A. J.
1.
1895 358 Not one of the four Evangelists attempts to give a complete history of the resurrection of our Lord. Yet each one of them furnishes us with many proofs of the accomplishment of the glorious fact.
When we bring all these proofs together, at the same time carefully distinguishing between each, the result is surprising; their number is so great, and the testimony of each so powerful, clear, and decisive.
The chief priests, the Pharisees, and Pilate were all confederate in their mutual desire if possible to prevent the fulfilment of His words, "After three days I will rise again." They had a watch, and made the sepulchre as sure as they could.
The First Angelic Testimony
to the glorious fact of Christ's resurrection (Matt. 28:5-7) was given by that angel who "came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: and for fear of him the keepers did shake, and became as dead men."
His appearance terrorises the soldiers, but his words reassure those believing women, to whom he says, "Fear not ye; for I know that ye seek Jesus, which was crucified. He is not here: for He is risen, as He said." Our object being to distinguish between each distinct proof, we now draw special attention to the word of invitation to the women, who are as yet outside the sepulchre, "Come, see the place where the Lord lay."
The Second Angelic Testimony
is noticed by Mark (Mark 16:5-7) who, speaking of the women, says, "And entering into the sepulchre (so that they were now within it), they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted."
The testimony of him that sat upon the stone without, and of him that was seen by the women within, the sepulchre is strikingly similar in language; but whereas the first invited the women to "come" and "see," the second points out the actual spot, saying, "Behold the place where they laid Him." And that this angel gave His testimony while they were within the sepulchre is rendered all the more evident by Mark telling us that "they went out quickly, and fled from the sepulchre."
At the mouth of these two angelic witnesses has the fact of the resurrection been clearly established; but those devoted women are slow of heart to believe. "They trembled and were amazed: neither said they any thing to any man; for they were afraid." Their utter failure in their not having at once accepted the truth, as to a glorious fact clearly attested by two divinely appointed and fully competent witnesses, is, in itself, a sufficiently clear explanation as to why
The Third Angelic Testimony
takes the form of earnest expostulation and implied rebuke (Luke 24:4-7).
The sepulchre being still the spot of special attraction, and "nigh at hand," the women appear to have been constantly either going to it or returning again from it into the city.
Luke makes no allusion whatever to the soldiers, nor to the angel sitting without upon the stone. We however gather that of those women who had already entered the sepulchre and fled out of it, trembling, and saying nothing of what they had already been told by angels, certain of them have entered it a second time "much perplexed," and "behold, two men stood by them in shining garments."
Not only do these two angels give very distinctive testimony to that which had been before given by the angel who sat on the stone without, and by him who sat within the sepulchre at the first, but the very character of the important announcement made by them totally differs from all that had preceded it.
"Why seek ye the living among the dead?" To have answered this so very searching question without admitting previous failure on their part was an impossibility. With very strong emphasis those words are now repeated, "He is not here, but is risen." This done, these two angels instantly recall to the recollection of those devoted women certain words of our Lord, spoken unto them while He was yet in Galilee: — "The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again." Real progress is now made, for the women "remembered His words, and returned from the sepulchre, and told all these things unto the eleven, and to all the rest."
The effect of the women's testimony upon "the rest" is graphically described by the two who went that same day to Emmaus. They narrate in sorrow of heart before the then unknown Stranger the important fact that "certain women also of our company made us astonished, which were early at the sepulchre; and when they found not His body, they came, saying, that they had also seen a vision of angels, which said that He was alive. And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but Him they saw not."
The visit of Peter and John to the sepulchre, subsequent to the report being brought to themselves and others by the women, is rendered all the more remarkable by the comparison of it with that which both preceded and succeeded it. We read of no angels there seen by them, nor of any voices heard; what they saw was an empty sepulchre, and the linen clothes lying in the order befitting the stupendous event that had transpired before their own entrance. For themselves apparently satisfied with this negative proof of the resurrection, they return to their own home.
The Fourth Angelic Testimony.
Mary now stands all alone and without the sepulchre, weeping (John 20:11-13). Why none of the other women are now with her, scripture does not explain: possibly they were busily occupied in preparing for themselves and others their early morning meal. But however others may be occupied, meanwhile Mary Magdalene can only remain there. Not intelligently, but none the less experimentally her soul thirsts for God, for the living God. Her heart and her flesh cry out for Him, and until she can find Jesus her Lord in it, the whole world is to her only a dry and weary land, yielding no refreshment whatever. "And as she wept, she stooped down, and looked into the sepulchre, and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou?"
How remarkable that the very strong and even startling emphasis, with which the former testimonies of angels were given in the hearing of the women, now gives place to a gentle yet earnest expostulation, expressed in language of melting tenderness! For of all those who had before listened to those so very strongly emphasised statements from the lips of angels, or to their faithful repetition by the women who had heard them, Mary alone now stands at the sepulchre.
The question asked of her by the angels gives her suited opportunity of clearly expressing her own heart's earnest longings. She replies, "Because they have taken away my Lord, and I know not where they have laid Him." The vision before her eyes is in itself glorious, for they are angels whom she now beholds! Her privileges are indeed very great, for she is holding converse with celestial beings! But gazing upon and conversing with these cannot satisfy her longing soul — cannot fill her hungry soul with fatness. Even they by their presence and by their words cannot compensate her for the loss of Him.
From that vision of actively interested angels she turns herself back. Where, oh, where can she find Him?
She supposes that He Who now stands before her is the gardener, a man of humble birth and occupation. But her realised loss of her Lord outweighs every other consideration; and to him she makes her earnest appeal that he will tell her what the angels have not told her. "Sir, if thou hast borne Him hence, tell me where thou hast laid Him, and I will take Him away."
2.
Mary Sees Her Risen Lord.
1896 8 In a grand symphony of praise a multitude of angels, in the hearing of the shepherds of Bethlehem, celebrated the birth of our Lord. Assuredly not less interested in His glorious resurrection, certain angels rendered true and acceptable service in announcing before the women at the sepulchre its accomplishment. From that moment when from the vision of angels Mary Magdalene "turned herself back," these heavenly messengers were lost to sight, to appear again no more until after our Lord's ascension (Acts 1:10-11).
When first our Lord foretold to His disciples His own resurrection from the dead, these questioned one with another what the rising from the dead should mean (Matt. 9:9). And, when we consider it, how much was involved in that glorious bringing again from the dead our Lord Jesus, that great Shepherd of the sheep! For upon it depended our justification; also by it the Mighty Victor put all His enemies to open shame. The very glories attendant upon His victory make the riches of His grace all the more apparent as we perceive the manner in which our glorious Deliverer made Himself known to His weeping and sorrowing disciple (John 20).
"Jesus saith unto her, Mary." That one word, uttered by Himself, instantly turned all her overwhelming grief into overflowing joy. It was Himself indeed, "Jesus Christ, the same yesterday, and to-day, and for ever." Many waters had not quenched that love which His calling her by name abundantly proved to be, as ever, perfect. She had sorrowed much for His sake; He had endured infinitely more in accomplishing her salvation and ours; and now He was found of her whom He called by name.
"She turned herself, and saith unto Him, Rabboni." The writer on one occasion, having been hastily called to the bedside of a loved and dying sister, was quietly sitting near and watching the dear sick one, when she presently opened her eyes, gazed upwards very intently, and said, "Lord Jesus!" Those two words were uttered in a tone at once expressive of complete satisfaction of heart, of ecstatic spiritual joy, and of deepest reverence, as became a true worshipper. By that one word "Rabboni," Mary Magdalene expressed what this dying sister also felt when she too recognised her Lord.
Her natural impulses are instantly checked and restrained by the Lord's authoritative injunction, — "Touch Me not; for I am not yet ascended to My Father." The Son of God stood before her, soon to ascend up to where He was before; so that, if before her in infinite and condescending grace, Christ shall henceforth be known after the flesh no more. Yet is Mary very highly privileged in being commissioned to bear His message to those whom He is net ashamed to call His brethren, to announce the glorious fact that His ascension is now imminent, in language no less clear in its expression of the full reality of our unalterable relationship now existing between the risen Son of God and those who believed: His Father and God is theirs also.
Our Lord's Second Appearance.
The omission from the ninth verse of Matt. 28 in the R.V. of what forms the first clause of the verse in the A.V. is a decided improvement. We quote the Revised, "And behold, Jesus met them, saying, All hail. And they came and took hold of His feet, and worshipped Him."
The manner of our Lord's salutation "All hail!" leaves no room for a doubt that quite a number of women saw Him at His second appearance. Mary had gone and told the disciples that she had seen the Lord, and she had faithfully delivered His first message to them. Yet Mary's only companions on her again returning to the sepulchre appear to be believing women, whom our Lord meets on their way, and so salutes them all. These are now privileged to hold Him by the feet, which Mary at His first appearance was strictly forbidden to do. Why that restriction then? And this liberty of action now? Evidently the Lord would have His "brethren" to be instant partakers with Mary in the joy of the full assurance that He was actually risen from the dead. There must be no delay in the delivery of the all-important message He sent at the first by her to them. Had they at once accepted the truth from her lips, they had doubtless all returned with her at once to the sepulchre. We believe that those thus returning with her believed because of her word, and that the favour of holding their risen Lord by the feet was specially conferred on those who readily received Mary's testimony. The message they jointly receive to deliver to His "brethren" treats not of His ascension, but of His presently meeting them in Galilee.
The Lord Appears to Two Going to Emmaus.
It has become quite the habit with some, whose sole standpoint in viewing the whole matter appears to be Psalm 133:3, to reflect strongly upon those two disciples, who, on that eventful resurrection day, turned their backs upon and left Jerusalem to go to a comparatively obscure village. These Mentors seem to quite overlook the very significant fact that our Lord Himself does not in the least reflect upon them for their action, which exactly reversed that of the Queen of Sheba. The city of solemnities had an all-absorbing attraction for her, because there reigned Solomon, and there the Lord God of Israel was glorified in Israel's accepted king. Therefore in her day it was a profitable employment to
"Walk about Zion, and go round about her:
Tell the towers thereof,
Mark well her bulwarks,
Consider her palaces."
That they might have the privilege of worshipping a greater than Solomon the wise men came from the east to Jerusalem. Not finding Him there, Zion's "towers, bulwarks, palaces," have no attractions for them compared with Bethlehem, where He then was. The culpable indifference displayed by the inhabitants of Jerusalem with reference to His birth, had since given place to the open manifestation of their murderous hatred of Him, Whom they cast out of that city which He had Himself chosen to put His name there, and crucified on Calvary.
The entire narrative shows that Cleopas and his companion were thinking more about the treatment the Lord had received at the hands of its inhabitants than about the city itself. For all this their turning of their backs upon it was a testimony against Jerusalem, in which they had no heart any longer to abide, since He has been so shamelessly maltreated therein, and led out only to be crucified.
His crucifixion, death, and burial is their all-absorbing theme of conversation as they walk and are sad. Their affections are strong, and as deep as they were real; but faith is lacking, so that they are very depressed and sorrowful: chafed in their minds and wounded in their spirits because of what He had suffered at the hands of sinful men. Jesus draws near and goes with them, His every footstep betokening unweakened affection.
In infinite wisdom their eyes are holden that they do not know Him. He encourages them to tell out all their sorrows. Hiding nothing from Him whose full sympathies are with them, they tell of all that has so deeply wounded them. He answers them by the instant application of that word which is sharper than any two-edged sword. His sharp rebuke went deeper than all that had wounded before, and fully exposed a slowness of heart in believers, of the existence of which they had hitherto not been aware. As they now were deeply wounded and thoroughly humbled, their risen Lord forsakes them not; but instantly brings forward the testimony of the written word concerning Christ's sufferings, and His glory that should certainly follow.
Jerusalem now is no longer in their thoughts; they fret no more over the wicked action of "the chief priests and our rulers;" they forget even their own sorrows. For their hearts are now burning within them, as He talks with them, and opens to them the scriptures.
They draw near unto Emmaus; He makes as though He would go farther. But they constrain Him to abide with them. Most gladly they do their best and utmost in their genuine desire to minister to the refreshment of their unknown Guest, Who has so fully refreshed their spirits by His ministration of the Christ to them through the written word.
He is known of them in breaking of bread, and vanishes. This is now indeed an overflowing cup; they must make others partakers with themselves of joys so full and deep and real. They rise up the same hour, and return to that very city upon which they have so recently turned their backs. Why is it become to them the city of desire, in which their feet now gladly tread? Christ's own are there assembled; they are mourning and weeping, while Cleopas and his companion are filled with comfort. They hasten forward in their eagerness to tell good news, to find that the Lord has been graciously pleased to give another proof of His own resurrection. Certain anticipate them, "saying, The Lord is risen indeed, and hath appeared to Simon." "And they told what things were done in the way, and how He was known of them in breaking of bread."
3.
1896 62 Every distinct "proof" of the resurrection in itself furnishes an equally striking proof of Christ's unchanged and unweakened affection for His own.
The "sword" had indeed smitten Jehovah's Fellow; the sheep had also been scattered; the way was now quite open for as wonderful an exhibition of marvellous grace in the turning of the Lord's hand upon the little ones. Very instructive it is to observe evidences of this latter, as token follows token in due order, each one (had it been at once discerned) being calculated to comfort their sorrowing spirits, and to sustain their wavering faith, as throughout all He was leading them by a way that they knew not.
"The same day at evening, being the first day of the week," He brought His blood-bought sheep together, so that they were found "assembled," with the foe shut out and themselves shut in, within those closed doors. The all engrossing and absorbing topic of their conversation at the moment consisted of those proofs of the resurrection already given, when lo,
Jesus Himself Stood in the Midst of Them.
In the sight of all assembled He stands, the great Shepherd of the sheep brought again from the dead through the blood of the everlasting covenant. Listen! He speaks. By His first word spoken He announces the "peace" which He has made and is. He has endured wrath; peace is now theirs, made known to them; perfect, unalterable, unvoidable, unassailable, because its enduring and sure foundation is His own finished work. They behold Him; they have heard His voice. Alas! of some we read, "they were terrified and affrighted, and supposed that they had seen a spirit, and He said unto them, Why are ye troubled? and why do thoughts arise in your hearts?
They need a token to reassure them, and to set them quite at ease in His immediate presence. The one instantly given is remarkably powerful and complete. Luke's version of it, perfectly consistent with His presentation of Jesus in his Gospel as the Son of man, relates to His showing His disciples "His hands and His feet." What wonders those "hands" had wrought in their sight! How unweariedly those "feet" had trodden the pathway before themselves! Now each displays in the print of the nails man's cruel and murderous hatred of Him, and even more forcibly the Saviour's love to sinners. On the other hand John, here as ever presenting Him as Son of God, appears to take correspondingly higher ground than his brother evangelist. He tells us, "He showed unto them His hands and His side." How abundant the blessings bestowed by those uplifted "hands" now pierced! From His "side," bearing the mark of that sword-thrust, had flowed the blood and the water, witnessing indeed of His own self-sacrificing love, and surely now telling also of their blissful association with Himself the risen Son of God; for by His "side" His fellows shall sit with Himself in glory.
While their eyes earnestly gaze upon His hands, His feet, His side, His own voice reassures them, and certifies that Jesus Himself now stands in their midst. And when we remember the despiteful and cruel treatment of His own blessed Person which He had so recently endured at the hands of heartless and unfeeling men, what love, gentleness and meekness shine out in His spoken words: — "Handle Me, and see; for a spirit hath not flesh and bones, as ye see Me have"! To these abundant tokens He adds yet one other, for He did even "eat before them," and all rejoice as each discerns the risen Lord,
"Then said Jesus to them again, Peace be unto you: as My Father hath sent Me, even so send I you." Henceforth, while themselves enjoying the peace of God which passeth all understanding, they shall be His chosen messengers of peace in the world where He was crucified. Himself "the Amen, the faithful and true Witness, the Beginning of the creation of God," He next breathes on them, saying, "Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." But before they actually set upon their glorious mission, He took occasion by the absence and resultant unbelief of Thomas to display once more His tender concern for a loved disciple overtaken in a fault.
Jesus Appears a Second Time in the Midst
for the especial benefit of unbelieving Thomas. That all who were present eight days before are now rejoicing in the full assurance of the fact of His glorious resurrection lessens not His loving solicitude for the one then absent, who has since lamentably fallen into the grievous sin of unbelief, and thus allowed the adversary to gain over himself a temporary advantage. We grieve at this evidence of sin abounding; yet far more do we rejoice over that grace which did much more abound, as Thomas, gently yet firmly taken up on the very ground on which he had himself elected to stand, is lovingly invited to convince himself in the manner suggested by his own mind.
In this, our Lord's direct appeal to Thomas before all, becoming dignity of manner and of speech is seen allied with perfect condescension: how wise an administration of a well-timed rebuke! While the tender love expressed in the same made the brief yet earnest remonstrance which follows the rebuke all the more powerful.
His former unbelief all dispelled, the heart of Thomas is now so exclusively occupied with the Lord Who so completely restored his soul, that, as if unconscious that present with him at that moment are many other true worshippers, with ecstatic joy he exclaims, "My Lord and my God"!" Jesus saith unto him, Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet believed."
4.
Our Lords Appearance at the Sea of Tiberias.
1896 72 In the Canticles the Bride appealing to her Beloved says, "Tell me, O Thou Whom my soul loveth, where Thou feedest, where Thou makest Thy flock to rest at noon"; for she is desirous of knowing where He is to be found at that time. He answers her by saying, "If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents"; thus very clearly indicating that where His own loved "little flock" is seen, there her Beloved may surely be found. Where His own were assembled in Jerusalem, their risen Lord stood in the midst; even so, when certain of them, having left Jerusalem, are actively engaged fishing in the Sea of Galilee, He is then in the same locality with them, bent on promoting their highest interests, and this while they are totally unconscious that the Lord is so near them.
They are engrossed in their unsuccessful efforts to catch fish, but their risen Lord is thinking much more of themselves. As in His dealings with ourselves oftentimes, He first allows their human energies to expend themselves in vain and fruitless toil. Then obedience to His command is rewarded with blessing so bountiful, that John quickly discerns in their Blesser the Person of the Lord.
Having made this discovery John as usual toils on, in strict harmony with the Lord's own expressed command. He honours his Lord by his patient continuance in the path of obedience. Peter, hitherto so much engrossed in his fishing, from the instant that John has informed him that it is the Lord Who stands upon the shore, becomes so exclusively occupied with Jesus, that the fishes, highly valued before, are now of such small account to himself that he suddenly ceases all his own toil to hasten into his Lord's presence.
Was not the ship of greater intrinsic value than ever so large a draught of fishes? Peter springs out of the ship without the slightest hesitancy, save only that he attires himself becomingly for the special occasion. Some might feel disposed to reflect with severity upon his leaving those attached brethren, who had at the first followed his lead, to toil henceforth by themselves. In this action of his we however see striking evidences of his own ardent affection for the Lord; for greatly as he loves them, his brethren have a secondary place in that heart now full of Christ to the exclusion of aught else. He has literally left all for Christ, and is privileged, not only as being the first disciple to reach the Lord, but also as being thereby enabled to help his brethren even more effectually than he could have done had he remained with them. For all the advantage of having a firm footing upon the shore is Peter's as he now draws the net to land, full of great fishes. Do not those who come straight from the Lord's presence to the succour of other loved ones ever prove to be the most effectual helpers of their toiling brethren?
While standing "in the midst" in Jerusalem, our Lord took and ate the fish His disciples gave Him. By the shore of the Sea of Galilee they saw a fire of coals that they had not themselves made, fish laid thereon that they had not caught, and bread not at all of their providing. These partakers of the repast are the guests of Him Who serves them during the never-to-be-forgotten meal; itself an earnest of the joys of the coming feast at which our Lord will make those servants, whom He finds" watching," to sit down to meat, when He will gird Himself and come forth and serve them.
His own resources infinite, yet does He condescendingly acknowledge the result of His blessing of their own toil by saying, "Bring of the fish which ye have now caught."
To those already established in the glorious truth of His resurrection was this "proof" given, by which our Lord Jesus also gave ample proof that His great love and tender concern for His own remained unaltered by changed circumstances.
The thrice repeated "Lovest thou Me?" wrought more effectually in the heart of Peter than a long discourse would have done. And the very nature of the threefold charge is yet another clear indication of constant solicitude for the promotion of the welfare of His own "lambs" and "sheep."
John's last picture in his Gospel is his presentation of Peter following his risen Lord by express command; and of John following Jesus because it is Himself that is leading the way — no question raised and no definite command required. May we so follow Christ at all times.
The Appearance on the Mountain in Galilee.
What inclines us to the thought that this was probably the occasion to which Paul refers when he writes of our Lord being seen "of above five hundred brethren at once," is the final wording of this "proof" as given by Matthew, viz., "and when they saw Him, they worshipped Him: but some doubted." For the three last quoted words could scarcely apply to those who had already seen Him more than once before, and who, when they had previously seen Him, knew that it was the Lord. And the verse preceding that quoted is conclusive that this meeting was by previous appointment. From the knowledge, however imperfect, which we possess of our own hearts, we can easier account for "some doubting," or being at a loss what to think, if these words apply to "some" of that "five hundred," many of whom had not before seen Him since He was risen from among the dead. The Lord now authoritatively commanded His disciples to go and teach all nations.
Our Lord's Appearance to the Apostle James
is one of distinct "proofs" enumerated by Paul (1 Cor. 15), of which no mention is made elsewhere.
The Appearance on the Fortieth Day
(possibly that "to all the apostles" of which Paul speaks) was evidently in Jerusalem. Earlier, by express command or appointment, had they gone to Galilee, there to see the Lord; now the exhortation given is, "tarry ye in the city of Jerusalem, until ye be endued with power from on high." They are further instructed to begin preaching "at Jerusalem."
"And He led them out as far as Bethany, and He lifted up His hands and blessed them. And it came to pass, while He blessed them, He was parted from them and carried up into heaven. And they worshipped Him, and returned to Jerusalem with great joy: and were continually in the temple, praising God."
On the Day of Pentecost
Peter adduces the outpouring of the Holy Spirit as demonstrating the glorious fact that the risen Jesus had "been exalted by the right hand of God," and had "received of the Father the promise of the Holy Spirit"; Whose presence on earth was and is an incontestable proof, not only of the resurrection, but also that the risen Jesus has departed out of this world unto the Father.
We pass on to consider that which, viewed from one standpoint, may be said to be
The Final Proof Given to the Nation of Israel.
One of the charges preferred against Stephen before the council was that he had been heard to say, "that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered unto us." To the subject-matter of his unanswerable defence we now make no allusion, seeing that his powerful testimony through the Spirit before the enemies of the Lord was instantly confirmed by the heavens being opened in the sight of that fearless witness on earth. That same Jesus Whom they had crucified, and Whose sepulchre had been so carefully sealed, is now seen by Stephen standing on the right hand of God. Given thus unexpectedly, this infallible proof of the resurrection could not be gainsaid; the guilty disputants had only one resource; this they instantly adopted, and silenced the witness by stoning him to death.
The Last Proof of All
cited by the apostle Paul is that the risen Lord was seen of himself also, "as of one born out of due time." To believers of Gentile birth, this appearance of the Lord has a special interest, because of its being inseparably connected with Paul's call to the apostleship of the uncircumcision.
John Afterwards Saw the Risen Lord
in His judicial glory; and fell at His feet as dead. The Lord then said, "Fear not; I am the First and the Last, and the Living One; and I became dead, and, behold, I am alive for evermore." A. J.