« הקודםהמשך »
Luke xxiv. 50-53.
Mark xvi. 15-20.
Acts i. 6, 7. Acts i. 6-12. 19. 15.
Mat. xxviii. 18-20.
50, 51. 9-11.
Section XXXV. 17.
John xxi. 25.
xx. 30, 31, 20. 49,
52, 53. 19.
xxi, 25. 20:
30, 31. John xxi. 25.)
John xix.38. Pilate gave him leave.
Jerusalem. Mtxxvii.58. then Pilate commanded the body to be delivered Mark xv.45. he gave the body to Joseph'.
It does not appear necessary to enter into any detailed cxamination of the harmony proposed by Hales, Newcome, Macknight, or Doddridge. The first of these agrees generally with Townson-Newcome's plan is among the number studied by Cranfield, as are also those of Macknight and Doddridge. Since Mr. West's publication indeed, the differences bave been very few, and are so entirely questions of opinion, that their decision does not in the least affect the veracity of the Evangelists (h). Thus it cannot be made evident at what exact time our Lord shewed himself to St. Peter on the day of his resurrection, but all are agreed as to the fact. We may, in short, consider the question respecting the consistency of the four Evangelists, to be completely set at rest by the labours of these learned authors. They have left little more to be done by their successors than to incorporate the results of their labours; and thus make their researches and their discoveries familiar to the common reader. They will always be enumerated among the most eminent illustrators of the sacred volume. They have consecrated their jewels to the service of God, and their offerings will ever shine among the most brilliant ornaments of his holy temple.
(a) mpn from an Arabic root, protuberavit flos, vel pressius, rosa quæ crepantem jam calycem eflindit, indeque eminere, et protuberare incipit. * Hinc transfertur ad oculos, nominatim catuli, quum eos prima vice aperit qua velut calyce effiso patent, nam tunc vibrantissima catulorum acies, deinde hominum, quorum oculi protuberante acie perspicaces facti sunt. Nova V. T. clavis, Joan. Henric Meisner, vol. i. ap. Gen. ii. 5. (6) I have not thought it necessary to allude bere to the curious questions which have been agitated, respecting the nature of the body of Adam before he fell ; and whether we shall rise froin the dead in the same form ; or whether the resurrection body will be sur. rounded with a glory, such as clothed the form of the man who is represented by Ezekiel as appearing between the Cherubim.-Sbe on these points, Lord Barrington's Essay on the Dispensations, 1732, p. 11, note. (c) Horsley's four Sermons on the Resurrection, p. 219. (d) See Schleusner, Cranfield, and Towoson’s notes. (e) Cooke's View of the Evidence of the Resurrection. () Introduction to the Critical Study, &c. vol. i. p. 595, &c. &c. (9) Mr. West observes, that this text, “ I am not yet ascended,” &c. comprehends in a few words a variety of most important hints, which have not commonly been taken notice of in them; particularly that our Lord intended by them to recall to the minds of his disciples the discourse be had with them three nights before, in which he explained what he meant by going to the Father (Joho xvi. 28.); and by twice using the word ascend, designed to intimate, that be was to go up to heaven, not merely in spirit, as the pious dead' do, bat by corporeal motion and translation, and that it would be some time before he took his final leave of earth by this intended ascension : all which weighty expressions and predictions concur with a thonsand other cir cumstances to shew how impossible it was that such an apprebended appearance should have been merely the result of a disordered imagination; a consideration which Mr. West illustrates at large, as he also does the mistaken apprehension of the disciples, who, when some of their companions, whose veracity they could not suspect, testified they had seen the Lord, thought his body was not risen, but that it was only his spirit bad appeared to them. () When this part of the work was going to press, I procured a work entitled “ The New Trial of the Witnesses." It revives many of the exploded and long answered objections-urges no new remarks and does not appear worthy of more especial notice. Assertion supplies the place of argument, as is usual in the great majority of books of this nature.
2 Mark xv. 42. ófías yevouévns, the early evening being now
in a clean linen cloth, Jobn xix.39. there came also Nicodemus, which at the first came to
Jesus by night, and brought a mixture of myrrh and
aloes, about an hundred pound weight. 40.
Then took they the body of Jesus, and wound it in
Jews is to bury.
garden, and in the garden a new sepulchre,
had hewn out in the rock 3:
come, or being immediately past, for the word yevouévns has
3 In Isaiah liii. 9. we read, He made his grave with the
The peculiar providence of God ordained, that our Lord should
John xix.41. wherein was never man yet laid.
There laid they Jesus therefore, because of the Jews
preparation-day, for the sepulchre was nigh at hand. Lu, xxii.54. And that day was the preparation, and the sabbath
Mtxxvii.60. and he rolled a great stone to the door of the sepulchre,
MATT. xxvii. part of ver. 57, 58.
MARK XV. part of ver. 43. 46.
46 -took him down, and wrapped him in the linen, and laid
LUKE Xxiii ver. 50. part of ver. 51, 52. and ver. 53.
51 –he was of Arimathea, -
53 And he took it down, and wrapped it in linen, and laid it
JOIN xix. part of ver. 38. 38 - Joseph of Arimathea.
from Galilee, observe where the Body of Christ was
MARK XV. 47.-LUKE xxiii. 55.
beheld where he was laid.
(a) See Doddridge in loc. and Schoetgen, on the manner in which the ancient Jews interpreted the passage Horæ Hebraicæ, vol. ii. p. 552, 553.—Lightfoot's Harmony, 8vo. edit. vol. iii. p. 168.
* As these are the first passages in which the different women
The women named in this part of the Gospels, besides the
Mary Magdalene, whose name occurs in all the Gospels, and
Mary the mother of James the Less, and Joses, supposed to be Mary the wife of Cleophas, the sister of our Lord's mother, John xii. 35; and, if so, the Evangelists all speak of her.
Salome, the mother of Zebedee's children ; compare Matt.
Lu. xxiü.55. And the women also, which came with him from Gali- Sernsalem.
xxvii. 56. with Mark xv. 40. St. Mark only bas given us her
Joanna, the wife of Chuza, Herod's steward, mentioned by
The blessed Virgin, mother of Christ, baving been recom-
The Galilean women who had attended the body of our Lord to the sepulchre, and seen how he was laid, then went back to the city, to prepare spices and ointments before the commencement of the sabbath, that they might be ready for use on the morning after it. To prepare these spices was probably little more than to purchase them according to a remark of Dr. Lardner, for in so populous a city as Jerusalem, where there was a constant, and often, a sudden demand for them, they would be sold ready compounded. Short therefore as the time was before the sabbath began, it would be sufficient for this purpose. And that the women did so employ it, is manisest from St. Luke, whose words literally translated run thus : " And the women also which came with him from Galilee followed after, and beheld the sepulchre, and how his body was laid ; and being returned, prepared spices and ointments. And they rested in. deed the seventh day, according to the commandment; but on the first day of the week, very early in the morning, they went into the sepulchre, carrying the spices which they had prepared.” (Luke xxiii. 55, 56. xxiv. 1.) On which words Grotius observes, that nothing can be clearer than that the spices were purcbased by these women on the evening before the sabbath, and not after it. But this, which is so clear of the Galilean women in general, is to be understood with an exception of three of them; Salome, Mary Magdalene, and Mary the mother of James.
It is probable, as hath been shewn, that Salome was not in the procession to the sepulchre; and it is no less probable, that the two Maries did not quit it with the other Galilean women. Matt. xxvii. 59–61. The words of St. Matthew seem to imply, that even after the closing of the sepulchre they still lingered near it, till it was too late to purchase their spices that evening. The fact is certain that they purchased none till the sabbath was past.
Let us now consider the objections which have been, or may be made to this arrangement.
It may be said, if we divide the women into two parties, it is not easy to apprehend how they could have been at the sepulchre without any sight of each other ; since all the Evangelists assign nearly the same time for their coming thither. It is to be remembered, that the verb čexomas, used by the Evangelists, bears the sense of going as well as coming; and it here means, the time when the women went from their several houses : in which case there is no difficulty in conceiving the means that