ORDER OF EVENTS.
Whatever difficulties may exist as to minor points, all the facts
necessary to a correct decision of the question of the Resurrection
may be ascertained with reasonable certainty, and the order of their
occurrence.[A]
That Jesus Christ was crucified under Pontius Pilate is the testimony of
all history. That his crucifixion was the day before the Jewish Sabbath
is proved by all the Evangelists, and the constant observance of the
First Day of the week as the Lord’s Day.
Having been condemned to death, and his execution entrusted to Roman
soldiers, there is the strongest presumption that the sentence was fully
executed. This presumption is confirmed by all the Evangelists, by Paul
in all his Epistles, and by the constant teaching of all the Apostles.
On the day of Pentecost, Peter boldly said, Ye men of Israel, Jesus of
Nazareth being delivered up by the determinate counsel and foreknowledge
of God, “ye by the hand of lawless men did crucify and slay;” and no one
called in question the fact of his death. Again, at the healing of the
lame man, he declared, “Ye denied the Holy and Righteous One and asked
for a murderer to be granted unto you, and killed the Prince of Life;”
this charge he repeated before the Sanhedrim; and there was no denial.
When Peter and John, after their release from prison, were brought before
the Council, one charge against them was: “Ye have filled Jerusalem with
your teaching, and intend to bring this man’s blood upon us.” Stephen,
when brought before the Council, declared, “Ye have now become the
betrayers and murderers ... of the Righteous One.” If there could have
been the slightest doubt of the actual death of Christ, the Council would
have furnished the evidence.
John solemnly declares that “one of the soldiers, with a spear, pierced
his side, and straightway there came out blood and water.” It was a
thrust by a Roman soldier to make the fact of death absolutely certain.
It was such a result as would have followed, if, from excessive labors
and extreme agony, there was a collection of water about the heart,
or if from like causes, and as Dr. Stroud and other eminent surgeons
suppose,[1] the cause of his death was a rupture or breaking of the heart.
And, finally, not less than forty times, on different occasions, and in a
variety of ways, had Jesus foretold his death. He instituted a Sacrament
to commemorate it; he said to the penitent thief: “This day shalt thou be
with me in Paradise;” and in the extreme moment, “Father, into thy hands
I commend my Spirit.” It is not possible to accept the hypothesis of his
return to life from a state of lethargy, without destroying _his_ moral
character, as well as that of his disciples. Where was he, when Peter and
Stephen were charging home his death upon the guilty Jews? Where was he,
when Stephen suffered martyrdom for his sake, and when his apostles and
disciples were preaching his death and resurrection?
Even Strauss is constrained to say “The whole country-side knew that he
was dead.”
He was buried. So says Paul, and[2] all the Evangelists. As the day of
the crucifixion was drawing to its close, that the bodies should not
remain on the cross[2] upon the Sabbath (for that day[2] of the Sabbath,
was a high day), the Jews asked of Pilate that the legs of those who had
been crucified might be broken,[2] and they be taken away. The soldiers
brake the legs of the others, but not of Jesus, for they found that he
was already dead; and his death was assured by one of the soldiers.
Thereupon Joseph of Arimathea, a rich man and a counsellor, begged the
body of Jesus. Pilate, after he knew from the centurion that he was
dead, commanded it to be delivered. Joseph, with Nicodemus, wound it in
fine linen with spices, and laid it in his own new tomb, hewn out in the
rock, rolled a great stone “to,” or “against” the door, and departed.
The sepulchre was “nigh at hand,” otherwise, there would not have been
time for the burial before the coming in of the Sabbath. The next[3] day
the chief priests and Pharisees or some of them, obtained from Pilate a
guard, and made the sepulchre sure, sealing the stone (Matthew xxvii. 62,
66).
The objection that they could not have known that Jesus had said, “After
three days I will rise again,” is well answered by Alford: “Not the
saying, but its meaning was hid from his disciples.” Judas knew it, and
may have informed the chief priests and Pharisees of it; and they may
have known it from other sources, for it was not spoken in secret. Nor
with their perverse rejection of him while they could not deny his works,
is it improbable that they might have some apprehension of the necessity
of a guard? We are not to judge them from our standpoint, but from
theirs. They did _not_ believe that he was the Messiah (Acts iii. 17; 1
Corinthians ii. 8). They said and doubtless believed, after a fashion,
“He deceiveth the people” and “casteth out devils through the prince
of the devils.” Their guilty fears were the occasion of this increased
certainty of his resurrection. The mention of a guard by Matthew
(although not by the other Evangelists), is in perfect keeping with his
previous occupation, which had led him to make, and observe, precautions
against fraud. It was, in his view, as in ours, an important fact that
their precautions against imposition had reacted upon themselves. His
narrative is unimpeached. It was published early, and his statement of
the appointment of a guard was not contradicted.
The facts must stand that Jesus died, and was buried; and at the
instance of his bitterest foes, soldiers guarded his tomb against the
little company of his frightened followers.
At a very early hour on the first day of the week it was known that the
stone had been rolled away, and the body of Jesus was not in the tomb.
Such is the testimony of all the Evangelists. This great fact is at the
threshold of our inquiry. It must be accounted for. The Christian’s
explanation is that Jesus rose from the dead, and an angel of the Lord
descended and rolled away the stone. The account which the soldiers were
induced to circulate was, that his disciples came by night and stole him
away while they slept. This story was current among the Jews when Matthew
wrote[4] his Gospel, and when, nearly a hundred years after, Justin
Martyr wrote to Trypho the Jew. It ought not to be difficult to determine
which explanation is the true one.
As soon as Mary Magdalene (who was of the company of women who came first
to see the sepulchre), saw that the stone was rolled away, she ran to
Peter and John, saying, “They have taken away the Lord out of the tomb
and we know not where they have laid him.” (John xx. 2.)
The other women[5] entered into the sepulchre, and found not the body of
Jesus, but saw two angels, one of whom said to them, “He is not here, he
is risen; but go your way and tell his disciples and Peter, that he goeth
before you into Galilee, there shall ye see him as he said unto you.”
(Why should the Apostles be told that Jesus would go before them into
Galilee, if he was to show himself to them that very day at Jerusalem?
Both to prepare them for the interview at Jerusalem, and in order that
the tidings might be carried to all the disciples, the most of whom were
in Galilee.)
They departed quickly with fear and great joy, and told these things unto
such of the Apostles as they found in the city; but “these words appeared
in their sight as idle talk; and they disbelieved them.” (Luke xxiv. 11.)
As soon as Peter and John knew from Mary Magdalene, of the open
sepulchre, they ran both together, but John outran Peter and came
first to the tomb; “and stooping and looking in, he seeth the linen
clothes lying; yet entered he not in. Simon Peter therefore also cometh,
following him, and enters into the tomb; and he beholdeth the linen
clothes lying and the napkin that was upon his head, not lying with
the linen clothes, but rolled up in a place by itself. Then entered in
therefore the other disciple also, which came first to the tomb, and he
saw and believed. For as yet they knew not the Scripture that he must
rise again from the dead. So the disciples went away again unto their own
home.” (John xx. 1-10.)
Such is the circumstantial account given by John of the state of things
at the tomb, as they found it before Jesus appeared to any one, and
before they had received any information that he had risen from the dead.
The body was not there. It could hardly have been removed by friends, and
they both be ignorant of it. Had it been taken by enemies? There were the
linen clothes, and there, rolled up in a place by itself, was the napkin.
Who had arranged them thus? “All had been done calmly, collectedly.
Neither earthly friends nor earthly foes had done it; the one would not
have stripped the garments from the body, the other would have been at
no pains so carefully to arrange[6] and deposit them.” So John must have
reasoned and, perhaps recalling what Jesus had said, he _believed_. He
believed from what he _saw_, and not from the Scriptures, for as yet he
knew not from them, that the Christ “must rise again from the dead.” It
is not probable that he then avowed his conviction. He trusted that Jesus
would, in due time, reveal himself to them all.
The particulars of his appearance to Mary Magdalene appear in the Fourth
Gospel. She was not expecting to see him, and, blinded by her tears,
she knew not that it was Jesus until he spoke her name, doubtless in
a familiar tone. She turneth herself, and saith unto him in Hebrew,
_Rabboni_, which is to say, Master. She _would_ have clung to him. Jesus
had told his disciples before his crucifixion that he was to go to the
Father. But this event was yet in the future; and when she would detain
him, Jesus saith to her, Touch me not (or Take not hold on me) for I am
not yet ascended unto the Father: but go unto my brethren and say to
them, I ascend unto my Father, and your Father, and my God, and your
God. This would remind _them_ of what he had told them; and would remind
_her_, as Peter afterwards was reminded, that she would best manifest
her love by willing service. She obeyed. But those to whom she told it,
when they heard that he was alive, and had been seen of her, disbelieved.
(Mark xvi. 17.)
The other women after delivering the message of the angels, returned.
And behold Jesus met them saying “All Hail.” And they came and took hold
of his feet and worshipped him. Then saith Jesus unto them, Fear not:
go tell my brethren that they depart into Galilee, and there shall they
see me. (Matthew xxviii. 9, 10.) Matthew, speaking in a general way,
does not distinguish this appearance from that to Mary Magdalene, but
blends the two together. The salutation was different, and the message
and the circumstances were different. Nor is it, as Strauss (p. 813)
vainly imagines, any objection to the hypothesis of separate appearances,
that it involves “a restless running to and fro of the disciples and
the women;” for under the intense excitement it could hardly have been
otherwise.[7]
Jesus joined himself to two of the disciples on their journey to Emmaus,
discoursed to them by the way, and made himself known in the breaking
of bread. One of them was Cleopas, the other (his name not given) is
supposed[8] to have been Luke. When they left Jerusalem, the woman had
reported the message from the angel. Peter and John had returned from
the tomb, but no one had seen the Risen Lord. The time of their leaving
was before Mary Magdalene had told that she had seen the Lord. The day
therefore must have been considerably advanced before Jesus appeared to
her.
It was toward evening, when Jesus sat down with them to meat. Their eyes
were opened and they knew him, and he “vanished out of their sight.”
And they rose up that very hour and returned to Jerusalem, and found the
eleven gathered together and them that were with them, saying, “The Lord
is risen indeed, and hath appeared to Simon.”
This, as we learn from Paul, was the first appearance to any of the
Apostles. The time and place are not mentioned. We only know that it was
before the arrival of the two disciples. Emmaus[9] was about eight miles
from Jerusalem. The narrative seems to indicate that the event had but
just occurred.
The two disciples rehearsed the things that had happened. As they spake,
Jesus himself stood in the midst of the disciples, and said, “Peace be
unto you.” But they were terrified and affrighted, and supposed that they
beheld a spirit. He said unto them, “Why are ye troubled, and wherefore
do reasonings arise in your heart? See my hands and my feet, that it is I
myself; handle me and see; for a spirit hath not flesh and bones, as ye
behold me having.” And when he had said this, he showed them his hands
and his feet; and while they still disbelieved for joy and wondered, he
said unto them, “Have ye here anything to eat?” and they gave him a piece
of broiled fish. And he took it, and did eat before them. (Luke xxiv.
35-43.)
But Thomas, who was not with them, having said, “Except I shall see in
his hands the print of the nails, and put my finger into the print of
the nails, and put my hand into his side, I will not believe,” Jesus
eight days after stood in their midst and said, “Peace be unto you.”
Then saith he to Thomas, “Reach hither thy finger, and see my hands; and
reach hither thy hand, and put it into my side: and be not faithless,
but believing.” Thomas answered and said unto him, “My Lord and my God.”
Jesus saith unto him, “Because thou hast seen me thou hast believed;
blessed are they that have not seen and yet have believed.” (John xx.
24-29.)
After these things Jesus manifested himself at the Sea of Tiberias, to
Peter, Thomas, Nathaniel, James, John and two others. It was on this
occasion that he three times asked Simon Peter, “Lovest thou me?” and he
signified to him by what death he should glorify God. This is said to be
the _third_ time that he manifested himself to the disciples, _i. e._, to
the Apostles when they were together. (John xxi. 1-23.)
Then he appeared (says Paul) to above five hundred brethren at once,
of whom the greater part remain until now, but some are fallen asleep.
Paul is speaking only of manifestations to Apostles or some of them.
The Apostles surely were not absent from this great assembly. All the
circumstances indicate that it was the meeting which he had provided[10]
for, before his crucifixion, and that it occurred on a mountain in
Galilee.
Then he appeared to James. Paul is our authority. Neither time,
nor place, nor circumstance is given. It is strong confirmation of
the genuineness of our writings that there is no disclosure of the
particulars of the interview with either Peter, the first of the
Apostles, or with James, our Lord’s brother. Jesus doubtless had
something to say to each for himself alone, and none of the sacred
writers have lifted the veil.
At the end of the forty days he led the Apostles out over against
Bethany, gave them his final charge, and lifted up his hands and blessed
them. And it came to pass while he blessed them, he parted from them, and
was carried up into heaven. (Luke xxiv. 50-53; Acts i. 1-12.)
Such are some of the proofs of his resurrection. Their sufficiency as
evidence of it, and its logical results, remain to be considered.
[A] And hence there is no occasion to inquire whether the Evangelists
agree precisely as to the details (as far as given) of his arrest, or
trial, or crucifixion. That he was arrested and tried and crucified is
admitted on all hands.
[1] Alford on John’s Gospel. Lange, Vol. III., pp. 333, 334. Stroud on
the Physical Cause of the Death of Christ. Friedlieb, p. 167. The Last
Day of Our Lord’s Passion, by Rev. Wm. Hanna, LL.D., c. 13, and Appendix.
Barnes’ Notes, Vol. II., p. 386.
[2] 1 Corinthians xv. 3, 4; Acts xiii. 28, 29; Deuteronomy xxi. 22, 23;
John xix. 31-39; Luke xxxiii. 50-54; Mark xv. 42-46; Matthew xxvii. 57-60.
[3] It does not appear that there was a formal meeting of the Sanhedrim,
and the act may have proceeded from the more violent members of it. The
time may have been during their Sabbath, or at its close, which would
have been in season. Lange, Vol. III., p. 343; Farrar, c. 62.
[4] Matthew xxviii. 15; Dialogue, c. 108.
[5] Mary, the mother of James, Salome, Joanna, wife of Chuza, Herod’s
steward, and other women from Galilee who beheld the sepulchre and
where he was laid. They may not have come all at the same time, but in
different companies. Matthew xvii. 55, 56, and xxviii, 1-7; Mark xv. 40,
41, 47, and xvi. 1-8; Luke xxiii. 49, 55, 56, and xxiv. 1-10; John xx. 1;
Lange, Vol. III., pp. 362, 368.
[6] The Forty Days after Our Lord’s Resurrection, by Rev. William Hanna,
LL.D., p. 53.
[7] The words “as they went to tell his disciples,” in our common
version, are wanting in the Sinaitic and Vatican manuscripts. Their
omission in the Revised Version removes a difficulty. The true text does
not state _when_ it was, that Jesus met them.
[8] Lange, Vol. III., p. 383.
[9] All attempts to identify this with certainty, out of the numerous
villages in the vicinity of Jerusalem, have failed. See Lange, Vol. III.;
Robinson, Vol. III., pp. 146-150; Barnes’ Notes, Vol. II., p. 107.
[10] 1 Corinthians xv. 6; Matthew xxviii. 7, 10, 16; Mark xvi. 7, 15, 18;
Lange, Vol. III., p. 411; Farrar, c. 62; Hanna’s Forty Days, c. 8, p.
185; c. 9, p. 229; Geikie, c. 64.