hard to believe, should unite in a plot to persuade others. Certainly the extreme reluctance of the apostles of Jesus to admit the fact, is a strong presumption that they were compelled to it by ocular demonstration, and with Thomas even that was scarcely found sufficient. (See John xx. 25-27.)

Ver. 12. Gave large money-Doddr. "A large sum of money;" more literally, of silver," i. e. shekels. Ver. 14. And secure you.-The Roman (as well as Greek) punishment for sleeping on duty, was death. Orient. Lit. No. 1260.

Ver. 15. Unto this day when Matthew wrote. Justin Martyr says that the Jews sent chosen men of considerable rank over all the world, not only in the general to represent Christianity as an impious sect, but to assert that the body of Jesus was stolen

out of his tomb by night; and that the persons whe thus fraudulently conveyed him away, took occasion from thence to report that he rose from the dead, and ascended into heaven. And this message is spoken of as baving been sent before the destruction of Jerusalem." See Doddr.

Ver. 17. But some doubted-"Though some (of the company) had (at first) doubted." So Doddr. explains it. Paley says, "It is to be supposed that Christ appeared at first at a distance, when the

Christ's commission]

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 :

[to his apostles.

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. (X)

(X) Ver. 16-20 Christ's final exaltation, and last commission to his disciples.-Jesus had, previously to his death, appointed afterwards to meet his apostles in Galilee, which was repeatedly fulfilled. Doddridge, Wesley, and others, think it was on this occasion that our Lord appeared to 500 brethren at once (1 Cor. xv. 6); but this is by no means certain. To us it appears that this was the last interview which our Lord had with his disciples, previous to his return to heaven: so Mr. Preb. Townsend. In our Lord's words we remark the following important points.

1. The dignity to which Jesus Christ was now about to be exalted, on his ascension to the Father. "All power is given unto me in heaven and in earth." This must refer to that delegated authority conferred upon the Messiah, which was the reward of his passion, and the ground of his authority, as King of the church. (Ps. ii. 7-9; cx. 1, &c. ; Matt. xi. 27 ; John kini. 3 2; Phil. ii. 9-11, &c. &c.) Whether that authority could be exercised by a mere ereature; that is, whether such creature could be every where present; every where reign, protect, and bless his people; is another question, which we leave to be resolved by those who wish so to degrade the Son of God.

xvii.

2. The commission which Messias gives to his apostles and others, to disciple, to proselyte, to Christianize, or as Milton better expresses it, to evangelize the world. "I(says the divine Saviour) have all power in heaven and on earth; go ye therefore, and proclaim the glad tidings of mercy to every human creature. This did the first disciples and apostles of our Lord, to the extent of their means; and this, more or less, have all their true successors done, up to the present day; and this is still the doing of what, in common parlance, is

greater part worshipped him; but some doubted, till Jesus came up, and spoke to them." So Dr. Townson. To us it seems probable that some, when they first saw him, supposed it to be his ghost (as on another occasion, Matt. xiv. 25.), till he appproached and spoke to them.

Ver. 19. Teach all nations.-The word teach here, is quite different from the one used in the next verse. This word signities to “ disciple, " or make disciples (or Christians) of all nations; and is so rendered in our margin, and to the same effect, we believe, by all modern translators. Doddr. employs the term "proselyte;" but Camp. justly objects to this

called, the Missionary enterprise. (Dr. Mor rison's Parting Memorial, 1826, p. 301.)

The introduction of the Christian doctrine of the Trinity into this institution, may suggest to us, that the great point which concerns us therein, is to render equal honour to the Father, the Son, and the Holy Spirit, in their respective offices in the economy of human redemption: a subject better studied upon our knees than in the schools. But when it is added, "Teaching them to observe all things whatsoever I have commanded you," we should never forget to give a prominent situation to that peculiar and comprehen sive precept of our Saviour, “These things I command you, that ye love one another." (John xv. 17.

The promise annexed to this command is certainly of the most encouraging nature; and, so far as it relates to the aids of the Holy Spirit in the conversion of the heart, must no more be limited to any age than to any nation: "Lo! I am with you always, even to the end of the world."

3. With the propagation of the gospel among the heathen is here intimately con nected the initiatory ordinance of Christian Baptism, as a distinguishing mark of sepa ration from the heathen world. Much more attention has been paid to this part of our Lord's address than to the preceding. Many volumes have been written as to the quantity of water necessary to the due administration of this ordinance, the manner of its application, and the parties to whom it should be administered. These controversies we are very far from wishing to revive. We are fully persuaded that Christians, the more they enter into the spirit of their Master's institutions, the less will they be inclined to dispute respecting circumstantials.

XXVIII. Con.

phrase, as too technical; to the verb "disciple" he objects, as not found in the English language; but it is hard to say this of a word used both by Shakspeare and Spencer (see Johnson), and among divines, by Bp. Beveridge, Dr. Scott, Mr. Wesley, &c.

Ver. 20. Unto the end of the world. Some render this," to the end of the age," meaning the Jewish state; but Abp. Newcome understands it of the gospel dispensation, which will indeed run parallel with the duration of the world. "Nothing seems more unreasonable (says Doddr.) than to limit these words to the end of the Jewish state."