CHAPTER XVII.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 uponus.” 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 destroyinghismoral 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 oneof 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 didnotbelieve 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; andat 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 outranPeter 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, hebelieved. He believed from what hesaw, 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. Shewouldhave clung to him. Jesus had told his disciples before his crucifixion that he wasto 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 remindthemof what he had told them; and would remindher, 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; blessedare 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 thethirdtime 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 statewhenit 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.

[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 statewhenit 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.

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