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which is, being interpreted, My | which stood over against him, saw God, my God, why hast thou forsaken me ?1

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for the unjust, and in his death, as well as in his life, he was holy, harmless, undefiled.

42. The even. The time after three o'clock in the afternoon. The preparation, &c. The following day was to be a day of peculiar solemnity, called the great day of the feast. More than ordinary preparation was, therefore, made for that Sabbath on the day before. Hence the day was known as a day of preparation. This preparation consisted in food, &c. to be used on the sabbath.

43. Joseph-an honourable counsellor. A distinguished man who probably held a high office among the Jews, as one of their great council, or a jewish senator. The word honourable here is not a mere title of office, but is given in reference to his personal character, as being a man of integrity and biameless life. Waited for the kingdom of God. Waited for, or expected, the coming of the Messiah. But this expression means more than an indefinite expectation that the Messiah would come, for all the Jews expected that. It implies that he believed Jesus to be the Messiah, and that he had waited for him to build up the kingdom of God; and this agrees with what John says, ch. xix. 38, that he was a disciple of Jesus,

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that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

40 There were also women look. ing on afar 5 off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

41 (Who, also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.

42 And now when the even was come, because it was the preparation, that is, the day before the sabbath,

43 Joseph of Arimathæa, an honourable counsellor, which also

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but secretly for fear of the Jews. He had retained his secret belief in the hope that Jesus would be proclaimed and treated as the Messiah, and then he probably proposed openly to acknowledge his attachment to him. But God called him to a public profession of attachment in a different manner, and gave him grace to make that profession. So men often delay a profession of attachment to Christ. They cherish a secret love, they indulge a hope in the mercy of God, but they conceal it for fear of man. Whereas God requires that the attachment should be made known. He that is ashamed of me, said the Saviour, and of my words before men, of him shall the Son of man be ashamed when he shall come in the glory of his Father and of the holy angels. Those who love the Saviour have no right to hide their light under a bushel. As soon as they have evidence, satisfactory to their own mind, that they are Christians, or have a prevalent belief, after futhful examination, that they truly love God, and depend on the Lord Jesus for salvation, so soon are they bound to profess Christ before men. This is the command of God, and this is the way of peace. None have the prospect of comfort in religion, who do not have respect to all

waited for the kingdom of God, | sepulchre which was hewn out of a came, and went in boldly unto rock, and rolled a 3 stone unto the Pilate, and craved the body of door of the sepulchre. Jesus.

44 And Pilate marvelled if he were already dead and calling unto him the centurion, he asked him whether he had been any while dead.

45 And when he knew it of the centurion, he gave the body to Joseph.

47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

CHAPTER XVI.

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46 And he bought fine linen, and A

took him down, and wrapped him in the linen, and laid him in a

1 Luke ii. 25, 38; xxiii. 51.

of the commandments of God. ¶ Went in boldly unto Pilate. God had raised up this distinguished counsellor and secret disciple for a special and most important vocation. The disciples of Jesus had fled, and if they had not, they had no influence with Pilate. Unless there had been a special application to Pilate in behalf of Jesus, his body would have been buried that night in the common grave with the malefactors: for it was a law of the Jews that the body of an executed man should not remain on the cross on the sabbath. At this critical juncture, God called forward this secret disciple, this friend of Jesus, though unknown as such to the world, and gave him confidence; he dared to express sympathy for the Saviour; he went in boldly, and begged the body of Jesus. It needed no small measure of courage to do this. Jesus had just been condemned, mocked, spit on, crucified, the death of a slave, or the most guilty wretch. To avow attachment for him proof of sincere affection; and the Holy Spirit has thought this worthy of special notice; and has set down this bold attachment of a senator for Jesus, for our imitation. Craved the body.

now was

Begged, or asked for the body.

44. And Pilate marvelled if. Wondered if he was dead; or wondered that be was so soon dead. It was not common for persons crucified to expire under two or three days, sometimes not until the sixth or seventh day. Joseph had asked

ND when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Sa

2 Isa. liii. 9. Ch. xvi. 3, 4. 4 Matt. xxviii. 1-8. Luke xxiv. 1-12. John xx. 1- 14.

for the body, implying that he was dead. That he was had been ascertained by the soldiers. See John xix. 33.

45. When he knew it of the centurion. Being informed by the centurion of the fact that he was dead. The centurion had charge of the soldiers who watched at the cross, and could, therefore, give correct information.

47. Beheld where he was laid. The affection of these pious females never forsook them, in all the trials and sufferings of their Lord. With true love they followed him to the cross; they came as near to him as they were permitted to come, in his last moments; they followed him when taken down and laid in the tomb. The strong, the mighty, the youthful had fled; but female love never forsook him, even in his deepest humiliation. This is the nature of true love. It is strongest in such scenes. While professed attachment will abound in prosperity, and live most in sunshine, it is only genuine love that will go into the dark shades of adversity, and flourish there. In scenes of poverty, want, affliction, and death, it shows its genuineness. That which lives there is genuine. That which turns away from such scenes, is spurious.

CHAPTER XVI.

1-8. See this passage explained in Matt. xxviii. 1—8.

1. Sweet spices. Aromatics. Sub

lome, had bought sweet spices, 'that | is risen; 2 he is not here: behold they might come and anoint him.

2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?

4 And when they looked, they saw that the stone was rolled away: for it was very great.

5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he

1 Ch. xiv. 3-8. 2 Chron. xvi. 14. Luke xxiii. 56.

stances used in embalming. The idea of sweetness is not, however, implied in the original. Many of the substances used for embalming were bitter; as, e. g., myrrh; and none of them perhaps could properly be called sweet. The word spices expresses all that there is in the original. Anoint him. Embalm him. Or apply these spices to his body to keep it from putrefaction. This is proof that they did not suppose he would rise again. And the fact that they did not expect he would rise gives more strength to the evidence for his resurrection.

4. It was very great. These words belong to the third verse: "Who shall roll us away the stone from the door of the sepulchre for," the evangelist adds, "it was very great."

5. Sitting on the right side. As they entered. The sepulchre was large enough to admit persons to go into it ; not unlike our vaults in that respect.

7. And Peter. It is remarkable that Peter is singled out for special notice. It was proof of the kindness and mercy of the Lord Jesus. Peter, just before the death of Jesus, had denied him. He had brought dishonour on his profession of attachment to him. He had been

the place where they laid him.

7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.

8 And they went out quickly and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

10 And she went and told them that had been with him, as they mourned and wept.

11 And they, when they had

2 Ch. ix. 9, 10; x. 34. Psa. lxxi. 20. John ii. 19-22.

brought to see the crime, and to weep bitterly. It would have been right if the Lord Jesus had from that moment cast him off, and noticed him no more. But he loved him still. Having loved him once, he loved unto the end. John xiii. 1. As a proof that he forgave him, and still loved him, he sent him this special message, the assurance that though he had denied him, and had done much to aggravate his sufferings, yet he had risen, and was still his Lord and Redeemer. We are not to infer, because the angel said, "tell his disciples and Peter," that Peter was not still a disciple. The meaning is, "tell his disciples, and especially Peter:" sending to him a particular message. Peter was still a disciple. Before his fall, Jesus had prayed for him that his faith should not fail, Luke xxii. 32; and as the prayer of Jesus was always heard, John xi. 42, it follows that Peter still retained faith sufficient to be a disciple, though, like other disciples, he was suffered to fall into sin.

11. Believed not. This is proof that they did not expect his resurrection; proof that they were not easily deceived; and that nothing but the clearest evidence could undeceive them.

heard that he was alive, and had been seen of her, believed not.

12 ¶ After that he appeared in another form unto two of them, as they walked, and went into the country.

13 And they went and told it unto the residue: neither believed they them.

14 T Afterward he appeared unto the eleven as they sat at

1 Luke xxiv. 13. 2 Luke xxiv. 36. 1 Cor. IV. 5. 3 Or, together; ch. viii. 17, 18.

12. He appeared in another form. In a form unlike his ordinary appearance, so much so that they did not at first know him. See Notes on Luke xxiv. 13-31. As they walked and went into the country. To Emmaus. Luke xxiv. 13. 13. The residue. The remainder. Those who remained at Jerusalem. 14. As they sat at meat. The word meat here. means food or meals. As they were reclining at their meal. And upbraided them, &c. Rebuked them or reproached them. This was done because, after all the evidence they had had of his resurrection, still they did not believe. This is a most important circumstance in the history of our Lord's resurrection. Never were men more difficult to be convinced of any thing than they were of that fact. And this shows, conclusively, that they had not conspired to impose on the world, that they had given up all for lost when he died, that they did not expect his resurrection, and all this is the strongest proof that he truly rose. They were not convinced, until it was impossible for them longer to deny it. Had they expected it, they would have caught easily at the slightest evidence, and even turned every circumstance in favour of such an event. It may be added, that it was impossible that eleven men of good natural understanding should have been deceived in so plain a case. They had been with Jesus three years; they perfectly knew his features, voice, manner. And it was impossible that they should have been deceived, by any one who might have pretended to be the Lord Jesus.

15. Into all the world. To the Gen

meat, and upraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

15 And he said unto them, Go 5 ye into all the world, and preach the gospel to every creature. 6

16 He 7 that believeth, and is baptized shall be saved; but

4 Luke xxiv. 25. 5 Matt. xxviii. 19. John xx. 21. 6 Rom. x. 18. Col. i. 23. 7 John iii. 18, 36. Acts xvi. 31-33. Rom. x. 9. 1 Pet. iii. 21.

tiles as well as the Jews. This was contrary to the opinions of the Jews, that the Gentiles should be admitted to the priv leges of the Messiah's kingdom, or that the partition wall between them should be broken down. See Acts xxii. 21, 22. It was long before the disciples could be trained to the belief that the gospel was to be preached to all men; and it was only by special revelation, even after this command, that Peter preached to the gentile centurion. Acts x. Jesus has graciously ordered that the preaching of the gospel shall be stopped by no barriers. Wherever there is man, there it is to be proclaimed. To every sinner he offers life, and all the world is included in the message of mercy, and to every child of Adam is offered eternal salvation. Preach. Proclaim, make known, offer. To do this to every creature, is to offer pardon and eternal life to him on the terms of the plan of mercy, through repentance and faith in the Lord Jesus. The gospel. The good news. salvation. The assurance that the Messiah is come, and that sin may be forgiven, and the soul saved. ¶ To every creature. To the whole creation. That is, to every human being. We have no right to limit this offer to any class of men. God commands his servants to offer the salvation to all men. If they reject it, it is at their peril. God is not to blame if they do not choose to be saved. His mercy is manifest, his grace is boundless in offering life to a creature so guilty as man.

16. He that believeth. lieveth the gospel. Credits

The tidings of

That is, beit as true, and

he' that believeth not shall be damned.

1 John xii. 48. 2 Thess. ii. 12.

17 And these signs shall follow them that believe; In my name

2

Luke x. 17. Acts v. 16; viii. 7; xvi. 18; xix 12

acts as if it were true. This is the whole die for ever, Rom. ii. 6-9, and that they will of faith. Man is a sinner. He should be cast out into a place of woe to all eteract on the belief of this truth and repent. nity. Matt. xxv. 46. It may be asked There is a God. Man should believe it, how it can be just in God to condemn and fear and love him, and seek his fa- men for ever for not believing the gospel. vour. The Lord Jesus died to save him. I answer: 1. God has a right to appoint To have faith in him, is to believe that his own terms of mercy. 2. Man has no this is true and to act accordingly; i. e. claim on him for heaven. 3. The sinner to trust him, to rely on him, to love him, rejects the terms of salvation knowingly, to feel that we have no merit, and to cast deliberately, and perseveringly. 4. He our all upon him. There is a heaven and has a special disregard and contempt for a hell. To believe this, is to credit the the gospel. 5. His unbelief is produced account and act as if it were true, to seek by the love of sin. 6. He shows by this the one and avoid the other. We are to that he has no love for God, and his law, die. To believe this, is to act as if this and for eternity. 7. He slights the obwere so, to be in readiness for it, and to jects dearest to God, and most like him. expect it daily and hourly. In one word, And, 8. He must be miserable. A crea faith is feeling and acting as if there were ture who has no confidence in God, who a God, a Saviour, a heaven, a hell, as if does not believe that he is true or wor we were sinners and must die, as if we thy of regard, and who never seeks his deserved eternal death and were in dan- favour, must be wretched. He rejects ger of it, and in view of all, casting our God, and he must go into eternity without eternal interests on the mercy of God in a Father and without a God. And he Christ Jesus. To do this is to be a Chris- has no source of comfort in himself, and tian; not to do it is to be an infidel. Is must die for ever. There is no being in baptized. Is initiated into the church by eternity but God that can make man the application of water, as significant happy, and without his favour the sinner that he is a sinner, and needs the purify- must be wretched. ing influences of the Holy Ghost. It is worthy of remark that Jesus has made baptism of so much importance. He did not say, indeed, that a man could not be saved without baptism, but he has strongly implied that where this is neglected, knowing it to be a command of the Saviour, it endangers the salvation of the soul. Faith and baptism are the beginnings of a christian life; the one the beginning of piety in the soul, the other of its manifestation before men, or of a profession of religion. And every man endangers his eternal interest by being ashamed of Christ before men. See Mark viii. 38. Shall be saved. Saved from sin, Matt. i. 21, and from eternal death, John iii. 36; v. 24, and raised to eternal life in heaven. John v. 28; xvii. 2, 24. ¶ Shall be damned. That is, condemned by God, and cast off from his presence. 2 Thess. i. 6-9. It implies that they will be adjudged by God to be guilty in the day of judgment, Matt. xxv. 41; Rom. i. 12, 16, that they will deserve to

17. And these signs. These miracles. These evidences that they are sent from God. Them that believe. The apostles and those in the primitive age who were endowed with like power. The promise is fulfilled if it can be shown that these signs followed in the case of any who believed, and it is not necessary to suppose that they would follow in the case of all. The meaning is, that they should be the result of faith, or of the belief of the gospel. It is true that they were. They were shown in the case of the apostles and early Christians. The infidel cannot say that the promise has not been fulfilled, unless he can show that signs never occurred; the Christian should be satisfied that the promise was fulfilled if these miracles were ever actually wrought, though they do not occur now, and the believer now should not expect a miracle in his case. Miracles were necessary for the establishment of religion in the world: they are not necessary now. ¶ In my name. By my authority, and using the

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