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5 And the angel answered, 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.

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 riser, 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.


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

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 form the disciples of what they had seen and heard.

9. And as they went; that is, the other women, Mary Magdalene not being with them; for Mark says (16: 9), Jesus appeared first to Mary Magdalene. It is probable, from the statement of John, in his twentieth chap

5. And the angel answered. Mark (165) says that the women, entering into the sepulchre, saw a young man there, who spoke to them. The angel appeared in the form of a young This was subsequent to his removing the stone and sitting on it. Luke states (24: 4), that there were two men. Only one of them, how-ter, that Mary Magdalene, having left ever, probably spoke to the women, and hence only one is mentioned by Matthew and Mark. It may here be remarked, that tombs, or sepulchres, among the people of the East, were far more spacious than tombs are among us. Those which were owned by the rich and powerful, were large subterranean excavations, consisting frequently of two, three, and even seven apartments, containing suitable places for the depositing of dead bodies. The entrance into them was by a descent over a number of steps.


6. As he said. See 17: 22, 23. Compare Luke 24: 7. Matt. 26: 32. 7. Into Galilee. Compare 26: 32. 8. And they departed quickly. is probable, from the account given by John (20: 1, 2), that Mary Magdalene had hastened away from the place as soon as it was discovered that the body of Jesus was not there, and before the other women went away. The other women then departed, to in

the ground before the other women, met with Peter and John, who, after hearing from her, came off without delay to the tomb, and found it empty, and then returned from the tomb. Mary Magdalene arrived later than they, and then Jesus appeared to her. Shortly after this, Jesus appeared to the other women, who were going, by direction of the angel, to inform the disciples. || All hail; the usual form of salutation on meeting with friends. || Worshipped him; bowed down, made obeisance to him.

10. Be not afraid. Terror would naturally mingle with their joy on so extraordinary an occasion. | Tell my brethren. How affectionate and condescending was his language! Compare John 20: 17. This message was a repetition of what the angel had communicated, and of the direction which Jesus himself had before given. See 26: 32.

12. Large money; a large sum of

taken counsel, they gave large | mountain where Jesus had apmoney unto the soldiers, pointed them.

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.

16 Then the eleven disciples went away into Galilee, into a

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;

money. While we slept. A more away into Galilee. Previously, howunsuitable story could scarcely have ever, to this, Jesus had appeared to his been devised. For how could the disciples. Mark (16: 12) and Luke soldiers know what had happened (24: 13-35) relate his appearing to while they were asleep? How im- two of them; Mark (16: 14), Luke (24: probable that four (27: 65) Roman 33-49), John (20: 19-23), relate his soldiers should fall asleep while on appearing to the disciples in the abguard, in face of the severe punish-sence of Thomas; and John (20 : 24— ment which the Roman military law 29) relates the instance of his appearthreatened! Such carelessness, they ing to them when Thomas was presknew, must have occasioned their ent. || Into a mountain, where Jesus death. How improbable that the dis-had appointed them; had directed them. ciples, who had manifested such fear when their Master was apprehended, and who had for the most part deserted him, should venture on such an attempt! But the chief priests must make up some story; and they calculated largely on the credulity of the people.

14. We will persuade him. As they had carried their point with Pilate in respect to the crucifixion of Jesus, they had no doubt they could easily satisfy him in regard to the soldiers. They knew the power of a bribe. Besides, Pilate would, in a few days, as soon as the passover celebration was concluded, remove to Cesarea, and would care but little about the stories that might be circulating among the Jews in Jerusalem.

15. Until this day; the time at which Matthew wrote this account, which was at least eight or ten years after the event.

16. Then the eleven disciples went

John (21: 1-24) mentions a preceding meeting of Jesus with the apostles in Galilee, at the sea of Tiberias. || They worshipped him; bowed down in reverence. || Some doubted. There might have been some present, besides the apostles, who might not before have seen Jesus since his resurrection; or while the principal part of the apostles distinctly perceived that it was Jesus, and accordingly made obeisance, the others might not have been wholly convinced that it was Jesus, till he actually came up to them.

18. All power is given unto me, &c. Compare John 17: 2. Acts 2: 36. Eph. 1: 20-22.

19. Teach all nations ; not confining your labors to your countrymen, the Jews.

The word here rendered teach is different from the word rendered teaching in the following verse, and properly signifies make disciples. The apostles were directed to go forth into all the world (see Mark 16: 15),

20 Teaching them to observe | with you always, even unto the all things whatsoever I have end of the world. Amen. commanded you and lo, I am

wherever they could, and make known the facts and doctrines respecting Jesus and the new dispensation, and bring men to be disciples of Christ. || Baptizing them. By being baptized, those who should embrace the doctrines of the disciples were to be separated from other men, in respect to religious matters, and to form a distinct religious community. In the name of the Father, &c.; that is, unto the Father, &c., as manifesting in this appropriate way their faith and obedience in respect to the Father, the Son, and the Holy Spirit. For explaining the phrase in the name of, compare 1 Cor. 1: 13 with 10: 2. The idea is, not that baptism was to be administered by the authority of the Father, the Son, and the Holy Spirit, but that by baptism there was to be professed a subjection to the Father, to the Son, and to the Holy Spirit. Those who should receive the doctrines of the apostles were to be baptized, and by baptism to testify their recognition of the Father, the Son, and the Holy Spirit, as the fountain of authority and the source of blessings.

20. Whatsoever I have commanded you; that is, during his previous instructions both before and after his crucifixion. Unto the end of the world; while the world shall stand. Compare 13: 39, 40. The language shows, that Jesus meant this injunction for all who should succeed the apostles in making known the gospel. So long as the gospel is unknown in any part of the world, it is the duty of the ministers and followers of Jesus to labor for its extension. Mark (16: 15, 16) gives the language of this com

mission in a slightly different form, but retaining the same meaning. Probably at various times, and in various ways, Jesus enjoined on the apostles the duty of making known every where the glad tidings; for he spent forty days on earth after his resurrection, and was during that time instructing his apostles. See Acts 1: 3.

The account which Matthew has given of events after the resurrection of Jesus, is very brief; the other evangelists have furnished additional information; and it is from their combined accounts that a full view of the events must be drawn. But it is, perhaps, not possible to arrive at complete certainty in regard to the order of the different events related by the four evangelists; nor is it necessary. Paul's statement, also, in 1 Cor. 15: 5-7, should be connected with the accounts given by the evangelists. By examining these several accounts, it will appear that there was most abundant and satisfactory proof that Jesus had actually risen from the dead.

In Mark 16: 19, 20; Luke 24: 50 -53; and Acts 1: 9-12, may be found an account of his ascension to glory.

"All hail the power of Jesus' name! Let angels prostrate fall; Bring forth the royal diadem,

And crown him Lord of all.

"O that, with yonder sacred throng,
We at his feet may fall!
We'll join the everlasting song,
And crown him Lord of all."




THE evangelist Mark is generally believed to be the same person as John who was surnamed Mark, of whom frequent mention is made in the New Testament. His mother resided in Jerusalem, and in her house the early followers of Christ were in the habit of assembling. It was to her house that the apostle Peter repaired, when the angel had delivered him from prison. See Acts 12: 12, &c.

John, surnamed Mark, was the companion and assistant of Paul and Barnabas, in their evangelical labors. See Acts 12:25. 13:5. In one of their tours (see Acts 13: 13), John (the same person) left Paul and Barnabas, and returned to Jerusalem. In consequence of this, when Paul and Barnabas were proposing another tour, and Barnabas was desirous to take Mark with them, Paul made objections. Paul and Barnabas then separated, and Barnabas took with him Mark, and went to Cyprus. See Acts 15: 36-39. Barnabas doubtless felt a special interest in Mark, as being Mark's uncle (see Col. 4: 10), and willingly went to Cyprus, instead of accompanying Paul, inasmuch as Barnabas was a native of Cyprus (see Acts 4:36). We read no more of Mark in the book of the Acts, as the remainder of that book is occupied in relating the labors of Paul.

In the Epistle to the Colossians (4:10), in the Second Epistle to Timothy (4: 11), and in that to Philemon (v. 24), Paul makes very kind and respectful mention of Mark. Doubtless the apostle became satisfied with the truly upright and Christian character of Mark, and cheerfully admitted him to a corresponding place in his esteem and affections. ⚫



In 1 Pet. 5: 13, Mark is again mentioned; and in a manner which shows the high regard and warm affection of the apostle Peter for him, as a person whom he had taken under his special charge. The affectionate language there used is in accordance with the statement which has been handed down from the earliest Christian writers, that Mark was associated with Peter, as an assistant in his labors. It is his intimate connection with Peter, that has been considered, from the earliest times, as stamping his Gospel with authority. Mark himself was not an apostle; but having been associated with an apostle, and having enjoyed his confidence, he may be said to have reflected the authority of an apostle. From the earliest Christian antiquity, his book has been received as a sacred document, and those portions of the Christian community, for whose special benefit it was prepared, knew that it proceeded from an authoritative


Mark wrote for persons who were not Jews, and who lived out of Palestine. For he carefully explains Jewish terms and Jewish practices, which explanations would not be needed by Jewish readers, or by persons living in Palestine. As an instance, see 7: 2-4. It is according to ancient testimony, that he wrote at Rome. The very name of this writer agrees well with the circumstance of his having become very conversant with people who were not Jews. John was his Jewish name; Mark was his Roman name, by which he chose to be known among the Greeks and Romans, and it became at length his most usual name.

Mark's Gospel was published a short time, probably, after Matthew's.

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