Matthew 28:1-10

PART SEVENTH

Christ in the Perfection of His Kingly Glory

Matthew 28:0

UPON MATTHEW’S ACCOUNT OF THE RESURRECTION

The relation of this Gospel of the Resurrection to the whole evangelical tradition is to be seen only after a brief sketch of the latter

I. The Appearances in Judæa, in Jerusalem, at Emmaus, belong to the Period of the Israelitish Passover

1. The first Easter1 morning.—Mary Magdalene, Mary the mother of James, and Salome, proceed to the grave, Mark 16:1. They are to be followed (see Luke) by the other women, who are bringing the spices and ointments. The three who thus went in advance, behold the stone rolled away, and are affected in quite different ways by this sight. The narrative now divides into two portions.

Excitement and ecstasy seize upon Mary Magdalene.—She hurries into the city (and toward the male disciples), reports the facts to Peter and John; hurries back again, sees two angels in the grave, and afterward the Lord. She brings then the message to the disciples. Meanwhile Peter and John have arrived at the grave, and found it empty.

Mary, the mother of James, and Salome, at the sight of the removed stone, collect themselves, advance more closely, and see one angel sitting upon the stone. The Easter message of the angel. They hurry back in great fear and joy (and toward the female disciples), long undecided whether they will announce what they had seen or not. And, in this state, they meet the other women, who are bringing the ointments. All together now visit the empty tomb of Jesus, where they now (see Luke) behold two angels, as the Magdalene had done before (see the author’s Commentary on Mark). After they had started back to the city, they were met by the Lord.

Besides, in the course of the day, Peter also had a manifestation. Hence three messages from the risen Saviour—three messages from the empty grave.2. The first Easter evening.—Christ appears to the two disciples going to Emmaus (Luke), walks with them, goes into the house, and then disappears. Next He appears in Jerusalem in their evening meeting, on which occasion Thomas is absent.

3. The second Sunday (eight days after the first Easier morning).—Appearance in the evening among the disciples. Revelation of the Lord specially for Thomas (see John). The feast of the Passover continued till the preceding Friday. The disciples would not, of course, set out upon Saturday, or Sabbath. They remained also the second Sunday,2 which shows that it had become to them already a second (a Christian) sabbath, and that they waited on that holy day for the full assurance of the fact of the resurrection to the doubting disciple (Thomas). Probably Monday following was the day of their departure.

II. The Appearances in Galilee, during the Return of the Galileans, Between Easter and Pentecost

1. The appearance at the Sea of Galilee unto the seven disciples (John 21:0.). Peter’s restoration. The declaration of the future fate of Peter and John in their import for the Church.

2. The great revelation of Jesus in the circle of His disciples upon the mountain in Galilee (Matthew 28:16 ff.; Mark 15:18; Luke 24:45-49; 1 Corinthians 15:6).

3. The special appearance to James. Probably it was not (as the tradition says) to James the Less, but to the Elder: and the object, probably, was to direct the disciples through James to go up to Jerusalem earlier than usual.

III. The Appearances In Jerusalem and on Mount Olivet, About The Time of Pentecost

The history of the Ascension (Mark, Luke, the Acts). We reckon, accordingly, five manifestations upon the first day of Easter3 the sixth upon the following Sunday. The two great and decisive appearances in Galilee, forming the centre, are the seventh and eighth. Then the appearance to James, also without doubt in Galilee. And finally the tenth, which closed with the Ascension.

We must notice this distinction, that in the first five instances Jesus appeared unexpectedly and suddenly, and as quickly vanished. But, for the second grand revelation upon the mountain in Galilee, He issued a formal invitation, and in all probability tarried some time in their midst; and this holds true, apparently, of the last interview, when He walked along so confidingly among His Apostles, from Jerusalem to Bethany, that they might have thought He would now remain with them always.[The order of the events after the resurrection given by Dr. Lange is very ingenious and plausible. For other arrangements of Lightfoot, Lardner, West, Townson, Newcome, Da Costa, Greswell, Ebrard, Robinson, see the convenient tables in Andrews: Life of Christ, pp. 587–592. Also Nast: Commentary on Matthew and Mark, pp. 629–632. If anywhere in the history of our Saviour, we must look for differences of statement in this most wonderful and mysterious period of the forty days, which deals with facts that transcend all ordinary Christian experience. Our inability to harmonize the narratives satisfactorily in every particular, arises naturally from our want of knowledge of all the details and circumstances in the precise order of their occurrence, and proves nothing against the facts themselves. On the contrary, minor differences with substantial agreement, tend strongly to confirm those facts, far more than a literal agreement, which might suggest the suspicion of a previous understanding and mutual dependence of the witnesses.—P. S.]

Of the rich treasury of these evangelical traditions, Matthew has given us merely the first angelic appearance, seen at the grave by the women, Christ’s revelation to these females, and the appearance of the Lord among His disciples upon the mountain in Galilee. But he has, besides this, introduced into his narrative the account of the bribery of the sepulchral guards (vers.11–15). This last record, and also Christ’s majestic revelation, are peculiar to him.—It is manifestly his chief design to depict Christ’s royal majesty, as revealed by a few decisive transactions. In addition to this, it is his chief interest to make the contrast between the Lord’s kingly glory and the Messianic expectations on the part of the Jews, appear now most distinctly (as this wish may have been his reason for continually designating the New Testament kingdom of God, the kingdom of heaven). Hence he places the scene of the most important events in the resurrection-history in Galilee. Galilee was the place to which the disciples were pointed by the angels (Matthew 28:7). In Galilee the Lord Himself bade His brethren assemble. Accordingly, it is in Galilee that the chief revelation occurs, during which Christ proclaims His share in the world’s government, institutes holy baptism, and promises His ever-abiding presence in the Church till the end of the world.

All these points are no doubt to be found in the general evangelical history; but it is Matthew who brings them out most strongly, and contrasts them with the chiliastic views of the Jews, who refused to dissever the glory of the Messiah from the external Zion and the external temple. For the same reason, Matthew directs attention to the contrast between the deep misery of unbelieving Judaism, as presented in the narrative of the bribed guards, and the glorious certainty of believing Judaism, in beholding the revelation of the Lord upon the mountain, when He presented Himself in the brightness of His omnipotence, and of the holy Trinity, and instituted as victor His victorious Church. The first section is an expressive type of the Talmud and its supporters, of Judaism sunken in deceit, employed in futile endeavors, and making common cause with heathendom; while the second is a type of the Gospel and the world-conquering Church.From the brevity and elevated conception that characterize the account given by Matthew, we must expect, however, several inaccuracies. Hence it is that the two reports brought by the women are woven into one; and the second vision of angels, seen by Mary Magdalene, is united with the first, which the other women had beheld. The same is the case regarding the two distinct appearances of Christ to the women. Matthew agrees with John in not stating that the design of the women was to anoint the Lord. This omission was probably intentional Undoubtedly, the ostensible object of the women was to anoint Christ’s body; but, at the same time, a higher motive, of which they were themselves but darkly conscious, drove them to the grave,—the germ of hope, that Jesus will arise, which His promises necessarily produced. This supposition gains some ground from the free, general account, found in Matthew and John, omitting as they do all mention of the anointing. When dealing with the self-manifestation of Jesus upon the mountain, where there were more than five hundred believers witnessing His glory, Matthew mentions only the Eleven, because it was his intention to conclude his Gospel with the apostolic commission which the heavenly King issued to the world, putting it first into the hands of His Apostles, and sealing it unto them with His promise.The imaginary and real differences between the various accounts of the circumstances of Christ’s resurrection found in the four Gospels, have been pointed out by the Wolfenbüttel Fragmentist [Reimarus], and exaggerated beyond all the limits of historical justice by Strauss, as if they were as many irreconcilable contradictions. As opposed to his views, consult, in addition to the older harmonists, Tholuck upon John; Hug, Gutachten, ii. p. 210; W. Hoffmann, p. 408 ff.; Neander, Life of Christ, p. 771; Ebrard, Criticism of the Gospel History, p. 712 ff. A short resumé of the most striking differences will be found in de Wette’s Commentary on Matthew, p. 244 ff.

One of the most important differences Strauss finds in this, that Jesus commands the disciples, according to Matthew and Mark, to go into Galilee to see Him; while Luke represents Him as issuing the command not to depart from Jerusalem till they should be gifted with power from on high. But this is merely an apparent contradiction. Strauss has overlooked the real state of matters, and has quite forgotten the relations in which Galilean visitors stood to the Jewish feasts of the Passover and of Pentecost. When Jesus had risen, the Passover was almost at an end. Jesus revealed Himself, it is true, at that time and place to the Eleven; but He delayed His appearance to the Church until He arrived in Galilee, partly because He wished not to expose them to the persecution of the hierarchy in Jerusalem in their young faith in the resurrection,4 partly because He wished to remove from the disciples every idea of His manifestation being necessarily connected with the old temple. But it may be easily conceived that the disciples would not lightly leave the scene where Jesus had first revealed Himself, namely, Jerusalem; and that this supposition is true, is proved by the fact, that they tarried still two days after the close of the Passover (which lasted a whole week) for the sake of Thomas, who still doubted, and many others of the larger circle of disciples, who probably doubted with him [comp. Matthew 28:17]. On this account, the command of the Lord comes, enjoining them to prepare for their departure. Besides, some of the disciples required some time to prepare themselves for the joy of seeing Him,—especially the mother of Jesus, Accordingly, after that they became convinced of the certainty of His resurrection, they returned homeward, according to their old festive habits. At the time of the Ascension, however, or toward the end of the forty days, the period for going up to the feast of Pentecost was at hand; and on this occasion they were induced, it would appear, to depart at an unusually early date. There is probably a connection between this earlier departure and Christ’s appearance to James. (See the author’s Leben Jesu, ii. 3, 1761.)

The differences, however, between the accounts of the first announcement of the resurrection, found in the four Gospels, are an important testimony, when exactly weighed, to the truth of the history of the resurrection. It is no doubt remarkable, that literal, or external, protocol-like certainty, should be wanting, exactly in the place where the Christian faith seeks and does actually find the beginning of the confirmation of all its certainties. Faith, even here, is not to be supported upon the letter, but upon the substance,—upon the real essence of the facts. This essence, this spirit, comes out here most distinctly, and is manifested exactly through the differences themselves, because these are the indications of the extraordinary effect produced by the resurrection upon the band of the disciples. The evangelical records give no narration of facts, simply for the sake of the facts, and apart from their effects; but they present us with a history, which has individualized itself to the view of the Evangelist. And hence the Easter occurrences are retained and rehearsed as reminiscences never to be forgotten; and differ accordingly, as the stand-points of the disciples vary, and yet preserve a great degree of harmony. In this way it is that we are to explain the remarkable individualities and variations to be found in the accounts of the resurrection and manifestations of the risen Saviour; and in these accounts is contained for all time the joyous fright of the Church, caused by the great tidings of the resurrection. Just as, in a festive motetto, the voices are apparently singing in confusion, seemingly separate, and contradict another, while in reality they are bringing out one theme in a higher and holier harmony; so is it here. The one Easter history, with its grand unity, meets, when all the different accounts are combined, the eye in all its clearness and distinctness. The answer to each of the seeming contradictions is to be found in the organic construction which has been attempted above.

Literature.—See Winer: Handbuch der theolog. Literatur, i. p. 291; Danz: Universal- Wörterbuch, p. 91; Supplemente, p. 11; Göschel: Von den Beweisen für die Unsterblicrkeit der menschlichen Seele im Lichte der speculativen Philosophie, 1835 (see the Preface); Doedes: De Jesu in vitam reditu. Utr. 1841; Reich: Die Auferstehung Jesu Christi als Heihthatsache, 1846; Hasse: Das Leben des verklärten Erlösers im Himmel nach den eignen Aussprüchen des Herrn, ein Beitrag zur biblischen Theologie, Leipzig, 1854; W. F. Besser: Die Leidens- und Herrlichkeitsgeschichte nach Deuteronomy 4:0 Evangelisten in Bibelstunden für die Gemeinde ausgelegt. Second Part: Die Herrlichkeitsgeschichte, 4th ed., Halle, 1857; Schrader: Der Verkehr des Auferstandenen mit den Seinen, fünf Betrachtungen, Kiel, 1857. The article, Auferstehung, by Kling, in Herzog’s Real-Encyklopädie [vol. i. p. 592 ff. Among English works we refer to Robinson: Harmony, and Andrews: Life of our Lord, p. 570 ff.—P. S.].

Easter (German, Ostern).—The name. “The month of April is called, up to this day, Easter-month (Ostermonat); and as early as Eginhart we find Ostermanoth. The holy festable of the Christians, which is celebrated generally in April, or toward the close of March, bears, in the oldest remains of the old High German dialect, the name ôstarâ; generally the plural form is found, because two Easter-days were observed. This ôstarâ must, like the Anglo-Saxon Eástre, have been the name for some superior being among the heathen, whose worship had struck its roots so deep, that the name was retained and applied to one of the chief festivals of the Christian year. All our neighboring nations have retained the name Pascha; even Ulfilas has paska, not austro, although he must have been familiar with the term, exactly as the northern languages introduce pâskis (Swedish), pask, and the Danish paaske. The old High German adverb ôstar indicates the east; so the old Norse austr, probably the Anglo-Saxon eáitor, Gothic austr. In the Latin tongue, the quite identical auster indicates the south. In the Edda, a male being, a spirit of light, bears the name Austri; while the High German and Saxon stem have formed but one Ostara.—Ostara, Eastre, may accordingly have been the god of the beaming morning, of the rising light, a joyful, blessing-bringing appearance, whose conception could easily be employed to designate the resurrection-festival of the Christian’s God. Joyous bonfires were kindled at Easter; and, according to the myth long believed by the people, the sun made, early upon the morning of the first Easter-day, three springs for joy,—a festive dance of gladness.” Jacob Grimm, Deutsche Mythologie, p. 247. So also Beda Ven., De temporum ratione: “A dea illorum (veterum Anglorum) quœ Eostre vocabatur.” The other explanation, held to by many, that the name comes from the Germanic urstan,=to rise, must yield to this historical etymology. The similarity of auster goes no farther than the mere sound; but, on the other hand, the Greek name for the morning-red, and for the east, ἠώς, Doric ἀώς, Æolic αὐώς, is to be connected. The transference of the heathen name is explained by the fact, that a popular festival was united with the day of the god of light among the heathen, as with the celebration of the resurrection among the Christians. The people’s festival, not that of the god, was transferred. It became a christianized national festival, retaining the old name; and this occurred all the more easily, because the name signified rather a religious personification than a chief divinity of heathenism, and the celebration of the name symbolized fully the Christian holy day. Just as the festival of the returning (unconquered) sun, as a festival of joy, became united in symbolic import with the Christian festival of Christmas, so the festival of the spring sun, and of the life-fraught morning glow, coming forth in spring out from the winter storms, became a symbolic celebration of the spiritual Easter Sun, which rose out of the night of the grave.

The day of preparation for the Easter festival in the ancient Church was the great or sacred Sabbath (Sabbatum magnum), and was observed as a general fast. The afternoon of that day was a period for a general administration of baptism. In the evening there was an illumination in the towns; and the congregation assembled for the Easter vigils (παννυχίδες), and these lasted till Easter morning. Upon Easter Sunday (τὸπάσχ α, κυριακὴ μεγάλη), the Christians greeted one another with mutual blessings; and the day was signalized by works of benevolence and charity. Easter Monday was the second celebration, as the festival of their unhesitating belief in the resurrection; but the Easter holydays, in the wider sense, did not conclude till the next Sunday (Dominica in albis), which derived its name from the custom of leading those who had been baptized into the church in their white baptismal garments. A new part of the entire quinquagesimal festival began with Ascension Sunday, and closed with the feast of Pentecost, which resembled the Easter festival.—Upon the Easter festival (osterfest), compare Fr. Strauss:* Das evang. Kirchenjahr, p. 218; Bobertag: Das evang. kirchenjahr, 2 p. 155. Strauss: “The Easter festival is the chief Christian festival. It is not simply chief feast, but the feast, coming round in its full glory but once in the year, but yet appearing in some form in all the other holy days, and constituting their sacredness. Every holyday, yea, even every Sunday, was called for this reason dies paschalis. Easter is the original festival in the most comprehensive sense. No one can tell when the festival arose; it arose with the Church, and the Church with it.”

__________FIRST SECTIONTHE ANGEL FROM HEAVEN AND THE FAITHFUL WOMEN. THE RISEN SAVIOUR AND THE FAITHFUL WOMEN. THE WATCHWORD: “INTO GALILEE!”

Matthew 28:1-10

(Mark 16:1-11; Luke 24:1-22; John 20:1-18.)

1In the end of the [Jewish] Sabbath [Now after the Sabbath, ὀψὲ τῶν σαββάτων]5, as it began to dawn toward the first day of the [festal] week [εἰς μίαν σαββάτων, i.e., the Christian Sunday],6 came Mary Magdalene and the other Mary to see the sepulchre. 2And, behold, there was a great earthquake: for the [an] angel of the Lord7 descended 3from heaven, and came and rolled back the stone from the door,8 and sat upon it. His countenance was like lightning, and his raiment white as snow: 4And for fear of him the keepers did shake, and became as dead men. 5And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which [who] was crucified, 6He is not here: for he is risen, as he said. Come, see the place where the Lord lay 7And 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. 8And they departed9 quickly from the sepulchre with fear and great joy; and did run [and ran] to bring his disciples word.10 9And as they went to tell his disciples,11 behold, Jesus me them, saying, All hail. And they came and held him by the feet, and worshipped him. 10Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

EXEGETICAL AND CRITICAL

Matthew 28:1. But about the end.—̓Ο ψὲδ ὲσαββάτων. The peculiar expression is explained by the context. It was the time of the dawn, or of breaking day (ἡμέρᾳ to be supplied in connection with ἐπιφωσκούσῃ), on the first day of the week, Sunday. Similar are the statements of Luke and John; while Mark says: about sunrise. But there are various explanations attached to this expression of Matthew 12:1; Matthew 12:1Matthew 12:1. De Wette and others explain: After the Sabbath had ended; 2. Grotius and others: After the week had closed; 3. Meyer: Late upon the Sabbath. So that it is not the accurate Jewish division of time, according to which the Sabbath ended at six on Saturday evening, but the ordinary reckoning of the day, which extends from sunrise to sunrise, and adds the night to the preceding day. Meyer’s assertion, that ὀψέ, with the genitive of the time, always points to a still continuing period as a late season, would support this view, if it were true, but it is doubtful13 Pape translates the ὀψέ τῶν Τρωϊκῶι found in Philostr.; “long after the Trojan war.” But the fact, that Matthew makes the first day of the week begin here with sunrise, is decisive in Meyer’s favor.—Μίασββάτων=אחד בשׁבת, Sunday. According to Matthew’s method of expression, which is always so full of meaning, we find a doctrinal emphasis in the words, late in the evening of the (old) Sabbath season, as it began to dawn toward the early morning of the (new) Sunday season.

Came Mary Magdalene, and the other Mary.—John names only Mary Magdalene; Mark adds Salome; Luke (Matthew 24:10), several others, namely, Johanna, the wife of Chusa, as we learn from Luke 8:3. These differences of the narrations arise from the intention of emphasizing different circumstances. We must begin with Mark. Three women go first to the grave—Magdalene, the other Mary, and Salome. Matthew omits Saiome, because he intends to continue his account of the two women, Magdalene and Mary (Matthew 27:61). John keeps only Magdalene before his eye, because she is seized with excitement on finding the stone rolled away, and, hurrying away alone to the city, calls the two disciples; and because he wishes to relate this circumstance and Magdalene’s succeeding history. Luke’s attention was occupied chiefly with the women who were bringing the spices and ointments, and accordingly writes of the second body of females, who followed the first three. Meyer maintains that it is impossible to harmonize the different accounts. A judicious critic will, however, only oppose a forced harmony.

To see the sepulchre.—Luke and Mark: to anoint the corpse. We have already seen that the women went in two parties to the grave; and those who brought the ointments came second; the first came for information. This hurrying on before the others is explained by fear, unconscious hopes of a resurrection, longing and impatient desire.

Matthew 28:2. And, behold, there was (ἐγένετο) a great earthquake.—Meyer: “It is quite arbitrary to take the aorist in the sense of the pluperfect (Castalio, Kuinoel, Kern, Ebrard, etc.), or to make ἦλθε signify an unfinished action (de Wette).” But arbitrary, also, is the hypothesis, that the women must have seen all. The earthquake was felt by them as well as by all the disciples; the angel was beheld by Mary and Salome, sitting upon the stone rolled away, and perhaps also by the affrighted guard; but that which occurred between, the rolling away of the stone, etc., could have been supplied by the Apostle’s prophetic intuition. The resurrection of the Lord itself was not a matter of actual bodily vision. “The old and general view (see especially the Fathers, as quoted by Calovius) is, that Jesus rose while the grave was still closed, and that the tomb was opened merely to prove the resurrection.”14 Meyer. But this is rather an arbitrary and supernatural separation of the occurrences.15

Matthew 28:5. Fear not ye, ὑμεῖς.—Opposed to the terror of the guard, whose fear might have caused them to be filled with wonder. Meyer gives these words their correct explanation, pointing out the false interpretation which had been made of ὑμεῖς.16

[Matthew 28:6.—Hilary: “Through woman death was first introduced into the world; to woman the first announcement was made of the resurrection. Chrysostom: Observe how our Lord elevates the weaker sex, which had fallen into dishonor through the transgression of Eve; and how He inspires it with hope, and heals its sorrows, and makes women the messengers of glad tidings to His disciples.]

For I know.—The reason why they need not fear.

Matthew 28:7. Tell His disciples.—The Galilean believers, who formed the great body of the disciples, are intended by this term. Though the Lord revealed Himself to a few women, to the disciples of Emmaus, and to the twelve in Judea, His grand self-manifestation took place in Galilee (Matthew 28:16). Bengel: Verba discipulis dicenda se porrigunt usque ad; videbetis.—Lo, I have told you, Εῖπον, which marks the formal and important announcement. Corroborative: dixi.—Unnecessary subtilties in the explanation of these words are referred to by Meyer.

Matthew 28:8. With fear and great joy.—Mingled feelings. The transition from the dread felt by the women to the blessedness of belief in the resurrection, which they now began to experience, is expressed by this statement; also the final passage from the Old to the New Testament, from the horror of Sheol to the view of the opening heavens. “Corresponding cases of the union of fear and joy are mentioned by Wetstein (Virg. Æneid, 1, 544; 11, 807, etc.).” Meyer.

Matthew 28:9. Held Him by the feet.—This is not merely an expression of consternation, although the words μὴφοβεῖσθέ, Matthew 28:10, point to such a feeling of dread, but it describes rather the highest joy and their adoration. It is the climax of the feeling alluded to in Matthew 28:8. Bengel: “Jesum ante passionem alii potius alienores adorarunt, quam discipuli.” The special experience of Mary Magdalene is incorporated with the vision of the two other women. This account reminds us of the state of mind evidenced by Thomas, John 20:0.

Matthew 28:10. Be not afraid; go tell.—Asyndeton of lively conversation. A sign that the Lord shares in their joy.—My brethren.—A new designation of the disciples, which declares to them His consoling sympathy; makes known to them that He, as the Risen One, had not been alienated from them by their flight and treachery, but that rather they are summoned by Him to become partners in His resurrection. The command was, in the first instance, issued to raise the women from the ground, whom His divine majesty had prostrated.—Tell my brethren that they go.—This proclamation of the resurrection by the women is to lead the disciples, whom the fact of the Lord’s being buried in Jerusalem detained in that city, to make their preparations for an instant departure to their homes.

And there they shall see Me.—As before, in Matthew 28:7, the disciples as a body are meant, who, according to Matthew, had followed Him from Galilee. And therefore, when the eleven disciples are (Matthew 28:16) specially mentioned, it can only be as the leaders, as the guides of the entire company. Meyer represents that a threefold tradition regarding the resurrection grew up among the disciples: 1.The purely Galilæan, which is found in Matthew’s account; 2. the purely Judæan, which is given by Luke and John, excluding the appendix, Matthew 21:0; Matthew 3:0. the mixed, which narrated both the Galilean and Judæan manifestations, and is found in John, when the appendix is added. Meyer is now willing to admit the historical sequence, that the appearances in Judæa preceded those in Galilee; but he holds still, that the account given by Matthew manifests an ignorance of what occurred in Galilee.17 From this he deduces the conclusion, that this portion of our Gospel must be the addition of a non-apostolic hand, because such ignorance on the part of Matthew is inconceivable. But against this critic’s assumption we may educe the following:—1. If this assumption be correct, we should expect even from Mark in his Gospel,18 which was written earlier, and fixed the middle point of the evangelical tradition, only Galilæan appearances, whereas he relates only manifestations in Judæa, 2. Matthew himself relates the Lord’s appearance in Judæa to the women, Matthew 28:9; Matthew 10:3. A post-apostolic writer would most certainly have resorted to the general tradition, and have related both the appearances which took place in Judæa and those which occurred in Galilee. 4. The assumption of Meyer rests altogether upon the antiquated hypothesis, that every Evangelist intended to narrate, all the facts he knew. On the contrary, we must repeat that the Evangelists arc not to be regarded as poor mechanical chroniclers, but as narrators of the facts of evangelical history, as they assumed in their own minds the form of an organic whole, as one continuous gospel sermon. And here we have an indication that Matthew keeps up throughout the plan of his gospel narrative as distinct from that of Luke. While Luke, the Evangelist of the Gentiles, brings out fully the true prerogatives of Judaism, and describes, therefore, the whole of Christ’s life of activity as a grand procession to Jerusalem, Matthew, the Evangelist of the Jews, endeavors in every instance to disprove the false prerogatives of Judaism, and tarries accordingly mostly in Galilee, describing the Lord’s activity in that district Hence it is that Luke gives, in the introduction to his Gospel, the adoration rendered to the new-born Saviour by Jewish Christians, and closes his history with an account of the Lord’s appearance in Judæa; while Matthew contrasts, in his opening chapters, the adoration on the part of the Gentiles with the persecution of the Jews, and concludes by laying the scene of the grandest manifestation of the Lord in Galilee, in opposition to the city Jerusalem. From this to conclude that Matthew knew nothing more of the resurrection, is a conceit which falls far below19 a lively appreciation of the free Christian spirit of the Gospels. Meyer himself acknowledges that it is evident, from 1 Corinthians 15:5 ff., that even if all the accounts in the Gospels be combined, we have not a full record of all Christ’s appearances after His resurrection. Meyer, however, is right in opposing the mythical view which Strauss takes of the history of the resurrection, as well as the conversion of the facts connected with resurrection, by Weisse, into magical effects of the departed spirit of Jesus. The actual existence of the Church, as well as the assurance of faith and joy at death’s approach evidenced by the Apostles, cannot be the effect of a myth or a mere ghostly apparition. (See below.)

[The denial of the historical character of the resurrection and the subsequent manifestations of Christ to the disciples, has assumed different forms: 1. The Wolfenbüttel Fragmentist (Reimarus), like the lying Jewish Sanhedrin (Matthew 28:13), resolved them into downright impostures of the Apostles: this is a moral impossibility and monstrosity unworthy of consideration. 2. Paulus, of Heidelberg, the exegetical representative of the older commonsense rationalism, sees in the resurrection merely a reviving from an apparent death or trance. This is a physical impossibility in view of the preceding crucifixion and loss of blood. 3. Strauss: Subjective visions, or more fully in his own words (see his new work on the life of Jesus, published 1864, p. 304): “Purely internal occurrences, which may have presented themselves to the disciples as external visible phenomena, but which we can only understand as facts of an ecstatic condition of mind, or visions.” Similarly the late Dr. Baur of Tübingen (the teacher of Strauss, and founder of the Tübingen school of destructive criticism). This visionary hypothesis is a psychological impossibility, in view of the many appearances, and the large number of persons who saw Christ; as the eleven disciples, and even five hundred brethren at once (1 Corinthians 15:6). 4. Weisse: Effects of the ever-living spirit of Christ upon the disciples. 6. Ewald: Spiritual visions in the ecstasies of desire and prayer (geistige Schauungen in der Entzückung der Sehnsucht und des Gebets). These two views are only modifications of the above theory of Strauss, and equally untenable. Ewald, however, is not clear, and makes an approach to the orthodox view when he remarks: “Christ was seen again by His disciples: nothing is more historical.” (Die drei ersten Evangelien, übersetzt und erklärt; p. Matt 362: “Christus ward wiedergeschen von den Seinigen: nichts ist geschichtlicher als dies.”) Renan, in his life of Jesus, passes over this stumbling-block with characteristic French levity, promising to examine “the legends of the resurrection” hereafter in the history of the Apostles. All he says upon it at the close of Matthew 26:0 amounts to a confession of despair at a satisfactory solution. It is this: “The life of Jesus, to the historian, ends with his last sigh. But so deep was the trace which he had left in the hearts of his disciples and of a few devoted women, that, for weeks to come, he was to them living and consoling. Had his body been taken away, or did enthusiasm, always credulous, afterward generate the mass of accounts by which faith in the resurrection was sought to be established? This, for want of peremptory evidence, we shall never know. We may say, however, that the strong imagination of Mary Magdalene here enacted the principal part!” All these false views resolve the history of Christianity into an inexplicable riddle, and make it a stream without a fountain, an effect without a cause. Dr. Baur (Christenthum der drei ersten Jahrhunderte, p. 40), indeed, thinks that the faith in the resurrection more than the fact of the resurrection was the motive power of the Apostles in their future activity. (So also Strauss, l. c. p. 289.) But it was the fact which gave to their faith a power that conquered the world and the devil. Faith in mere visions or phantoms may produce phantoms, but not such a phenomenon as the Christian Church, the greatest fact and the mightiest institution in the history of the world. Compare also on this subject the remarks of Meyer, Com. on Matthew , 5 th ed., 1860, p. 614 (who is quite orthodox as regards the general fact of the resurrection); Guder: Die Thatsächlichkeit der Auferstehung Christi, 1862; an art of Prof. Beyschlag (against Baur) in the Studien und Kritiken, 1864, p. 197 sqq., and several able articles of Prof. Fisher, of Yale College, against Strauss and Baur, in the New Englander for 1864.—P. S.]

DOCTRINAL AND ETHICAL

1. In the end of the (Jewish) Sabbath.—The Evangelist, without doubt, intended by the selection of this peculiar and significant expression to bring forward the fact, that the Christian Sunday had now caused the Jewish Sabbath to cease (and Christianity had now taken the place of Judaism). Sunday is the fulfilment of the Sabbath; but it is not thereby made to be the negation, the destruction of the Sabbath, but its realization in the form of spirit, life, and freedom. Sunday is a new creation, the institution of the Church’s holy day; marked out as such not only by the resurrection, but also by the Lord’s appearances upon that day. But if the external law of the Jewish Sabbath is abrogated for the Church, the Christian State is bound, by its duty to Christ, to see that the law of the day of holy rest is observed, as indeed all the laws of the decalogue, in the spirit of New Testament order and freedom. We see from Acts 20:7 : 1 Corinthians 16:1-2; Revelation 1:10, that Sunday was observed in the days of the Apostles.

2. Who shall roll us away the stone from the door of the sepulchre?—This utterance of the three anxious women has become the great symbol of all the sighs of humanity, in its longing for the revelation of the resurrection.

3. The earthquake.—A presage of the resurrection according to that parallel course of development through which the earth is passing along with the kingdom of God. See Matthew 24:0.

4. The visions of angels.—As the earth, on the one hand, in its grand moment of development, is shaken, and seems rushing to ruin; so, on the other, the heavens unfold. Therefore angels are ever present as ministering spirits at the critical periods in God’s kingdom. But although these angelic appearances are objective, real, and visible, the perception by the on-looking mortals of these heavenly spirits depends upon a state of soul resembling the angelic spirituality; and this disposition of soul depends, again, upon the position occupied in relation to heaven and earth. The more the earth is concealed and buried, like a midnight grave, to the beholders, so much the more clearly do they view the opening heavens. And hence it is that the female disciples were the first to see the angels; and they beheld first one, then two.

5. Fear and great joy.—Transition from the old into the new world, from the old to the new covenant.

6. Into Galilee.—See the Critical Notes.

7. The death and resurrection of Christ considered in and for itself (ontologically).—In the Lord’s death and resurrection a separation took place between the first æon of the natural human world, and the second æon of the eternal spirit-world of humanity (1 Corinthians 15:45). Christ’s death is the fulfilment and the completion of death, and therefore also its end, as was already determined in regard to Adam’s death. Where death began, there should it cease, i.e., there should be no death. Physical death is restricted to one zone. This district of death lies between the world of inorganic bodies on the one side, and the spirit-world on the other. The mineral, on the one side, is non-vital; the spirit is non-mortal. Death appears now to extend, between these limits, only over the vegetable, animal, and human worlds. But the death of the plant is well-nigh but allegorical, an appearance of dying: it lives still in the root, the branch, the seed. The dying of the animal, again, is no complete death; there is no full, individual life to resign; it lives only in the general life of nature, and hence it cannot die fully and with consciousness. Actual death begins with conscious man, in order likewise to cease with him, and to be transformed into a new conscious life. Adam was formed, not to die, that is, was not to see corruption; he was to pass only through a death-like process of transformation, and to undergo a metamorphosis from the natural state of man into the spiritual (the tree of life; Enoch; Elijah; 2 Corinthians 5:4; 1 Corinthians 15:51). But this transformation became subject to the effects and the punishment of moral death, of sin, as God’s condemnation; and thus this transformation passed over into corruption. The “being clothed upon” (symbolized by the metamorphosis of the butterfly-chrysalis) became “the unclothing” (symbolized by the wheat-grain In the earth). Since then was death in the world; the consciousness and the experience of deserved sickness, dissolution, corruption, and imprisonment in the waste death-realm, Sheol. The entire weight of death pressed upon mankind, to their pain and anguish; and yet they were not fully conscious of it (Hebrews 2:14-15). Christ became our partner in this common subjection to death. He tasted this death (Hebrews 2:9); received it with full consciousness into His life. Hence death was fulfilled in His life, it was ended, and must again be transformed into the transformation, unto which men were originally destined. Christ’s dying was a death which passed over at once into metamorphosis. Christ’s condition in death was a collision with corruption, in which corruption was overcome; was an entrance into the realm of the dead, which unbound the fetters of that realm. His resurrection was at once resurrection and complete transformation. When the question is asked, Was Christ glorified between His death and resurrection, or during the forty days, or during the ascension? the conceptions of transformation and glorification are confused. The transformation, as the passage from the first into the second life, was decided at the resurrection. Glorification, as His entrance into the heavenly world, could appear in Him even before His death, in the transfiguration upon the mountain, and be viewed by others; and yet after the resurrection, in His first presentation to Mary Magdalene, she mistook Him for the gardener. His actual glorification, decided at His resurrection, became a complete fact upon His ascension; and hence Christ, as the Risen One, is life-principle as well for the resurrection as for the transformation (1 Corinthians 15:21; 1 Thessalonians 4:11).

If we would obtain a closer view and more accurate conception of the resurrection, the death of Christ must be contemplated as the ideal, dynamic, and essential end of the old world and humanity. The world continues to move chronologically according to its old existence, and is still expanding in its members (its periphery); but in its centre, the end has been reached in the death and resurrection of Christ. And this being the case, there is of necessity connected with this end the ideal, dynamic, and essential beginning of the new spiritual world, as the resurrection followed the death of Christ. And this event is, in accordance with its nature, at once an evolution of life (Christ rose), and at the same time an act of God’s righteousness (the Father raised Him). Christ rose from the grave, because He was holy, possessing the Spirit of glory, susceptible of resurrection, and must accordingly cause this very death to become subservient unto life, must overcome this death and transform it. God raised Him, because He, in and for Himself, had endured this death contrary to right; and yet, likewise, agreeably to right, inasmuch as He had surrendered Himself on behalf of man. Thereby this death of Christ has been made by God the world’s atonement. But when these two points are united, the death of Christ and His resurrection stand forth to our view as the grandest act of the omnipotence of God, and the greatest fact in the glorious revelation of the Trinity (Ephesians 1:19).

8. The death and resurrection of Christ considered soteriologically.—The soteriological effect is here, as always, threefold; He accomplished: (a) reconciliation as Prophet; (b) expiation as High-Priest; (c) deliverance, redemption, as King (see the author’s Dogmatik, p. 793). Christ, as Prophet in His reconciliatory working, has overcome the world’s hate by His love, and sealed the grace of God by the blood of His martyr-death; as High-Priest, in His expiatory working, He has taken upon Him the world’s judgment, and changed it into deliverance; as King, in His redemptive working, He has made death itself the emblem of victory over death, or of deliverance from the power of darkness, which sinners were subject unto through death.

In this threefold character and working, He entered Sheol. As Prophet, He has lighted up Sheol, and made it appear as the translation-state from the first to the second and higher life. As High-Priest, He has likewise changed the punishment of the realm of death by taking the penalty of sins freely upon Himself. As King, He has led captivity captive, and opened the prison-house of Sheol (Ephesians 4:8).

God has made all this sure by setting His seal to it in His resurrection. God Himself recognizes that courageous love and greeting of peace by which He carries His gospel back into that world which had crucified Him. God Himself sends Him back out of the Most Holy as a living sign of, and witness to, the perfect atonement. As the Redeemer, He comes forth in the glory of that triumph, which He shares with own: “O Death, where is thy sting! O Grave, where is thy victory!”The unity of these results lies in this, that in Christ mankind have been virtually consecrated to their God, have died, been buried, descended into Sheol, risen again, ascended to heaven, and set down at the right hand of God.Hence it is that the man who resists with demoniac unbelief this working of Christ, is cut off from humanity, and is handed over to the devil and his angels (Matthew 25:0).

But to receive the redeeming efficacy of Christ, is to enter into the communion of His life by the communion of His Spirit. This entrance is a prophetic faith, in that we recognize what Christ has become to us; a priestly faith, in that we yield us up to His atoning righteousness; a kingly faith, in that we make, in sanctification, His life our own. The unity of all this lies in the fact, that we die, are buried, rise, and ascend in Christ. As regards his spirit, the Christian belongs to Christ, and in so far all is finished and completed in his salvation; but as regards his nature, he belongs to the world, and in so far he awaits the general end of that world, and a general resurrection with that world.9. “The intercourse and companionship of the Lord, after His resurrection, with His disciples, during the forty days of joy, bore manifestly a different character from what they did before His death. Through His death and resurrection, the glorification of His body had begun (the transformation of His body was completed);—for, although His resurrection-body bore the marks of the wounds, showing it to be the same body, it was no more subject to the bounds and laws of the bodily existence, as before.” Lisco. For the historic certainty of the resurrection of Jesus, see 1 Corinthians 15:0; Ullmann: What does the institution of the Christian Church through one who had been crucified presuppose? (Studien und Kritiken, 1832); Lange’s Leben Jesu, ii. 3, p. 1738. According to one explanation of the negative criticism of modern unbelief, Jesus was only apparently dead (Paulus); according to the other, the resurrection was an illusion (Strauss). When the two are combined, they are self-destructive.

HOMILETICAL AND PRACTICAL

Upon the entire .—The risen Saviour as the eternal King, the fundamental thought of this whole Easter history. We see from it: 1. How the storms of earth and the angels of heaven serve Him; 2. how neither Jewish seals nor Roman arms are any hindrance in His way; 3. how He annihilates the spite20 of His foes, and the anguish of His friends, by His resurrection; 4. how He moves along, elevated above the slanderous reports of foes, and the desponding apprehension of the disciples; 5. how unbounded is His power in heaven and earth; 6. how He is able to despatch, in the glory of the Trinity, His servants into all the world, with the message of salvation; 7. how sure, even at the beginning, He is of the homage of all the world; 8. how He is able, notwithstanding His approaching departure, to assure His own of His protecting, ever-abiding presence, as their consolation and their peace.

Upon this particular Section.—The morning of the resurrection-day. 1. The morning-dawn; or, the victory of light over darkness: the earthquake and the angels; the petrified guards and the open grave; the search for the Crucified—the message concerning the risen Lord; the fear and the great joy. 2. The sunrise: Christ’s manifestation; the greeting; the adoration; the commission.—The judgment of God, as revealed by the grave of Christ, compared with the world’s judgment: 1. The Sabbath of the law is passed; the Sunday of spiritual freedom breaks. 2. The earth shudders; heaven, with its angels, is manifested. 3. The stone, with the seal of authority broken, is rolled away; the herald of the risen Saviour sits triumphant upon the stone. 4. The armed guards lie powerless; women become heroines, and the messengers of the risen Redeemer. 5. Judæa is deposed of its dignity; Christ selects Galilee as the scene where He will unfold His glory. 6. The compact of darkness is destroyed; Christ, the Risen, salutes His own.—The gradual unfolding, to be perceived in the message of the resurrection, is a type of its glory.—The ghost-like stillness in which Christ’s resurrection is revealed, is prophetic and characteristic of the Christian life, and the Christian world.—The greatest miracle of omnipotence, in its gentle, heavenly manifestation.—The resurrection-morning the end of the old Sabbath: 1. The creation becomes spiritual, a spiritual world; 2. the rest becomes a festival; 3. the law becomes life.—Easter, the great Sunday, ever returning in the Christian Sabbath, the eternal Easter.—The way to the grave of Jesus: 1. The road thither: the visible grief (to anoint the Lord); the secret hope (to see the grave); the great experience—the stone, the angel, etc. 2. The return: fear and great joy; the salutation of Jesus; the commission.—The Mary of Christmas, and the two Marys of Easter; or, woman’s share in the great works of God.—First to Mary Magdalene; or, Christ risen for the pardoned sinner.—The grave of Christ transforms our graves.—The fact of the resurrection, an invisible mystery, rendered glorious by visible signs: 1. The invisible working of omnipotence, and its visible action; 2. the invisible entrance into existence of the new life of Christ, and the visible earth quake (the birth-pangs of earth); 3. the invisible entrance of the heavenly King into His spiritual kingdom, and the unseen spirit-messenger; 4. the invisible overthrow of the kingdom of darkness, and the visible guards (the servants of that kingdom) as dead men; 5. the invisible, new, victorious kingdom of Jesus, and the beginning of its revelation.—The angel from heaven; or, from heaven the decision comes. 1. Help in need; 2. the unsolving of the difficulty 3. the turning-point of history; 4. the change of the old; 5. the glorious issue of a remarkable guidance.—The angel sitting upon the stone, a representation of Christ’s victory: 1. In its full extent,—over the Gentile world and the Jewish world (soldiers and the official seal);—over the kingdom of darkness. 2. In its fullest completion,—seated in the shining garments of triumph.—The angel’s raiment, the Sunday ornament and attire in which the Easter festival is celebrated.—The twofold effect of Christ’s resurrection: 1. The old heroes tremble and are impotent, the desponding become heroic; 2. the living become as dead, and those who had been as dead become alive.—Fear not ye! And why not? 1. Because they seek Jesus; 2. because He is not in the grave, but is risen; 3. because the view of Himself awaits you.—Jesus the crucified, is the risen Saviour’s title of honor in heaven and on earth.—He is risen, as He said; or, Love is stronger than death; or, This great fulfilment is a pledge for all Christ’s promises.—And ye, too, shall rise, as He has said.—Come, see the place. The disciples’ view of the empty grave of Jesus: 1. The beginning of the certainty of the resurrection; 2. the beginning of the Christian’s blessedness; 3. the beginning of the world’s end.—The empty grave, and the empty graves.—Go quickly; or, whosoever has discovered the resurrection of Christ, must go and make it known.—All Christians are evangelists.—The union of fear and great joy: 1. That fear, which must burst into joy; 2. that joy, which must be rooted in fear.—They ran. The resurrection ends the old race, and begins a new race.—The appearance of the risen Lord: 1. What it presupposes: And as they went. 2. How it proceeds:21 a meeting, a greeting: All hail! 3. What it effects: And they came, etc. (Matthew 28:9). 4. What it enjoins: Go, tell, etc. (Matthew 28:10).—The relation of the Risen One to His people: 1. The old: they search and find one another, in faith and love. 2. A new: they worship Him; He calls them His brethren.—Joseph’s history is in this case fulfilled: he was sold by the sons of Israel, and yet revealed himself in his princely majesty to his brethren.—The repeated command to depart to Galilee,—its import (see above).—The resurrection of Jesus is the most certain fact of history: 1. It proves itself; 2. hence it is proven by the strongest proofs; 3. hence the proof is for our faith (our love and hope).—The resurrection, the fulfilling of the life of Jesus: 1. The wonder of wonders; 2. the salvation of salvation; 3. the life of life; 4. the heaven of the kingdom of heaven.

Starke:—From Zeisius: An earthquake occurs when Christ dies upon the cross, an earthquake occurs when He rises again, to testify unto the majestic power both of His victorious death and resurrection.—Christ’s glorified body, the great stone could not restrain.—Oh, cunning Reason! how silly art thou in spiritual and divine things!—Canstein: If we find no help on earth to overcome hindrances in the path of duty, help will be sent us from heaven.—We shall live with Him. Where the Head is, there are the members.—2 Thessalonians 1:10; 1 Thessalonians 4:13.—Nova Bibl. Tub.: Behold, how glorious, etc. So glorious shall be our resurrection.—As glorious and consoling as Christ’s resurrection is to the godly, so fearful is it to the godless.—Quesnel: God knows how at once to console His own, and to terrify the wicked, Exodus 14:24.—Luther’s margin: Fear not ye, fear not ye: be joyful and consoled.—Zeisius: Fearful as the holy angels are unto the unholy, just so comforting are they unto the godly, as companions, in the approaching glory.—Canstein: The servants of the word should exercise the office of comforting angels, or God’s messengers of consolation, unto the anguished.—Bibl. Wirt.: As the woman was the first to sin, so have women been the first to realize Christ’s purchased righteousness.—Nova Bibl. Tub.: The joyful message of the resurrection, and its fruits, are not for coarse, worldly hearts, but for longing disciples.—Those who have really experienced the joy produced by the resurrection, are anxious to impart that joy to others.—Jesus comes to meet us when we seek Him.—My brethren. A designation dating from the resurrection, Hebrews 2:12. For the disciples, it indicates something great and most consolatory.—Joseph a type of this, Genesis 45:4.—The world boasts always of its high titles; but we, who are Christ’s, have the highest, we are called His brethren.—We are heartily to forgive those who have not deserved well of us.

Gossner:—It gleams and flashes once more. Before, all was dark and sad; but now again the rays of crucified truth appear, and they illuminate ever more and more gloriously.

Lisco:—The women hear first that Jesus is risen. Then they see the empty grave, Matthew 28:6. Finally, they see, feel, and speak to Jesus, Matthew 28:9.—The certainty of Christ’s resurrection, 1 Corinthians 15:1-8. Its importance, 1 Corinthians 15:12; 1 Corinthians 1:0. Proof that Jesus is the Christ; 2. that His death is an offering for us; 3. the ground for our hope of a resurrection. By His death, all the preceding testimonies borne unto Him seem to be proved false; by His resurrection, it is proved that nothing has been disproved. His resurrection is the seal of our redemption, the beginning of His glorification and exaltation.—The Easter festival is a call to a spiritual resurrection.

Gerlach:—The Lord’s body now a different body, and yet the same: 1. Free from all the bonds of weakness, of suffering, of mortality. 2. The stigmata;22 He ate and drank (though He needed not food).—The Lord’s appearances, and all the accompanying circumstances, are in the highest degree full of meaning and importance. The women see the angels; the disciples do not. Jesus appears to the Magdalene, to Peter, to disciples on their way to Emmaus, to the Eleven; in each case, with the most tender and exact regard for the state of each.—All the external a revelation of the internal. So shall it one day be in our resurrection.

Heubner:—The awe of the resurrection-morning.—Christ’s resurrection the type of our own.—Every morning should remind us of the coming resurrection—Came Mary: The last witnesses by the grave are the first. We should seek God early.—[Rieger:]—They considered themselves bound to anoint Christ; but Christ must and will anoint them with the Holy Spirit and with power.—The earthquake a type of the awful convulsion of the earth at the last day and the general resurrection.—The angel a type of the appearance of the angels at the last day.—The form of the angel’s appearance. Servants as they are of the kingdom of light, their office is to introduce men into this kingdom.—The experiences of the guards, presages of what the unbelieving and sinners will experience at the last day.—Fear not ye! The higher spirit-world is the Christian’s home.—To seek Jesus is the way to life.—Nothing to be feared on that way.—The Lord is risen. The angel-world cries to the world of men, and all believers should cry to one another: “The Lord is risen.”—“Death, where is thy sting? Hell, where thy victory?” (1 Corinthians 15:0).—Come and see: a summons to self-persuasion.—We should impart, spread abroad, the belief in the resurrection.—Our belief in the future life should thoroughly permeate our earthly life, and glorify it.—Christ’s resurrection reunites the scattered disciples.—Love plans for eternity.—In the case of the women, faith went first, then came sight.—The perfect brotherhood of Christ, a fruit of God’s adoption.—Three classes of topics for Easter: 1. Such in which the fact itself is considered; truth, certainty, power of the resurrection. 2. Such in which Christ’s resurrection is made to introduce a discourse upon our own; e.g., the resurrection, the festival of our immortality. 3. Such in which faith on Christ in general is handled; e. g., faith upon a living Christ.—Braune: The essence23 of Christianity is bound up with the cross, but its form and manifestation with the resurrection.—The Church has been founded by the preaching of the resurrection of Christ.—The Apostles designate themselves, with peculiar pleasure, the witnesses of the resurrection.—As the beginning of every life is hidden, so is the beginning of the life of the risen Lord hidden in mysterious darkness, Acts 2:21.—Jesus has not simply taught the resurrection; He it the resurrection.—What caused the guards dismay, freed the women of anxiety.—With every advancing step, the path of eternal truth brightens.—The fear of the women quite different from that of the guards.—To My brethren: first He named them disciples, then friends, then little children; now, brethren.

From Sermons

Reinhard:—The Christian feast of Easter is a festival of perfect tranquillization: 1. Because it dissipates all the uneasiness and sorrow which disturb our peace; 2. because it wakens in us all those hopes which must confirm our peace.—Christ’s resurrection was the impartation of life unto God’s holy Church on earth, which owes to His resurrection; 1. Its existence; 2. its moral life; 3. its unceasing continuance.—Thiess:—The cross illuminated by the Easter sun.—Ranke:—A clear light is poured over the whole life of Christ by His resurrection.—Gaupp:—The Easter history is also the history of the believing soul.—Ahlfeld:—Jesus lives, and I with Him.—Otho; Easter comfort and Easter pleasure: 1. The sanctity of our graves; 2. the glory of the resurrection; 3. all our sins forgotten.—Petri: Christ’s life, our life. Let that be to-day: 1. Our Easter belief; 2. our Easter rejoicing.—Steinhofer: Life from the dead: 1. In the Saviour; 2. in His people.—Rautenberg: The Christian by his Redeemer’s open grave: 1. He lays his care in that grave; 2. he becomes at that spot sure of his salvation; 3. his heart is filled with rapture.—Brandt: Jesus Christ the victorious prince. We may consider: 1. The foes He has subdued; 2. the obstacles He has overcome; 3. the means used to secure this victory; 4. its results.—Jesus, the risen Saviour, an object for holy contemplation: 1. See the counsel of hell brought to nought by Him; 2. see the method of the divine government glorified by Him; 3. the tears of true love dried; 4. the misery of this earthly life transformed; 5. the work of salvation finished; 6. the human heart filled with the powers of God.—Geibel: The Lord’s resurrection, considered: 1. Historically; 2. in its necessity; 3. import; 4. and immediate results.—Fickenscher: What should the grave be to us Christians, now that Jesus is risen? 1. A place of rest; 2. of peace; 3. of hope; 4. of transfiguration.—Rambach: The glorious victory of the risen Saviour: 1. Glorious considered in itself:—(a) the most miraculous; (b) the most honoring; (c) the most glorious victory. 2. Glorious in its effects:—(a) a victory of light over darkness; (b) of grace over sin; (c) of life over death.—Dräseke: How Easter followed Good Friday: 1. As God’s Amen; 2. as men’s Hallelujah.—Sachse:—The stone rolled away. It seems to us: 1. The boundary-stone of blasphemy against God; 2. as the monumental stone of the most glorious victory; 3. as the foundation-stone of the building of Christ’s Church.—Fr. Strauss:24 A long, sacred history is today presented to us, the history of the Easter festival: 1. The long-continued preparation; 2. the glorious manifestation: 3. the continual development 4. the future consummation in heaven.—Alt: The new life to which Easter summons.—Liebner: How we should enter the companionship, and follow the example, of the early witnesses unto the resurrection.—Shultz: The verities of our faith, unto which the resurrection of our Lord bears a certain and irresistible tendency: 1. That Jesus is the Son of the living God; 2. that a perfect atonement has been presented to God for us, in the Lord’s death; 3. that our soul is immortal; 4. that our bodies also will rise.—All the difficulties in Christ’s life are resolved by Hit resurrection.—Heidenreich: What a friendly dawn broke upon redeemed and blessed humanity on the morning of the resurrection!—Schleiermacher: How the consciousness of the imperishable overcomes the pain caused by the loss of the perishable.—The life of the resurrection of our Lord a glorious type of our new life.—Canstein: The joy of the Easter morning in the future world: 1. What shall it be? 2. who shall enjoy it?—F. A. Wolf: The true Christian, upon the festival of the resurrection, looks back as gratefully unto the past, as he gazes joyfully into the future.—Three stages in the spiritual life are to be observed in the history of those to whom the risen Redeemer became the closest friend: 1. A sadness, which seeks Jesus; 2. a hope, which springs up at the first intimation of His presence; 3. the joyful certainty, to have found and recognized the Redeemer.—Tzschirner: The sufferings of time in the light of eternal glory.—Death, the new birth into a new life.—Genzken: The path of faith in the risen Saviour.—Markeineke: The resurrection of Jesus is the, main pillar of our salvation.—Theremin: Christ’s resurrection should awaken us to repentance.—Niemann: The belief in the new world of immortality which opened unto us in the Lord’s resurrection.

Footnotes:

[1][In German: Ostermorgen, and below, sub 2., Osterabend. The Edinb. edition substitutes for these terms morning after the Sabbath, and evening after the Sabbath, and studiously avoids throughout the whole section the mention of Easter (the Christian resurrection-feast) altogether or substitutes for it the Jewish passover, which had now lost its [illigeble]for the Christians; the shadow having disappeared in the substance.—P. S.]

[2][Not: Sabbath, as the Edinb. translation here and elsewhere translates Sonntag, even where Lange uses Sabbath the Jewish sense as in the sentence immediately preceding. By substituting Sabbath in this passage the Edinb. editict[illegible] simply repeats the preceding sentence, and by omitting the sentences which follow altogether, it withholds from the reader an argument for the apostolic origin of the observance of Sunday as the Christian Sabbath.—P. S.]

[3][Here again the Edinb. edition translates am ersten Ostertage: the first day after the Sabbath, which must mean the Jewish sabbath, and yet in the same sentence immediately afterward it uses Sabbath (for Sonntag) in the Christian sense, without a word of explanation to prevent the Inevitable confusion.—P. S.]

[4][Literally: Easter-faith, Osterglaube, which the Edinb. edition, in its unreasonable opposition to the term Easter, renders: Passover-faith, which is bad English and conveys a false meaning by obliterating the distinction between the typical shadow of the Jewish passover and the substance of the Christian resurrection-festable. So further below the Edinb. edition has Passover-occurrences, Passover-transactions, Passover-history, and similar heavy ompounds to avoid Easter.—P.S.]

Matthew 28:1; Matthew 28:1.—[The usual translation of ὀψὲ (sero) σαββάτων is: toward the end of the sabbath, or late in the sabbath, meaning the closing period near the end, but still during the sabbath; comp. ὀψὲ τῆς ἡμέρας, late in the day, ὀψὲ τῆς ᾑλικίας, late in life. Vulgate: vespere sabbati; Beza: extremo sabbato; Tyndale: the sabbath day at even; Coverdale: upon the evening of the sabbath holy day; Cranmer, Genevan, and Bishops’ Versions: In the latter end of the sabbath day; Lange: um die Endezeit des Sabbaths; Meyer, Alford, Conant, etc. But in this case we must assume with Meyer, Lange, and Alford, that Matthew here follows the natural division of the day from sunrise to sunrise, which seems to be favored by the following definition of time, but which is contrary to the Jewish habit and the Jewish-Christian character and destination of the first Gospel. ὀψὲ, with the genitive, may also mean after or long after, like ὀψὲ τῶν βασιλέως χρόνων (Plutarch. Numbers 1:0), or ὀψὲ μυστηρίων, when the mysteries were over (Philostrat. Vit Apoll. Matthew 4:18). Hence olshausen, dc Wette, Ewald, Bleek, Campbell, Norton, Robinson (sub ὀψὲ, No. 2), Crosby translate: nach verfluss des Sabbaths, Sabbath being over, or being ended, after the sabbath (also the French Version: apres le sabbat). Euthym. Zigabenus, Grotius, Stier, and Wieseler translate: at the end of the week; also Greswell, who translates: Now late in the week, at the hour of dawn, against the first day of the week; for the plural σάββατα, like the Hebrew שַׁבָּתוֹת, means a week as well as a sabbath or sabbaths, comp. Mark 16:2; Luke 24:1; John 20:1; John 20:19, and Matthew 28:1. It is certain and agreed on all hands that Matthew means the time after the close of the Jewish sabbath, the time before day-break on the first day of the week or the Christian Sunday. This is plain from the following τῇ ἐπιφωσκον́σῃ εἰς μίαν σαββάτων, and confirmed by the parallel passages; comp. διαγενομένου τοῦ σαββάτου, Mark 16:1; τῆ μιᾷ τῶν σαββάτων ὄρθρου βαθέος Luke 24:1; and τῇ μιᾷ τῶν σαββάτων πρωί̈, σκοτίας ἔτι οὔσης John 20:1.—P. S.]

[6]Ver.1.—[Lit.: at the dawning, or as it was dawning into the first day of the week (Conant), or: in the dawn of the first day (Norton), i.e., toward sunrise of Sunday. In connection with τῇ ἐπιφωσκον́σῃ supply ἡμέρᾳ or ὥρᾳ. The term μὶα σαββάτων agrees with the Rabbinical signification of the days of the week: אחד בשכת, Sunday; שני בשבת Monday; שלרשי בשבת, Tuesday, etc. See Lightfoot, p. 500. As σάββατα in the second clause certainly means week and not the sabbath day, it seems natural to understand it the same way in the first clause, as Grotius, Wieseler, and Stier, who renders: Als aber die Woche um war und der erste Wochentag anbrechen wollte.—P. S.]

[7]Ver.2.—[The definite article before angel is not justified by the Greek: ἄγγελος κυρίου, and suggests a false interpretation as if a particular angel, the angel of the covenant, was meant. In Matthew 2:19 all English Versions correctly render: an angel, but in Matthew 1:20; Matthew 1:24; Matthew 2:13, and here, they follow Tyndale in prefixing the article.—P. S.]

[8]Ver.2—The words: ἀπὸτῆςθς́ρας, are wanting in B., D., and rejected by other authorities; probably, an exegetical addition. [They are also omitted in Cod. Sinait., ancient versions, and fathers, and thrown out by Lachmann, Tischendorf, Meyer, and Alford.—P. S.]

[9]Ver.8.—B., C.,L, etc., and Tischendorf, read, instead of ἐξελθοῦσαι, ἀπελθοῦσαι; and, judging from internal grounds, this is the more probable reading. [Cod. Sinait. sustains ἀπελθον͂σαι, which is also adopted by Alford, while Lachmann retains ἐξελθοῦσαι. The latter: they went out, would imply that the women had entered Into the sepulchre, to “the place where the Lord lay.”—P. S.]

[10]Ver.8.—[In Greek: ἀπαγεῖλαι. This verb is translated in three different ways in the English Version in this section: to bring word, ver.8; to tell, vers.9,10; and to shew, in ver.11. Such frequent change is hardly justifiable, certainly unnecessary, since tell would answer as well in all these cases.—P. S.]

[11]Ver.9.—The words: as they went to tell his disciples, are omitted in B., D., and many other MSS. and versions. Griesbach and Scholz would insert, Lachmann and Tischendorf omit. Meyer considers the words an explanatory gloss. [Cod. Sinait., Origen, Chrysostom, etc., and of critical editors, Mill, Bengel, Alford, and Tregelles, likewise favor the omission. Scrivener is wrong when he asserts that “Lachmann alone dares to expunge them.” Meyer and Alford correctly observe that ὡς ἐπορεὐοντο is foreign to the usage of Matthew. It is certain that the words can be easily spared; yet on the other hand, they are solemn, and their omission can be readily explained from homœotel., the recurrence of αν̓τον͂.—P. S.]

[12][Comp the translator’s Critical Note No. 1 above.—P. S.]

[13][Meyer, In the fourth and fifth editions of his Commentary, admits that ὀψέ, sero, with genitive (which occurs nowhere else in the N. T.), means also: lange nach, long after, and quotes Plut. Numbers 1:0; but the length of time is not necessarily implied, comp. ὀψέ μυστηρίων, after the mysteries, in Philostratus, Vita Apoll. Matthew 4:18.—P. S.]

[14][So Ambrose, Chrysostom, Jerome, and Augustine. The fathers compare the resurrection from the closed tomb to the birth of Christ from the closed womb of the Virgin, ut ex clauso Virginis utero natus, sic ex clause sepulchro resurrexit in quo nemo conditus fuerat, et postquam resurrexeisset se per clausas fores in conspectum apostolorum induœit (Greg. M.). See the quotation from Jerome in the translator’s note on Matthew 27:60, p. 536. The orthodox Protestant commentators likewise assume generally that the resurrection took place before the stone was rolled away.— P. S.]

[15][The Edinb. edition translates supernaturalistische by unnatural. But every tyro in divinity ought to know the essential difference between supernatural or superrational, i. e., what is above nature and above reason (as is every miracle and specific doctrine of Christianity), and unnatural or irrational, i e., what is contrary to nature and to reason. Lange does not mean to characterize the view of the fathers as unnatural, but as unnecessarily adding another miracle—the passing through a stone—to the resurrection itself. Burkitt and M. Henry assume, that while Christ could have rolled back the stone by His own power, He chose to have it done by an angel, to signify that He did not break prison, but had a fair and legal discharge from heaven. In the case of Lazarus the stone was removed from the grave before he was raised by Christ to a new natural life. But the stone could hardly be a hindrance to Him who raised Himself by His own power to an eternal heavenly life and who afterward appeared to the disciples through closed doors (John 20:19; John 20:26). The stone may have been rolled away merely for the sake of the women and the disciples, that they might go into the empty tomb and see the evidence of the resurrection. This at all events is the more usual orthodox interpretation.—P. S.]

[16][Similarly Wordsworth: ὐμεῖς] emphatic: Let the Roman soldiers fear (ver.4)—not ye,—weak women though ye be.” Meyer (in the fifth edition) maintains against de Wette and others that the personal pronoun is always emphatic in the N. T., even Mark 13:9; Acts 8:24.—P. S.]

[17][So also In the fifth edition, p. 613, although he expressly admits the historical character of the appearances of Christ both in Judæa and in Galilee. “Dass Jesus Sowohl in Jerusalem Als Auch in Galiläa den Jüngern erschienen sei, ist schon aus dem Bestehen der Judäischen und der Galiläischen Ueberlieferung neben einander als geschichtliches Ergebniss zu schliessen, wird aber zweifellos durch Johannes, wenn, wie anzunehmen, Kap. 21 das Work des Apostels ist. So kommt man allerdings zu dem Geschichtsbestande, dass die Judäischen Erscheinungen den Galiläischen vorangegangen sind; aber dabei ist nicht zu übersehen, dass der Bericht des Matthäus nichts von den Judäischen Erscheinungen weiss, weil im Zusammenhang seiner Erzählung nirgends ein Platz für sie ist.” Meyer regards this supposed ignorance of the first Gospel as one of the arguments for his hypothesis that in its present Greek form it is not the work of the Apostle Matthew. This conclusion is too rash. It is sufficient in the case to say, with the late Dr. Bleek, one of the most careful and conscientious critics, that Matthew’s account is a brief condensation. But see Dr. Lange’s forcible remarks above, which Meyer ought to have noticed in the fifth edition.—P. S.]

[18][The Edinb. edition omits the name of Mark, and refers this sentence to the early written Gospel of Matthew, to which it does not apply at all, since Matthew relates the Manifestation of the risen Saviour in Galilee.—P. S.]

[19][Not: unworthy of one who, etc., as the Edinb. ed. mistranslates Lange, who opposes opinions only, and never indulges in personalities which would mar the dignity of s commentary.—P. S.]

[20][Not: consolation, as the Edinb. edition reads, evidently mistaking the German Trotz for Trost.—P. S.]

[21][In German: Wie sie vor sich geht, which the Edinb edition renders: How it anticipates itself!—P. S.]

[22][In German: die Wundenmaale, the technical term a for the marks or traces of the five wounds of the Saviour, the prints of the nails in the hands, etc., which Thomas wished to handle, before submitting to the belief in the fact of the resurrection (John 20:25; John 20:27). They are here referred to as a proof of the identity of the body of our Lord. The Edinb. edition makes here another ridiculous and incredible blunder by translating this familiar German expression (composed of Wunden, i. e, wounds, and Maale, i.e., moles): meals of wonder, as if the text spoke of Wunder-malzeiten.!—P. S.]

[23][Das wesen, which the Edinb. edition mistranslates: the existence (dus sein, Dasein, die Exisitenz). The existence of Christianity and the founding of the Church depends rather on the resurrection, as is expressly stated is the sentence immediately following.—P. S.]

[24][Court preacher and professor of practical theology in the university of Berlin, died 1862, a man of altogether different spirit from his namesake of Leben Jesu notoriety.— P. S.]