bodies till they were dead. This man appears to nave doubted whether Jesus was dead, and in order to see whether he was not yet sensible, he pierced him with his spear. The Jews designed that his legs should be broken, but this was prevented by the providence of God. Yet in another way more satisfactory proof was obtained of his death. This was so ordered, no doubt, that there might be the fullest proof that he was truly dead; that it could not be pretended that he had swooned away and revived. "With a spear. The common spear which soldiers used in war. 'Pierced his side, and forthwith came,' &c. It is probable, though it is not certainly expressed, that the left side was pierced by the spear. It is evident that the spear reached the heart, and if Jesus had not before been dead, this would have closed his life. The heart is surrounded by a membrane called the pericardium. This membrane contains a serous matter or liquor resembling water, which prevents the surface of the heart from becoming dry by its continual motion. It was this which was pierced, and from which the water flowed. The point of the spear also reached one of the ventricles of the heart, and the blood yet warm rushed forth either mingled with or followed by the water of the pericardium, so as to appear to John to be blood and water flowing together. This was a natural effect, and would follow in any other case. It was adduced by John to establish one fact on which the whole of christianity turns-that he was truly dead. On this depends the doctrine of the atonement, of his resurrection, and of all the prominent doctrines of religion. This fact it was of importance to prove, that it might not be pretended that he had only fainted. This John establishes. On this fact he dwells with the interest which a subject of so much importance to the world demanded.

35 And he that saw it bare record, and his record is true and he knoweth that he saith true, that ye might believe.

'He saw it.' John himself. He is accustomed to speak of himself in the third person. His record is true.' His testimony is true. He often appeals thus to the fact that his testimony was known to be true. It would be well if all professed christians had such a character that their word would be assuredly believed.

36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. "That the scripture might be fulfilled.' See Ex. xii. 46. John here regards the paschal lamb as an emblem of Christ; and as in the law it was commanded that a bone of the paschal lamb should not be broken, so in the providence of God it was ordered that a bone of the Saviour should not be broken.

37 And again another scripture saith, They shall look on him whom they pierced.

'Another scripture,' Zech. xii. 10. We must here he struck with the wonderful providence of God, that so many scriptures were fulfilled in his death. All these things happened without any design to fulfil the scriptures by the men engaged in these scenes. Little did they suppose when delivering him to Pilatewhen he was mocked-when they parted his garments-when they pierced him-that they were fulfilling ancient predictions. But in this way God has so ordered it, that the firmest foundation is laid for the belief that he was the true Messiah, and that the designs of wicked men shall all be overruled to the fulfilment of the great plans which God had in the creation of the world.

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38 And after this, Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus and Pilate gave him leave. He came therefore and took the body of Jesus. 39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. 40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. 42 There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.

See notes on Matt. xxvii. 57-61.

CHAPTER XX.

1 THE first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. 2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. 3 Peter therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. 5 And he stooping down, and looking in saw the linen clothes lying; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

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And the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8 Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. 9 For as yet they knew not the scripture, that he must rise again from the dead. 10 Then the disciples went away again unto their own home.

For an account of the resurrection of Christ, see notes on Matt. xxviii. 'The scripture.' See Luke xxiv. 26, 46. The sense or meaning of the various predictions that foretold his death, as Ps. ii. 7. Compare Acts xiii. 33. Ps. xvi. 9, 10. Compare Acts ii. 25-32. Ps. cx. 1. Compare Acts ii. 34, 35.

11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 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. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.

They have taken away.' That is, the disciples or friends of Jesus who had laid him there. Perhaps it was understood that the body was deposited there only to remain over the sabbath, with an intention then of removing it to some other place of burial. Hence they hastened early in the morning to make preparation, and Mary supposed they had arrived before her, and had taken him away.

14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

'Knew not that it was Jesus.' She was not expecting to see him. It was yet also twilight, and she could not see distinctly.

15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

'Jesus saith unto her, Mary.' This was spoken doubtless in a tone of voice that at once recalled him to her recollection. 'Rabboni.' This is a Hebrew word denoting master. It was at once an expression of her joy, and an acknowledgment of him as her Lord and Master.

17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and to your Father; and to my God, and your God. 18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

'Touch me not,' &c. Mary, filled with joy and gratitude, was about to prostrate herself at his feet, disposed to remain with him, and offer him there her homage as her risen Lord. This is probably included in the word 'touch' in this place. And the language of Jesus is, Do not approach me now for this purpose. Do not delay here. Other opportunities will yet be afforded to see me, and to enjoy my presence hereafter. I have not yet ascended, that is, am not about to ascend immediately, but shall remain yet on the earth to afford opportunity to my disciples to enjoy my presence. My brethren.' See ch. xv. 15. My Father and your Father,' &c. Nothing was better fitted to afford them consolation than this assurance that his God was theirs, and that though he had been slain, yet they were still indissolubly united in attachment to the same Father and God.

19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

The same day at evening.' On the first day of the week, the day of the resurrection of Christ. When the doors were shut.' Jesus had been taken from them, and it was natural that they should fear that the Jews would next attempt to wreak their vengeance on his followers. Hence they met in the evening, and with closed doors, lest the Jews should bring against them the same charge of sedition that they had against the Lord Jesus. It is not said what was the object of their assembling, but it is not unreasonable to suppose that it was to talk over the events which had just occurred; to deliberate about their condition, and to engage in acts of worship. Their minds were doubtless much agitated. They had seen their Master taken away and put to death. But a part of their number also had affirmed that they had seen him alive. In this state of agitation they naturally came together in a time and place of safety. It is worthy of remark that this is the first assembly that was convened for worship on the Lord's day, and in that assembly Jesus was present. Since that time the day has been observed in the church as the christian sabbath, particularly to commemorate the resurrection of Christ. Came Jesus,' &c. It is not certain that he came into their assembly in a miraculous manner. Jesus might have

entered in the usual way, though his sudden appearance alarmed them. Peace be unto you.' The sudden manner of his appearance, and the fact that most of them had not before seen him since his resurrection, tended to alarm them. Hence he ad. dressed them in the usual form of salutation, to allay their fears, and to assure them that he was their own Saviour and Friend. 20 And when he had so said, he showed unto them his hands and his side. Then were the disciples glad,

when they saw the Lord.

'He showed unto them his hands,' &c. In this manner he gave them indubitable proofs of his identity. He showed them that he was the same Being who had suffered; that he had truly risen from the dead, and had come forth with the same body.

21 Then said Jesus to them again, Peace be unto you as my Father hath sent me, even so send I you. 'As my Father hath sent me.' As God sent me to preach, to be persecuted, and to suffer; to make known his will, and to offer pardon to men; so I send you. This is the design and the extent of the commission of the ministers of the Lord Jesus. He is their model. And they will be successful only as they study his character, and imitate his example.

22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:

'He breathed on them.' It was customary for the prophets to use some significant act to represent the nature of their message. See Jer. xiii. xviii. &c. In this case the act of breathing was used to represent the nature of the influence that should come upon them, and the source of that influence. When man was created, God breathed into him the breath of life, Gen. ii. 7. The word rendered Spirit in the scriptures denotes wind, air, breath, as well as Spirit. Hence the operations of the Holy Spirit are compared to the wind, John iii. 8. Acts ii. 2. Receive ye the Holy Ghost.' This was given to them as a certain sign or pledge that they should be endowed with the influences of the Holy Spirit. Compare Acts i. 4; ii.

23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

'Whose soever sins,' &c. See note on Matt. xvi. 19; xviii. 18. It is worthy of remark here that Jesus confers the same power on all the apostles. He gives to no one of them any peculiar anthority. If Peter, as the papists pretend, had been appointed to any peculiar authority, it is wonderful that the Saviour did not here hint at any pre-eminence. This passage conclusively proves that they were invested with equal power in organizing and governing the church. The meaning of the passage is not that