Third section the judgment upon the church itself second picture of judgment

HOMILETICAL AND PRACTICAL

Upon the entire .—The risen Saviour as the eternal King, the fundamental thought of this whole Easter history. We see from it: 1. How the storms of earth and the angels of heaven serve Him; 2. how neither Jewish seals nor Roman arms are any hindrance in His way; 3. how He annihilates the spite^[FN20] of His foes, and the anguish of His friends, by His resurrection; 4. how He moves along, elevated above the slanderous reports of foes, and the desponding apprehension of the disciples; 5. how unbounded is His power in heaven and earth; 6. how He is able to despatch, in the glory of the Trinity, His servants into all the world, with the message of salvation; 7. how sure, even at the beginning, He is of the homage of all the world; 8. how He is able, notwithstanding His approaching departure, to assure His own of His protecting, ever-abiding presence, as their consolation and their peace.

Upon this particular Section.—The morning of the resurrection-day1. The morning-dawn; or, the victory of light over darkness: the earthquake and the angels; the petrified guards and the open grave; the search for the Crucified—the message concerning the risen Lord; the fear and the great joy2. The sunrise: Christ’s manifestation; the greeting; the adoration; the commission.—The judgment of God, as revealed by the grave of Christ, compared with the world’s judgment: 1. The Sabbath of the law is passed; the Sunday of spiritual freedom breaks2. The earth shudders; heaven, with its angels, is manifested3. The stone, with the seal of authority broken, is rolled away; the herald of the risen Saviour sits triumphant upon the stone4. The armed guards lie powerless; women become heroines, and the messengers of the risen Redeemer5. Judæa is deposed of its dignity; Christ selects Galilee as the scene where He will unfold His glory6. The compact of darkness is destroyed; Christ, the Risen, salutes His own.—The gradual unfolding, to be perceived in the message of the resurrection, is a type of its glory.—The ghost-like stillness in which Christ’s resurrection is revealed, is prophetic and characteristic of the Christian life, and the Christian world.—The greatest miracle of omnipotence, in its gentle, heavenly manifestation.—The resurrection-morning the end of the old Sabbath: 1. The creation becomes spiritual, a spiritual world; 2. the rest becomes a festival; 3. the law becomes life.—Easter, the great Sunday, ever returning in the Christian Sabbath, the eternal Easter.—The way to the grave of Jesus: 1. The road thither: the visible grief (to anoint the Lord); the secret hope (to see the grave); the great experience—the stone, the angel, etc2. The return: fear and great joy; the salutation of Jesus; the commission.—The Mary of Christmas, and the two Marys of Easter; or, woman’s share in the great works of God.—First to Mary Magdalene; or, Christ risen for the pardoned sinner.—The grave of Christ transforms our graves.—The fact of the resurrection, an invisible mystery, rendered glorious by visible signs: 1. The invisible working of omnipotence, and its visible action; 2. the invisible entrance into existence of the new life of Christ, and the visible earth quake (the birth-pangs of earth); 3. the invisible entrance of the heavenly King into His spiritual kingdom, and the unseen spirit-messenger; 4. the invisible overthrow of the kingdom of darkness, and the visible guards (the servants of that kingdom) as dead men; 5. the invisible, new, victorious kingdom of Jesus, and the beginning of its revelation.—The angel from heaven; or, from heaven the decision comes1. Help in need; 2. the unsolving of the difficulty3. the turning-point of history; 4. the change of the old; 5. the glorious issue of a remarkable guidance.—The angel sitting upon the stone, a representation of Christ’s victory: 1. In its full extent,—over the Gentile world and the Jewish world (soldiers and the official seal);—over the kingdom of darkness2. In its fullest completion,—seated in the shining garments of triumph.—The angel’s raiment, the Sunday ornament and attire in which the Easter festival is celebrated.—The twofold effect of Christ’s resurrection: 1. The old heroes tremble and are impotent, the desponding become heroic; 2. the living become as dead, and those who had been as dead become alive.—Fear not ye! And why not? 1. Because they seek Jesus; 2. because He is not in the grave, but is risen; 3. because the view of Himself awaits you.—Jesus the crucified, is the risen Saviour’s title of honor in heaven and on earth.—He is risen, as He said; or, Love is stronger than death; or, This great fulfilment is a pledge for all Christ’s promises.—And ye, too, shall rise, as He has said.—Come, see the place. The disciples’ view of the empty grave of Jesus: 1. The beginning of the certainty of the resurrection; 2. the beginning of the Christian’s blessedness; 3. the beginning of the world’s end.—The empty grave, and the empty graves.—Go quickly; or, whosoever has discovered the resurrection of Christ, must go and make it known.—All Christians are evangelists.—The union of fear and great joy: 1. That fear, which must burst into joy; 2. that joy, which must be rooted in fear.—They ran. The resurrection ends the old race, and begins a new race.—The appearance of the risen Lord: 1. What it presupposes: And as they went. 2. How it proceeds:^[FN21] a meeting, a greeting: All hail! 3. What it effects: And they came, etc. ( Matthew 28:9). 4. What it enjoins: Go, tell, etc. ( Matthew 28:10).—The relation of the Risen One to His people: 1. The old: they search and find one another, in faith and love2. A new: they worship Him; He calls them His brethren.—Joseph’s history is in this case fulfilled: he was sold by the sons of Israel, and yet revealed himself in his princely majesty to his brethren.—The repeated command to depart to Galilee,—its import (see above).—The resurrection of Jesus is the most certain fact of history: 1. It proves itself; 2. hence it is proven by the strongest proofs; 3. hence the proof is for our faith (our love and hope).—The resurrection, the fulfilling of the life of Jesus: 1. The wonder of wonders; 2. the salvation of salvation; 3. the life of life; 4. the heaven of the kingdom of heaven.

Starke:—From Zeisius: An earthquake occurs when Christ dies upon the cross, an earthquake occurs when He rises again, to testify unto the majestic power both of His victorious death and resurrection.—Christ’s glorified body, the great stone could not restrain.—Oh, cunning Reason! how silly art thou in spiritual and divine things!—Canstein: If we find no help on earth to overcome hindrances in the path of duty, help will be sent us from heaven.—We shall live with Him. Where the Head Isaiah, there are the members.— 2 Thessalonians 1:10; 1 Thessalonians 4:13.—Nova Bibl. Tub.: Behold, how glorious, etc. So glorious shall be our resurrection.—As glorious and consoling as Christ’s resurrection is to the godly, so fearful is it to the godless.—Quesnel: God knows how at once to console His own, and to terrify the wicked, Exodus 14:24.—Luther’s margin: Fear not ye, fear not ye: be joyful and consoled.—Zeisius: Fearful as the holy angels are unto the unholy, just so comforting are they unto the godly, as companions, in the approaching glory.—Canstein: The servants of the word should exercise the office of comforting angels, or God’s messengers of consolation, unto the anguished.—Bibl. Wirt.: As the woman was the first to sin, so have women been the first to realize Christ’s purchased righteousness.—Nova Bibl. Tub.: The joyful message of the resurrection, and its fruits, are not for coarse, worldly hearts, but for longing disciples.—Those who have really experienced the joy produced by the resurrection, are anxious to impart that joy to others.—Jesus comes to meet us when we seek Him.—My brethren. A designation dating from the resurrection, Hebrews 2:12. For the disciples, it indicates something great and most consolatory.—Joseph a type of this, Genesis 45:4.—The world boasts always of its high titles; but we, who are Christ’s, have the highest, we are called His brethren.—We are heartily to forgive those who have not deserved well of us.

Gossner:—It gleams and flashes once more. Before, all was dark and sad; but now again the rays of crucified truth appear, and they illuminate ever more and more gloriously.

Lisco:—The women hear first that Jesus is risen. Then they see the empty grave, Matthew 28:6. Finally, they see, feel, and speak to Jesus, Matthew 28:9.—The certainty of Christ’s resurrection, 1 Corinthians 15:1-8. Its importance, 1 Corinthians 15:12; 1 Corinthians 1. Proof that Jesus is the Christ; 2. that His death is an offering for us; 3. the ground for our hope of a resurrection. By His death, all the preceding testimonies borne unto Him seem to be proved false; by His resurrection, it is proved that nothing has been disproved. His resurrection is the seal of our redemption, the beginning of His glorification and exaltation.—The Easter festival is a call to a spiritual resurrection.

Gerlach:—The Lord’s body now a different body, and yet the same: 1. Free from all the bonds of weakness, of suffering, of mortality2. The stigmata;^[FN22] He ate and drank (though He needed not food).—The Lord’s appearances, and all the accompanying circumstances, are in the highest degree full of meaning and importance. The women see the angels; the disciples do not. Jesus appears to the Magdalene, to Peter, to disciples on their way to Emmaus, to the Eleven; in each case, with the most tender and exact regard for the state of each.—All the external a revelation of the internal. So shall it one day be in our resurrection.

Heubner:—The awe of the resurrection-morning.—Christ’s resurrection the type of our own.—Every morning should remind us of the coming resurrection—Came Mary: The last witnesses by the grave are the first. We should seek God early.—[Rieger:]—They considered themselves bound to anoint Christ; but Christ must and will anoint them with the Holy Spirit and with power.—The earthquake a type of the awful convulsion of the earth at the last day and the general resurrection.—The angel a type of the appearance of the angels at the last day.—The form of the angel’s appearance. Servants as they are of the kingdom of light, their office is to introduce men into this kingdom.—The experiences of the guards, presages of what the unbelieving and sinners will experience at the last day.—Fear not ye! The higher spirit-world is the Christian’s home.—To seek Jesus is the way to life.—Nothing to be feared on that way.—The Lord is risen. The angel-world cries to the world of men, and all believers should cry to one another: “The Lord is risen.”—“Death, where is thy sting? Hell, where thy victory?” ( 1 Corinthians 15).—Come and see: a summons to self-persuasion.—We should impart, spread abroad, the belief in the resurrection.—Our belief in the future life should thoroughly permeate our earthly life, and glorify it.—Christ’s resurrection reunites the scattered disciples.—Love plans for eternity.—In the case of the women, faith went first, then came sight.—The perfect brotherhood of Christ, a fruit of God’s adoption.—Three classes of topics for Easter: 1. Such in which the fact itself is considered; truth, certainty, power of the resurrection2. Such in which Christ’s resurrection is made to introduce a discourse upon our own; e.g., the resurrection, the festival of our immortality3. Such in which faith on Christ in general is handled; e. g., faith upon a living Christ.—Braune: The essence^[FN23] of Christianity is bound up with the cross, but its form and manifestation with the resurrection.—The Church has been founded by the preaching of the resurrection of Christ.—The Apostles designate themselves, with peculiar pleasure, the witnesses of the resurrection.—As the beginning of every life is hidden, so is the beginning of the life of the risen Lord hidden in mysterious darkness, Acts 2:21.—Jesus has not simply taught the resurrection; He it the resurrection.—What caused the guards dismay, freed the women of anxiety.—With every advancing step, the path of eternal truth brightens.—The fear of the women quite different from that of the guards.—To My brethren: first He named them disciples, then friends, then little children; now, brethren.

From Sermons

Reinhard:—The Christian feast of Easter is a festival of perfect tranquillization: 1. Because it dissipates all the uneasiness and sorrow which disturb our peace; 2. because it wakens in us all those hopes which must confirm our peace.—Christ’s resurrection was the impartation of life unto God’s holy Church on earth, which owes to His resurrection; 1. Its existence; 2. its moral life; 3. its unceasing continuance.—Thiess:—The cross illuminated by the Easter sun.—Ranke:—A clear light is poured over the whole life of Christ by His resurrection.—Gaupp:—The Easter history is also the history of the believing soul.—Ahlfeld:—Jesus lives, and I with Him.—Otho; Easter comfort and Easter pleasure: 1. The sanctity of our graves; 2. the glory of the resurrection; 3. all our sins forgotten.—Petri: Christ’s life, our life. Let that be to-day: 1. Our Easter belief; 2. our Easter rejoicing.—Steinhofer: Life from the dead: 1. In the Saviour; 2. in His people.—Rautenberg: The Christian by his Redeemer’s open grave: 1. He lays his care in that grave; 2. he becomes at that spot sure of his salvation; 3. his heart is filled with rapture.—Brandt: Jesus Christ the victorious prince. We may consider: 1. The foes He has subdued; 2. the obstacles He has overcome; 3. the means used to secure this victory; 4. its results.—Jesus, the risen Saviour, an object for holy contemplation: 1. See the counsel of hell brought to nought by Him; 2. see the method of the divine government glorified by Him; 3. the tears of true love dried; 4. the misery of this earthly life transformed; 5. the work of salvation finished; 6. the human heart filled with the powers of God.—Geibel: The Lord’s resurrection, considered: 1. Historically; 2. in its necessity; 3. import; 4. and immediate results.—Fickenscher: What should the grave be to us Christians, now that Jesus is risen? 1. A place of rest; 2. of peace; 3. of hope; 4. of transfiguration.—Rambach: The glorious victory of the risen Saviour: 1. Glorious considered in itself:—(a) the most miraculous; (b) the most honoring; (c) the most glorious victory2. Glorious in its effects:—(a) a victory of light over darkness; (b) of grace over sin; (c) of life over death.—Dräseke: How Easter followed Good Friday: 1. As God’s Amen; 2. as men’s Hallelujah.—Sachse:—The stone rolled away. It seems to us: 1. The boundary-stone of blasphemy against God; 2. as the monumental stone of the most glorious victory; 3. as the foundation-stone of the building of Christ’s Church.—Fr. Strauss:^[FN24] A long, sacred history is today presented to us, the history of the Easter festival: 1. The long-continued preparation; 2. the glorious manifestation: 3. the continual development4. the future consummation in heaven.—Alt: The new life to which Easter summons.—Liebner: How we should enter the companionship, and follow the example, of the early witnesses unto the resurrection.—Shultz: The verities of our faith, unto which the resurrection of our Lord bears a certain and irresistible tendency: 1. That Jesus is the Son of the living God; 2. that a perfect atonement has been presented to God for us, in the Lord’s death; 3. that our soul is immortal; 4. that our bodies also will rise.—All the difficulties in Christ’s life are resolved by Hit resurrection.—Heidenreich: What a friendly dawn broke upon redeemed and blessed humanity on the morning of the resurrection!—Schleiermacher: How the consciousness of the imperishable overcomes the pain caused by the loss of the perishable.—The life of the resurrection of our Lord a glorious type of our new life.—Canstein: The joy of the Easter morning in the future world: 1. What shall it be? 2. who shall enjoy it?—F. A. Wolf: The true Christian, upon the festival of the resurrection, looks back as gratefully unto the past, as he gazes joyfully into the future.—Three stages in the spiritual life are to be observed in the history of those to whom the risen Redeemer became the closest friend: 1. A sadness, which seeks Jesus; 2. a hope, which springs up at the first intimation of His presence; 3. the joyful certainty, to have found and recognized the Redeemer.—Tzschirner: The sufferings of time in the light of eternal glory.—Death, the new birth into a new life.—Genzken: The path of faith in the risen Saviour.—Markeineke: The resurrection of Jesus is the, main pillar of our salvation.—Theremin: Christ’s resurrection should awaken us to repentance.—Niemann: The belief in the new world of immortality which opened unto us in the Lord’s resurrection.

Footnotes:

FN#1 - In German: Ostermorgen, and below, sub2, Osterabend. The Edinb. edition substitutes for these terms morning after the Sabbath, and evening after the Sabbath, and studiously avoids throughout the whole section the mention of Easter (the Christian resurrection-feast) altogether or substitutes for it the Jewish passover, which had now lost its [illigeble]for the Christians; the shadow having disappeared in the substance.—P. S.]

FN#2 - Not: Sabbath, as the Edinb. translation here and elsewhere translates Sonntag, even where Lange uses Sabbath the Jewish sense as in the sentence immediately preceding. By substituting Sabbath in this passage the Edinb. editict[illegible] simply repeats the preceding sentence, and by omitting the sentences which follow altogether, it withholds from the reader an argument for the apostolic origin of the observance of Sunday as the Christian Sabbath.—P. S.]

FN#3 - Here again the Edinb. edition translates am ersten Ostertage: the first day after the Sabbath, which must mean the Jewish sabbath, and yet in the same sentence immediately afterward it uses Sabbath (for Sonntag) in the Christian sense, without a word of explanation to prevent the Inevitable confusion.—P. S.]

FN#4 - Literally: Easter-faith, Osterglaube, which the Edinb. edition, in its unreasonable opposition to the term Easter, renders: Passover-faith, which is bad English and conveys a false meaning by obliterating the distinction between the typical shadow of the Jewish passover and the substance of the Christian resurrection-festable. So further below the Edinb. edition has Passover-occurrences, Passover-transactions, Passover-history, and similar heavy ompounds to avoid Easter.—P.S.]

FN#5 - Matthew 28:1.—[The usual translation of ὀψὲ (sero) σαββάτων is: toward the end of the sabbath, or late in the sabbath, meaning the closing period near the end, but still during the sabbath; comp. ὀψὲ τῆς ἡμέρας, late in the day, ὀψὲ τῆς ᾑλικίας, late in life. Vulgate: vespere sabbati; Beza: extremo sabbato; Tyndale: the sabbath day at even; Coverdale: upon the evening of the sabbath holy day; Cranmer, Genevan, and Bishops’ Versions: In the latter end of the sabbath day; Lange: um die Endezeit des Sabbaths; Meyer, Alford, Conant, etc. But in this case we must assume with Meyer, Lange, and Alford, that Matthew here follows the natural division of the day from sunrise to sunrise, which seems to be favored by the following definition of time, but which is contrary to the Jewish habit and the Jewish-Christian character and destination of the first Gospel. ὀψὲ, with the genitive, may also mean after or long after, like ὀψὲ τῶν βασιλέως χρόνων (Plutarch. Numbers 1), or ὀψὲ μυστηρίων, when the mysteries were over (Philostrat. Vit Apoll. Matthew 4:18). Hence olshausen, dc Wette, Ewald, Bleek, Campbell, Norton, Robinson (sub ὀψὲ, No2), Crosby translate: nach verfluss des Sabbaths, Sabbath being over, or being ended, after the sabbath (also the French Version: apres le sabbat). Euthym. Zigabenus, Grotius, Stier, and Wieseler translate: at the end of the week; also Greswell, who translates: Now late in the week, at the hour of dawn, against the first day of the week; for the plural σάββατα, like the Hebrew שַׁבָּתוֹת, means a week as well as a sabbath or sabbaths, comp. Mark 16:2; Luke 24:1; John 20:1; John 20:19, and Matthew 28:1. It is certain and agreed on all hands that Matthew means the time after the close of the Jewish sabbath, the time before day-break on the first day of the week or the Christian Sunday. This is plain from the following τῇ ἐπιφωσκον́σῃ εἰς μίαν σαββάτων, and confirmed by the parallel passages; comp. διαγενομένου τοῦ σαββάτου, Mark 16:1; τῆ μιᾷ τῶν σαββάτων ὄρθρου βαθέος Luke 24:1; and τῇ μιᾷ τῶν σαββάτων πρωί̈, σκοτίας ἔτι οὔσης John 20:1.—P. S.]

FN#6 - Ver1—[Lit.: at the dawning, or as it was dawning into the first day of the week (Conant), or: in the dawn of the first day (Norton), i.e., toward sunrise of Sunday. In connection with τῇ ἐπιφωσκον́σῃ supply ἡμέρᾳ or ὥρᾳ. The term μὶα σαββάτων agrees with the Rabbinical signification of the days of the week: אחד בשכת, Sunday; שני בשבת Monday; שלרשי בשבת, Tuesday, etc. See Lightfoot, p500. As σάββατα in the second clause certainly means week and not the sabbath day, it seems natural to understand it the same way in the first clause, as Grotius, Wieseler, and Stier, who renders: Als aber die Woche um war und der erste Wochentag anbrechen wollte.—P. S.]

FN#7 - Ver2—[The definite article before angel is not justified by the Greek: ἄγγελος κυρίου, and suggests a false interpretation as if a particular angel, the angel of the covenant, was meant. In Matthew 2:19 all English Versions correctly render: an angel, but in Matthew 1:20; Matthew 1:24; Matthew 2:13, and here, they follow Tyndale in prefixing the article.—P. S.]

FN#8 - Ver2—The words: ἀπὸτῆςθς́ρας, are wanting in B, D, and rejected by other authorities; probably, an exegetical addition. [They are also omitted in Cod. Sinait, ancient versions, and fathers, and thrown out by Lachmann, Tischendorf, Meyer, and Alford.—P. S.]

FN#9 - Ver8—B, C,L, etc, and Tischendorf, read, instead of ἐξελθοῦσαι, ἀπελθοῦσαι; and, judging from internal grounds, this is the more probable reading. [Cod. Sinait. sustains ἀπελθον͂σαι, which is also adopted by Alford, while Lachmann retains ἐξελθοῦσαι. The latter: they went out, would imply that the women had entered Into the sepulchre, to “the place where the Lord lay.”—P. S.]

FN#10 - Ver8—[In Greek: ἀπαγεῖλαι. This verb is translated in three different ways in the English Version in this section: to bring word, ver8; to tell, vers9,10; and to shew, in ver 11 Such frequent change is hardly justifiable, certainly unnecessary, since tell would answer as well in all these cases.—P. S.]

FN#11 - Ver9—The words: as they went to tell his disciples, are omitted in B, D, and many other MSS. and versions. Griesbach and Scholz would insert, Lachmann and Tischendorf omit. Meyer considers the words an explanatory gloss. [Cod. Sinait, Origen, Chrysostom, etc, and of critical editors, Mill, Bengel, Alford, and Tregelles, likewise favor the omission. Scrivener is wrong when he asserts that “Lachmann alone dares to expunge them.” Meyer and Alford correctly observe that ὡς ἐπορεὐοντο is foreign to the usage of Matthew. It is certain that the words can be easily spared; yet on the other hand, they are solemn, and their omission can be readily explained from homœotel, the recurrence of αν̓τον͂.—P. S.]

FN#12 - Comp the translator’s Critical Note No 1 above.—P. S.]

FN#13 - Meyer, In the fourth and fifth editions of his Commentary, admits that ὀψέ, sero, with genitive (which occurs nowhere else in the N. T.), means also: lange nach, long after, and quotes Plut. Numbers 1; but the length of time is not necessarily implied, comp. ὀψέ μυστηρίων, after the mysteries, in Philostratus, Vita Apoll. Matthew 4:18.—P. S.]

FN#14 - So Ambrose, Chrysostom, Jerome, and Augustine. The fathers compare the resurrection from the closed tomb to the birth of Christ from the closed womb of the Virgin, ut ex clauso Virginis utero natus, sic ex clause sepulchro resurrexit in quo nemo conditus fuerat, et postquam resurrexeisset se per clausas fores in conspectum apostolorum induœit (Greg. M.). See the quotation from Jerome in the translator’s note on Matthew 27:60, p536. The orthodox Protestant commentators likewise assume generally that the resurrection took place before the stone was rolled away.— P. S.]

FN#15 - The Edinb. edition translates supernaturalistische by unnatural. But every tyro in divinity ought to know the essential difference between supernatural or superrational, i. e., what is above nature and above reason (as is every miracle and specific doctrine of Christianity), and unnatural or irrational, i e., what is contrary to nature and to reason. Lange does not mean to characterize the view of the fathers as unnatural, but as unnecessarily adding another miracle—the passing through a stone—to the resurrection itself. Burkitt and M. Henry assume, that while Christ could have rolled back the stone by His own power, He chose to have it done by an angel, to signify that He did not break prison, but had a fair and legal discharge from heaven. In the case of Lazarus the stone was removed from the grave before he was raised by Christ to a new natural life. But the stone could hardly be a hindrance to Him who raised Himself by His own power to an eternal heavenly life and who afterward appeared to the disciples through closed doors ( John 20:19; John 20:26). The stone may have been rolled away merely for the sake of the women and the disciples, that they might go into the empty tomb and see the evidence of the resurrection. This at all events is the more usual orthodox interpretation.—P. S.]

FN#16 - Similarly Wordsworth: ὐμεῖς] emphatic: Let the Roman soldiers fear (ver4)—not ye,—weak women though ye be.” Meyer (in the fifth edition) maintains against de Wette and others that the personal pronoun is always emphatic in the N. T, even Mark 13:9; Acts 8:24.—P. S.]

FN#17 - So also In the fifth edition, p613, although he expressly admits the historical character of the appearances of Christ both in Judæa and in Galilee. “Dass Jesus Sowohl in Jerusalem Als Auch in Galiläa den Jüngern erschienen sei, ist schon aus dem Bestehen der Judäischen und der Galiläischen Ueberlieferung neben einander als geschichtliches Ergebniss zu schliessen, wird aber zweifellos durch Johannes, wenn, wie anzunehmen, Kap. 21 das Work des Apostels ist. So kommt man allerdings zu dem Geschichtsbestande, dass die Judäischen Erscheinungen den Galiläischen vorangegangen sind; aber dabei ist nicht zu übersehen, dass der Bericht des Matthäus nichts von den Judäischen Erscheinungen weiss, weil im Zusammenhang seiner Erzählung nirgends ein Platz für sie ist.” Meyer regards this supposed ignorance of the first Gospel as one of the arguments for his hypothesis that in its present Greek form it is not the work of the Apostle Matthew. This conclusion is too rash. It is sufficient in the case to say, with the late Dr. Bleek, one of the most careful and conscientious critics, that Matthew’s account is a brief condensation. But see Dr. Lange’s forcible remarks above, which Meyer ought to have noticed in the fifth edition.—P. S.]

FN#18 - The Edinb. edition omits the name of Mark, and refers this sentence to the early written Gospel of Matthew, to which it does not apply at all, since Matthew relates the Manifestation of the risen Saviour in Galilee.—P. S.]

FN#19 - Not: unworthy of one who, etc, as the Edinb. ed. mistranslates Lange, who opposes opinions only, and never indulges in personalities which would mar the dignity of s commentary.—P. S.]

FN#20 - Not: consolation, as the Edinb. edition reads, evidently mistaking the German Trotz for Trost.—P. S.]

FN#21 - In German: Wie sie vor sich geht, which the Edinb edition renders: How it anticipates itself!—P. S.]

FN#22 - In German: die Wundenmaale, the technical term a for the marks or traces of the five wounds of the Saviour, the prints of the nails in the hands, etc, which Thomas wished to handle, before submitting to the belief in the fact of the resurrection ( John 20:25; John 20:27). They are here referred to as a proof of the identity of the body of our Lord. The Edinb. edition makes here another ridiculous and incredible blunder by translating this familiar German expression (composed of Wunden, i. e, wounds, and Maale, i.e, moles): meals of wonder, as if the text spoke of Wunder-malzeiten.!—P. S.]

FN#23 - Das wesen, which the Edinb. edition mistranslates: the existence (dus sein, Dasein, die Exisitenz). The existence of Christianity and the founding of the Church depends rather on the resurrection, as is expressly stated is the sentence immediately following.—P. S.]

FN#24 - Court preacher and professor of practical theology in the university of Berlin, died1862, a man of altogether different spirit from his namesake of Leben Jesu notoriety.— P. S.]

Verses 11-15

SECOND SECTION

JUDAISM, AND ITS TALE; OR, THE IMPORTENT END OF THE OLD WORLD

Matthew 28:11-15

11Now when [as] they [the women] were going, behold, some of the watch came into the city, and shewed unto [told]^[FN25] the chief priests all the things that were done 12 And when they [the high-priests] were assembled with the elders, and had taken counsel,^[FN26] they gave large [much]^[FN27] money unto the soldiers, 13Saying, Say ye, His disciples came by night, and stole him away while we slept 14 And if this come to the governor’s ears,^[FN28] we will persuade him, and secure you [make you secure, free of care or danger, ὑμᾶι ἀμερίμνους ποιήσομεν]^[FN29] 15So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day [i. e., the time of the composition of this Gospel].^[FN30]