_THE BURIAL AND RESURRECTION._
A.D. 30.
THE day was now far advanced. Unconscious that the true Paschal Lamb,
the antitype of all previous sacrifices, had offered up Himself upon
the altar of His Cross for the sins of the whole world, numerous bands
of householders were gathering towards the Temple to slay their victims
and make ready for the Feast[589]. The morrow _being a high day_, at
once the Sabbath and the solemn fifteenth of Nisan[590] (Jn. xix. 31),
the Jewish rulers would be more than usually anxious that the bodies of
the Saviour and the two malefactors should not remain upon the cross,
profaning the sanctity of their great national festival, and violating
one of the strict injunctions of their law[591].
It was not indeed the Roman custom to remove the crucified from the
cross. Instead of shortening their agonies the Roman law had left them
to die by a lingering[592] death, and suffered their bodies to moulder
under the action of the sun and rain[593], or to be devoured by wild
beasts[594]. The more merciful Jewish custom, however, did not allow
such barbarities, and their Roman masters had made an express exception
in their favour. The Jewish rulers therefore repaired to Pilate, and
requested that the legs[595] of those on Golgotha might be broken and
their bodies removed (Jn. xix. 31). The Procurator gave his consent,
and the soldiers entrusted with the task repaired thither, and broke
the legs of one malefactor and then of the other. When however, they
came to the Body of Jesus, they found that He was dead already (Jn.
xix. 33). Unconsciously fulfilling, therefore, the typical language of
Scripture respecting the Paschal Lamb, which declared that _not a bone
of it should be broken_ (Ex. xii. 46; Ps. xxxiv. 20), and a prediction
that men should look upon _Him whom they pierced_ (Zech. xii. 10),
they abstained from breaking His legs, but one of them, as if resolved
to give a stroke of itself sufficient to cause death, thrust his
spear[596] into His side, whence immediately there flowed forth Blood
and Water, a wondrous incident, of which the Evangelist St John was
himself a spectator (Jn. xix. 35).
Meanwhile, before the tidings of the Saviour’s death could reach the
ears of Pilate, Joseph of Arimathæa[597], a man of wealth (Mtt. xxvii.
57), a member of the Sanhedrin (Lk. xxiii. 50), and a secret disciple
of Jesus (Jn. xix. 38), who had not consented to the cruel resolution
of the rest to put Him to death (Lk. xxiii. 51), boldly went in to the
Procurator, and requested that the Body of the Redeemer might be given
up to him (Mk. xv. 43). Filled with astonishment that death had so
speedily taken place, Pilate called in the centurion who had kept watch
on Golgotha, and enquired whether this was really the case (Mk. xv.
44). Assured that it was so, he freely granted the request, and Joseph
having purchased fine linen (Mk. xv. 46) repaired to Golgotha, to take
down the Holy Body. Here he was joined by Nicodemus (Jn. xix. 39),
who, probably informed of his successful petition to the procurator,
had brought _a mixture of myrrh and aloes, about a hundred pound[598]
weight_ (Jn. xix. 39). Together, then, they took down the Body, wrapped
it in the linen clothes, sprinkled the myrrh and aloes amongst them,
and conveyed the Holy One to a tomb which was close at hand. It was a
new tomb, wherein no man had ever yet been laid (Lk. xxiii. 53), and
had been hewn by Joseph himself out of a rock in a garden, which he
possessed hard by Golgotha (Jn. xix. 41). Hither they bore the Body,
and in the presence of Mary Magdalene, Mary the Mother of Joses, and
other women who had followed the Saviour during His lifetime from
Galilee (Mtt. xxvii. 61; Mk. xv. 47; Lk. xxiii. 55), laid it in the
receptacle[599], and with the utmost despatch, _for the Sabbath was
drawing on_ (Lk. xxiii. 54), rolled a great stone to the entrance, and
departed.
Thus He, who all His life long had been the poorest of the poor, made
_His grave with the rich_ (Is. liii. 9), and received the anointing of
the great ones of the earth. But though the outward temple of His body
had been _destroyed_, the Pharisees and chief-priests could not forget
the mysterious saying of His that in _three days He would raise it up_,
and probably were not altogether unaware of the more direct assertions
He had made to His Apostles respecting the same subject[600]. These
words now recurred to them with such alarming force that on the morning
after the Crucifixion, though it was their great Paschal Sabbath, they
met together, and repairing to the residence of Pilate, informed him of
what _that Deceiver_ had said, and requested that the sepulchre might
be made secure till the third day, lest His disciples should come and
steal Him away, and give out that He had risen (Mtt. xxvii. 63, 64).
With the curtness of one who felt himself fatigued and wearied out,
the Procurator replied, _Ye have_, or rather, _Take[601] a watch, and
make it secure as ye know how_. Accordingly with the guard thus deputed
they went their way, sealed[602] the stone at the entrance of the
sepulchre with their official seal in the presence of the soldiers, and
then consigned to them the duty of watching the tomb of the Holy One.
Though both Joseph of Arimathæa and Nicodemus had assisted in embalming
the Body of the Saviour, it had necessarily been done in haste, and the
women who had witnessed the entombment resolved to complete it, and on
the evening of the Crucifixion had prepared spices and ointments for
that purpose (Lk. xxiii. 56). With these, then, early in the morning
of the first day of the week, while it was yet dark (Jn. xx. 1), Mary
Magdalene[603], Mary the Mother of James, and Salome (Mk. xvi. 1),
set out for the sepulchre, their thoughts occupied on the way with the
natural question _who would roll away the great stone_[604] they had
seen fitted into its appointed place (Mk. xvi. 3).
While they were thus musing, and, as it would seem, were as yet some
distance from the sepulchre, the earth quaked beneath their feet with
a mighty convulsion (Mtt. xxviii. 2), and an angel descended and rolled
away the stone and sat upon it; his countenance was like lightning
and his raiment white as snow, and before him the Roman sentinels fell
prostrate for fear, _and became as dead men_ (Mtt. xxviii. 3, 4).
Bewildered by the sudden earthquake, the women advanced nearer, and
beheld the stone rolled away from the tomb (Mk. xvi. 4; Lk. xxiv. 2).
Summoning courage two of them thereupon entered in (Lk. xxiv. 3), and
became assured of the fact that the tomb was empty, that the Holy Body
they had seen securely placed therein, was there no longer.
While, however, they were standing bewildered at this unexpected
discovery, one of their number, Mary Magdalene, had already hurried
back to Jerusalem. The sight of the stone rolled away had roused
her worst apprehensions, and she could think of nothing but that the
Body of her Lord had been taken away and the tomb violated. Resolved,
therefore, to seek more effectual aid than such as weak women could
afford, she ran with all speed to Simon Peter[605], and announced
to him and the Apostle John, who was apparently with him, that the
tomb was empty, and she and her companions[606] of the morning knew
not whither the Body of their Lord had been conveyed (Jn. xx. 2). On
receiving this startling intelligence the two apostles forthwith set
out towards the tomb (Jn. xx. 3), followed by Mary Magdalene herself
(Jn. xx. 11).
Before, however, they reached the spot, the women who had remained
behind, and who had ventured into the open sepulchre, had received
other and still more startling tidings. As they were standing
irresolute and bewildered by the sight of the empty tomb, there
appeared to them _two_ (Lk. xxiv. 4), or, as it seemed to others of
their number, _one_ of the heavenly host (Mk. xvi. 5) in mortal guise
indeed but clad in glistering apparel, who announced to them, while
ready to fall prostrate in alarm and terror, that their _Lord was
risen_: there was no need for them _to seek the living amongst the
dead_ (Lk. xxiv. 5); He had told them that on the third day He should
rise again (Lk. xxiv. 7), and thus His words were fulfilled; the spot,
where they had seen Him laid, did not contain Him now (Mk. xvi. 6); let
them, therefore, go to His Apostles, and announce the joyful tidings
that their risen Lord was going before them into Galilee, and there
they should see Him (Mtt. xxviii. 7).
Without losing a moment (Mtt. xxviii. 8), agitated at once by mingled
fear and joy (Mk. xvi. 8), which sealed their lips to any whom they
chanced to meet upon the road (Mk. xvi. 8)[607], the women hurried with
all speed to the Apostles, and recounted their cheering tidings (Lk.
xxiv. 9). But in their deep sorrow (Mk. xvi. 10) the Eleven regarded
the words of the women as no better than an _idle tale_ (Lk. xxiv. 11),
and could not credit their announcement, on which the latter, saddened
it may be by their refusal to believe, returned once more to the
sepulchre.
Meanwhile the two Apostles, Peter and John, had been running thither
with all speed, to ascertain the truth of what they had heard from
Mary Magdalene. Outrunning his fellow Apostle, John first reached
the tomb, and _stooping down saw[608] the linen clothes lying_ there,
but probably from feelings of awe entered not in. The characteristic
energy of Peter overcame such feelings, and entering in he steadily
contemplated the state of the sepulchre and the position of the
grave-clothes; there lay the swathing-bands in one place (Jn. xx. 6);
there was the napkin which had been about His head, not lying with the
rest of the clothes, but folded up in another spot by itself. There
was nothing to indicate disorder or confusion, or any violation of
the tomb. Encouraged by the other’s boldness, the Apostle John also
now ventured to enter in, and surveyed the condition of the sepulchre,
and though as yet neither of them understood the announcements of
the resurrection contained in the Scripture (Jn. xx. 9), yet he
could not resist the evidence of his senses[609]. The position of the
grave-clothes precluded the idea that the Holy Body had been removed by
enemies: he believed that his Lord had risen, and turned back towards
Jerusalem[610] with his fellow Apostle, who marvelled at what had taken
place (Lk. xxiv. 12).
But these signs did not carry conviction to the mind of Mary, who had
followed them, but more slowly. Unable to tear herself away from the
sepulchre, she stood outside weeping (Jn. xx. 11), and stooping down
beheld two angels in white standing, the one at the head, the other at
the feet, where the body of her Lord had lain, who said to her, _Woman,
why weepest thou_? She replied, _They have taken away my Lord, and I
know not where they have laid Him_; and turning away even from their
sympathy, beheld One standing near, in whom she did not recognise her
Lord, but who repeated the angels’ question why she wept? Thinking
it was the keeper of the garden, and that he could give her further
information, she replied, _Sir, if thou hast borne Him hence, tell
me where thou hast laid Him, and I will take him away_ (Jn. xx. 15).
She had hardly spoken, when the Stranger addressing her in well-known
intonations, said, _Mary_. Instantly she knew who He was. Prostrating
herself before Him, she called Him in the Hebrew dialect _Rabboni_ (Jn.
xx. 16), and apparently in her bewildered joy sought to clasp the feet
of His risen Body. But this might not be. The relations between herself
and the mighty Conqueror of death were changed. _Touch Me not_[611],
said He, _for I am not yet ascended unto My Father: but go unto My
brethren, and tell them, I am about to ascend to My Father, and your
Father, to My God, and your God_ (Jn. xx. 17). And Mary went, and
thus she, out of whom the Lord had cast seven demons, became the first
messenger of His resurrection to His disciples[612].
Soon, however, the other women, who had brought the first tidings
to the Apostles, and who appear to have also returned towards the
sepulchre, were met by their risen Lord (Mtt. xxviii. 9), who saluted
them with the word _Hail_. Thereupon they drew near and worshipped Him,
and, like Mary Magdalene, were bidden to announce to His brethren the
joyous news that He was going before them into Galilee (Mtt. xxviii.
10).
As they departed to execute His commands, certain of the Roman
sentinels entered into the city and recounted to the chief priests all
that had occurred (Mtt. xxviii. 11). On the receipt of this startling
intelligence, a meeting of the Sanhedrin was convened, and it was
resolved that by some means the miraculous disappearance of the Body
of the Redeemer must be concealed. Accordingly the soldiers were called
in, and by dint of heavy bribes (Mtt. xxviii. 14) persuaded to give out,
that, while they were sleeping at their posts, the disciples had come
and stolen away the Body of their Master, and this story obtained a
very general circulation amongst the Jews.