saying, Let alone; let us see whether Elias will come to take him down. 37 And Jesus cried with a loud voice, and gave up the ghost. 38 And the vail of the temple was rent in twain from the top to the bottom. 39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. 40 There were also women looking on afar off: reed, land gave him to drink, saying, Let be; let us see whether Elijah cometh to take him 37 down. And Jesus 2 uttered a loud voice, and 38 3 gave up the ghost. And the veil of the temple was rent in twain from the top to the bottom. 39 5 And when the centurion, which stood by over against him, saw that he so gave up the ghost, he said, Truly this man was the Son of God. 40 And there were also women beholding 9 from afar: among whom were both 10 Mary Magdalene, a Matt. 27 50; Luke 23: 46; John 19: 30......b Matt. 27: 51; Luke 23: 45......c Matt. 27: 54; Luke 23: 47......d Matt. 27: 55; Luke 23: 49......e Ps. 38: 11.-1 Ps. 69 21......2 ver. 34......3 Comp. John 10: 18......4 Exod. 26 31-33; 2 Chron. 3: 14. ......5 For ver. 39-41, see Matt. 27: 54-56; Luke 23: 47, 49......6 Matt. 27: 43......7 Comp. Dan. 3: 25 (for mg.). ......8 John 19: 25......9 Ps. 38: 11......10 See Luke 8: 2, 3. adds that after receiving the cooling drink he said, "It is finished" (John 19: 28-30). Let be; let us see, etc. We cannot tell whether the drink was given in compassion, or, as these words would indicate, in mockery. 37. Jesus uttered a loud voice, as in ver. 34 a cry of great suffering. Luke (23: 46) tells us what he said, "Father, into thy hands I commend my spirit." This also was taken from Scripture (Ps. 31:5). Gave up the ghost is an old English expression. The Greek would be exactly translated by "expired." Of our Lord's seven sayings on the cross only one is given by Matthew and Mark, three by Luke only, and three by John only. Three of the sayings were uttered in the earlier part of the six hours he spent on the cross before his death. (1) "Father, forgive them; for they know not what they do" (Luke 23:34). (2) "Today shalt thou be with me in Paradise" (Luke 23:43). (3) "Woman, behold thy son (John 19:26). The other four sayings were uttered in quick succession just before his death. (4) "Why hast thou forsaken me?" (ver. 34; Matt. 27: ': 46). (5) "I thirst" (John 19: 28). (6) "It is finished" (John 19: 30). (7) "Father, into thy hands I commend my spirit" (Luke 23: 46). 19: 38-47. (Comp. Matt. 27: 51-66; Luke 23: 47-56; John 31-42.) X. IMMEDIATE EFFECTS OF THE DEATH OF JESUS, 38-41. 38. Rending of the veil. The veil of the temple was a heavy curtain separating between the holy place and the holy of holies, which it completely concealed (Exod. 26: 33). Once a year the high priest solemnly lifted the curtain, and passed into the holy of holies to make atonement. Rent in twain from the top to the bottom. This symbolized the effect of Christ's atonement in opening to all men the way of access to God (comp. Heb. 98, 11, 12). The event must have struck the priests with awe, and may have contributed to the fact that some years later “ a great company of the priests were obedient to the faith" (Acts 6: 7). Matthew states (27: 51 f.) that there was also an earthquake, rending rocks and opening tombs. 39. Effect upon the centurion. The Roman centurion originally commanded a hundred men, but the office was of greater dignity than would be thus indicated. This centurion doubtless had charge of all the three crucifixions. Matthew says (27:54) that the soldiers shared his impression. Saw that he so gave up the ghost. "Cried out" in King James is spurious, and was apparently added from ver. 37. He was impressed by the supernatural darkness and the earthquake (Matt. 27:54), but also by the manner of his death, which is the only thing mentioned by Mark, "saw that he so expired." His dying so soon and the various solemn sayings which had preceded would naturally make a profound impression upon a thoughtful and candid observer. Truly this man was the Son of God. The Greek is ambiguous, and may mean a son of God," as in Margin. We cannot tell precisely how much the centurion meant by the phrase. He had heard the bystanders say in their railings that Jesus claimed to be "the (or, a) son of God" (Matt. 27: 43); but he would not know how much that meant. At any rate, we know that the centurion and his companions were convinced that the crucified one was no criminal, but "a righteous man" (Luke 23: 47)was, as he had claimed to be, in some sense divine. Luke adds (23: 48) that the multitudes of Jewish bystanders were also convinced that a great wrong had been done, for they "returned smiting their breasts." 40, 41. The loving women beholding. Luke says (2349) that there were numerous men also, "all his acquaintance," where the Greek words are masculine. Matthew and Mark speak only of the women, apparently in order to explain their observation of the burial, and subsequent acquaintance with the place (ver. 47; 161). It is not clear that the women were showing greater devotion than the apostles-as is commonly assumed-for they were not in equal personal danger. 40. Beholding from afar, among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 41 Who also, when he was in Galilee, followed him, and ministered unto him; and many other women which came up with him unto Jerusalem. 42 b And now when the even was come, because it was the preparation, that is, the day before the sabbath, 43 Joseph of Arimathea, an honourable counsellor, and Mary the mother of James 1 the less and of 41 Joses, and 2 Salome; who, when he was in Galilee, followed him, and 3 ministered unto him; and many other women which came up with him unto Jerusalem. 42 5 And when even was now come, because it was the Preparation, that is, the day before the 43 sabbath, there came Joseph of Arimathæa, a a Luke 8: 2, 3......b Matt. 27: 57; Luke 23: 50; John 19: 38.-1 Luke 19: 3......2 ch. 16: 1; comp. Matt. 27: 56...... 3 See Luke 8: 2, 3......4 Luke 2: 4......5 For ver. 42-47, see Matt. 27: 57-61; Luke 23: 50-56; John 19 38-42......6 See Matt. 27: 62. 66 not probably through timidity, but through delicacy. Mary Magdalene. There can be little doubt that this is intended to describe her as from the town of Magdala, on the west side of the Lake of Galilee, where a few huts and a solitary palm tree are still called Mejdol. She has been heretofore mentioned in the Gospels only in Luke 8:2, where she is described as one from whom seven demons had gone out." This terrible affliction, from which it was doubtless Jesus that had delivered her, does not prove that she had been exceptionally wicked, and furnishes no warrant for the late tradition which declares her to have been the "sinner" of Luke 7: 37, and makes her the type of an abandoned woman become penitent. It is a grievous hardship that her name Magdalene has become permanently associated with such an idea. The numerous Italian paintings of a Magdalen are historically unwarranted and religiously hurtful. There is at Dresden a painting " of the school of Titian," which represents her as a woman of middle age, once very beautiful, with deep lines of suffering in her face, but over it all a look of gentleness, peace, and unutterable gratitude. This conception is historically reasonable. Christ did save persons of the class to which she is usually referred (Matt. 21:32), and will save such persons still if they repent and believe him; but that is no reason for involving this special friend of his in undeserved dishonor. James the less (whether in stature, age, or importance, we cannot determine) is apparently so called to distinguish him from James the son of Zebedee, and is probably the same as James the son of Alphæus (3:18). Salome is apparently the same as "the mother of the sons of Zebedee" (Matt. 27: 56). 41. When he was in Galilee... ministered unto him (Luke 82, 3)-the first woman's mission society. And many other women. We must not forget that there were many others besides those named, and so also in the ministering (Luke 8 :: John tells (19: 31-37) that in the course of the afternoon the Jewish authorities obtained permission of Pilate to have the crucified persons :3). summarily executed by breaking their legs, and removed from the crosses and buried. These righteous dignitaries were very anxious not to violate the law (Deut. 21:23), which required that if the dead body of a criminal was hung up, it should not remain all night; and they were specially solicitous in this case because the next day was Sabbath, and the peculiarly important Sabbath of the Passover feast. Finding Jesus already dead, one of the soldiers with a spear pierced his side, and straightway there came out blood and water." John witnessed this, and long afterward in writing his Gospel (19: 35) testified to the fact, probably because it showed that the body of Jesus was a real body, and was really dead, whereas some heretics were then beginning to maintain that it was only an apparent body (1 John 4:2; 2 John 7). XI. BURIAL OF JESUS, 42-47. We have here a great change. The multiplied revilings and ingenious accumulation of ignominy now give place to loving human care. The Father who appeared to have "forsaken" him is exercising a special providence over his death and interment with reference to his speedy resurrection. He was not stoned to death by the Jews, but slain in a way which involved " shedding of blood" and "lifting up," and provided for the identification of his risen body through the print of the nails without such mutilation as stoning would have caused. His bones were not broken like those of the robbers, nor his body flung into a public receptacle, but while "numbered with the transgressors 66 " he was with the rich in his death" (Isa. 53: 9-12); his tomb was in a conspicuous place, was occupied by no other body, closed with the government seal, and guarded by Roman soldiers. 42-45. Permission obtained. 42. The Preparation, so called because on that day they prepared for the Sabbath. It was desirable to effect the interment at once, as the Sabbath would begin at sunset. 43. Joseph of Arimathæa. Our information about this interesting man is only what the four Gospels here give. His residence was probably the same as Samuel's which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. 44 And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. 45 And when he knew it of the centurion, he gave the body to Joseph. 46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. councillor of honourable estate, who also himself was looking for the kingdom of God, and he boldly went in unto Pilate, and asked for the 44 body of Jesus. And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any 45 while dead. And when he learned it of 3 the 46 centurion, he granted the corpse to Joseph. And he bought a linen cloth, and taking him down, wound him in the linen cloth, and 5 laid him in a tomb which had been hewn out of a rock; and he rolled a stone against the door of the a Luke 2: 25, 38......b Matt. 27: 59, 60; Luke 23: 53: John 19: 40.1 Acts 13:50; 17: 12.2 Luke 2: 25, 38......3 ver. 39...... 4 See ch. 14: 51......5 Comp. Isa. 53: 9......6 Isa. 22: 16......7 ch. 16:4; comp. John 11:38. birthplace, Ramah, and this is believed to have been a few miles northwest of Jerusalem. A councillor, a member of the Sanhedrinanswering somewhat in dignity to our Senate and Supreme Court combined. Of honourable estate, represents a Greek word which denotes high position and corresponding demeanor. STONE AT MOUTH OF SEPULCHRE. Luke adds (23: 51) " a good man and a righteous." Looking for the kingdom of God. Only some of the Jews were really expecting it at all, and only the more devout were expecting it with lively and spiritual interest (comp. Luke 2: 25, 38). Matthew and John tell us that he was "a disciple of Jesus," and John adds (19: 38) "but secretly, for fear of the Jews." We learn also from Luke (23: 51) that he "had not consented to the counsel and deed" of the Sanhedrin in condemning Jesus. Perhaps he was not summoned by the crafty high priest, or was spending the night at Arimathea, or if present did not vote. Boldly, in beautiful contrast with his previous timidity. Indignant grief and the pressing exigency had given him courage. 44. Pilate marvelled if he were already dead, it being only some eight hours since the crucifixion began. It seems difficult to reconcile this surprise on his part with the permission he had given the Jews (John 19:31) to break the legs, etc. But he might very well perceive that there had not yet been time for that to be done; and this supposition would account for his asking whether he had been any while dead, or more literally, "a long time dead." 45. Corpse is the correct Greek text, and was probably altered to suit ver. 43. Granted, made him a present of the corpse, not requiring money, as was so common when favors were asked from the Roman governors. It was perhaps some little comfort to Pilate to see respect shown to the remains of one whom he had so reluctantly yielded to an undeserved punishment. 46. Preparations made. Bought a linen cloth. It was common to bury promptly, and he could make the purchase at a moment's notice. So as to Nicodemus and his supply of spices (John 19:39). Taking him down-the descent from the cross, so often represented in pictures. Nicodemus doubtless recalled with deep emotion what Jesus had said in their conversation of three years before (John 3: 14), "As Moses lifted up," etc. The burial. Which had been hewn out of a rock. Originally they used caves (as in John 11:38), afterward artificial chambers like this one. Many such tombs are four.d around Jerusalem now, sometimes having a succession of chambers opening from one into the next. In the walls of the chamber many spaces were hewn, to contain bodies wrapped in their cloths. Matthew adds (27: 60) that it was own new tomb," and John states (19: 41, 42) that it was in a garden (or orchard, compare Gethsemane) quite near the place of crucifixion. "his a Matt. 28: 1; Luke 24: 1; John 20: 1......b Luke 23: 56.-1 ver. 40......2 For ver. 1-8, see Matt. 28: 1-8; Luke 24: 1-10; John 20: 1. ......3 Comp. ch. 1 : 32......4 ch. 15: 40......5 ch. 16: 1; comp. Matt. 27: 56......6 Luke 23: 56; comp. John 19: 39, 40. 1. He who is really responsible for a certain decision cannot shift the responsibility to others, even if they voluntarily accept it (Matt. 27: 24). 2. The greatest of all instances of God's bringing good out of evil is the fact that because of Judas, Caiaphas, Pilate, and Barabbas, the divine Redeemer was lifted up that he might draw all men unto himself. 3. What men mock at as helpless weakness may really surpass all human strength (ver. 18; 1 Cor. 1: 25). 4. Though not in atonement, yet in self-sacrifice, we too must suffer that others may be saved (ver. 31; Col. 1: 24; 1 John 3:16). 5. If men will but look candidly at the life and death and teachings and claims of Jesus Christ, must they not acknowledge him to be more than a mere man? (Ver. 39.) 6. Let me hew thee, Lord, a shrine Chap. 16. 1-8. (Comp. Matt. 28: 1-15; Luke 24: 1-9; John 20: 1-10.) Our Saviour remained in the tomb from late Friday afternoon to very early Sunday morning, probably rather less than thirty-six hours. Some have thought from Matt. 12: 40 that it must have been seventy-two hours, but there are three separate and independent statements to the contrary. (1) He predicted that he would rise "the third day" (Matt. 16: 31; Luke 9: 22); and Mark's expression in the parallel passage (8:31), "after three days," would have been understood by any contemporary Roman, Greek, or Jew, as meaning the same thing (comp Matt. 27: 63 with 64). (2) The two going to Emmaus said, "It is now the third day" (Luke 24: 21). (3) Paul says, 'Raised on the third day" (1 Cor. 4). With the fact thus stated all the circumstances agree. The expression in Matt. 12: 40 is explained by a statement of the Talmud, that a night and day together make up an Onah, and any part of such period is counted as the whole. See commentaries on Matthew. 15: Matthew tells us (27 62-66) how on Saturday the Jewish rulers, with Pilate's permission, sealed the stone over the door of the sepulchre with the Roman government seal, which it would be a great crime to break, and set a guard of Roman soldiers, who must answer with their lives for the loss of what they guarded. The rulers were unwittingly strengthening the evidence of a real resurrection. The accounts of our Lord's resurrection in the four Gospels differ in the details, as the Gospels often do elsewhere, and as four separate accounts of the same series of events must differ, if any of them are to be believed. The narratives are all very brief, the witnesses were agitated and amazed, and the writers feel such entire conviction that no one of them thinks it necessary to make a careful statement of all the circumstances. We do not know enough of the details to combine them with entire confidence. The probable order of the events narrated is given in the Harmonies. The value of the evidence is convincingly exhibited by Sherlock's "Trial of the Witnesses," Greenfield's "Testimony of the Evangelists," and Milligan on "The Resurrection." I. DEVOUT WOMEN VISIT THE SAVIOUR'S TOMB, 1-4. 1. Preparations for the visit. When the Sabbath was past, after sunset Saturday evening. This implies that they had rested on the Sabbath, which Luke distinctly states (2356). Bought spices, namely, when the shops were opened after sunset. Luke does 2 And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun. 3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? 4 And when they looked, they saw that the stone was rolled away: for it was very great. 5 b And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6 And he saith unto them, Be not affrighted: ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place were they laid him. 2 and anoint him. And very early on the first day of the week, they come to the tomb when the 3 sun was risen. And they were saying among themselves, Who shall roll us away 1 the stone 4 from the door of the tomb? and looking up, they see that the stone is rolled back: for 2it 5 was exceeding great. And entering into the tomb, they saw a young man sitting on the right side, arrayed in a white robe; and they 6 were amazed. And he saith unto them, 7 Be not amazed: ye seek Jesus, 8 the Nazarene, which hath been crucified: he is risen; he is not here: a Luke 24: 1; John 20: 1......b Luke 24: 3; John 20: 11, 12... ..c Matt. 28: 5-7.-1 ch. 15: 46.....2 Matt. 27: 60...... 3 Comp. John 20: 11, 12....4 2 Macc. 3: 26......5 Comp. ch. 9: 3; Dan. 7:9; John 20: 12; Acts 1 10......6 Rev. 6: 11; 7: 9.....7 ch. 9: 15......8 ch. 1: 24; 14: 67, al. not distinctly say (23:56) that they prepared spices before the Sabbath, though they may have begun to do so at that time. Of the three women here named (the same as in 15: 40), Matthew mentions only the two Marys, and John only Mary Magdalene. Luke (24: 10) mentions the two Marys, and not Salome, but Joanna, thus making four whose names we know, and adds, "and the other women with them." Anoint him. Two of them had seen the interment (1547), but apparently were not present when the body was taken down from the cross, and so did not know what a lavish supply of spices had been brought by Nicodemus (John 19: 39, 40). Or, the intense affection of the women may have made them wish to honor still further by gifts of their own the precious remains. This anointing recalls that made by another loving woman some days beforehand (14:8). Observe that these women evidently considered him permanently dead. It cannot be justly said that they were expecting him to rise, and therefore readily believed he had risen. On the contrary, they were not expecting it at all, and were greatly agitated and amazed by the angel's announcement. In 2. Time of the visit. Very early. This seems to be contradicted by the following words, when the sun was risen. Now of course the writer did not mean to contradict himself. Ps. 104: 22 we read concerning the young lions, "The sun ariseth, they gather themselves together, and lay them down in their dens." Here it is evident that the time meant is the dawn, which is really caused by the approach of the sun. So in Judg. 9: 33: "In the morning, as soon as the sun is up, thou shalt rise early." We may add that in Palestine there is a very quick transition from dark night to the clear light of day. Luke also says at early dawn," and Matthew (28: 1), "as it began to dawn," preceded by the expression, "late on the Sabbath day," or more probably, "after the Sabbath." 3, 4. Anxiety about effecting an entrance. 3. Roll us away the stone (15:46), which was too heavy for their strength. In their eager preparation and planning, they had not thought of this till now, which was quite natural. 4. For it was exceeding great. This explains both their anxiety, and their joy at seeing that the stone was rolled back out of the way. Matthew tells us (28: 2-4) how this had happened, and the effect upon the soldiers who kept watch. At this point we must suppose it was that Mary Magdalene left the other women, and hurried to find Peter and John, to whom she indicated that she had been with others by saying, "We know not where they have laid him” (John 20:2). II. AN ANGEL TELLS THEM THAT HE HAS RISEN, 5, 6. 5. Entering into the tomb, through a low door, and probably down two or three steps. They saw a young man. Matthew (285) says "an angel," and does not really conflict as to place. He says the angel sat upon the stone when he first rolled it away, and the soldiers looked at him with fear; but meantime the soldiers had left, and Matthew does not say where the angel was when he spoke to the women. Luke says two men (244). The difference of number is the same as in the case of the demoniacs at Gadara (5: 2), and of the blind men healed at Jericho (10: 46). Only one of the two angels would naturally speak to the women, and so only that one might be mentioned. John's account of Mary Magdalene's seeing two angels (John 20: 12), refers to a later period after the other women had left. And they were amazed, at the angelic appearance; not probably at the resurrection, for that they do not yet seem to have observed. A supernatural occurrence must always produce profound agitation. 6. The angel kindly says, Be not amazed, as in Luke 1: 13, 30; Mark 6: 51. He is risen, Matthew adds even as he said," and Luke gives this quite fully (24: 6, 7). It is |