4. Crucifixion.—"It was unanimously considered the most horrible form of death. Among the Romans also the degradation was a part of the infliction, and the punishment if applied to freeman was only used in the case of the vilest criminals.... The criminal carried his own cross, or at any rate a part of it. Hence, figuratively, to take, take up or bear one's cross is to endure suffering, affliction, or shame like a criminal on his way to the place of crucifixion (Matt. 10:38; 16:24; Luke 14:27, etc.). The place of execution was outside the city (1 Kings 21:13; Acts 7:58; Heb. 13:12), often in some public road or other conspicuous place. Arrived at the place of execution, the sufferer was stripped naked, the dress being the perquisite of the soldiers (Matt. 27:35). The cross was then driven into the ground, so that the feet of the condemned were a foot or two above the earth, and he was lifted upon it; or else stretched upon it on the ground and then lifted with it." It was the custom to station soldiers to watch the cross, so as to prevent the removal of the sufferer while yet alive. "This was necessary from the lingering character of the death, which sometimes did not supervene even for three days, and was at last the result of gradual benumbing and starvation. But for this guard, the persons might have been taken down and recovered, as was actually done in the case of a friend of Josephus.... In most cases the body was suffered to rot on the cross by the action of sun and rain, or to be devoured by birds and beasts. Sepulture was generally therefore forbidden; but in consequence of Deut. 21:22, 23, an express national exception was made in favor of the Jews (Matt. 27:58). This accursed and awful mode of punishment was happily abolished by Constantine." Smith's Bible Dict.

5. Pilate's Inscription—"The King of the Jews."—No two of the Gospel-writers give the same wording of the title or inscription placed by Pilate's order above the head of Jesus on the cross; the meaning, however, is the same in all, and the unessential variation is evidence of individual liberty among the recorders. It is probable that there was actual diversity in the trilingual versions. John's version is followed in the common abbreviations used in connection with Roman Catholic figures of Christ: J. N. R. J.; or, inasmuch as "I" used to be an ordinary equivalent of "J",—I. N. R. I.—"Jesus of Nazareth, King [Rex] of the Jews."

6. The Women at the Cross.—"According to the authorized version and revised version, only three women are named, but most modern critics hold that four are intended. Translate, therefore, 'His mother, and His mother's sister, (i.e. Salome, the mother of the evangelist [John]); and Mary the wife of Cleophas; and Mary Magdalene.'"—Taken from Dummelow's commentary on John 19:25.

7. The Hour of the Crucifixion.—Mark (15:25) says: "And it was the third hour and they crucified him"; the time so specified corresponds to the hour from 9 to 10 a.m. This writer and his fellow synoptists, Matthew and Luke, give place to many incidents that occurred between the nailing of Christ to the cross and the sixth hour or the hour from 12 noon to 1 p.m. From these several accounts it is clear that Jesus was crucified during the forenoon. A discrepancy plainly appears between these records and John's statement (19:14) that it was "about the sixth hour" (noon) when Pilate gave the sentence of execution. All attempts to harmonize the accounts in this particular have proved futile because the discrepancy is real. Most critics and commentators assume that "about the sixth hour" in John's account is a misstatement, due to the errors of early copyists of the manuscript Gospels, who mistook the sign meaning 3rd for that signifying 6th.

8. The Physical Cause of Christ's Death.—While, as stated in the text, the yielding up of life was voluntary on the part of Jesus Christ, for He had life in Himself and no man could take His life except as He willed to allow it to be taken, (John 1:4; 5:26; 10:15-18) there was of necessity a direct physical cause of dissolution. As stated also the crucified sometimes lived for days upon the cross, and death resulted, not from the infliction of mortal wounds, but from internal congestion, inflammations, organic disturbances, and consequent exhaustion of vital energy. Jesus, though weakened by long torture during the preceding night and early morning, by the shock of the crucifixion itself, as also by intense mental agony, and particularly through spiritual suffering such as no other man has ever endured, manifested surprizing vigor, both of mind and body, to the last. The strong, loud utterance, immediately following which He bowed His head and "gave up the ghost", when considered in connection with other recorded details, points to a physical rupture of the heart as the direct cause of death. If the soldier's spear was thrust into the left side of the Lord's body and actually penetrated the heart, the outrush of "blood and water" observed by John is further evidence of a cardiac rupture; for it is known that in the rare instances of death resulting from a breaking of any part of the wall of the heart, blood accumulates within the pericardium, and there undergoes a change by which the corpuscles separate as a partially clotted mass from the almost colorless, watery serum. Similar accumulations of clotted corpuscles and serum occur within the pleura. Dr. Abercrombie of Edinburgh, as cited by Deems (Light of the Nations, p. 682), "gives a case of the sudden death of a man aged seventy-seven years, owing to a rupture of the heart. In his case 'the cavities of the pleura contained about three pounds of fluid, but the lungs were sound.'" Deems also cites the following instance: "Dr. Elliotson relates the case of a woman who died suddenly. 'On opening the body the pericardium was found distended with clear serum, and a very large coagulum of blood, which had escaped through a spontaneous rupture of the aorta near its origin, without any other morbid appearance.' Many cases might be cited, but these suffice." For detailed treatment of the subject the student may be referred to Dr. Wm. Stroud's work On the Physical Cause of the Death of Christ. Great mental stress, poignant emotion either of grief or joy, and intense spiritual struggle are among the recognized causes of heart rupture.

The present writer believes that the Lord Jesus died of a broken heart. The psalmist sang in dolorous measure according to his inspired prevision of the Lord's passion: "Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave me also gall for my meat; and in my thirst they gave me vinegar to drink." (Psalm 69:20, 21; see also 22:14.)

9. The Request that Christ's Tomb be Sealed.—Many critics hold that the deputation called upon Pilate on Saturday evening, after the Sabbath had ended. This assumption is made on the ground that to do what these priestly officials did, in personally supervizing the sealing of the tomb, would have been to incur defilement, and that they would not have so done on the Sabbath. Matthew's statement is definite—that the application was made on "the next day, that followed the day of the preparation." The preparation day extended from sunset on Thursday to the beginning of the Sabbath at sunset on Friday.

FOOTNOTES:

[1301] Matt. 27:31-33; Mark 15:20-22; Luke 23:26-33; John: 16, 17.

[1302] Note 1, end of chapter.

[1303] Note 2, end of chapter.

[1304] Note 3, end of chapter.

[1305] Matt. 27:34-50; Mark 15:23-37; Luke 23:33-46; John 19:18-30.

[1306] Isa. 53:12; compare Mark 15:28; Luke 22:37.

[1307] Note 4, end of chapter.

[1308] Numb. 12.

[1309] Revised version, marginal reading, "tunic."

[1310] Matt. 27:35; Mark 15:24; Luke 23:34; John 19:23,24; compare Psa. 22:18.

[1311] Note 5, end of chapter.

[1312] Pages 85 and 89.

[1313] Matt. 27:42, 43. The clause "if he be the King of Israel" in verse 42 of the common text is admittedly a mistranslation; it should read "He is the King of Israel." See revised version; also Edersheim, vol. 2, p. 596; compare Mark 15:32.

[1314] John 3:14; 8:28; 12:32.

[1315] Matt. 4:3, 6; see pages 130, 137 herein.

[1316] Luke 23:42; the revised version reads "when thou comest in thy kingdom."

[1317] See chapter 36, following.

[1318] John 19:25; compare Matt. 27:55, 56; Mark 15:40, 41; Luke 23:48, 49. See Note 6, end of chapter.

[1319] See references last cited; and Luke 8:2, 3; also page 264 herein.

[1320] Luke 2:34, 35; page 97 herein.

[1321] Mark 15:25; see Note 7, end of chapter.

[1322] Compare P. of G.P., Moses 7:37, 40, 48, 49, 56.

[1323] John 19:28; compare Psa. 69:21.

[1324] The Gospel writers leave us in some uncertainty as to which of the last two utterances from the cross.—"It is finished," and "Father, into thy hands I commend my spirit," was spoken first.

[1325] Doc. and Cov. 18:11; revelation given in June 1829; see also 19:16-19, and page 613 herein.

[1326] See "The House of the Lord," pages 59, 60.

[1327] Matt. 27:51-54; Mark 15:38, 39; Luke 23:47-49.

[1328] John 19:31-37.

[1329] Deut. 21:23.

[1330] Exo. 12:46; Numb. 9:12; Psa. 34:20; John 19:36; 1 Cor. 5:7.

[1331] John 20:27; B. of M., 3 Nephi 11:14, 15.

[1332] Note 8, end of chapter.

[1333] John 19:34-37; compare Psa. 22:16, 17; Zech. 12:10; Rev. 1:7.

[1334] Matt. 27:57-61; Mark 15:42-47; Luke 23:50-56; John 19:38-42.

[1335] John 3:1, 2; 7:50; see pages 158 and 404 herein.

[1336] See revised version, Mark 15:46.

[1337] Matt. 27:62-66.

[1338] Note 9, end of chapter.



CHAPTER 36.

IN THE REALM OF DISEMBODIED SPIRITS.

Jesus the Christ died in the literal sense in which all men die. He underwent a physical dissolution by which His immortal spirit was separated from His body of flesh and bones, and that body was actually dead. While the corpse lay in Joseph's rock-hewn tomb, the living Christ existed as a disembodied Spirit. We are justified in inquiring where He was and what were His activities during the interval between His death on the cross and His emergence from the sepulchre with spirit and body reunited, a resurrected Soul. The assumption that most naturally suggests itself is that He went where the spirits of the dead ordinarily go; and that, in the sense in which while in the flesh He had been a Man among men, He was, in the disembodied state a Spirit among spirits. This conception is confirmed as a fact by scriptural attestation.

As heretofore shown[1339] Jesus Christ was the chosen and ordained Redeemer and Savior of mankind; to this exalted mission He had been set apart in the beginning, even before the earth was prepared as the abode of mankind. Unnumbered hosts who had never heard the gospel, lived and died upon the earth before the birth of Jesus. Of those departed myriads many had passed their mortal probation with varying degrees of righteous observance of the law of God so far as it had been made known unto them, but had died in unblamable ignorance of the gospel; while other multitudes had lived and died as transgressors even against such moiety of God's law to man as they had learned and such as they had professed to obey. Death had claimed as its own all of these, both just and unjust. To them went the Christ, bearing the transcendently glorious tidings of redemption from the bondage of death, and of possible salvation from the effects of individual sin. This labor was part of the Savior's foreappointed and unique service to the human family. The shout of divine exultation from the cross, "It is finished," signified the consummation of the Lord's mission in mortality; yet there remained to Him other ministry to be rendered prior to His return to the Father.

To the penitent transgressor crucified by His side, who reverently craved remembrance when the Lord should come into His kingdom,[1340] Christ had given the comforting assurance: "Verily I say unto thee, Today shalt thou be with me in paradise." The spirit of Jesus and the spirit of the repentant thief left their crucified bodies and went to the same place in the realm of the departed.[1341] On the third day following, Jesus, then a resurrected Being, positively stated to the weeping Magdalene: "I am not yet ascended to my Father." He had gone to paradise but not to the place where God dwells. Paradise, therefore, is not Heaven, if by the latter term we understand the abode of the Eternal Father and His celestialized children.[1342] Paradise is a place where dwell righteous and repentant spirits between bodily death and resurrection. Another division of the spirit world is reserved for those disembodied beings who have lived lives of wickedness and who remain impenitent even after death. Alma, a Nephite prophet, thus spake of the conditions prevailing among the departed:

"Now concerning the state of the soul between death and the resurrection. Behold, it has been made known unto me, by an angel, that the spirits of all men, as soon as they are departed from this mortal body; yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. And then shall it come to pass that the spirits of those who are righteous, are received into a state of happiness, which is called paradise; a state of rest; a state of peace, where they shall rest from all their troubles and from all care, and sorrow, &c. And then shall it come to pass, that the spirits of the wicked, yea, who are evil; for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house; and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth; and this because of their own iniquity; being led captive by the will of the devil. Now this is the state of the souls of the wicked: yea, in darkness, and a state of awful, fearful, looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection."[1343]

While divested of His body Christ ministered among the departed, both in paradise and in the prison realm where dwelt in a state of durance the spirits of the disobedient. To this effect testified Peter nearly three decades after the great event: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water."[1344]

The disobedient who had lived on earth in the Noachian period are especially mentioned as beneficiaries of the Lord's ministry in the spirit world. They had been guilty of gross offenses, and had wantonly rejected the teachings and admonitions of Noah, the earthly minister of Jehovah. For their flagrant sin they had been destroyed in the flesh, and their spirits had endured in a condition of imprisonment, without hope, from the time of their death to the advent of Christ, who came as a Spirit amongst them. We are not to assume from Peter's illustrative mention of the disobedient antediluvians that they alone were included in the blessed opportunities offered through Christ's ministry in the spirit realm; on the contrary, we conclude in reason and consistency that all whose wickedness in the flesh had brought their spirits into the prison house were sharers in the possibilities of expiation, repentance, and release. Justice demanded that the gospel be preached among the dead as it had been and was to be yet more widely preached among the living. Let us consider the further affirmation of Peter, as part of his pastoral admonition to the members of the Primitive Church: "Who shall give account to him that is ready to judge the quick and the dead. For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."[1345]

That Jesus knew, while yet in the body, that His mission as the universal Redeemer and Savior of the race would not be complete when He came to die is sufficiently demonstrated by His words to the casuistical Jews, following the Sabbath day healing at Bethesda: "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."[1346] The solemn truth, that through the atonement of Christ salvation would be made possible to the dead as well as to the living, was revealed to the prophets centuries before the meridian of time. Isaiah was permitted to foresee the fate of the ungodly, and the state prepared for haughty and rebellious offenders against righteousness; but the dread vision was in part brightened by the deliverance that had been provided. "And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited."[1347] To the same mighty prophet was shown the universality of the Savior's atoning victory, as comprizing the redemption of Jew and Gentile, living and dead; and convincingly he voiced the word of revelation: "Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house."[1348]

David, singing the praises of the Redeemer whose dominion should extend even to the souls in hell, shouted in joy at the prospect of deliverance: "Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore."[1349]

From these and other scriptures it is evident that the ministry of Christ among the disembodied was foreseen, predicted, and accomplished. The fact that the gospel was preached to the dead necessarily implies the possibility of the dead accepting the same and availing themselves of the saving opportunities thereof. In the merciful providence of the Almighty, provision has been made for vicarious service by the living for the dead, in the ordinances essential to salvation; so that all who in the spirit-world accept the word of God as preached to them, develop true faith in Jesus Christ as the one and only Savior, and contritely repent of their transgressions, shall be brought under the saving effect of baptism by water for the remission of sins, and be recipients of the baptism of the Spirit or the bestowal of the Holy Ghost.[1350] Paul cites the principle and practise of baptism by the living for the dead as proof of the actuality of the resurrection: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?"[1351] Free agency, the divine birthright of every human soul, will not be annulled by death. Only as the spirits of the dead become penitent and faithful will they be benefited by the vicarious service rendered in their behalf on earth.

Missionary labor among the dead was inaugurated by the Christ; who of us can doubt that it has been continued by His authorized servants, the disembodied, who while in the flesh had been commissioned to preach the gospel and administer in the ordinances thereof through ordination in the Holy Priesthood? That the faithful apostles who were left to build up the Church on earth following the departure of its divine Founder, that other ministers of the word of God ordained to the Priesthood by authority in the Primitive as well as in the Latter-day Church, have passed from ministerial service among mortals to a continuation of such labor among the disembodied, is so abundantly implied in scripture as to be made a certainty. They are called to follow in the footsteps of the Master, ministering here among the living, and beyond among the dead.

The victory of Christ over death and sin would be incomplete were its effects confined to the small minority who have heard, accepted, and lived the gospel of salvation in the flesh. Compliance with the laws and ordinances of the gospel is essential to salvation. Nowhere in scripture is a distinction made in this regard between the living and the dead. The dead are those who have lived in mortality upon earth; the living are mortals who yet shall pass through the ordained change which we call death. All are children of the same Father, all to be judged and rewarded or punished by the same unerring justice, with the same interposition of benign mercy. Christ's atoning sacrifice was offered, not alone for the few who lived upon the earth while He was in the flesh, nor for those who were to be born in mortality after His death, but for all inhabitants of earth then past, present, and future. He was ordained of the Father to be a judge of both quick and dead;[1352] He is Lord alike of living and dead,[1353] as men speak of dead and living, though all are to be placed in the same position before Him; there will be but a single class, for all live unto Him.[1354] While His body reposed in the tomb, Christ was actively engaged in the further accomplishment of the Father's purposes, by offering the boon of salvation to the dead, both in paradise and in hell.

NOTES TO CHAPTER 36.

1. Paradise.—The scriptures prove that at the time of the final judgment every man will stand before the bar of God, clothed in his resurrected body, and this, irrespective of his condition of righteousness or guilt. While awaiting resurrection, disembodied spirits exist in an intermediate state, of happiness and rest or of suffering and suspense, according to the course they have elected to follow in mortality. Reference to paradise as the abode of righteous spirits between the time of death and that of the resurrection is made by the prophet Nephi (2 Nephi 9:13), by a later prophet of the same name (4 Nephi 14), by Moroni (Moroni 10:34); as also by Alma whose words are quoted in the text (Alma 40:12, 14). New Testament scripture is of analogous import (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). The word "paradise" by its derivation through the Greek from the Persian, signifies a pleasant place, or a place of restful enjoyment. (See The Articles of Faith, xxi, note 5). By many the terms "hades" and "sheol" are understood to designate the place of departed spirits, comprizing both paradise and the prison realm; by others the terms are applied only to the latter, the place of the wicked, which is apart from paradise, the abode of the just.

The assumption that the gracious assurance given by Christ to the penitent sinner on the cross was a remission of the man's sins, and a passport into heaven, is wholly contrary to both the letter and spirit of scripture, reason, and justice. Confidence in the efficacy of death-bed professions and confessions on the basis of this incident is of the most insecure foundation. The crucified malefactor manifested both faith and repentance; his promised blessing was that he should that day hear the gospel preached in paradise; in the acceptance or rejection of the word of life he would be an agent unto himself. The requirement of obedience to the laws and ordinances of the gospel as an essential to salvation was not waived, suspended, or superseded in his case.

2. The Scripture Relating to Christ Among the Spirits in Prison.—The revised version of 1 Peter 3:18-20 reads: "Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but quickened in the spirit; in which also he went and preached unto the spirits in prison, which aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is eight souls were saved through water." This is regarded by scholars as a closer approach to accuracy in translation than the common version. Certain important differences between the two versions will appear to the studious reader. The common version of the latter part of verse 18 and the whole of verse 19 reads: "being put to death in the flesh, but quickened by the spirit: By which also he went and preached unto the spirits in prison." The revised text expresses the true thought that Christ was quickened, that is to say, was active, in His own spirit state, although His body was inert and in reality dead at the time; and that in that disembodied state He went and preached to the disobedient spirits. The later reading fixes the time of our Lord's ministry among the departed as the interval between His death and resurrection.

FOOTNOTES:

[1339] Chapters 2 and 3 herein.

[1340] Page 659.

[1341] Note 1, end of chapter.

[1342] Note the distinction made by Paul 2 Cor. 12:2-4.

[1343] B. of M., Alma 40:11-14.

[1344] 1 Peter 3:18-20; see Note 2, end of chapter.

[1345] 1 Peter 4:5, 6. See Note 2, end of chapter.

[1346] John 5:25-29; see also page 210 herein.

[1347] Isa. 24:21, 22.

[1348] Isa. 42:5-7.

[1349] Psalm 16:9-11.

[1350] See page 124 herein; also "The Articles of Faith," vii:18-33; and "The House of the Lord," pages 63-93.

[1351] 1 Cor. 15:29; see also "House of the Lord," p. 92.

[1352] Acts 10:42; 2 Tim. 4:1; 1 Peter 4:5.

[1353] Rom. 14:9.

[1354] Luke 20:36, 38; "The Articles of Faith," vii:18.



CHAPTER 37.

THE RESURRECTION AND THE ASCENSION.

CHRIST IS RISEN.

Saturday, the Jewish Sabbath, had passed, and the night preceding the dawn of the most memorable Sunday in history was well nigh spent, while the Roman guard kept watch over the sealed sepulchre wherein lay the body of the Lord Jesus. While it was yet dark, the earth began to quake; an angel of the Lord descended in glory, rolled back the massive stone from the portal of the tomb, and sat upon it. His countenance was brilliant as the lightning, and his raiment was as the driven snow for whiteness. The soldiers, paralyzed with fear, fell to the earth as dead men. When they had partially recovered from their fright, they fled from the place in terror. Even the rigor of Roman discipline, which decreed summary death to every soldier who deserted his post, could not deter them. Moreover, there was nothing left for them to guard; the seal of authority had been broken, the sepulchre was open, and empty.[1355]

At the earliest indication of dawn, the devoted Mary Magdalene and other faithful women set out for the tomb, bearing spices and ointments which they had prepared for the further anointing of the body of Jesus. Some of them had been witnesses of the burial, and were conscious of the necessary haste with which the corpse had been wrapped with spicery and laid away by Joseph and Nicodemus, just before the beginning of the Sabbath; and now these adoring women came early to render loving service in a more thorough anointing and external embalmment of the body. On the way as they sorrowfully conversed, they seemingly for the first time thought of the difficulty of entering the tomb. "Who shall roll us away the stone from the door of the sepulchre?" they asked one of another. Evidently they knew nothing of the seal and the guard of soldiery. At the tomb they saw the angel, and were afraid; but he said unto them: "Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for he is risen, as he said. Come, see the place where the Lord lay. And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you."[1356]

The women, though favored by angelic visitation and assurance, left the place amazed and frightened. Mary Magdalene appears to have been the first to carry word to the disciples concerning the empty tomb. She had failed to comprehend the gladsome meaning of the angel's proclamation "He is risen, as he said"; in her agony of love and grief she remembered only the words "He is not here," the truth of which had been so forcefully impressed by her own hasty glance at the open and tenantless tomb. "Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him."

Peter, and "that other disciple" who, doubtless, was John, set forth in haste, running together toward the sepulchre. John outran his companion, and on reaching the tomb stooped to look in, and so caught a glimpse of the linen cerements lying on the floor; but the bold and impetuous Peter rushed into the sepulchre, and was followed by the younger apostle. The two observed the linen grave-clothes, and lying by itself, the napkin that had been placed about the head of the corpse. John frankly affirms that having seen these things, he believed, and explains in behalf of himself and his fellow apostles, "For as yet they knew not the scripture, that he must rise again from the dead."[1357]

The sorrowful Magdalene had followed the two apostles back to the garden of the burial. No thought of the Lord's restoration to life appears to have found place in her griefstricken heart; she knew only that the body of her beloved Master had disappeared. While Peter and John were within the sepulchre, she had stood without, weeping. After the men had left she stooped and looked into the rock-hewn cavern. There she saw two personages, angels in white; one sat "at the head, and the other at the feet, where the body of Jesus had lain." In accents of tenderness they asked of her: "Woman, why weepest thou?" In reply she could but voice anew her overwhelming sorrow: "Because they have taken away my Lord, and I know not where they have laid him." The absence of the body, which she thought to be all that was left on earth of Him whom she loved so deeply, was a personal bereavement. There is a volume of pathos and affection in her words, "They have taken away my Lord."

Turning from the vault, which, though at that moment illumined by angelic presence, was to her void and desolate, she became aware of another Personage, standing near. She heard His sympathizing inquiry: "Woman, why weepest thou? whom seekest thou?" Scarcely lifting her tearful countenance to look at the Questioner, but vaguely supposing that He was the caretaker of the garden, and that He might have knowledge of what had been done with the body of her Lord, she exclaimed: "Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away." She knew that Jesus had been interred in a borrowed tomb; and if the body had been dispossessed of that resting place, she was prepared to provide another. "Tell me where thou hast laid him," she pleaded.

It was Jesus to whom she spake, her beloved Lord, though she knew it not. One word from His living lips changed her agonized grief into ecstatic joy. "Jesus saith unto her, Mary." The voice, the tone, the tender accent she had heard and loved in the earlier days lifted her from the despairing depths into which she had sunk. She turned, and saw the Lord. In a transport of joy she reached out her arms to embrace Him, uttering only the endearing and worshipful word, "Rabboni," meaning My beloved Master. Jesus, restrained her impulsive manifestation of reverent love, saying, "Touch me not[1358] for I am not yet ascended to my Father," and adding, "but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God."[1359]

To a woman, to Mary of Magdala, was given the honor of being the first among mortals to behold a resurrected Soul, and that Soul, the Lord Jesus.[1360] To other favored women did the risen Lord next manifest Himself, including Mary the mother of Joses, Joanna, and Salome the mother of the apostles James and John. These and the other women with them had been affrighted by the presence of the angel at the tomb, and had departed with mingled fear and joy. They were not present when Peter and John entered the vault, nor afterward when the Lord made Himself known to Mary Magdalene. They may have returned later, for some of them appear to have entered the sepulchre, and to have seen that the Lord's body was not there. As they stood wondering in perplexity and astonishment, they became aware of the presence of two men in shining garments, and as the women "bowed down their faces to the earth" the angels said unto them: "Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words."[1361] As they were returning to the city to deliver the message to the disciples, "Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me."[1362]

One may wonder why Jesus had forbidden Mary Magdalene to touch Him, and then, so soon after, had permitted other women to hold Him by the feet as they bowed in reverence. We may assume that Mary's emotional approach had been prompted more by a feeling of personal yet holy affection than by an impulse of devotional worship such as the other women evinced. Though the resurrected Christ manifested the same friendly and intimate regard as He had shown in the mortal state toward those with whom He had been closely associated, He was no longer one of them in the literal sense. There was about Him a divine dignity that forbade close personal familiarity. To Mary Magdalene Christ had said: "Touch me not; for I am not yet ascended to my Father." If the second clause was spoken in explanation of the first, we have to infer that no human hand was to be permitted to touch the Lord's resurrected and immortalized body until after He had presented Himself to the Father. It appears reasonable and probable that between Mary's impulsive attempt to touch the Lord, and the action of the other women who held Him by the feet as they bowed in worshipful reverence, Christ did ascend to the Father, and that later He returned to earth to continue His ministry in the resurrected state.

Mary Magdalene and the other women told the wonderful story of their several experiences to the disciples, but the brethren could not credit their words, which "seemed to them as idle tales, and they believed them not."[1363] After all that Christ had taught concerning His rising from the dead on that third day,[1364] the apostles were unable to accept the actuality of the occurrence; to their minds the resurrection was some mysterious and remote event, not a present possibility. There was neither precedent nor analogy for the stories these women told—of a dead person returning to life, with a body of flesh and bones, such as could be seen and felt—except the instances of the young man of Nain, the daughter of Jairus, and the beloved Lazarus of Bethany, between whose cases of restoration to a renewal of mortal life and the reported resurrection of Jesus they recognized essential differences. The grief and the sense of irreparable loss which had characterized the yesterday Sabbath, were replaced by profound perplexity and contending doubts on this first day of the week. But while the apostles hesitated to believe that Christ had actually risen, the women, less skeptical, more trustful, knew, for they had both seen Him and heard His voice, and some of them had touched His feet.

A PRIESTLY CONSPIRACY OF FALSEHOOD.[1365]

When the Roman guardsmen had sufficiently recovered from fright to make their precipitate departure from the sepulchre, they went to the chief priests, under whose orders they had been placed by Pilate,[1366] and reported the supernatural occurrences they had witnessed. The chief priests were Sadducees, of which sect or party a distinguishing feature was the denial of the possibility of resurrection from the dead. A session of the Sanhedrin was called, and the disturbing report of the guard was considered. In the spirit in which these deceiving hierarchs had tried to kill Lazarus for the purpose of quelling popular interest in the miracle of his restoration to life, they now conspired to discredit the truth of Christ's resurrection by bribing the soldiers to lie. These were told to say "His disciples came by night, and stole him away while we slept"; and for the falsehood they were offered large sums of money. The soldiers accepted the tempting bribe, and did as they were instructed; for this course appeared to them the best way out of a critical situation. If they were found guilty of sleeping at their posts, immediate death would be their doom;[1367] but the Jews encouraged them by the promise: "If this come to the governor's ears, we will persuade him and secure you." It must be remembered that the soldiers had been put at the disposal of the chief priests, and presumably therefore were not required to report the details of their doings to the Roman authorities.

The recorder adds that until the day of his writing, the falsehood of Christ's body having been stolen from the tomb by the disciples was current among the Jews. The utter untenability of the false report is apparent. If all the soldiers were asleep—a most unlikely occurrence inasmuch as such neglect was a capital offense—how could they possibly know that any one had approached the tomb? And, more particularly, how could they substantiate their statement even if it were true, that the body was stolen and that the disciples were the grave-robbers?[1368] The mendacious fiction was framed by the chief priests and elders of the people. Not all the priestly circle were parties to it however. Some, who perhaps had been among the secret disciples of Jesus before His death, were not afraid to openly ally themselves with the Church, when, through the evidence of the Lord's resurrection, they had become thoroughly converted. We read that but a few months later "a great company of the priests were obedient to the faith."[1369]

CHRIST WALKS AND TALKS WITH TWO OF THE DISCIPLES.[1370]

During the afternoon of that same Sunday, two disciples, not of the apostles, left the little band of believers in Jerusalem and set out for Emmaus, a village between seven and eight miles from the city. There could be but one topic of conversation between them, and on this they communed as they walked, citing incidents in the Lord's life, dwelling particularly upon the fact of His death through which their hopes of a Messianic reign had been so sadly blighted, and marveling deeply over the incomprehensible testimony of the women concerning His reappearance as a living Soul. As they went, engrossed in sorrowful and profound discourse, another Wayfarer joined them; it was the Lord Jesus, "but their eyes were holden that they should not know him." In courteous interest, He asked: "What manner of communications are these that ye have one to another, as ye walk, and are sad?" One of the disciples, Cleopas by name, replied with surprize tinged with commiseration for the Stranger's seeming ignorance: "Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?" Intent on drawing from the men a full statement of the matter by which they were so plainly agitated, the unrecognized Christ asked, "What things?" They could not be reticent. "Concerning Jesus of Nazareth" they explained, "which was a prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him." In sorrowful mood they went on to tell how they had trusted that the now crucified Jesus would have proved to be the Messiah sent to redeem Israel; but alas! this was the third day since He had been slain. Then, with brightening countenances, yet still perplexed, they told of certain women of their company who had astonished them that morning by saying that they had visited the sepulchre early and had discovered that the Lord's body was not there, but, "that they had also seen a vision of angels, which said that he was alive." Moreover, others beside the women had gone to the tomb, and had verified the absence of the body but had not seen the Lord.

Then Jesus, gently chiding His fellow travelers as foolish men and slow of heart in their hesitating acceptance of what the prophets had spoken, asked impressively, "Ought not Christ to have suffered these things, and to enter into his glory?" Beginning with the inspired predictions of Moses, He expounded to them the scriptures, touching upon all the prophetic utterances concerning the Savior's mission. Having continued with the two men to their destination Jesus "made as though he would have gone further," but they urged Him to tarry with them, for the day was already far spent. He so far acceded to their hospitable entreaty as to enter the house, and, as soon as their simple meal was prepared, to seat Himself with them at the table. As the Guest of honor, He took the loaf, "blessed it and brake, and gave to them." There may have been something in the fervency of the blessing, or in the manner of breaking and distributing the bread, that revived memories of former days; or, possibly, they caught sight of the pierced hands; but, whatever the immediate cause, they looked intently upon their Guest, "and their eyes were opened, and they knew him; and he vanished out of their sight." In a fulness of joyful wonderment they rose from the table, surprized at themselves for not having recognized Him sooner. One said to the other, "Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?" Straightway they started to retrace their steps and hastened back to Jerusalem to confirm by their witness what, before, the brethren had been slow to believe.

RISEN LORD APPEARS TO THE DISCIPLES IN JERUSALEM AND EATS IN THEIR PRESENCE.[1371]

When Cleopas and his companion reached Jerusalem that night, they found the apostles and other devoted believers assembled in solemn and worshipful discourse within closed doors. Precautions of secrecy had been taken "for fear of the Jews." Even the apostles had been scattered by the arrest, arraignment, and judicial murder of their Master; but they and the disciples in general rallied anew at the word of His resurrection, as the nucleus of an army soon to sweep the world. The two returning disciples were received with the joyous announcement, "The Lord is risen indeed, and hath appeared to Simon." This is the sole mention made by the Gospel-writers of Christ's personal appearance to Simon Peter on that day. The interview between the Lord and His once recreant but now repentant apostle must have been affecting in the extreme. Peter's remorseful penitence over his denial of Christ in the palace of the high priest was deep and pitiful; he may have doubted that ever again would the Master call him His servant; but hope must have been engendered through the message from the tomb brought by the women, in which the Lord sent greetings to the apostles, whom for the first time He designated as His brethren,[1372] and from this honorable and affectionate characterization Peter had not been excluded; moreover, the angel's commission to the women had given prominence to Peter by particular mention.[1373] To the repentant Peter came the Lord, doubtless with forgiveness and loving assurance. The apostle himself maintains a reverent silence respecting the visitation, but the fact thereof is attested by Paul as one of the definite proofs of the Lord's resurrection.[1374]

Following the jubilant testimony of the assembled believers, Cleopas and his fellow traveler told of the Lord's companionship with them on the Emmaus road, of the things He had taught them, and of the manner in which He had become known unto them in the breaking of bread. As the little company communed together, "Jesus himself stood in the midst of them, and saith unto them, Peace be unto you." They were affrighted, supposing with superstitious dread that a ghost had intruded amongst them. But the Lord comforted them, saying "Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have." Then He showed them the wounds in His hands and feet and side. "They yet believed not for joy," which is to say, they thought the reality, to which they all were witnesses, too good, too glorious, to be true. To further assure them that He was no shadowy form, no immaterial being of tenuous substance, but a living Personage with bodily organs internal as well as outward, He asked "Have ye here any meat?" They gave Him a piece of a broiled fish and other food,[1375] which He took "and did eat before them."

These unquestionable evidences of their Visitant's corporeity calmed and made rational the minds of the disciples; and now that they were composed and receptive the Lord reminded them that all things that had happened to Him were in accordance with what He had told them while He had lived amongst them. In His divine presence their understanding was quickened and enlarged so that they comprehended as never before the scriptures—the Law of Moses, the books of the prophets and the psalms—concerning Him. That His now accomplished death was a necessity, He attested as fully as He had predicted and affirmed the same aforetime. Then He said unto them: "Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things." Then were the disciples glad. As He was about to depart the Lord gave them His blessing, saying "Peace be unto you: as my Father hath sent me, even so send I you." This specification of men sent by authority points directly to the apostles; "And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained,"[1376]

DOUBTING THOMAS.[1377]

When the Lord Jesus appeared in the midst of the disciples on the evening of the Resurrection Sunday, one of the apostles, Thomas, was absent. He was informed of what the others had witnessed, but was unconvinced; even their solemn testimony, "We have seen the Lord," failed to awaken an echo of faith in his heart. In his state of mental skepticism he exclaimed: "Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." Caution and charity must attend our judgment in any conclusion as to the incredulous attitude of this man. He could scarcely have doubted the well attested circumstance of the empty sepulchre, nor the veracity of Mary Magdalene and the other women as to the presence of angels and the Lord's appearing, nor Peter's testimony nor that of the assembled company; but he may have regarded the reported manifestations as a series of subjective visions; and the absence of the Lord's body may have been vaguely considered as a result of Christ's supernatural restoration to life followed by a bodily and final departure from earth. It was the corporeal manifestation of the risen Lord, the exhibition of the wounds incident to crucifixion, the invitation to touch and feel the resurrected body of flesh and bones, to which Thomas demurred. He had no such definite conception of the resurrection as would accord with a literal acceptance of the testimony of his brethren and sisters who had seen, heard, and felt.

A week later, for so the Jewish designation, "after eight days," is to be understood, therefore on the next Sunday, which day of the week afterward came to be known to the Church as the "Lord's Day" and to be observed as the Sabbath in place of Saturday, the Mosaic Sabbath,[1378] the disciples were again assembled, and Thomas was with them. The meeting was held within closed and, presumably, guarded doors, for there was danger of interference by the Jewish officers. "Then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing."

The skeptical mind of Thomas was instantly cleansed, his doubting heart was purified; and a conviction of the glorious truth flooded his soul. In contrite reverence he bowed before his Savior, the while exclaiming in worshipful acknowledgment of Christ's Deity: "My Lord and my God." His adoration was accepted, and the Savior said: "Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed."

AT THE SEA OF GALILEE.[1379]

The angel at the sepulchre and the risen Christ Himself had severally sent word to the apostles to go into Galilee, where the Lord would meet them as He had said before His death.[1380] They deferred their departure until after the week following the resurrection, and then once again in their native province, they awaited further developments. In the afternoon of one of those days of waiting, Peter said to six of his fellow apostles, "I go a fishing"; and the others replied, "We also go with thee." Without delay they embarked on a fishing boat; and though they toiled through the night, the net had been drawn in empty after every cast. As morning approached they drew near the land, disappointed and disheartened. In the early dawn they were hailed from the shore by One who asked: "Children, have ye any meat?"[1381] They answered "No." It was Jesus who made the inquiry, though none in the boat recognized Him. He called to them again, saying: "Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes." They did as directed and the result was so surprizing as to appear to them miraculous; it must have aroused memories of that other remarkable draught of fishes, in the taking of which their fishermen's skill had been superseded; and at least three witnesses of the earlier miracle were now in the boat.[1382]

John, quick to discern, said to Peter, "It is the Lord"; and Peter, impulsive as ever, hastily girt his fisher's coat about him and sprang into the sea, the sooner to reach land and prostrate himself at his Master's feet. The others left the vessel and entered a small boat in which they rowed to shore, towing the heavily laden net. On the land they saw a fire of coals, with fish broiling thereon, and alongside a supply of bread. Jesus told them to bring of the fish they had just caught, to which instruction the stalwart Peter responded by dashing into the shallows and dragging the net to shore. When counted, the haul was found to consist of a hundred and fifty-three great fishes; and the narrator is careful to note that "for all there were so many, yet was not the net broken."

Then Jesus said "Come and dine"; and as the Host at the meal, He divided and distributed the bread and fish. We are not told that He ate with His guests. Everyone knew that it was the Lord who so hospitably served; yet on this, as on all other occasions of His appearing in the resurrected state, there was about Him an awe-inspiring and restraining demeanor. They would have liked to question Him, but durst not. John tells us that this was the "third time that Jesus shewed himself to his disciples, after that he was risen from the dead"; by which we understand the occasion to have been the third on which Christ had manifested Himself to the apostles, in complete or partial assembly; for, including also the appearing to Mary Magdalene, to the other women, to Peter, and to the two disciples on the country road, this was the seventh recorded appearance of the risen Lord.

When the meal was finished, "Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these?" The question, however tenderly put, must have wrung Peter's heart, coupled as it was with the reminder of his bold but undependable protestation, "Though all men shall be offended because of thee, yet will I never be offended",[1383] followed by his denial that he had ever known the Man.[1384] To the Lord's inquiry Peter answered humbly, "Yea, Lord; thou knowest that I love thee." Then said Jesus, "Feed my lambs." The question was repeated; and Peter replied in identical words, to which the Lord responded, "Feed my sheep." And yet the third time Jesus asked, "Simon, son of Jonas, lovest thou me?" Peter was pained and grieved at this reiteration, thinking perhaps that the Lord mistrusted him; but as the man had three times denied, so now was he given opportunity for a triple confession. To the thrice repeated question, Peter answered: "Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him. Feed my sheep."

The commission "Feed my sheep" was an assurance of the Lord's confidence, and of the reality of Peter's presidency among the apostles. He had emphatically announced his readiness to follow his Master even to prison and death. Now, the Lord who had died said unto him: "Verily, verily; I say unto thee, When thou wast young, thou girdest thyself, and walkedst whither thou wouldst: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not." John informs us that the Lord so spake signifying the death by which Peter should find a place among the martyrs; the analogy points to crucifixion, and traditional history is without contradiction as to this being the death by which Peter sealed his testimony of the Christ.

Then said the Lord to Peter, "Follow me." The command had both immediate and future significance. The man followed as Jesus drew apart from the others on the shore; yet a few years and Peter would follow his Lord to the cross. Without doubt Peter comprehended the reference to his martyrdom, as his writings, years later, indicate.[1385] As Christ and Peter walked together, the latter, looking backward, saw that John was following, and inquired: "Lord, and what shall this man do?" Peter wished to peer into the future as to his companion's fate—was John also to die for the faith? The Lord replied: "If I will that he tarry till I come, what is that to thee? follow thou me." It was an admonition to Peter to look to his own course of duty, and to follow the Master, wherever the road should lead.

Concerning himself, John adds: "Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?" That John still lives in the embodied state, and shall remain in the flesh until the Lord's yet future advent, is attested by later revelation.[1386] In company with his martyred and resurrected companions, Peter and James, the "disciple whom Jesus loved" has officiated in the restoration of the Holy Apostleship in this the dispensation of the fulness of times.

OTHER MANIFESTATIONS OF THE RISEN LORD IN GALILEE.[1387]

Jesus had designated a mountain in Galilee whereon He would meet the apostles; and thither the Eleven went. When they saw Him at the appointed place, they worshiped Him. The record adds "but some doubted," by which may be implied that others beside the apostles were present, among whom were some who were unconvinced of the actual corporeity of the resurrected Christ. This occasion may have been that of which Paul wrote a quarter of a century later, concerning which he affirms that Christ "was seen of above five hundred brethren at once," of whom, though some had died, the majority remained at the time of Paul's writing, living witnesses to his testimony.[1388]

To those assembled on the mount Jesus declared: "All power is given unto me in heaven and in earth." This could be understood as nothing less than an affirmation of His absolute Godship. His authority was supreme, and those who were commissioned of Him were to minister in His name, and by a power such as no man could give or take away.

FINAL COMMISSION AND THE ASCENSION.

Throughout the forty days following His resurrection, the Lord manifested Himself at intervals to the apostles, to some individually and to all as a body,[1389] and instructed them in "the things pertaining to the kingdom of God."[1390] The record is not always specific and definite as to time and place of particular events; but as to the purport of the Lord's instructions during this period there exists no cause for doubt. Much that He said and did is not written,[1391] but such things as are of record, John assures his readers, "are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name."[1392]

As the time of His ascension drew nigh, the Lord said unto the eleven apostles: "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover."[1393] In contrast with their earlier commission, under which they were sent only "to the lost sheep of the house of Israel,"[1394] they were now to go to Jew and Gentile, bond and free, to mankind at large, of whatever nation, country, or tongue. Salvation, through faith in Jesus the Christ, followed by repentance and baptism, was to be freely offered to all; the rejection of the offer thenceforth would bring condemnation. Signs and miracles were promised to "follow them that believe," thus confirming their faith in the power divine; but no intimation was given that such manifestations were to precede belief, as baits to catch the credulous wonder-seeker.

Assuring the apostles anew that the promise of the Father would be realized in the coming of the Holy Ghost, the Lord instructed them to remain in Jerusalem, whither they had now returned from Galilee, until they would be "endued with power from on high";[1395] and He added: "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."[1396]

In that last solemn interview, probably as the risen Savior led the mortal Eleven away from the city toward the old familiar resort on the Mount of Olives, the brethren, still imbued with their conception of the kingdom of God as an earthly establishment of power and dominion, asked of Him, "Lord, wilt thou at this time restore again the kingdom to Israel?" Jesus answered, "It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."[1397] Their duty was thus defined and emphasized: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen."[1398]

When Christ and the disciples had gone "as far as to Bethany," the Lord lifted up His hands, and blessed them; and while yet He spake, He rose from their midst, and they looked upon Him as He ascended until a cloud received Him out of their sight. While the apostles stood gazing steadfastly upward, two personages, clothed in white apparel, appeared by them; these spake unto the Eleven, saying: "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."[1399]

Worshipfully and with great joy the apostles returned to Jerusalem, there to await the coming of the Comforter. The Lord's ascension was accomplished; it was as truly a literal departure of a material Being as His resurrection had been an actual return of His spirit to His own corporeal body, theretofore dead. With the world abode and yet abides the glorious promise, that Jesus the Christ, the same Being who ascended from Olivet in His immortalized body of flesh and bones, shall return, descending from the heavens, in similarly material form and substance.

NOTES TO CHAPTER 37.

1. Precise Time and Manner of Christ's Emergence from the Tomb Not Known.—Our Lord definitely predicted His resurrection from the dead on the third day, (Matt. 16:21; 17:23; 20:19; Mark 9:31; 10:34; Luke 9:22; 13:32; 18:33), and the angels at the tomb (Luke 24:7), and the risen Lord in Person (Luke 24:46) verified the fulfilment of the prophecies; and apostles so testified in later years (Acts 10:40; 1 Cor. 15:4). This specification of the third day must not be understood as meaning after three full days. The Jews began their counting of the daily hours with sunset; therefore the hour before sunset and the hour following belonged to different days. Jesus died and was interred during Friday afternoon. His body lay in the tomb, dead, during part of Friday (first day), throughout Saturday, or as we divide the days, from sunset Friday to sunset Saturday, (second day), and part of Sunday (third day). We know not at what hour between Saturday sunset and Sunday dawn He rose.

The fact that an earthquake occurred, and that the angel of the Lord descended and rolled the stone from the portal of the tomb in the early dawn of Sunday—for so we infer from Matt. 28:1, 2—does not prove that Christ had not already risen. The great stone was rolled back and the inside of the sepulchre exposed to view, so that those who came could see for themselves that the Lord's body was no longer there; it was not necessary to open the portal in order to afford an exit to the resurrected Christ. In His immortalized state He appeared in and disappeared from closed rooms. A resurrected body, though of tangible substance, and possessing all the organs of the mortal tabernacle, is not bound to earth by gravitation, nor can it be hindered in its movements by material barriers. To us who conceive of motion only in the directions incident to the three dimensions of space, the passing of a solid, such as a living body of flesh and bones, through stone walls, is necessarily incomprehensible. But that resurrected beings move in accordance with laws making such passage possible and to them natural, is evidenced not only by the instance of the risen Christ, but by the movements of other resurrected personages. Thus, in September, 1823, Moroni, the Nephite prophet who had died about 400 A.D., appeared to Joseph Smith in his chamber, three times during one night, coming and going without hindrance incident to walls or roof, (see P. of G.P., Joseph Smith 2:43; also The Articles of Faith, i:15-17). That Moroni was a resurrected man is shown by his corporeity manifested in his handling of the metallic plates on which was inscribed the record known to us as the Book of Mormon. So also resurrected beings possess the power of rendering themselves visible or invisible to the physical vision of mortals.

2. Attempts to Discredit the Resurrection Through Falsehood.—The inconsistent assertion that Christ had not risen but that His body had been stolen from the tomb by the disciples, has been sufficiently treated in the text. The falsehood is its own refutation. Unbelievers of later date, recognizing the palpable absurdity of this gross attempt at misrepresentation, have not hesitated to suggest other hypotheses, each of which is conclusively untenable. Thus, the theory based upon the impossible assumption that Christ was not dead when taken from the cross, but was in a state of coma or swoon, and that He was afterward resuscitated, disproves itself when considered in connection with recorded facts. The spear-thrust of the Roman soldier would have been fatal, even if death had not already occurred. The body was taken down, handled, wrapped and buried by members of the Jewish council, who cannot be thought of as actors in the burial of a living man; and so far as subsequent resuscitation is concerned, Edersheim (vol. 2, p. 626) trenchantly remarks: "Not to speak of the many absurdities which this theory involves, it really shifts—if we acquit the disciples of complicity—the fraud upon Christ Himself." A crucified person, removed from the cross before death and subsequently revived, could not have walked with pierced and mangled feet on the very day of his resuscitation, as Jesus did on the road to Emmaus. Another theory that has had its day is that of unconscious deception on the part of those who claimed to have seen the resurrected Christ, such persons having been victims of subjective but unreal visions conjured up by their own excited and imaginative condition. The independence and marked individuality of the several recorded appearings of the Lord disprove the vision theory. Such subjective visual illusions as are predicated by this hypothesis, presuppose a state of expectancy on the part of those who think they see; but all the incidents connected with the manifestations of Jesus after His resurrection were directly opposed to the expectations of those who were made witnesses of His resurrected state.

The foregoing instances of false and untenable theories regarding the resurrection of our Lord are cited as examples of the numerous abortive attempts to explain away the greatest miracle and the most glorious fact of history. The resurrection of Jesus Christ is attested by evidence more conclusive than that upon which rests our acceptance of historical events in general. Yet the testimony of our Lord's rising from the dead is not founded on written pages. To him who seeks in faith and sincerity shall be given an individual conviction which shall enable him to reverently confess as exclaimed the enlightened apostle of old: "Thou art the Christ, the Son of the living God." Jesus, who is God the Son, is not dead. "I know that my Redeemer liveth." (Job 19:25.)

3. Recorded Appearances of Christ Between Resurrection and Ascension.—

1. To Mary Magdalene, near the sepulchre (Mark 16:9, 10; John 20:14).

2. To other women, somewhere between the sepulchre and Jerusalem (Matt. 28:9).

3. To two disciples on the road to Emmaus (Mark 16:12; Luke 24:13).

4. To Peter, in or near Jerusalem (Luke 24:34; 1 Cor. 15:5).

5. To ten of the apostles and others at Jerusalem (Luke 24:36; John 20:19).

6. To the eleven apostles at Jerusalem (Mark 16:14; John 20:26).

7. To the apostles at the Sea of Tiberias, Galilee, (John 21).

8. To the eleven apostles on a mountain in Galilee (Matt. 28:16).

9. To five hundred brethren at once (1 Cor. 15:6); locality not specified, but probably in Galilee.

10. To James (1 Cor. 15:7). Note that no record of this manifestation is made by the Gospel-writers.

11. To the eleven apostles at the time of the ascension, Mount of Olives, near Bethany (Mark 16:19; Luke 24:50, 51).

The Lord's manifestations of Himself to men subsequent to the ascension will be considered later.

FOOTNOTES:

[1355] Matt. 28:1-4, see also verse 11.

[1356] Matt. 28:5-7; compare Mark 16:1-7; Luke 24:1-8; John 20:1-2.

[1357] John 20:1-10.

[1358] Revised version, "Take not hold on me" (margin).

[1359] John 20:11-17.

[1360] Mark 16:9.

[1361] Luke 24:3-8.

[1362] Matt. 28:9, 10.

[1363] Luke 24:9-11; compare Mark 16:9-13.

[1364] Note 1, end of chapter.

[1365] Matt. 28:11-15.

[1366] Matt. 27:65, 66; page 665 herein.

[1367] Compare Acts 12:19.

[1368] Note 2, end of chapter.

[1369] Acts 6:7; compare John 12:42.

[1370] Luke 24:13-32; compare Mark 16:12.

[1371] Luke 24:33-48; John 20:19-23.

[1372] Matt. 28:10; John 20:17.

[1373] Mark 16:7.

[1374] 1 Cor. 15:5.

[1375] The words "and of an honeycomb" (Luke 24:42) are omitted from the revised version, and by many authorities are declared to be a spurious addition to the original text.

[1376] John 20:21-23.

[1377] John 20:24-29; compare Mark 16:14.

[1378] Rev. 1:10; compare Acts 20:7; 1 Cor. 16:2.

[1379] John 21:1-23.

[1380] Matt 28:10; Mark 16:7; compare Matt. 26:32, Mark 14:28.

[1381] The noun of address, "Children" is equivalent to our modern use of "Sirs," "Men" or "Lads." It was quite in harmony with the vernacular.

[1382] Luke 5:4-10; also page 198 herein.

[1383] Matt. 26:33; Mark 14:29; compare Luke 22:33; John 13:37; p. 600 herein.

[1384] Matt. 26:70, 72, 74; also page 629 herein.

[1385] Peter 1:14.

[1386] Doc. and Cov. Sec. 7; compare B. of M., 3 Nephi 28:1-12.

[1387] Matt. 28:16-18.

[1388] 1 Cor. 15:6.

[1389] Note 3, end of chapter.

[1390] Acts 1:3.

[1391] John 20:30; compare 21:25 remembering that the latter passage may have reference to occurrences both before and after the Lord's death.

[1392] John 20:31.

[1393] Mark 16:15-18.

[1394] Matt. 10:5, 6.

[1395] "Clothed with power from on high" according to revised version, Luke 24:49.

[1396] Acts 1:5; see also Luke 24:49; and compare John 14:16, 17, 26; 15:26; 16:7, 13.

[1397] Acts 1:7, 8; compare Matt. 24:36; Mark 13:32.

[1398] Matt. 28:19, 20.

[1399] Acts 1:9-11; see also Luke 24:50, 51.



CHAPTER 38.

THE APOSTOLIC MINISTRY.

MATTHIAS ORDAINED TO THE APOSTLESHIP.[1400]

After witnessing the Lord's ascension from Olivet, the eleven apostles returned to Jerusalem filled with joy and thoroughly suffused with the spirit of adoring worship. Both in the temple and in a certain upper room, which was their usual place of meeting, they continued in prayer and supplication, often in association with other disciples, including Mary the mother of the Lord, some of her sons, and the little sisterhood of faithful women who had ministered to Jesus in Galilee and had followed Him thence to Jerusalem and to Calvary.[1401] The disciples, most of whom had been dispersed by the tragic events of that last and fateful Passover, had gathered again, with renewed and fortified faith, about the great fact of the Lord's resurrection. Christ had become "the firstfruits of them that slept," "the first begotten of the dead," and "the firstborn" of the race to rise from death to immortality.[1402] They knew that not only had the grave been compelled to give up the body of their Lord, but that a way had been provided for the striking of the fetters of death from every soul. Immediately following the resurrection of the Lord Jesus, many righteous ones who had slept in the tomb had been resurrected, and had appeared in Jerusalem, revealing themselves unto many.[1403] The universality of the resurrection of the dead was soon to become a prominent feature of apostolic teaching.

The first official act undertaken by the apostles was the filling of the vacancy in the council of the Twelve, occasioned by the apostasy and suicide of Judas Iscariot. Sometime between the ascension of Christ and the feast of Pentecost, when the Eleven and other disciples, in all about a hundred and twenty, were together "with one accord in prayer and supplication," Peter laid the matter before the assembled Church, pointing out that the fall of Judas had been foreseen,[1404] and citing the psalmist's invocation: "Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take,"[1405] Peter affirmed the necessity of completing the apostolic quorum; and he thus set forth the qualifications essential in the one who should be ordained to the Holy Apostleship: "Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection." Two faithful disciples were nominated by the Eleven, Joseph Barsabas and Matthias. In earnest supplication the assembly besought the Lord to indicate whether either of these men, and if so which, was to be chosen for the exalted office; then, "they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles."

The proceeding throughout is deeply significant and instructive. The Eleven fully realized that on them lay the responsibility, and in them was vested the authority, to organize and develop the Church of Christ; that the council or quorum of the apostles was limited to a membership of twelve; and that the new apostle, like themselves, must be competent to testify in special and personal witness concerning the earthly ministry, death, and resurrection of the Lord Jesus. The selection of Matthias was accomplished in a general assembly of the Primitive Church; and while the nominations were made by the apostles, all present appear by implication to have had a voice in the matter of installation. The principle of authoritative administration through common consent of the membership, so impressively exemplified in the choosing of Matthias, was followed, a few weeks later, by the selection of "seven men of honest report, full of the Holy Ghost and wisdom," who having been sustained by the vote of the Church, were set apart to a special ministry by the laying-on of the apostles' hands.[1406]

THE BESTOWAL OF THE HOLY GHOST.[1407]

At the time of Pentecost, which fell on the fiftieth day after the Passover,[1408] and therefore, at this particular recurrence, about nine days after Christ's ascension, the apostles "were all with one accord in one place," engaged in their customary devotions, and waiting, as instructed, until they would be endowed with a particular bestowal of power from on high.[1409] The promised baptism by fire and the Holy Ghost befell them on that day. "Suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance."

The "sound from heaven as of a rushing mighty wind" was heard abroad;[1410] and a multitude gathered about the place. The visible manifestation of "cloven tongues like as of fire," by which each of the Twelve was invested, was seen by those within the house, but apparently not by the gathering crowds. The apostles spoke to the multitude, and a great miracle was wrought, by which "every man heard them speak in his own language"; for the apostles, now richly gifted, spake in many tongues, as the Holy Ghost, by whom they had been endowed, gave them utterance. There were present men from many lands and of many nations, and their languages were diverse. In amazement some of them said: "Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born?" While many were impressed by the preternatural ability of the brethren, others in mocking tones said the men were drunken. This instance of Satanic prompting to inconsiderate speech is especially illustrative of inconsistency and rash ineptitude. Strong drink gives to no man wisdom; it steals away his senses and makes of him a fool.

Then Peter, as the president of the Twelve, stood up and proclaimed in behalf of himself and his brethren: "Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: for these are not drunken, as ye suppose, seeing it is but the third hour of the day." It was the Jewish custom, particularly on festival days, to abstain from food and drink until after the morning service in synagog, which was held about the third hour, or nine o'clock in the forenoon. The apostle cited ancient prophecy embodying the promise of Jehovah that He would pour out His Spirit upon all flesh, so that wonders would be wrought, even as those there present witnessed.[1411] Then boldly did Peter testify of Jesus of Nazareth, whom he characterized as "a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know;" and, reminding them, in accusing earnestness, of the awful crime to which they had been in some degree parties, he continued: "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it." Citing the inspired outburst of the psalmist, who had sung in jubilant measure of the soul that should not be left in hell, and of the flesh that should not see corruption, he showed the application of these scriptures to the Christ; and fearlessly affirmed: "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." With increasing fervency, fearing neither derision nor violence, and driving home to the hearts of his enthralled listeners the fearful fact of their guilt, Peter proclaimed as in voice of thunder: "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ."

The power of the Holy Ghost could not be resisted; to every earnest soul it carried conviction. They that heard were pricked in their hearts, and in contrition cried out to the apostles: "Men and brethren, what shall we do?" Now that they were prepared for the message of salvation, it was given without reserve. "Repent," answered Peter, "and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."

To the apostles' testimony, to the exhortation and warning, the people responded with profession of faith and repentance. Their joy was comparable to that of the spirits in prison, to whom the disembodied Christ had borne the authoritative word of redemption and salvation. Those who repented and confessed their belief in Christ at that memorable Pentecost were received into the Church by baptism, to the number of about three thousand. That their conversion was genuine and not the effect of a passing enthusiasm, that they were literally born again through baptism into a newness of life, is evidenced by the fact that they endured in the faith—"and they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." So devoted were these early converts, so richly blessed with the outpouring of the Holy Ghost was the Church in those days, that the members voluntarily disposed of their individual possessions and had all things in common. To them faith in the Lord Jesus Christ was of greater worth than the wealth of earth.[1412] Among them, there was nothing called "mine" or "thine," but all things were theirs in the Lord.[1413] Signs and wonders followed the apostles, "and the Lord added to the church daily such as should be saved."

Through the bestowal of the Holy Ghost the apostles had become changed men. As made clear to them by the Spirit of Truth, the scriptures constituted a record of preparation for the events to which they were special and ordained witnesses. Peter, who but a few weeks earlier had quailed before a serving-maid, now spoke openly, fearing none. Seeing once a lame beggar at the Gate Beautiful which led into the temple court, he took the afflicted one by the hand, saying: "Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk."[1414] The man was healed and leaped in the exuberance of his newly found strength; then he went with Peter and John into the temple, praising God aloud. An amazed crowd, which grew to include about five thousand men, gathered around the apostles in Solomon's Porch; and Peter, observing their wonderment, seized on the occasion to preach to them Jesus the Crucified. He ascribed all praise for the miracle to the Christ whom the Jews had delivered up to be slain, and in unambiguous accusation declared: "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses." In merciful recognition of the ignorance in which they had sinned, he exhorted them to expiatory penitence, crying: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." There was no encouragement to a belief that their sins could be annulled by wordy profession; a due season of repentance was their privilege, if so be they would believe.

As Peter and John thus testified, the priests and the captain of the temple, together with the ruling Sadducees, came upon them toward evening, and put them in prison to await the action of the judges next day.[1415] On the morrow they were arraigned before Annas, Caiaphas, and other officials, who demanded of them by what power or in whose name they had healed the lame man. Peter, impelled by the power of the Holy Ghost, answered: "Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."[1416]

The hierarchy learned to their consternation that the work they had sought to destroy through the crucifixion of Jesus Christ was spreading now as it had never spread before. In desperation they commanded the apostles, "Not to speak at all nor teach in the name of Jesus." But Peter and John answered boldly: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard." This rejoinder of righteous defiance the priestly rulers dared not openly resent; they had to content themselves with threats.

The Church grew with surprizing rapidity; "believers were the more added to the Lord, multitudes both of men and women." So abundantly was the gift of healing manifest through the ministrations of the apostles that as formerly to Christ, now to them, the people flocked, bringing their sick folk and those possessed of evil spirits; and all were healed. So great was the faith of the believers that they laid their afflicted ones on couches in the streets, "that at the least the shadow of Peter passing by might overshadow some of them."[1417]

The high priest and his haughty Sadducean associates caused the apostles to be again arrested and thrown into the common prison. But that night the angel of the Lord opened the dungeon doors and brought the prisoners forth, telling them to go into the temple and further proclaim their testimony of the Christ. This the apostles did, and were so engaged when the Sanhedrin assembled to put them on trial. The officers who were sent to bring the prisoners to the judgment hall returned, saying: "The prison truly found we shut with all safety, and the keepers standing without before the doors; but when we had opened, we found no man within." As the judges sat in impotent consternation, an informer appeared with the word that the men they wanted were at that moment preaching in the courts. The captain and his guard arrested the apostles a third time, and brought them in, but without violence, for they feared the people. The high priest accused the prisoners by question and affirmation: "Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us." Yet, how recently had those same rulers led the rabble in the awful imprecation, "His blood be on us, and on our children."[1418]

Peter and the other apostles, undaunted by the august presence, and undeterred by threatening words or actions, answered with the direct counter-charge that they who sat there to judge were the slayers of the Son of God. Ponder well the solemn affirmation: "We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him."

Closing, locking, bolting their hearts against the testimony of the Lord's own, the chief priests, scribes, and elders of the people counseled together as to how they could put these men to death. There was at least one honorable exception among the murderously inclined councilors. Gamaliel, who was a Pharisee and a noted doctor of the law, the teacher of Saul of Tarsus afterward known through conversion, works, and divine commission, as Paul the apostle,[1419] rose in the council, and having directed that the apostles be removed from the hall, warned his colleagues against the injustice they had in mind. He cited the cases of men falsely claiming to have been sent of God, everyone of whom had come to grief with utter and most ignominious failure of his seditious plans; so would these men come to nought if the work they professed proved to be of men; "But," added the dispassionate and learned doctor, "if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God."[1420] Gamaliel's advice prevailed for the time being, to the extent of causing the apostles' lives to be spared; but the council, in contravention of justice and propriety, had the prisoners beaten. Then the brethren were discharged with the renewed injunction that they speak not in the name of Jesus. They went out rejoicing that they were counted worthy to suffer stripes and humiliation in defense of the Lord's name; and daily, both in the temple, and by house to house visitation, they valiantly taught and preached Jesus the Christ. Converts to the Church were not confined to the laity; a great company of the priests swelled the number of the disciples, who multiplied greatly in Jerusalem.[1421]

STEPHEN THE MARTYR; HIS VISION OF THE LORD.[1422]

First among the "seven men of honest report" who were set apart under the hands of the apostles to administer the common store of the Church community, was Stephen, a man eminent in faith and good works, through whom the Lord wrought many miracles. He was zealous in service, aggressive in doctrine, and fearless as a minister of Christ. Some of the foreign Jews, who maintained a synagog in Jerusalem, engaged Stephen in disputation, and being unable "to resist the wisdom and the spirit by which he spake," conspired to have him charged with heresy and blasphemy. He was brought before the council on the word of men suborned to witness against him; and these averred that they had "heard him speak blasphemous words against Moses, and against God." The perjured accusers further testified that he had repeatedly spoken blasphemously against the temple, and the law, and had even declared that Jesus of Nazareth would some day destroy the temple, and change the Mosaic ceremonies. The charge was utterly false in spirit and fact, though possibly in a sense partly true in form; for, judging by what we have of record concerning Stephen's character and works, he was a zealous preacher of the word as a world religion, through which the exclusiveness and alleged sanctity of Jerusalem as the holy city and of the now desecrated temple as the earthly abiding-place of Jehovah, would be abrogated; furthermore he seems to have realized that the law of Moses had been fulfilled in the mission of the Messiah.

When the Sanhedrists looked upon him, his face was illumined, and they saw it "as it had been the face of an angel." In answer to the charge, he delivered an address, which on critical analysis appears to have been extemporaneous, nevertheless it is strikingly logical and impressive in argument. The delivery was abruptly terminated, however, by a murderous assault.[1423] In effective epitome Stephen traced the history of the covenant people from the time of Abraham down, showing that the patriarchs, and in turn Moses and the prophets, had lived and ministered in progressive preparation for the development of which those present were witnesses. He pointed out that Moses had foretold the coming of a Prophet, who was none other than Jehovah, whom their fathers had worshipped in the wilderness, before the tabernacle, and later in the temple; but, he affirmed, "the most High dwelleth not in temples made with hands," the most gorgeous of which could be but small to Him who said: "Heaven is my throne, and earth is my footstool."[1424]

It is plain to be seen that Stephen's speech was not one of vindication, and far from a plea in his own defense; it was a proclamation of the word and purposes of God by a devoted servant who had no thought for personal consequences. In forceful arraignment he thus addressed his judges: "Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers." Maddened at this direct accusation, the Sanhedrists "gnashed on him with their teeth." He knew that they thirsted for his blood; but, energized by the Holy Ghost, he looked steadfastly upward, and exclaimed in rapture: "Behold I see the heavens opened, and the Son of man standing on the right hand of God."[1425] This is the first New Testament record of a manifestation of Christ to mortal eyes by vision or otherwise, subsequent to His ascension. The priestly rulers cried aloud, and stopped their ears to what they chose to regard as blasphemous utterances; and, rushing upon the prisoner with one accord, they hurried him outside the city walls and stoned him to death. True to his Master, he prayed: "Lord Jesus, receive my spirit"; and then, crushed to earth, he cried with a loud voice: "Lord, lay not this sin to their charge. And when he had said this, he fell asleep."

So died the first martyr for the testimony of the risen Christ. He was slain by a mob comprizing chief priests, scribes, and elders of the people. What cared they that no sentence had been pronounced against him, or that they were acting in reckless defiance of Roman law? Devout men bore the mangled body to its burial; and all the disciples lamented greatly. Persecution increased, and members of the Church were scattered through many lands, wherein they preached the gospel and won many to the Lord. The blood of Stephen the martyr proved to be rich and virile seed, from which sprang a great harvest of souls.[1426]

CHRIST MANIFESTS HIMSELF TO SAUL OF TARSUS, LATER KNOWN AS PAUL, THE APOSTLE.

Among the disputants who, when defeated in discussion, conspired against Stephen and brought about his death, were Jews from Cilicia.[1427] Associated with them was a young man named Saul, a native of the Cilician city of Tarsus. This man was an able scholar, a forceful controversialist, an ardent defender of what he regarded as the right, and a vigorous assailant of what to him was wrong. Though born in Tarsus he had been brought to Jerusalem in early youth and had there grown up a strict Pharisee and an aggressive supporter of Judaism. He was a student of the law under the tutelage of Gamaliel, one of the most eminent masters of the time[1428] and had the confidence of the high priest.[1429] His father, or perhaps an earlier progenitor, had acquired the rank of Roman citizenship, and Saul was a born heir to that distinction. Saul was a violent opponent of the apostles and the Church, and had made himself a party to the death of Stephen by openly consenting thereunto and by holding in personal custody the garments of the false witnesses while they stoned the martyr.

He wrought havoc in the Church by entering private houses and haling thence men and women suspected of belief in the Christ, and these he caused to be cast into prison.[1430] The persecution in which he took so prominent a part caused a scattering of the disciples throughout Judea, Samaria, and other lands; though the apostles remained and continued their ministry in Jerusalem.[1431] Not content with local activity against the Church, "Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem."[1432]

As Saul and his attendants neared Damascus they were halted by an occurrence of awe-inspiring grandeur.[1433] At noontide there suddenly appeared a light far exceeding the brightness of the sun, and in this dazzling splendor the whole party was enveloped, so that they fell to the ground in terror. In the midst of the unearthly glory, a sound was heard, which to Saul alone was intelligible as an articulate voice; he heard and understood the reproving question spoken in the Hebrew tongue: "Saul, Saul, why persecutest thou me?" In trepidation he inquired: "Who art thou, Lord?" The reply sounded the heart of Saul to its depths: "I am Jesus of Nazareth, whom thou persecutest"; and continued, as in sympathetic consideration of the persecutor's situation and the renunciation that would be required of him: "It is hard for thee to kick against the pricks."[1434] The enormity of his hostility and enmity against the Lord and His people filled the man's soul with horror, and in trembling contrition he asked: "Lord, what wilt thou have me to do?" The reply was: "Arise, and go into the city, and it shall be told thee what thou must do." The brilliancy of the heavenly light had blinded Saul. His companions led him into Damascus, where, at the house of Judas, in the street called Straight, he sat in darkness for three days, during which period he neither ate nor drank.