11Now while they were on their way, some of the guard came into the city and reported to the chief priests all that had happened. 12And when they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, 13and said, “You are to say, ‘His disciples came by night and stole Him away while we were asleep.’ 14“And if this should come to the governor’s ears, we will win him over and keep you out of trouble.” 15And they took the money and did as they had been instructed; and this story was widely spread among the Jews, and is to this day.

The Great Commission

      16But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. 17When they saw Him, they worshiped Him; but some were doubtful. 18And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”

Parallel Verses

New American Standard Bible (©1995)
Then Jesus said to them, "Do not be afraid; go and take word to My brethren to leave for Galilee, and there they will see Me."

GOD'S WORD® Translation (©1995)
Then Jesus said to them, "Don't be afraid! Go, tell my followers to go to Galilee. There they will see me."

King James Bible
Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

Douay-Rheims Bible
Then Jesus said to them: Fear not. Go, tell my brethren that they go into Galilee, there they shall see me.

Darby Bible Translation
Then Jesus says to them, Fear not; go, bring word to my brethren that they go into Galilee, and there they shall see me.

English Revised Version
Then saith Jesus unto them, Fear not: go tell my brethren that they depart into Galilee, and there shall they see me.

Webster's Bible Translation
Then said Jesus to them, Be not afraid: go tell my brethren, that they go into Galilee, and there shall they see me.

Weymouth New Testament
Then He said, "Dismiss all fear! Go and take word to my brethren to go into Galilee, and there they shall see me."

World English Bible
Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me."

Young's Literal Translation
Then saith Jesus to them, 'Fear ye not, go away, tell to my brethren that they may go away to Galilee, and there they shall see me.'

Cross References

Matthew 14:27 But immediately Jesus spoke to them, saying, "Take courage, it is I; do not be afraid."

Matthew 26:32 "But after I have been raised, I will go ahead of you to Galilee."

Matthew 28:5 The angel said to the women, "Do not be afraid; for I know that you are looking for Jesus who has been crucified.

Matthew 28:7 "Go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you into Galilee, there you will see Him; behold, I have told you."

Matthew 28:9 And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him.

Matthew 28:16 But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated.

John 20:17 Jesus said to her, "Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, 'I ascend to My Father and your Father, and My God and your God.'"

Romans 8:29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;

Hebrews 2:11 For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren,

Hebrews 2:17 Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 28

In the foregoing chapters, we saw the Captain of our salvation engaged with the powers of darkness, attacked by them, and vigorously attacking them; victory seemed to hover between the combatants; nay, at length, it inclined to the enemies' side, and our Champion fell before them; behold, God has delivered his strength into captivity, and his glory into the enemies' hand. Christ in the grave is like the ark in Dagon's temple; the powers of darkness seemed to ride masters, but then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine, Ps. 78:61, 65. The prince of our peace is in this chapter rallying again, coming out of the grave, a Conqueror, yea, more than a conqueror, leading captivity captive; though the ark be a prisoner, Dagon falls before it, and it proves that none is able to stand before the holy Lord God. Now the resurrection of Christ being one of the main foundations of our religion, it is requisite that we should have infallible proofs of it; four of which proofs we have in this chapter, which are but a few of many, for Luke and John give a larger account of the proofs of Christ's resurrection than Matthew and Mark do. Here is, I. The testimony of the angel to Christ's resurrection (v. 1-8). II. His appearance himself to the women (v. 9, 10). III. The confession of the adversaries that were upon the guard (v. 11-15). IV. Christ's appearance to the disciples in Galilee, and the commission he gave them (v. 16-20).

Verses 1-10

For the proof of Christ's resurrection, we have here the testimony of the angel, and of Christ himself, concerning his resurrection. Now we may think that it would have been better, if the matter had been so ordered, that a competent number of witnesses should have been present, and have seen the stone rolled away by the angel, and the dead body reviving, as people saw Lazarus come out of the grave, and then the matter had been past dispute; but let us not prescribe to Infinite Wisdom, which ordered that the witnesses of his resurrection should see him risen, but not see him rise. His incarnation was a mystery; so was this second incarnation (if we may so call it), this new making of the body of Christ, for his exalted state; it was therefore made in secret. Blessed are they that have not seen, and yet have believed. Christ gave such proofs of his resurrection as were corroborated by the scriptures, and by the word which he had spoken (Lu. 24:6, 7-44; Mk. 16:7); for here we must walk by faith, not by sight. We have here,

I. The coming of the good women to the sepulchre.

Observe, 1. When they came; in the end of the sabbath, as it began to dawn toward the first day of the week, v. 1. This fixes the time of Christ's resurrection.

(1.) He arose the third day after his death; that was the time which he had often prefixed, and he kept within it. He was buried in the evening of the sixth day of the week, and arose in the morning of the first day of the following week, so that he lay in the grave about thirty-six or thirty-eight hours. He lay so long, to show that he was really and truly dead; and no longer, that he might not see corruption. He arose the third day, to answer the type of the prophet Jonas (ch. 12:40), and to accomplish that prediction (Hos. 6:2), The third day he will raise us up, and we shall live in his sight.

(2.) He arose after the Jewish sabbath, and it was the passover-sabbath; all that day he lay in the grave, to signify the abolishing of the Jewish feasts and the other parts of the ceremonial law, and that his people must be dead to such observances, and take no more notice of them than he did when he lay in the grave. Christ on the sixth day finished his work; he said, It is finished; on the seventh day he rested, and then on the first day of the next week did as it were begin a new world, and enter upon new work. Let no man therefore judge us now in respect of the new moons, or of the Jewish sabbaths, which were indeed a shadow of good things to come, but the substance if of Christ. We may further observe, that the time of the saints' lying in the grave, is a sabbath to them (such as the Jewish sabbath was, which consisted chiefly in bodily rest), for there they rest from their labours (Job 3:17); and it is owing to Christ.

(3.) He arose upon the first day of the week; on the first day of the first week God commanded the light to shine out of darkness; on this day therefore did he who was to be the Light of the world, shine out of the darkness of the grave; and the seventh-day sabbath being buried with Christ, it arose again in the first-day sabbath, called the Lord's day (Rev. 1:10), and no other day of the week is from henceforward mentioned in all the New Testament than this, and this often, as the day which Christians religiously observed in solemn assemblies, to the honour of Christ, Jn. 20:19, 26; Acts 20:7; 1 Co. 16:2. If the deliverance of Israel out of the land of the north superseded the remembrance of that out of Egypt (Jer. 23:7, 8), much more doth our redemption by Christ eclipse the glory of God's former works. The sabbath was instituted in remembrance of the perfecting of the work of creation, Gen. 2:1. Man by his revolt made a breach upon that perfect work, which was never perfectly repaired till Christ arose from the dead, and the heavens and the earth were again finished, and the disordered hosts of them modelled anew, and the day on which this was done was justly blessed and sanctified, and the seventh day from that. He who on that day arose from the dead, is the same by whom, and for whom, all things were at first created, and now anew created.

(4.) He arose as it began to dawn toward that day; as soon as it could be said that the third day was come, the time prefixed for his resurrection, he arose; after his withdrawings from his people, he returns with all convenient speed, and cuts the work as short in righteousness as may be. He had said to his disciples, that though within a little while they should not see him, yet again a little while, and they should see him, and accordingly he made it as little a while as possible, Isa. 54:7, 8. Christ arose when the day began to dawn, because then the day-spring from on high did again visit us, Lu. 1:78. His passion began in the night; when he hung on the cross the sun was darkened; he was laid in the grave in the dusk of the evening; but he arose from the grave when the sun was near rising, for he is the bright and morning Star (Rev. 22:16), the true Light. Those who address themselves early in the morning to the religious services of the Christian sabbath, that they may take the day before them, therein follow this example of Christ, and that of David, Early will I seek thee.

2. Who they were, that came to the sepulchre; Mary Magdalene and the other Mary, the same that attended the funeral, and sat over against the sepulchre, as before they sat over against the cross; still they studied to express their love to Christ; still they were inquiring after him. Then shall we know, if we thus follow on to know. No mention is made of the Virgin Mary being with them; it is probable that the beloved disciple, who had taken her to his own home, hindered her from going to the grave to weep there. Their attendance on Christ not only to the grave, but in the grave, represents his like care for those that are his, when they have made their bed in the darkness. As Christ in the grave was beloved of the saints, so the saints in the grave are beloved of Christ; for death and the grave cannot slacken that bond of love which is between them.

3. What they came to do: the other evangelists say that they came to anoint the body; Matthew saith that they came to see the sepulchre, whether it was as they left it; hearing perhaps, but not being sure, that the chief priests had set a guard upon it. They went, to show their good-will in another visit to the dear remains of their beloved Master, and perhaps not without some thoughts of his resurrection, for they could not have quite forgotten all he had said of it. Note, Visits to the grave are of great use to Christians, and will help to make it familiar to them, and to take off the terror of it, especially visits to the grave of our Lord Jesus, where we may see sin buried out of sight, the pattern of our sanctification, and the great proof of redeeming love shining illustriously even in that land of darkness.

II. The appearance of an angel of the Lord to them, v. 2-4. We have here an account of the manner of the resurrection of Christ, as far as it was fit that we should know.

1. There was a great earthquake. When he died, the earth that received him, shook for fear; now that he arose, the earth that resigned him, leaped for joy in his exaltation. This earthquake did as it were loose the bond of death, and shake off the fetters of the grave, and introduce the Desire of all nations, Hag. 2:6, 7. It was the signal of Christ's victory; notice was hereby given of it, that, when the heavens rejoiced, the earth also might be glad. It was a specimen of the shake that will be given to the earth at the general resurrection, when mountains and islands shall be removed, that the earth may no longer cover her slain. There was a noise and a shaking in the valley, when the bones were to come together, bone to his bone, Eze. 37:7. The kingdom of Christ, which was now to be set up, made the earth to quake, and terribly shook it. Those who are sanctified, and thereby raised to a spiritual life, while it is in the doing find an earthquake in their own bosoms, as Paul, who trembled and was astonished.

2. The angel of the Lord descended from heaven. The angels frequently attended our Lord Jesus, at his birth, in his temptation, in his agony; but upon the cross we find no angel attending him: when his Father forsook him, the angels withdrew from him; but now that he is resuming the glory he had before the foundation of the world, now, behold, the angels of God worship him.

3. He came, and rolled back the stone from the door, and sat upon it. Our Lord Jesus could have rolled back the stone himself by his own power, but he chose to have it done by an angel, to signify that having undertaken to make satisfaction for our sin, imputed to him, and being under arrest pursuant to that imputation, he did not break prison, but had a fair and legal discharge, obtained from heaven; he did not break prison, but an officer was sent on purpose to roll away the stone, and so to open the prison door, which would never have been done, if he had not made a full satisfaction. But being delivered for our offences, to complete the deliverance, he was raised again for our justification; he died to pay our debt, and rose again to take out our acquittance. The stone of our sins was rolled to the door of the grave of our Lord Jesus (and we find the rolling of a great stone to signify the contracting of guilt, 1 Sa. 14:33); but to demonstrate that divine justice was satisfied, an angel was commissioned to roll back the stone; not that the angel raised him from the dead, any more than those that took away the stone from Lazarus's grave raised him, but thus he intimated the consent of Heaven to his release, and the joy of Heaven in it. The enemies of Christ had sealed the stone, resolving, like Babylon, not to open the house of his prisoners; shall the prey be taken from the mighty? For this was their hour; but all the powers of death and darkness are under the control of the God of light and life. An angel from heaven has power to break the seal, though it were the great seal of Israel, and is able to roll away the stone, though ever so great. Thus the captives of the mighty are taken away. The angel's sitting upon the stone, when he had rolled it away, is very observable, and bespeaks a secure triumph over all the obstructions of Christ's resurrection. There he sat, defying all the powers of hell to roll the stone to the grave again. Christ erects his seat of rest and seat of judgment upon the opposition of his enemies; the Lord sitteth upon the floods. The angel sat as a guard to the grave, having frightened away the enemies' black guard; he sat, expecting the women, and ready to give them an account of his resurrection.

4. That his countenance was like lightning, and his raiment white as snow, v. 3. This was a visible representation, by that which we call splendid and illustrious, of the glories of the invisible world, which know no difference of colours. His look upon the keepers was like flashes of lightning; he cast forth lightning, and scattered them, Ps. 144:6. The whiteness of his raiment was an emblem not only of purity, but of joy and triumph. When Christ died, the court of heaven went into keep mourning, signified by the darkening of the sun; but when he arose, they again put on the garments of praise. The glory of this angel represented the glory of Christ, to which he was now risen, for it is the same description that was given of him in his transfiguration (ch. 17:2); but when he conversed with his disciples after his resurrection, he drew a veil over it, and it bespoke the glory of the saints in their resurrection, when they shall be as the angels of God in heaven.

5. That for fear of him the keepers did shake, and became as dead men, v. 4. They were soldiers, that thought themselves hardened against fear, yet the very sight of an angel struck them with terror. Thus when the Son of God arose to judgment, the stout-hearted were spoiled, Ps. 76:5, 9. Note, The resurrection of Christ, as it is the joy of his friends, so it is the terror and confusion of his enemies. They did shake; the word eseistheµsan is the same with that which was used for the earthquake, v. 2, seismos. When the earth shook, these children of the earth, that had their portion in it, shook too; whereas, those that have their happiness in things above, though the earth be removed, yet are without fear. The keepers became as dead men, when he whom they kept guard upon became alive, and they whom they kept guard against revived with him. It struck a terror upon them, to see themselves baffled in that which was their business here. They were posted here, to keep a dead man in his grave-as easy a piece of service surely as was ever assigned them, and yet it proves too hard for them. They were told that they must expect to be assaulted by a company of feeble faint-hearted disciples, who for fear of them would soon shake and become as dead men, but are amazed when they find themselves attacked by a mighty angel, whom they dare not look in the face. Thus doth God frustrate his enemies by frightening them, Ps. 9:20.

III. The message which this angel delivered to the women, v. 5-7.

1. He encourages them against their fears, v. 5. To come near to graves and tombs, especially in silence and solitude, has something in it frightful, much more was it so to those women, to find an angel at the sepulchre; but he soon makes them easy with the word, Fear not ye. The keepers shook, and became as dead men, but, Fear not ye. Let the sinners in Zion be afraid, for there is cause for it; but, Fear not, Abraham, nor any of the faithful seed of Abraham; why should the daughters of Sarah, that do well, be afraid with any amazement? 1 Pt. 3:6. "Fear not ye. Let not the news I have to tell you, be any surprise to you, for you were told before that your Master would rise; let it be no terror to you, for his resurrection will be your consolation; fear not any hurt, that I will do you, nor nay evil tidings I have to tell you. Fear not ye, for I know that ye seek Jesus. I know you are friends to the cause. I do not come to frighten you, but to encourage you." Note, Those that seek Jesus, have no reason to be afraid; for, if they seek him diligently they shall find him, and shall find him their bountiful Rewarder. All our believing enquiries after the Lord Jesus are observed, and taken notice of, in heaven; I know that ye seek Jesus; and shall certainly be answered, as these were, with good words, and comfortable words. Ye seek Jesus that was crucified. He mentions his being crucified, the more to commend their love to him; "You seek him still, though he was crucified; you retain your kindness for him notwithstanding." Note, True believers love and seek Christ, not only though he was crucified, but because he was so.

2. He assures them of the resurrection of Christ; and there was enough in that to silence their fears (v. 6); He is not here, for he is risen. To be told He is not here, would have been no welcome news to those who sought him, if it had not been added, He is risen. Note, It is matter of comfort to those who seek Christ, and miss of finding him where they expected, that he is risen: if we find him not in sensible comfort, yet he is risen. We must not hearken to those who say, Lo, here is Christ, or, Lo, he is there, for he is not here, he is not there, he is risen. In all our enquiries after Christ, we must remember that he is risen; and we must seek him as one risen. (1.) Not with any gross carnal thoughts of him. There were those that knew Christ after the flesh; but now henceforth know we him so no more, 2 Co. 5:16. It is true, he had a body; but it is now a glorified body. They that make pictures and images of Christ, forget that he is not here, he is risen; our communion with him must be spiritual, by faith in his word, Rom. 10:6-9. (2.) We must seek him with great reverence and humility, and an awful regard to his glory, for he is risen. God has highly exalted him, and given him a name above every name, and therefore every knee and every soul must bow before him. (3.) We must seek him with a heavenly mind; when we are ready to make this world our home, and to say, It is good to be here, let us remember our Lord Jesus is not here, he is risen, and therefore let not our hearts be here, but let them rise too, and seek the things that are above, Col. 3:1-3; Phil. 3:20.

Two things the angel refers these women to, for the confirmation of their faith, touching Christ's resurrection.

[1.] To his word now fulfilled, which they might remember; He is risen, as he said. This he vouches as the proper object of faith; "He said that he would rise, and you know that he is the Truth itself, and therefore have reason to expect that he should rise; why should you be backward to believe that which he told you would be?" Let us never think that strange, of which the word of Christ has raised our expectations, whether the sufferings of this present time, or the glory that is to be revealed. If we remember what Christ hath said to us, we shall be the less surprised at what he does with us. This angel, when he said. He is not here, he is risen, makes it to appear that he preaches no other gospel than what they had already received, for he refers himself to the word of Christ as sufficient to bear him out; He is risen, as he said.

[2.] To his grave now empty, which they might look into; "Come, see the place where the Lord lay. Compare what you have heard, with what you see, and, putting both together, you will believe. You see that he is not here, and, remembering what he said, you may be satisfied that he is risen; come, see the place, and you will see that he is not there, you will see that he could not be stolen thence, and therefore must conclude that he is risen." Note, It may be of use to affect us, and may have a good influence upon us, to come, and with an eye of faith see the place where the Lord lay. See the marks he has there left of his love in condescending so low for us; see how easy he has made that bed, and how lightsome, for us, by lying in it himself; when we look into the grave, where we expect we must lie, to take off the terror of it, let us look into the grave where the Lord lay; the place where our Lord lay, so the Syriac. The angels own him for their Lord, as well as we; for the whole family, both in heaven and earth, is named from him.

3. He directs them to go carry the tidings of it to his disciples (v. 7); Go quickly, and tell his disciples. It is probable that they were for entertaining themselves with the sight of the sepulchre and discourse with the angels. It was good to be here, but they have other work appointed them; this is a day of good tidings, and though they have the premier seisin of the comfort, the first taste of it, yet they must not have the monopoly of it, must not hold their peace, any more than those lepers, 2 Ki. 7:9. They must go tell the disciples. Note, Public usefulness to others must be preferred before the pleasure of secret communion with God ourselves; for it is more blessed to give than to receive. Observe,

Calvin's Commentary

Matthew 28:8-10

Mark 16:8-11

Luke 24:9-12

8. And they departed quickly from the tomb with fear and great joy, and ran to inform his disciples. 9. And while they went to inform his disciples, then, lo, Jesus met them, saying, Hail. [305] And they approached, and held his feet, and worshipped him. 10. Then Jesus saith to them, Fear not; go, tell my brethren to go into Galilee; and there shall they see me.

8. And they went away quickly, and fled from the tomb; for they were seized with trembling and amazement, and said nothing to any person; for they were afraid. 9. Now, when Jesus was risen early on the first day of the Sabbath, [306] he appeared first to Mary Magdalene, out of whom he had cast seven devils. 10. She went and told it to those who had been with him, who were mourning and weeping. 11. And they, when they heard that he was alive, and had been seen by her, did not believe.

9. And returning from the tomb, they told all these things to the eleven, and to all the rest. 10. Now it was Mary Magdalene and Joanna, and Mary the mother of James, and others who were with them, that told these things to the Acts 11. And their words appeared to them as idle fancies, and they did not believe them. 12. And Peter rose, and ran to the tomb, and stooping down, saw the linen clothes placed by themselves, and departed, wondering in himself at what had happened.

Matthew 28:8. And they departed quickly. The three Evangelists pass by what John relates about Mary Magdalene, (20:2,) that she returned into the city before she had seen the angels, and complained with tears that the body of Christ had been taken away. Here they mention only the second return to the city, when she, and other women who accompanied her, told the disciples that Christ was risen; which they had learned both from the words and testimony of the angel, and from seeing Christ himself. Now before Christ showed himself, they already ran to the disciples, as they had been commanded by the angel. On the road they received a second confirmation, that they might with greater certainty assert the resurrection of the Lord.

With fear and great joy. By these words Matthew means that they were indeed gladdened by what the angel told them, but, at the same the were struck with fear, so that they were held in suspense between joy and perplexity. For there are sometimes opposite feelings in the hearts of the godly, which move them alternately in opposite directions, until at length the peace of the Spirit brings them into a settled condition. For if their faith had been strong, it would have given them entire composure by subduing fear; but now fear, mingled with joy, shows that they had not yet fully relied on the testimony of the angel. And here Christ exhibited a remarkable instance of compassion, in meeting them while they thus doubted and trembled, so as to remove all remaining doubt.

Yet there is some diversity in the words of Mark, that they fled, seized with trembling and amazement, so that through fear they were dismayed. But the solution is not very difficult; for though they were resolved to obey the angel, still they had not power to do so, [307] if the Lord himself had not loosed their tongues. But in what follows there is greater appearance of contradiction; for Mark does not say that Christ met them, but only that he appeared first to Mary Magdalene, while Luke says nothing whatever of this appearance. But this omission ought not to appear strange to us, since it is far from being unusual with the Evangelists.

As to the difference between the words of Matthew and of Mark, it is possible that Magdalene may have been a partaker of so great a favor before the other women, or even that Matthew, by synecdoche, may have extended to all what was peculiar to one of their number. It is more probable, however, that Mark names her alone, because she first obtained a sight of Christ, and in a peculiar manner, in preference to the others, and yet that her companions also saw Christ in their order, and that on this account Matthew attributes it to all them in common. This was an astonishing instance of goodness, that Christ manifested his heavenly glory to a wretched woman, who had been possessed by seven devils, (Luke 8:2,) and, intending to display the light of a new and eternal life, began where there was nothing in the eyes of man but what was base and contemptible. But by this example Christ showed how generously he is wont to continue the progress of his grace, when he has once displayed it towards us; and, at the same time, he threw down the pride of the flesh.

9. And held his feet. This appears not to agree with the words of John, (20:17,) where he declares that Mary was forbidden to touch Christ. But it is easy to reconcile them. The Lord, perceiving that Mary was too eager to embrace and kiss his fleet, orders her to retire; because it was proper to correct the superstition, and to point out the design of his resurrection, which Mary was withheld from perceiving, partly by an earthly and carnal affection, and partly by foolish zeal. Yet at first the Lord permitted her to touch his feet, that nothing might be wanting to give her a full conviction; and, therefore, Matthew immediately adds, that they worshipped the Lord, which was a proof that they fully recognized him.

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"All hail" (Matt. xxviii. 9). It was a stirring greeting which the Lord of Life spake to His first disciples on the morning of the resurrection. It is a bright and radiant word which in His name we would speak to His beloved children at the commencement of another day. It means a good deal more than appears on the surface. It is really a prayer for our health, but which none but those who believe in the healing of the body can fully understand. A thoughtful friend suggested once that the word "hail" …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Risen Lord's Greetings and Gifts
'And as they went to tell His disciples, behold, Jesus met them, saying, All hail.'--MATT. xxviii. 9. 'Then the same day at evening ... came Jesus and stood in the midst, and saith unto them, Peace be unto you.' --JOHN xx. 19. So did our Lord greet His sad followers. The first of these salutations was addressed to the women as they hurried in the morning from the empty tomb bewildered; the second to the disciples assembled in the upper room in the evening of the same day. Both are ordinary greetings. …
Alexander Maclaren—Expositions of Holy Scripture

The Prince of Life
'In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3. His countenance was like lightning, and his raiment white as snow: 4. And for fear of him the keepers did shake, and became as dead men. 5. And the angel answered and said unto the women, Fear …
Alexander Maclaren—Expositions of Holy Scripture

On the Mountain
'Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. 17. And when they saw Him, they worshipped Him: but some doubted.' --MATT. xxviii. 16, 17. 'After that, He was seen of above five hundred brethren at once.'--1 COR. xv. 4 To infer an historian's ignorance from his silence is a short and easy, but a rash, method. Matthew has nothing to say of our Lord's appearances in Jerusalem, except in regard to that of the women in the early morning of Easter Day. …
Alexander Maclaren—Expositions of Holy Scripture

The Tomb of Jesus
"His cross, his manger, and his crown, Are big with glories yet unknown." All his weary pilgrimage, from Bethlehem's manger to Calvary's cross, is, in our eyes, paved with glory. Each spot upon which he trod is, to our souls, consecrated at once, simply because there the foot of earth's Saviour and our own Redeemer once was placed. When he comes to Calvary, the interest thickens; then our best thoughts are centered on him in the agonies of crucifixion, nor does our deep affection permit us to leave …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Christian Unity.
Trinity Sunday. S. Matt. xxviii. 19. "In the Name of the Father, and of the Son, and of the Holy Ghost." INTRODUCTION.--An ancient writer informs us that when the Egyptians named their Greatest God who was over all, they cried thrice, "Darkness! Darkness! Darkness!" And when we come to speak of the great mystery of the Holy Trinity, the utmost we can do is to repeat their cry, and say, "Darkness! Darkness! Darkness! In the name of the Father--Darkness, and of the Son--Darkness; and of the Holy …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Beginning at Jerusalem
The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations," …
John Bunyan—Jerusalem Sinner Saved

Thoughts Upon the Mystery of the Trinity.
THOUGH there be many in the World that seem to be Religious, there are but few that are so: One great Reason whereof is, because there are so many Mistakes about Religion, that it is an hard matter to hit upon the true Notion of it: And therefore desiring nothing in this World, so much as to be an Instrument in God's Hand to direct Men unto true Religion, my great Care must, and, by the Blessing of God, shall be to instil into them right Conceptions of him, that is the only Object of all Religious …
William Beveridge—Private Thoughts Upon a Christian Life

The Christian Service
Scripture references: Matthew 28:18-20; Luke 10:1-17; Matthew 25:14-30; 23; 13; John 13:4-17; Hebrews 12:1-3; Matthew 5:16; 1 Corinthians 3:13-15; James 2:14-26. THE CALL TO SERVICE All Christian belief must culminate in service or else the belief itself will wither away. Jesus said in His Sermon on the Mount, "Let your light so shine before men that they may see your good works and glorify your Father which is in heaven" (Matthew 5:16); again, in giving His parting instructions to His disciples, …
Henry T. Sell—Studies in the Life of the Christian

The Earliest Christian Preaching
1. THUS far we have confined ourselves to the words of Jesus. The divine necessity of His death, indicated in the Old Testament and forming the basis of all His teaching regarding it, is the primary truth; the nature of that necessity begins to be revealed as the death is set in relation to the ransoming of many, and to the institution of a new covenant -- that is, a new religion, having as its fundamental blessing the forgiveness of sins. I do not think this view of our Lord's mind as to His own …
James Denney—The Death of Christ

Angels Announce the Resurrection to Certain Women. Peter and John Enter The
Empty Tomb. (Joseph's Garden. Sunday, Very Early.) ^A Matt. XXVIII. 1-8; ^B Mark XVI. 1-8; ^C Luke XXIV. 1-8, 12; ^D John XX. 1-10. ^c 1 But ^a 1 Now late on the sabbath day, ^b 1 And when the sabbath was past, ^c on the first day of the week, { ^a as it began to dawn toward the first day of the week,} ^c at early dawn, ^d while it was yet dark, cometh { ^a came} ^d Mary Magdalene early ^a and the other Mary ^b the mother of James, and Salome, ^c unto the tomb, bringing { ^b brought} ^c the spices …
J. W. McGarvey—The Four-Fold Gospel

Some of the Guards Report to the Jewish Rulers.
^A Matt. XXVIII. 11-15. ^a 11 Now while they were going [while Joanna and the group of women with her were on their way to tell the apostles that they had seen Jesus], behold, some of the guard [not all] came into the city, and told unto the chief priests all the things that were come to pass. [Esteeming it folly to guard an empty tomb, the soldiers went to their barracks, while their officers returned to those who had placed them on guard to report what had happened. They rightly judged that the …
J. W. McGarvey—The Four-Fold Gospel

The Great Commission Given.
(Time and Place Same as Last Section.) ^A Matt. XXVIII. 18-20; ^B Mark XVI. 15-18; ^C Luke XXIV. 46, 47. ^a 18 And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. ^b 15 And he said unto them, Go ye ^a therefore, ^b into all the world, and preach the gospel to the whole creation. ^a and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: 20 teaching them to observe all things …
J. W. McGarvey—The Four-Fold Gospel

First and Second Appearances of the Risen Christ. The Resurrection Reported to the Apostles.
(Jerusalem. Sunday Morning.) ^A Matt. XXVIII. 9, 10; ^B Mark XVI. 9-11; ^C Luke XXIV. 9-11; ^D John XX. 11-18. [The women, having received the message of the angels, and remembering that the message accorded with the words of Jesus himself, made haste.] ^c 9 and returned from the tomb, ^b 9 Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. [Mark here agrees with John that Mary separated from the other women. As to …
J. W. McGarvey—The Four-Fold Gospel

On the Third Day He Rose Again from the Dead; He Ascended into Heaven'
GREY dawn was streaking the sky, when they who had so lovingly watched Him to His Burying were making their lonely way to the rock-hewn Tomb in the Garden. [6241] Considerable as are the difficulties of exactly harmonising the details in the various narratives - if, indeed, importance attaches to such attempts - we are thankful to know that any hesitation only attaches to the arrangement of minute particulars, [6242] and not to the great facts of the case. And even these minute details would, as …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Corinth
Christianity had been profoundly changed by its passage from Galilee to Jerusalem. Whereas the teaching of Jesus had been the announcement of the kingdom of God, the illustration of its character, and the insistent call to men to repent, the central teaching of the disciples in Jerusalem became the claim that Jesus was the Messiah. But the passage from Jerusalem to Antioch had produced still greater changes. After all, the teaching of the disciples in Jerusalem contained no elements foreign to …
Kirsopp Lake—Landmarks in the History of Early Christianity

Introduction to the De Trinitate.
Since the circumstances in which the De Trinitate was written, and the character and object of the work, are discussed in the general Introduction, it will suffice to give here a brief summary of its contents, adapted, in the main, from the Benedictine edition. Book I. The treatise begins with St. Hilary's own spiritual history, the events of which are displayed, no doubt, more logically and symmetrically in the narrative than they had occurred in the writer's experience. He tells of the efforts …
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church …
Thomas Watson—The Ten Commandments

John Bunyan on the Terms of Communion and Fellowship of Christians at the Table of the Lord;
COMPRISING I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. PEACEABLE PRINCIPLES AND TRUE[1] ADVERTISEMENT BY THE EDITOR. Reader, these are extraordinary productions that will well repay an attentive perusal. It is the confession of faith of a Christian who had suffered nearly twelve years' imprisonment, under persecution for conscience sake. Shut up with his Bible, you have here the result of a prayerful study of those holy …
John Bunyan—The Works of John Bunyan Volumes 1-3

A Table of the Chief Things.
A. ABRAHAM's Faith, [284]34. Adam; see Man, Sin, Redemption.-- What happiness he lost by the fall, [285]96. What death he died, [286]97. He retained in his nature no will or light capable of itself to manifest spiritual things, [287]ibid. Whether there be any relics of the heavenly image left in him, [288]101, [289]144. Alexander Skein's queries proposed to the preachers, [290]401, [291]402. Anabaptists of Great Britain, [292]57, [293]373. Anabaptists of Munster, how their mischievous actings nothing …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity