Holy Saturday/Easter Vigil

Thee. Hebrew, "Bohalaic (Haydock) shall be your Baalim," or husband, who was styled Lord, 1 Peter iii. 6. Perhaps he may allude to the two wives, the synagogues and the Church, or to the idols, which should be adored no more.

Youth. This enhances her fault. God is pleased to overlook it, in the captives (chap. l. 1.) and Gentiles.

Earth. Giving him the rainbow for a sign. My covenant with the Church is equally irrevocable: she is founded on a rock, Matthew xvi. 18. (Calmet) --- Christ will no more abandon her than he will drown the world. Some mountains shall be moved out of their place, but she shall not. (Worthington)

Sapphires. Hebrew, "antimony," a mineral shining like silver, 4 Kings ix. 30.

CHAPTER LIV.

Bulwarks. Hebrew, windows of crystal; (Ezechiel xxvii. 1[].; Calmet) Protestants, "of agate." (Haydock) --- All this is allegorical, like the redemption of the new Jerusalem, Apocalypse. xxi.

Lord, Christ, Jeremias xxxi. 33., and John vi. 45.

Thee. The Cutheans rendered the Jews suspected, 1 Esdras iv. 2., and vi. 1

1 Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord . 2 Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; 3 For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited. 4 Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. 5 For thy Maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.

If we apply this to the state of the Jews after their return out of captivity, it is a prophecy of the increase of their nation after they were settled in their own land. Jerusalem had been in the condition of a wife written childless, or a desolate solitary widow; but now it is promised that the city should be replenished and the country peopled again, that not only the ruins of Jerusalem should be repaired, but the suburbs of it extended on all sides and a great many buildings erected upon new foundations,—that those estates which had for many years been wrongfully held by the Babylonian Gentiles should now return to the right owners. God will again be a husband to them, and the reproach of their captivity, and the small number to which they were then reduced, shall be forgotten. And it is to be observed that, by virtue of the ancient promise made to Abraham of the increase of his seed, when they were restored to God's favour they multiplied greatly. Those that first came out of Babylon were but 42,000 ( Ezra ii. 64 ), about a fifteenth part of their number when they came out of Egypt; many came dropping to them afterwards, but we may suppose that to be the greatest number that ever came in a body; and yet above 500 years after, a little before their destruction by the Romans, a calculation was made by the number of the paschal lambs, and the lowest computation by that rule (allowing only ten to a lamb, whereas they might be twenty) made the nation to be nearly three millions. Josephus says, seven and twenty hundred thousand and odd, Jewish War 6.425. But we must apply it to the church of God in general; I mean the kingdom of God among men, God's city in the world, the children of God incorporated. Now observe,

I. The low and languishing state of religion in the world for a long time before Christianity was brought in. It was like one barren, that did not bear, or travail with child, was like one desolate, that had lost husband and children; the church lay in a little compass, and brought forth little fruit. The Jews were indeed by profession married to God, but few proselytes were added to them, the rising generations were unpromising, and serious godliness manifestly lost ground among them. The Gentiles had less religion among them than the Jews; their proselytes were in a dispersion; and the children of God, like the children of a broken, reduced family, were scattered abroad ( John xi. 52 ), did not appear nor make any figure.

II. Its recovery from this low condition by the preaching of the gospel and the planting of the Christian church.

1. Multitudes were converted from idols to the living God. Those were the church's children that were born again, were partakers of a new and divine nature, by the word. More were the children of the desolate than of the married wife; there were more good people found in the Gentile church (when that was set up) that had long been afar off, and without God in the world, than ever were found in the Jewish church. God's sealed ones out of the tribes of Israel are numbered ( Rev. vii. 4 ), and they were but a remnant compared with the thousands of Israel; but those of other nations were so many, and crowded in so thickly, and lay so much scattered in all parts, that no man could number them, v. 9 . Sometimes more of the power of religion is found in those places and families that have made little show of it, and have enjoyed but little of the means of grace, than in others that have distinguished themselves by a flourishing profession; and then more are the children of the desolate, more the fruits of their righteousness, than those of the married wife; so the last shall be first. Now this is spoken of as matter of great rejoicing to the church, which is called upon to break forth into singing upon this account. The increase of the church is the joy of all its friends and strengthens their hands. The longer the church has lain desolate the greater will the transports of joy be when it begins to recover the ground it has lost and to gain more. Even in heaven, among the angels of God, there is an uncommon joy for a sinner that repents, much more for a nation that does so. If the barren fig-tree at length bring forth fruit, it is well; it shall rejoice, and others with it.

2. The bounds of the church were extended much further than ever before, v. 2, 3 . (1.) It is here supposed that the present state of the church is a tabernacle state; it dwells in tents, like the heirs of promise of old ( Heb. xi. 9 ); its dwelling is mean and movable, and of no strength against a storm. The city, the continuing city, is reserved for hereafter. A tent is soon taken down and shifted, so the candlestick of church privileges is soon removed out of its place ( Rev. ii. 5 ), and, when God pleases, it is as soon fixed elsewhere. (2.) Though it be a tabernacle state, it is sometimes very remarkably a growing state; and, if this family increase, no matter though it be in a tent. Thus it was in the first preaching of the gospel; it was the business of the apostles to disciple all nations, to stretch forth the curtains of the church's habitation, to preach the gospel where Christ had not yet been named ( Rom. xv. 20 ), to leaven with the gospel those towns and countries that had hitherto been strangers to it, and so to lengthen the cords of this tabernacle, that more might be enclosed, which would make it necessary to strengthen the stakes proportionably, that they might bear the weight of the enlarged curtains. The more numerous the church grows the more cautious she must be to fortify herself against errors and corruptions, and to support her seven pillars, Prov. ix. 1 . (3.) It was a proof of divine power going along with the gospel that in all places it grew and prevailed mightily, Acts xix. 20 . It broke forth, as the breaking forth of waters— on the right hand and on the left, that is, on all hands. The gospel spread itself into all parts of the world; there were eastern and western churches. The church's seed inherited the Gentiles, and the cities that had been desolate (that is, destitute of the knowledge and worship of the true God) came to be inhabited, that is, to have religion set up in them and the name of Christ professed.

3. This was the comfort and honour of the church ( v. 4 ): " Fear not, for thou shalt not be ashamed, as formerly, of the straitness of thy borders, and the fewness of thy children, which thy enemies upbraided thee with, but shalt forget the reproach of thy youth, because there shall be no more ground for that reproach." It was the reproach of the Christian religion, in its youth, that none of the rulers or princes of this world embraced it and that it was entertained and professed by a despicable handful of men; but, after awhile, nations were discipled, the empire became Christian, and then this reproach of its youth was forgotten.

6 For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. 7 For a small moment have I forsaken thee; but with great mercies will I gather thee. 8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. 9 For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. 10 For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee.

The seasonable succour and relief which God sent to his captives in Babylon, when they had a discharge from their bondage there, are here foretold, as a type and figure of all those consolations of God which are treasured up for the church in general and all believers in particular, in the covenant of grace.

I. Look back to former troubles, and in comparison with them God's favours to his people appear very comfortable, v. 6-8 . Observe, 1. How sorrowful the church's condition had been. She had been as a woman forsaken, whose husband was dead, or had fallen out with her, though she was a wife of youth, upon which account she is grieved in spirit, takes it very ill, frets, and grows melancholy upon it; or she had been as one refused and rejected, and therefore full of discontent. Note, Even those that are espoused to God may yet seem to be refused and forsaken, and may be grieved in spirit under the apprehensions of being so. Those that shall never be forsaken and left in despair may yet for a time be perplexed and in distress. The similitude is explained ( v. 7, 8 ): For a small moment have I forsaken thee. In a little wrath I hid my face from thee. When God continues his people long in trouble he seems to forsake them; so their enemies construe it ( Ps. lxxi. 11 ); so they themselves misinterpret it, ch. xlix. 14 . When they are comfortless under their troubles, because their prayers and expectations are not answered, God hides his face from them, as if he regarded them not nor designed them any kindness. God owns that he had done this; for he keeps an account of the afflictions of his people, and, though he never turned his face against them (as against the wicked, Ps. xxxiv. 16 ), he remembers how often he turned his back upon them. This arose indeed from his displeasure. It was in wrath that he forsook them and hid his face from them ( ch. lvii. 17 ); yet it was but in a little wrath: not that God's wrath ever is a little thing, or to be made light of ( Who knows the power of his anger? ), but little in comparison with what they had deserved, and what others justly suffer, on whom the full vials of his wrath are poured out. He did not stir up all his wrath. But God's people, though they be sensible of ever so small a degree of God's displeasure, cannot but be grieved in spirit because of it. As for the continuance of it, it was but for a moment, a small moment; for God does not keep his anger against his people for ever; no, it is soon over. As he is slow to anger, so he is swift to show mercy. The afflictions of God's people, as they are light, so they are but for a moment, a cloud that presently blows over. 2. How sweet the returns of mercy would be to them when God should come and comfort them according to the time that he had afflicted them. God called them into covenant with himself when they were forsaken and grieved; he called them out of their afflictions when they were most pressing, v. 6 . God's anger endures for a moment, but he will gather his people when they think themselves neglected, will gather them out of their dispersions, that they may return in a body to their own land,—will gather them into his arms, to protect them, embrace them, and bear them up,—and will gather them at last to himself, will gather the wheat into the barn. He will have mercy on them. This supposes the turning away of his anger and the admitting of them again into his favour. God's gathering his people takes rise from his mercy, not any merit of others; and it is with great mercies ( v. 7 ), with everlasting kindness, v. 8 . The wrath is little, but the mercies are great; the wrath is for a moment, but the kindness everlasting. See how one is set over against the other, that we may neither despond under our afflictions nor despair of relief.

II. Look forward to future dangers, and in defiance of them God's favours to his people appear very constant, and his kindness everlasting; for it is formed into a covenant, here called a covenant of peace, because it is founded in reconciliation and is inclusive of all good. Now,

1. This is as firm as the covenant of providence. It is as the waters of Noah, that is, as that promise which was made concerning the deluge that there should never be the like again to disturb the course of summer and winter, seed-time and harvest, v. 9 . God then contended with the world in great wrath, and for a full year, and yet at length returned in mercy, everlasting mercy; for he gave his word, which was as inviolable as his oath, that Noah's flood should never return, that he would never drown the world again; see Gen. viii. 21, 22 ; ix. 11 . And God has ever since kept his word, though the world has been very provoking; and he will keep it to the end; for the world that now is is reserved unto fire. And thus inviolable is the covenant of grace: I have sworn that I would not be wroth with thee, as I have been, and rebuke thee, as I have done. He will not be so angry with them as to cast them off and break his covenant with them ( Ps. lxxxix. 34 ), nor rebuke them as he has rebuked the heathen, to destroy them, and put out their name for ever and ever, Ps. ix. 5 .

11 O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. 12 And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. 13 And all thy children shall be taught of the Lord ; and great shall be the peace of thy children. 14 In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee. 15 Behold, they shall surely gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake. 16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. 17 No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord , and their righteousness is of me, saith the Lord .

Very precious promises are here made to the church in her low condition, that God would not only continue his love to his people under their troubles as before, but that he would restore them to their former prosperity, nay, that he would raise them to greater prosperity than any they had yet enjoyed. In the foregoing chapter we had the humiliation and exaltation of Christ; here we have the humiliation and exaltation of the church; for, if we suffer with him, we shall reign with him. Observe,

I. The distressed state the church is here reduced to by the providence of God ( v. 11 ): " O thou afflicted, poor, and indigent society, that art tossed with tempests, like a ship driven from her anchors by a storm and hurried into the ocean, where she is ready to be swallowed up by the waves, and in this condition not comforted by any compassionate friend that will sympathize with thee, or suggest to thee any encouraging considerations ( Eccl. iv. 1 ), not comforted by any allay to thy trouble, or prospect of deliverance out of it." This was the condition of the Jews in Babylon, and afterwards, for a time, under Antiochus. It is often the condition of Christian churches and of particular believers; without are fightings, within are fears; they are like the disciples in a storm, ready to perish; and where is their faith?

II. The glorious state the church is here advanced to by the promise of God. God takes notice of the afflicted distressed state of his church, and comforts her, when she is most disconsolate and has no other comforter. Let the people of God, when they are afflicted and tossed, think they hear God speaking comfortably to them by these words, taking notice of their griefs and fears, what afflictions they are under, what distresses they are in, and what comforts their case calls for. When they bemoan themselves, God bemoans them, and speaks to them with pity: O thou afflicted, tossed with tempests, and not comforted; for in all their afflictions he is afflicted. But this is not all; he engages to raise her up out of her affliction, and encourages her with the assurance of the great things he would do for her, both for her prosperity and for the securing of that prosperity to her.

1. Whereas now she lay in disgrace, God promises that which would be her beauty and honour, which would make her easy to herself and amiable in the eyes of others.

(1.) This is here promised by a similitude taken from a city, and it is an apt similitude, for the church is the city of the living God, the heavenly Jerusalem. Whereas now Jerusalem lay in ruins, a heap of rubbish, it shall be not only rebuilt, but beautified, and appear more splendid than ever; the stones shall be laid not only firm, but fine, laid with fair colours; they shall be glistering stones, 1 Chron. xxix. 2 . The foundations shall be laid or garnished with sapphires, the most precious of the precious stones here mentioned; for Christ (the church's foundation), and the foundation of the apostles and prophets, are precious above any thing else. The windows of this house, city, or temple, shall be made of agates, the gates of carbuncles, and all the borders (the walls that enclose the courts, or the boundaries by which her limits are marked, the mere-stones) shall be of pleasant stones, v. 12 . Never was this literally true; but it intimates, [1.] That, God having graciously undertaken to build his church, we may expect that to be done for it, that to be wrought in it, which is very great and uncommon. [2.] That the glory of the New-Testament church shall far exceed that of the Jewish church, not in external pomp and splendour, but in those gifts and graces of the Spirit which are infinitely more valuable, that wisdom which is more precious than rubies ( Prov. iii. 15 ), than the precious onyx and the sapphire, and which the topaz of Ethiopia cannot equal, Job xxviii. 16 , 19 . [3.] That the wealth of this world, and those things of it that are accounted most precious, shall be despised by all the true living members of the church, as having no value, no glory, in comparison with that which far excels. That which the children of this world lay up among their treasures, and too often in their hearts, the children of God make pavements of, and put under their feet, the fittest place of it.

(2.) It is here promised in the particular instances of those things that shall be the beauty and honour of the church, which are knowledge, holiness, and love, the very image of God, in which man was created, renewed, and restored. And these are the sapphires and carbuncles, the precious and pleasant stones, with which the gospel temple shall be enriched and beautified, and these wrought by the power and efficacy of those doctrines which the apostle compares to gold or silver, and precious stones, that are to be built upon the foundation, 1 Cor. iii. 12 . Then the church is all glorious, [1.] When it is full of the knowledge of God, and that is promised here ( v. 13 ): All thy children shall be taught of the Lord. The church's children, being born of God, shall be taught of God; being his children by adoption, he will take care of their education. It was promised ( v. 1 ) that the church's children should be many; but lest we should think that being many, as sometimes it happens in numerous families, they will be neglected, and not have instruction given them so carefully as if they were but few, God here takes that work into his own hand: They shall all be taught of the Lord; and none teaches like him. First, It is a promise of the means of instruction and those means authorized by a divine institution: They shall all be taught of God, that is, they shall be taught by those whom God shall appoint and whose labours shall be under his direction and blessing. He will ordain the methods of instruction, and by his word and ordinances will diffuse a much greater light than the Old-Testament church had. Care shall be taken for the teaching of the church's children, that knowledge may be transmitted from generation to generation, and that all may be enriched with it, from the least even to the greatest. Secondly, It is a promise of the Spirit of illumination. Our Saviour quotes it with application to gospel grace, and makes it to have its accomplishment in all those that were brought to believe in him ( John vi. 45 ): It is written in the prophets, They shall be all taught of God, whence he infers that those, and those only, come to him by faith that have heard and learned of the Father, that are taught by him as the truth is in Jesus, Eph. iv. 21 . There shall be a plentiful effusion of the Spirit of grace upon Christians, to teach them all things, John xiv. 26 . [2.] When the members of it live in love and unity among themselves: Great shall be the peace of thy children. Peace may be taken here for all good. As where no knowledge of God is no good can be expected, so those that are taught of God to know him are in a fair way to prosper for both worlds. Great peace have those that know and love God's law, Ps. cxix. 165 . But it is often put for love and unity; and so we may take it. All that are taught of God are taught to love one another ( 1 Thess. iv. 9 ) and that will keep peace among the church's children and prevent their falling out by the way. [3.] When holiness reigns; for that above any thing is the beauty of the church ( v. 14 ): In righteousness shall thou be established. The reformation of manners, the restoration of purity, the due administration of public justice, and the prevailing of honesty and fair dealing among men, are the strength and stability of any church or state. The kingdom of God, set up by the gospel of Christ, is not meat and drink, but this righteousness and peace, holiness and love.

2. Whereas now she lay in danger, God promises that which would be her protection and security.

(1.) God engages here that though, in the day of her distress, without were fightings and within were fears, now she shall be safe from both. [1.] There shall be no fears within ( v. 14 ): " Thou shalt be far from oppression. Those that have oppressed thee shall be removed, those that would oppress thee shall be restrained, and therefore thou shalt not fear, but mayest look upon it as a thing at a great distance, that thou art now in no danger of. Thou shalt be far from terror, not only from evil, but from the fear of evil, for it shall not come near thee so as to do thee any hurt or to put thee in any fright." Note, Those are far from terror that are far from oppression; for it is as great a terror as can fall on a people to have the rod of government turned into the serpent of oppression, because against this there is no fence, nor is there any flight from it. [2.] There shall be no fightings without. Though attempts should be made upon them to insult them, to invade their country, or besiege their towns, they should all be in vain, and none of them succeed, v. 15 . It is granted, " They shall surely gather together against thee; thou must expect it." The confederate force of hell and earth will be renewing their assaults. As long as there is a devil in hell, and a persecutor out of it, God's people must expect frequent alarms; but, First, God will not own them, will not give them either commission or countenance; they gather together, hand joins in hand, but it is not by me. God gave them no such order as he did to Sennacherib, to take the spoil, and to take the prey, ch. x. 6 . And therefore, Secondly, Their attempt will end in their own ruin: " Whosoever shall gather together against thee, be they ever so many and ever so mighty, they shall not only be baffled, but they shall fall for thy sake, or they shall fall before thee, which shall be the just punishment of their enmity to thee." God will make them to fall for the sake of the love he bears to his church and the care he has of it, in answer to the prayers made by his people, and in pursuance of the promises made to them. "They shall fall, that thou mayest stand," Ps. xxvii. 2 .

(2.) That we may with the greatest assurance depend upon God for the safety of his church, we have here, [1.] The power of God over the church's enemies asserted, v. 16 . The truth is they have no power but what is given them from above, and he that gave them their power can limit and restrain them. Hitherto they shall go, and no further. First, They cannot carry on their design without arms and weapons of war; and the smith that makes those weapons is God's creature, and he gave him his skill to work in iron and brass ( Exod. xxxi. 3, 4 ) and particularly to make proper instruments for warlike purposes. It is melancholy to think, as if men did not die fast enough of themselves, how ingenious and industrious they are to make instruments of death and to find out ways and means to kill one another. The smith blows the coals in the fire, to make his iron malleable, to soften it first, that it may be hardened into steel, and so he may bring forth an instrument proper for the work of those that seek to destroy. It is the iron age that is the age of war. But God has created the smith, and therefore can tie his hands, so that the project of the enemy shall miscarry (as many a project has done) for want of arms and ammunition. Or the smith that forges the weapons is perhaps put here for the council of war that forms the design, blows the coals of contention, and brings forth the plan of the war; these can do no more than God will let them. Secondly, They cannot carry it on without men, they must have soldiers, and it is God that created the waster to destroy. Military men value themselves upon their great offices and splendid titles, and even the common soldiers call themselves gentlemen; but God calls them wasters made to destroy, for wasting and destruction are their business. They think their own ingenuity, labour, and experience, made them soldiers; but it was God that created them, and gave them strength and spirit for that hazardous employment; and therefore he not only can restrain them, but will serve his own purposes and designs by them. [2.] The promise of God concerning the church's safety solemnly laid down, as the heritage of the servants of the Lord ( v. 17 ), as that which they may depend upon and be confident of, that God will protect them from their adversaries both in camps and courts. First, From their field-adversaries, that think to destroy them by force and violence, and dint of sword: " No weapon that is formed against thee (though ever so artfully formed by the smith that blows the coals, v. 16 , though ever so skilfully managed by the waster that seeks to destroy) shall prosper; it shall not prove strong enough to do any harm to the people of God; it shall miss its mark, shall fall out of the hand or perhaps recoil in the face of him that uses it against thee." It is the happiness of the church that no weapons formed against it shall prosper long, and therefore the folly of its enemies will at length be made manifest to all, for they are but preparing instruments of ruin for themselves. Secondly, From their law-adversaries, that think to run them down under colour of right and justice. When the weapons of war do not prosper there are tongues that rise in judgment. Both are included in the gates of hell, that seek to destroy the church; for they had their courts of justice, as well as their magazines and military stores, in their gates. The tongues that rise in judgment against the church are as such as either demand a dominion over it, as if God's children were their lawful captives, pretending an authority to oppress their consciences, or they are such as misrepresent them, and falsely accuse them, and by slanders and calumnies endeavour to make them odious to the people and obnoxious to the government. This the enemies of the Jews did, to incense the kings of Persia against them, Ezra iv. 12 ; Esth. iii. 8 . "But these insulting threatening tongues thou shalt condemn; thou shalt have wherewith to answer their insolent demands, and to put to silence their malicious reflections. Thou shalt do it by well-doing ( 1 Pet. ii. 15 ), by doing that which will make thee manifest in the consciences even of thy adversaries, that thou art not what thou art represented to be. Thou shalt condemn them, that is, God shall condemn them for thee. He shall bring forth thy righteousness as the light, Ps. xxxvii. 6 . Thou shalt condemn them as Noah condemned the old world that reproached him, by building the ark, and so saving his house, in contempt of their contempts." The day is coming when God will reckon with the wicked men for all their hard speeches which they have spoken against him, Jude 15 .

The last words refer not only to this promise, but to all that go before: This is the heritage of the servants of the Lord. God's servants are his sons, for he has provided an inheritance for them, rich, sure, and indefeasible. God's promises are their heritage for ever ( Ps. cxix. 111 ); and their righteousness is of me, saith the Lord. God will clear up the righteousness of their cause before men. It is with him, for he knows it; it is with him, for he will plead it. Or their reward for their righteousness, and for all that which they have suffered unrighteously, is of God, that God who judges in the earth, and with whom verily there is a reward for the righteous. Or their righteousness itself, all that in them which is good and right, is of God, who works it in them; it is of Christ who is made righteousness to them. In those for whom God designs a heritage hereafter he will work righteousness now.

5. ( Is 62:5 ; Jr 3:14 ). That God was Israel's "Maker," both as individuals and as the theocratic kingdom, is the pledge of assurance that He will be her Redeemer ( Is 43:1-3 ). Hebrew, "makers ... husbands"; plural for singular, to denote excellency.

of Israel ... whole earth-- Not until He manifests Himself as God of Israel shall He appear as God of the whole earth ( Psa 102:13 , 15, 16; Zec 14:5 , 9 ).

6. called-- that is, recalled: the prophetic past for the future.

forsaken-- that had been forsaken.

when thou-- or, "when she was rejected"; one who had been a wife of youth ( Eze 16:8 , 22, 60; Jr 2:2 ) at the time when (thou, or) she was rejected for infidelity [Maurer]. "A wife of youth but afterwards rejected" [Lowth].

7. small moment-- as compared with Israel's coming long prosperity ( Is 26:20 ; 60:10 ). So the spiritual Israel ( Psa 30:5 ; 2Co 4:17 ).

gather thee-- to Myself from thy dispersions.

8. In a little wrath-- rather, "In the overflowing of wrath"; as Pr 27:4 , Margin, [Gesenius]. The wrath, though but "for a moment," was overflowing while it lasted.

hid ... face-- ( Is 8:17 ; Psa 30:7 ).

everlasting-- in contrast to "for a moment."

9. I am about to do the same in this instance as in Noah's flood. As I swore then that it should not return ( Ge 8:21 ; 9:11 ), and I kept that promise, so I swear now to My people, and will perform My promise, that there shall be no return of the deluge of My wrath upon them. Lowth, on insufficient authority, reads (the same will I do now as), "in the days of Noah."

10. ( Is 51:6 ; Psa 89:33 , 34 ; Ro 11:29 ).

covenant of my peace-- ( 2Sa 23:5 ). The covenant whereby I have made thee at peace with Me.

11. not comforted-- by anyone; none gave her help or comfort.

lay ... with fair colours-- rather, "lay ... in cement of vermilion" [Lowth]. The Hebrew for "fair colors" means stibium, the paint with which Eastern women painted their eyelids and eyelashes ( 2Ki 9:30 ). The very cement shall be of the most beautiful color ( Re 21:18-21 ).

12. windows-- rather, "battlements"; literally, "suns"; applied to battlements from their radiated appearance.

agates-- rather, "rubies."

carbuncles-- literally, "sparkling gems"; the carbuncle when held to the sun becomes like a burning coal.

all thy borders-- rather, "thy whole circuit," consisting of precious stones. The glory of the Church on earth, when the Hebrew Church, according to the original design, shall be the metropolis of Christendom.

13. Quoted by the Saviour ( Joh 6:45 ), to prove that in order to come to Him, men must be "drawn" by the Father. So Jr 31:34 ; Mi 4:2 ; 1Co 2:10 ; He 8:10 ; 10:16 ; 1Jo 2:20 .

great ... peace-- generally ( Psa 119:165 ). Specially referring to the peaceful prosperity which shall prevail under Messiah in the latter days ( Is 2:4 , 9:6 ).

14. righteousness-- the characteristic of the reign of Messiah ( Is 11:4 , 5 ; Psa 72:2 , 4 ; Re 19:11 ).

far from oppression, &c.-- far from suffering oppression; "for thou shall have nothing to fear."

1. ...We are taught in this Psalm, when we chaunt Allelujah, which meaneth, Praise the Lord, that we should, when we hear the words, "Confess unto the Lord"

(ver. 1), praise the Lord. The praise of God could not be expressed in fewer words than these, "For He is good." I see not what can be more solemn than this brevity, since goodness is so peculiarly the quality of God, that the Son of God Himself when addressed by some one as "Good Master," by one, namely, who beholding His flesh, and comprehending not the fulness of His divine nature, considered Him as man only, replied, "Why callest thou Me good? There is none good but one, that is, God." And what is this but to say, If thou wishest to call Me good, recognise Me as God? But since it is addressed, in revelation of things to come, to a people freed from all toil and wandering in pilgrimage, and from all admixture with the wicked, which freedom was given it through the grace of God, who not only doth not evil for evil, but even returneth good for evil; it is most appropriately added, "Because His mercy endureth for ever."

2. "Let Israel now confess that He is good, and that His mercy endureth for ever"

(ver. 2). "Let the house of Aaron now confess that His mercy endureth for ever"

(ver. 16). What mighty things? saith he. "The right hand of the Lord," he saith, "hath exalted me." It is a mighty thing to exalt the humble, to deify the mortal, to bring perfection out of infirmity, glory from subjection, victory from suffering, to give help, to raise from trouble; that the true salvation of God might be laid open to the afflicted, and the salvation of men might remain of no avail to the persecutors. These are great things: but what art thou surprised at? hear what he repeateth: "The right hand of the Lord hath brought mighty things to pass."

11. "I shall not die, but live, and declare the works of the Lord"

(ver. 17). But they, while they were dealing havoc and death on every side, thought that the Church of Christ was dying. Behold, he now declareth the works of the Lord. Everywhere Christ is the glory of the blessed Martyrs. By being beaten He conquered those who struck Him; by being patient of torments, the tormentors; by loving, those who raged against Him.

12. Nevertheless, let him point out to us, why the body of Christ, the holy Church, the people of adoption, suffered such indignities. "The Lord," he saith, "hast chastened and corrected me, but He hath not given me over unto death"

(ver. 22); for "It hath become the head Stone of the corner" to "make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body;" circumcision, to wit, and uncircumcision.

17. "By the Lord was it made unto it"

(ver. 23): that is, it is made into the head stone of the corner by the Lord. For although He would not have become this, had He not suffered: yet He became not this through those from whom He suffered. For they who were building, refused Him: but in the edifice which the Lord was secretly raising, that was made the head stone of the corner which they rejected. "And it is marvellous in our eyes:" in the eyes of the inner man, in the eyes of those that believe, those that hope, those that love; not in the carnal eyes of those who, through scorning Him as if He were a man, rejected Him.

18. "This is the day which the Lord hath made"

Alleluia is borrowed from the end of the former psalm in Hebrew. Our Saviour and the apostles determine us to explain this solely of the Messias, though should would also see another literal sense, applicable to the victories of David, or of the captives, at their return, over God or Cambyses. (Berthier) --- This supposition seems very probable, 2 Esdras vi. 16. Yet the Jews saw that some passages belonged to the Messias, and were accustomed to use ver. 26., in praying for his manifestation. This psalm is very pompous, and in the dramatic style, (Calmet) though this is not certain. (Berthier) --- Praise. Or "confess," and praise God for his great mercies. (Worthington)

PSALM CXVII. (CONFITEMINI DOMINO.)

The psalmist praiseth God for his delivery from evils; putteth his whole trust in him; and foretelleth the coming of Christ.

That he is good, is not here in Hebrew. The Septuagint insert the words in the two next verses. The people, priests, and all who fear God among the Gentiles must praise him (Psalm cxiii. 11.; Calmet) particularly now under the new law, since they have received greater benefits. (Worthington) --- Our Saviour seems to allude to this passage, observing that God alone is good, (Luke xviii. 28.) to intimate that the man who gave him that title, must also acknowledge his divinity. (St. Augustine) (Berthier)

Me is not in Hebrew. All salvation is from God. (Berthier) --- Right hand, repeated thrice, insinuates the blessed Trinity, as the word Lord is applied to Christ, who effected man's redemption with singular efficacy. (Worthington)

Live. The captives were dying daily, so that this rather belongs to the Church of Christ. (Berthier) (John viii. 51.)

Corner. This was a sort of proverb, and is applied to David, Zorobabel, or the Jewish nation; but they can only be considered as figures of Christ, in whom this prediction was fulfilled, when he established his Church, and made one people of those who were before divided, Isaias xxviii. 16., Matthew xxi. 42., and Acts iv. 11. (Calmet) --- He was rejected by most of the Jews; yet he chose some of them, who, with the Gentiles, formed his Church. (Haydock) --- This all Christians now confess. (Worthington) --- The Pharisees pretended to build for the glory of God, when they opposed the designs of Christ, which, nevertheless, succeeded. They could not object to his application of this text, as they would have done, if it had been already verified in David, &c. (Berthier) --- He has laid the foundation. We must be living stones, if we would co-operate in this heavenly building, 1 Peter ii. 5.

1 O give thanks unto the Lord ; for he is good: because his mercy endureth for e

ver. 2 Let Israel now say, that his mercy endureth for e

19 Open to me the gates of righteousness: I will go into them, and I will praise the Lord : 20 This gate of the Lord , into which the righteous shall enter. 21 I will praise thee: for thou hast heard me, and art become my salvation. 22 The stone which the builders refused is become the head stone of the corner. 23 This is the Lord 's doing; it is marvellous in our eyes. 24 This is the day which the Lord hath made; we will rejoice and be glad in it. 25 Save now, I beseech thee, O Lord : O Lord , I beseech thee, send now prosperity. 26 Blessed be he that cometh in the name of the Lord : we have blessed you out of the house of the Lord . 27 God is the Lord , which hath showed us light: bind the sacrifice with cords, even unto the horns of the altar. 28 Thou art my God, and I will praise thee: thou art my God, I will exalt thee. 29 O give thanks unto the Lord ; for he is good: for his mercy endureth for ever.

We have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, his sufferings, and the glory that should follow. Peter thus applies it directly to the chief priests and scribes, and none of them could charge him with misapplying it, Acts iv. 11 . Now observe here,

I. The preface with which this precious prophecy is introduced, v. 19-21 . 1. The psalmist desires admission into the sanctuary of God, there to celebrate the glory of him that cometh in the name of the Lord: Open to me the gates of righteousness. So the temple-gates are called, because they were shut against the uncircumcised, and forbade the stranger to come nigh, as the sacrifices there offered are called sacrifices of righteousness. Those that would enter into communion with God in holy ordinances must become humble suitors to God for admission. And when the gates of righteousness are opened to us we must go into them, must enter into the holiest, as far as we have leave, and praise the Lord. Our business within God's gates is to praise God; therefore we should long till the gates of heaven be opened to us, that we may go into them to dwell in God's house above, where we shall be still praising him. 2. He sees admission granted him ( v. 20 ): This is the gate of the Lord, the gate of his appointing, into which the righteous shall enter; as if he had said, "The gate you knocked at is opened, and you are welcome. Knock, and it shall be opened unto you. " Some by this gate understand Christ, by whom we are taken into fellowship with God and our praises are accepted; he is the way; there is no coming to the Father but by him ( John xiv. 6 ), he is the door of the sheep ( John x. 9 ); he is the gate of the temple, by whom, and by whom only, the righteous, and they only, shall enter, and come into God's righteousness, as the expression is, Ps. lxix. 27 . The psalmist triumphs in the discovery that the gate of righteousness, which had been so long shut, and so long knocked at, was now at length opened. 3. He promises to give thanks to God for this favour ( v. 21 ): I will praise thee. Those that saw Christ's day at so great a distance saw cause to praise God for the prospect; for in him they saw that God had heard them, had heard the prayers of the Old-Testament saints for the coming of the Messiah, and would be their salvation.

II. The prophecy itself, v. 22, 23 . This may have some reference to David's preferment; he was the stone which Saul and his courtiers rejected, but was by the wonderful providence of God advanced to be the headstone of the building. But its principal reference is to Christ; and here we have, 1. His humiliation. He is the stone which the builders refused; he is the stone cut out of the mountain without hands, Dan. ii. 34 . He is a stone, not only for strength, and firmness, and duration, but for life, in the building of the spiritual temple; and yet a precious stone ( 1 Pet. ii. 6 ), for the foundation of the gospel-church must be sapphires, Isa. liv. 11 . This stone was rejected by the builders, by the rulers and people of the Jews ( Acts iv. 8 , 10 , 11 ); they refused to own him as the stone, the Messiah promised; they would not build their faith upon him nor join themselves to him; they would make no use of him, but go on in their building without him; they denied him in the presence of Pilate ( Acts iii. 13 ) when they said, We have no king but Cæsar. They trampled upon this stone, threw it among the rubbish out of the city; nay, they stumbled at it. This was a disgrace to Christ, but it proved the ruin of those that thus made light of him. Rejecters of Christ are rejected of God. 2. His exaltation. He has become the headstone of the corner; he is advanced to the highest degree both of honour and usefulness, to be above all, and all in all. He is the chief corner-stone in the foundation, in whom Jew and Gentile are united, that they may be built up one holy house. He is the chief top-stone in the corner, in whom the building is completed, and who must in all things have the pre-eminence, as the author and finisher of our faith. Thus highly has God exalted him, because he humbled himself; and we, in compliance with God's design, must make him the foundation of our hope, the centre of our unity, and the end of our living. To me to live is Christ. 3. The hand of God in all this: This is the Lord's doing; it is from the Lord; it is with the Lord; it is the product of his counsel; it is his contrivance. Both the humiliation and the exaltation of the Lord Jesus were his work, Acts ii. 23 ; iv. 27, 28 . He sent him, sealed him; his hand went with him throughout his whole undertaking, and from first to last he did his Father's will; and this ought to be marvellous in our eyes. Christ's name is Wonderful; and the redemption he wrought out is the most amazing of all God's works of wonder; it is what the angels desire to look into, and will be admiring to eternity; much more ought we to admire it, who owe our all to it. Without controversy, great is the mystery of godliness.

III. The joy wherewith it is entertained and the acclamations which attend this prediction.

1. Let the day be solemnized to the honour of God with great joy ( v. 24 ): This is the day the Lord has made. The whole time of the gospel-dispensation, that accepted time, that day of salvation, is what the Lord has made so; it is a continual feast, which ought to be kept with joy. Or it may very fitly be understood of the Christian sabbath, which we sanctify in remembrance of Christ's resurrection, when the rejected stone began to be exalted; and so, (1.) Here is the doctrine of the Christian sabbath: It is the day which the Lord has made, has made remarkable, made holy, has distinguished from other days; he has made it for man: it is therefore called the Lord's day, for it bears his image and superscription. (2.) The duty of the sabbath, the work of the day that is to be done in his day: We will rejoice and be glad in it, not only in the institution of the day, that there is such a day appointed, but in the occasion of it, Christ's becoming the head of the corner. This we ought to rejoice in both as his honour and our advantage. Sabbath days must be rejoicing days, and then they are to us as the days of heaven. See what a good Master we serve, who, having instituted a day for his service, appoints it to be spent in holy joy.

2. Let the exalted Redeemer be met, and attended, with joyful hosannas, v. 25, 26 .

(1.) Let him have the acclamations of the people, as is usual at the inauguration of a prince. Let every one of his loyal subjects shout for joy, Save now, I beseech thee, O Lord! This is like Vivat rex—Long live the king, and expresses a hearty joy for his accession to the crown, an entire satisfaction in his government, and a zealous affection to the interests and honour of it. Hosanna signifies, Save now, I beseech thee. [1.] "Lord, save me, I beseech thee; let this Saviour be my Saviour, and, in order to that, my ruler; let me be taken under his protection and owned as one of his willing subjects. His enemies are my enemies; Lord, I beseech thee, save me from them. Send me an interest in that prosperity which his kingdom brings with it to all those that entertain it. Let my soul prosper and be in health, in that peace and righteousness which his government brings, Ps. lxxii. 3 . Let me have victory over those lusts that war against my soul, and let divine grace go on in my heart conquering and to conquer. " [2.] "Lord, preserve him, I beseech thee, even the Saviour himself, and send him prosperity in all his undertakings; give success to his gospel, and let it be mighty, through God, to the pulling down of strong-holds and reducing souls to their allegiance to him. Let his name be sanctified, his kingdom come, his will be done. " Thus let prayer be made for him continually, Ps. lxxii. 15 . On the Lord's day, when we rejoice and are glad in his kingdom, we must pray for the advancement of it more and more, and its establishment upon the ruins of the devil's kingdom. When Christ made his public entry into Jerusalem he was thus met by his well-wishers ( Matt. xxi. 9 ): Hosanna to the Son of David; long live King Jesus; let him reign for ever.

(2.) Let the priests, the Lord's ministers, do their part in this great solemnity, v. 26 . [1.] Let them bless the prince with their praises: Blessed is he that cometh in the name of the Lord. Jesus Christ is he that cometh — ho erchomenos, he that was to come and is yet to come again, Rev. i. 8 . He comes in the name of the Lord, with a commission from him, to act for him, to do his will and to seek his glory; and therefore we must say, Blessed be he that cometh; we must rejoice that he has come; we must speak well of him, admire him, and esteem him highly, as one we are eternally obliged to, call him blessed Jesus, blessed for ever, Ps. xlv. 2 . We must bid him welcome into our hearts, saying, "Come in, thou blessed of the Lord; come in by thy grace and Spirit, and take possession of me for thy own." We must bless his faithful ministers that come in his name, and receive them for his sake, Isa. lii. 7 ; John xiii. 20 . We must pray for the enlargement and edification of his church, for the ripening of things for his second coming, and then that he who has said, Surely I come quickly, would even so come. [2.] Let them bless the people with their prayers: We have blessed you out of the house of the Lord. Christ's ministers are not only warranted, but appointed to pronounce a blessing, in his name, upon all his loyal subjects that love him and his government in sincerity, Eph. vi. 24 . We assure you that in and through Jesus Christ you are blessed; for he came to bless you. "You are blessed out of the house of the Lord, that is, with spiritual blessings in heavenly places ( Eph. i. 3 ), and therefore have reason to bless him who has thus blessed you."

3. Let sacrifices of thanksgiving be offered to his honour who offered for us the great atoning sacrifice, v. 27 . Here is, (1.) The privilege we enjoy by Jesus Christ: God is the Lord who has shown us light. God is Jehovah, is known by that name, a God performing what he has promised and perfecting what he has begun, Exod. vi. 3 . He has shown us light, that is, he has given us the knowledge of himself and his will. He has shined upon us (so some); he has favoured us, and lifted up upon us the light of his countenance; he has given us occasion for joy and rejoicing, which is light to the soul, by giving us a prospect of everlasting light in heaven. The day which the Lord has made brings light with it, true light. (2.) The duty which this privilege calls for: Bind the sacrifice with cords, that, being killed, the blood of it may be sprinkled upon the horns of the altar, according to the law; or perhaps it was the custom (though we read not of it elsewhere) to bind the sacrifice to the horns of the altar while things were getting ready for the slaying of it. Or this may have a peculiar significancy here; the sacrifice we are to offer to God, in gratitude for redeeming love, is ourselves, not to be slain upon the altar, but living sacrifices ( Rom. xii. 1 ), to be bound to the altar, spiritual sacrifices of prayer and praise, in which our hearts must be fixed and engaged, as the sacrifice was bound with cords to the horns of the altar, not to start back.

4. The psalmist concludes with his own thankful acknowledgments of divine grace, in which he calls upon others to join with him, v. 28, 29 . (1.) He will praise God himself, and endeavour to exalt him in his own heart and in the hearts of others, and this because of his covenant-relation to him and interest in him: " Thou art my God, on whom I depend, and to whom I am devoted, who ownest me and art owned by me; and therefore I will praise thee. " (2.) He will have all about him to give thanks to God for these glad tidings of great joy to all people, that there is a Redeemer, even Christ the Lord. In him it is that God is good to man and that his mercy endures for ever; in him the covenant of grace is made, and in him it is made sure, made good, and made an everlasting covenant. He concludes this psalm as he began it ( v. 1 ), for God's glory must be the Alpha and Omega, the beginning and the end, of all our addresses to him. Hallowed by thy name, and thine is the glory. And this fitly closes a prophecy of Christ. The angels give thanks for man's redemption. Glory to God in the highest ( Luke ii. 14 ), for there is on earth peace, to which we must echo with our hosannas, as they did, Luke xix. 38 . Peace in heaven to us through Christ, and therefore glory in the highest.

1-4. The trine repetitions are emphatic (compare Psa 118:10-12, 15, 16; 115:12 , 13 ).

Let ... say-- Oh! that Israel may say.

now-- as in Psa 115:2 ; so in Psa 118:3 , 4 . After "now say" supply "give thanks."

that his mercy-- or, "for His mercy."

13-16. The enemy is triumphantly addressed as if present.

17-18. He would live, because confident his life would be for God's glory.

22-23. These words are applied by Christ ( Mt 21:42 ) to Himself, as the foundation of the Church (compare Ac 4:11 ; Ep 2:20 ; 1Pe 2:4 , 7 ). It may here denote God's wondrous exaltation to power and influence of him whom the rulers of the nation despised. Whether (see on Psa 118:1 ) David or Zerubbabel (compare Hag 2:2 ; Zec 4:7-10 ) be primarily meant, there is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be the Prince and Saviour and Head of His Church.

Criest. --- "A vehement desire is a cry, which reaches the ears of the Lord." (St. Bernard)

To pursue. God did not restrain the perverse will of the Egyptians; but suffered them to be guided by their blind passions, and to rush presumptuously into the bed of the sea. If the retiring of its waters had been owing to any natural cause, this wise nation could not be ignorant but that, at the stated time, the ebbing would cease, and consequently that they would be overtaken by the waters. But the waters stood up like walls on both sides, and they were so infatuated as to suppose that the miracle would be continued for their protection. (Haydock)

A dark cloud, and enlightening the night. It was a dark cloud to the Egyptians; but enlightened the night to the Israelites, by giving them a great light.

Wind. This served to dry up the sandy channel of the Red Sea, which was mixed with mud and weeds. It blew from the east, Kodim, or from Arabia. --- Divided, some say into 12 parts or divisions, Psalm cxxxv. 13. But the words of the psalmist may be verified by the sea opening a spacious passage, such as was requisite for so many millions to travel through, (Haydock) e.g. a distance of perhaps 18 miles, in so short a space of time. Silara Adrichomius thinks the breadth of the division would not be less than nine miles.

CHAPTER XIV.

Watch. About four o'clock. The Hebrews divided the night into three equal parts, (Calmet) or four, consisting each of three hours, (Menochius) which varied in length as the night was longer. (Haydock) --- Slew many by his thunderbolts, as Artapanus relates, and the Scripture elsewhere insinuates. (Chap. xv. 6, 12; Psalm lxxvi. 16, 18; Josephus, [Antiquities?] ii. 7.

Lord. thus they reluctantly confess his might, and are forced to glory Him in their destruction. Their change is only the effect of fear and temporal danger, ver. 18. (Haydock)

Sea-shore. The Hebrews would thus again be enriched by their spoils. (Calmet) --- Servant. Those who believe God, submit to the directions of his ambassadors. (St. Jerome in Philemon 5.) In this merited catastrophe of the Egyptians, which fixed the last seal to the mission of Moses, the fathers contemplate how God's servants are rescued by baptism, and by the merits of Jesus Christ, from Satan and from all sin. (1 Corinthians x. 1, 4; Origen, hom. 5.) (Haydock)

Canticle. Origen reckons this to be the most ancient piece of poetry. It is truly sublime, and calculated to fill the souls of those, who say their late cruel masters, now prostrate at their feet in death, with sentiments of the greatest gratitude and piety towards their almighty benefactor. (Haydock) --- God miraculously gave utterance to the dumb on this occasion, (Widsom x. 21.) and taught the whole congregation of Israel to join in harmonious concert. (De Mirab. S. S. inter. op. St. Augustine) This mode of perpetuating the memory of past benefits by canticles, is very common in Scripture. (Calmet) --- Let us sing. So the Septuagint The Hebrew has "I will sing....for he hath triumphed gloriously." This canticle was composed by Moses, about 1491 years B.C. (Haydock)

15 And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: 16 But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea. 17 And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. 18 And the Egyptians shall know that I am the Lord , when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen. 19 And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: 20 And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.

We have here,

I. Direction given to Israel's leader.

1. What he must do himself. He must, for the present, leave off praying, and apply himself to his business ( v. 15 ): Wherefore cryest thou unto me? Moses, though he was assured of a good issue to the present distress, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up to God his heart, the language of which God well understood and took notice of. Moses's silent prayers of faith prevailed more with God than Israel's loud outcries of fear, v. 10 . Note, (1.) Praying, if of the right kind, is crying to God, which denotes it to be the language both of a natural and of an importunate desire. (2.) To quicken his diligence. Moses had something else to do besides praying; he was to command the hosts of Israel, and it was now requisite that he should be at his post. Every thing is beautiful in its season.

2. What he must order Israel to do. Speak to them, that they go forward. Some think that Moses had prayed, not so much for their deliverance (he was assured of that) as for the pardon of their murmurings, and that God's ordering them to go forward was an intimation of the pardon. There is no going forward with any comfort but in the sense of our reconciliation to God. Moses had bidden them stand still, and expect orders from God; and now orders are given. They thought they must have been directed either to the right hand or to the left. "No," says God, "speak to them to go forward, directly to the sea-side;" as if there had lain a fleet of transport-ships ready for them to embark in. Note, When we are in the way of our duty, though we met with difficulties, we must go forward, and not stand in mute astonishment; we must mind present work and then leave the even to God, use means and trust him with the issue.

3. What he might expect God to do. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea, and open a passage for them through it, v. 16-18 . God designs, not only to deliver the Israelites, but to destroy the Egyptians; and the plan of his counsels is accordingly. (1.) He will show favour to Israel; the waters shall be divided for them to pass through, v. 16 . The same power could have congealed the waters for them to pass over; but Infinite Wisdom chose rather to divide the waters for them to pass through; for that way of salvation is always pitched upon which is most humbling. Thus it is said, with reference to this ( Isa. lxiii. 13, 14 ), He led them through the deep, as a beast goes down into the valley, and thus made himself a glorious name. (2.) He will get him honour upon Pharaoh. If the due rent of honour be not paid to the great landlord, by and from whom we have and hold our beings and comforts, he will distrain for it, and recover it. God will be a loser by no man. In order to this, it is threatened: I, behold I, will harden Pharaoh's heart, v. 17 . The manner of expression is observable: I, behold I, will do it. "I, that may do it;" so it is the language of his sovereignty. We may not contribute to the hardening of any man's heart, nor withhold any thing that we can do towards the softening of it; but God's grace is his own, he hath mercy on whom he will have mercy, and whom he will be hardeneth. "I, that can do it;" so it is the language of his power; none but the Almighty can make the heart soft ( Job xxiii. 16 ), nor can any other being make it hard. "I, that will do it;" for it is the language of his justice; it is a righteous thing with God to put those under the impressions of his wrath who have long resisted the influences of his grace. It is spoken in a way of triumph over this obstinate and presumptuous rebel: " I even I, will take an effectual course to humble him; he shall break that would not bend." It is an expression like that ( Isa. i. 24 ), Ah, I will ease me of my adversaries.

II. A guard set upon Israel's camp where it now lay most exposed, which was in the rear, v. 19, 20 . The angel of God, whose ministry was made use of in the pillar of cloud and fire, went from before the camp of Israel, where they did not now need a guide (there was no danger of missing their way through the sea, nor needed they any other word of command than to go forward), and it came behind them, where now they needed a guard (the Egyptians being just ready to seize the hindmost of them), and so was a wall of partition between them. There it was of use to the Israelites, not only to protect them, but to light them through the sea, and, at the same time, it confounded the Egyptians, so that they lost sight of their prey just when they were ready to lay hands on it. The word and providence of God have a black and dark side towards sin and sinners, but a bright and pleasant side towards those that are Israelites indeed. That which is a savour of life unto life to some is a savour of death unto death to others. This was not the first time that he who in the beginning divided between light and darkness ( Gen. i. 4 ), and still forms both ( Isa. xlv. 7 ), had, at the same time, allotted darkness to the Egyptians and light to the Israelites, a specimen of the endless distinction which will be made between the inheritance of the saints in light and that utter darkness which for ever will be the portion of hypocrites. God will separate between the precious and the vile.

21 And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. 22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. 23 And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. 24 And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, 25 And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians. 26 And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. 27 And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea. 28 And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. 29 But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. 30 Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. 31 And Israel saw that great work which the Lord did upon the Egyptians: and the people feared the Lord , and believed the Lord , and his servant Moses.

We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament, the dividing of the Red Sea before the children of Israel. It was the terror of the Canaanites ( Josh. ii. 9, 10 ), the praise and triumph of the Israelites, Ps. cxiv. 3 ; cvi. 9 ; cxxxvi. 13, 14 . It was a type of baptism, 1 Cor. x. 1, 2 . Israel's passage through it was typical of the conversion of souls ( Isa. xi. 15 ), and the Egyptians' perdition in it was typical of the final ruin of all impenitent sinners, Rev. xx. 14 . Here we have,

I. An instance of God's almighty power in the kingdom of nature, in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over, which was divided, v. 21 . The instituted sign made use of was Moses's stretching out his hand over it, to signify that it was done in answer to his prayer, for the confirmation of his mission, and in favour to the people whom he led. The natural sign was a strong east wind, signifying that it was done by the power of God, whom the winds and the seas obey. If there be any passage in the book of Job which has reference to the miracles wrought for Israel's deliverance out of Egypt, it is that in Job xxvi. 12 , He divideth the sea with his power, and by his understanding he smileth through Rahab (so the word is), that is, Egypt. Note, God can bring his people through the greatest difficulties, and force a way where he does not find it. The God of nature has not tied himself to its laws, but, when he pleases, dispenses with them, and then the fire does not burn, nor the water flow.

II. An instance of his wonderful favour to his Israel. They went through the sea to the opposite shore, for I cannot suppose, with some, that they fetched a compass, and came out again on the same side, v. 22 . They walked upon dry land in the midst of the sea, v. 29 . And the pillar of cloud, that glory of the Lord, being their rearward ( Isa. lviii. 8 ), that the Egyptians might not charge them in the flank, the waters were a wall to them (it is twice mentioned) on their right hand and on their left. Moses and Aaron, it is probable, ventured first into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterwards, through the wilderness, less formidable. Those who had followed God through the sea needed not to fear following him whithersoever he led them. This march through the sea was in the night, and not a moon-shiny night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of cloud and fire. This made it the more awful; but where God leads us he will light us; while we follow his conduct, we shall not want his comforts.

This was done, and recorded, in order to encourage God's people in all ages to trust in him in the greatest straits. What cannot he do who did this? What will not he do for those that fear and love him who did this for these murmuring unbelieving Israel is, who yet were beloved for their fathers' sake, and for the sake of a remnant among them? We find the saints, long afterwards, making themselves sharers in the triumphs of this march ( Ps. lxvi. 6 ): They went through the flood on foot; there did we rejoice in him: and see how this work of wonder is improved, Ps. lxxvii. 11 , 16 , 19 .

III. An instance of his just and righteous wrath upon his and his people's enemies, the Egyptians. Observe here, 1. How they were infatuated. In the heat of their pursuit, they went after the Israelites into the midst of the sea, v. 23 . "Why," thought they, "may not we venture where Israel did?" Once or twice the magicians of Egypt had done what Moses did, with their enchantments; Pharaoh remembered this, but forgot how they were nonplussed at last. They were more advantageously provided with chariots and horses, while the Israelites were on foot. Pharaoh had said, I know not the Lord; and by this it appeared he did not, else he would not have ventured thus. None so bold as those that are blind. Rage against Israel made them thus daring and inconsiderate: they had long hardened their own hearts; and now God hardened them to their ruin, and hid from their eyes the things that belonged to their peace and safety. Surely in vain is the net spread in the sight of any bird ( Prov. i. 17 ); yet so blind where the Egyptians that they hastened to the snare, Prov. vii. 23 . Note, The ruin of sinners is brought on by their own presumption, which hurries them headlong into the pit. They are self-destroyers. 2. How they were troubled and perplexed, v. 24, 25 . For some hours they marched through the divided waters as safely and triumphantly as Israel did, not doubting but, that, in a little time, they should gain their point. But, in the morning watch, the Lord looked upon the host of the Egyptians, and troubled them. Something or other they saw or heard from the pillar of cloud and fire which put them into great consternation, and gave them an apprehension of their ruin before it was brought upon them. Now it appeared that the triumphing of the wicked is short, and that God has ways to frighten sinners into despair, before he plunges them into destruction. He cuts off the spirit of princes, and is terrible to the kings of the earth. (1.) They had hectored and boasted as if the day were their own; but now they were troubled and dismayed, struck with a panic-fear. (2.) They had driven furiously; but now they drove heavily, and found themselves plugged and embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropped off, and the axle-trees failed. Thus can God check the violence of those that are in pursuit of his people. (3.) They had been flying upon the back of Israel, as the hawk upon the trembling dove; but now they cried, Let us flee from the face of Israel, which had become to them like a torch of fire in a sheaf, Zech. xii. 6 . Israel has now, all of a sudden, become as much a terror to them as they had been to Israel. They might have let Israel alone and would not; now they would flee from the face of Israel and cannot. Men will not be convinced, till it is too late, that those who meddle with God's people meddle to their own hurt; when the Lord shall come with ten thousands of his saints, to execute judgment, the mighty men will in vain seek to shelter themselves under rocks and mountains from the face of Israel and Israel's King, Rev. vi. 15 . Compare with this story, Job xxvii. 20 , &c. 3. How they were all drowned. As soon as ever the children of Israel had got safely to the shore, Moses was ordered to stretch out his hand over the sea, and thereby give a signal to the waters to close again, as before, upon he word of command, they had opened to the right and the left, v. 29 . He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians, v. 27, 28 . Pharaoh and his servants, who had hardened one another in sin, now fell together, and not one escaped. An ancient tradition says that Pharaoh's magicians, Jannes and Jambres, perished with the rest, as Balaam with the Midianites whom he had seduced, Num. xxxi. 8 . And now, (1.) God avenged upon the Egyptians the blood of the firstborn whom they had drowned: and the principal is repaid with interest, it is recompensed double, full-grown Egyptians for newborn Israelites; thus the Lord is righteous, and precious is his people's blood in his sight, Ps. lxxii. 14 . (2.) God reckoned with Pharaoh for all his proud and insolent conduct towards Moses his ambassador. Mocking the messengers of the Lord, and playing the fool with them, bring ruin without remedy. Now God got him honour upon Pharaoh, looking upon that proud man, and abasing him, Job. xl. 12 . Come and see the desolations he made, and write it, not in water, but with an iron pen in the rock for ever. Here lies that bloody tyrant who bade defiance to his Maker, to his demands, threatenings, and judgments; a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here he lies, buried in the deep, a perpetual monument of divine justice. Here he went down to the pit, though he was the terror of the mighty in the land of the living. This is Pharaoh and all his multitude, Ezek. xxxi. 18 .

IV. Here is the notice which the Israelites took of this wonderful work which God wrought for them, and the good impressions which it made upon them for the present.

1. They saw the Egyptians dead upon the sands, v. 30 . Providence so ordered it that the next tide threw up the dead bodies, (1.) For the greater disgrace of the Egyptians. Now the beasts and birds of prey were called to eat the flesh of the captains and mighty men, Rev. xix. 17, 18 . The Egyptians were very nice and curious in embalming and preserving the bodies of their great men, but here the utmost contempt is poured upon all the grandees of Egypt; see how they lie, heaps upon heaps, as dung upon the face of the earth. (2.) For the greater triumph of the Israelites, and to affect them the more with their deliverance; for the eye affects the heart. See Isa. lxvi. 24 , They shall go forth, and look upon the carcases of the men that have transgressed against me. Probably they stripped the slain and, having borrowed jewels of their neighbours before, which (the Egyptians having by this hostile pursuit of them broken their faith with them) henceforward they were not under any obligation to restore, they now got arms from them, which, some think, they were not before provided with. Thus, when God broke the heads of Leviathan in pieces, he gave him to be meat to the people inhabiting the wilderness, Ps. lxxiv. 14 .

2. The sight of this great work greatly affected them, and now they feared the Lord, and believed the Lord, and his servant Moses, v. 31 . Now they were ashamed of their distrusts and murmurings, and, in the good mind they were in, they would never again despair of help from Heaven, no, not in the greatest straits; they would never again quarrel with Moses, nor talk of returning to Egypt. They were now baptized unto Moses in the sea, 1 Cor. x. 2 . This great work which God wrought for them by the ministry of Moses bound them effectually to follow his directions, under God. This confirmed their faith in the promises that were yet to be fulfilled; and, being brought thus triumphantly out of Egypt, they did not doubt that they should be in Canaan shortly, having such a God to trust to, and such a mediator between them and him. O that there had been such a heart in them as now there seemed to be! Sensible mercies, when they are fresh, make sensible impressions; but with many these impressions soon wear off: while they see God's works, and feel the benefit of them, they fear him and trust in him; but they soon forget his works, and then they slight him. How well were it for us if we were always in as good a frame as we are in sometimes!

1 Then sang Moses and the children of Israel this song unto the Lord , and spake, saying, I will sing unto the Lord , for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. 2 The Lord is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him. 3 The Lord is a man of war: the Lord is his name. 4 Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. 5 The depths have covered them: they sank into the bottom as a stone. 6 Thy right hand, O Lord , is become glorious in power: thy right hand, O Lord , hath dashed in pieces the enemy. 7 And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. 8 And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. 9 The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. 10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. 11 Who is like unto thee, O Lord , among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? 12 Thou stretchedst out thy right hand, the earth swallowed them. 13 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. 14 The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina. 15 Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. 16 Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Lord , till the people pass over, which thou hast purchased. 17 Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord , which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. 18 The Lord shall reign for ever and ever. 19 For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the Lord brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea. 20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 21 And Miriam answered them, Sing ye to the Lord , for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

Having read how that complete victory of Israel over the Egyptians was obtained, here we are told how it was celebrated; those that were to hold their peace while the deliverance was in working ( ch. xiv. 14 ) must not hold their peace now that it was wrought; the less they had to do then the more they had to do now. If God accomplishes deliverance by his own immediate power, it redounds so much the more to his glory. Moses, no doubt by divine inspiration, indited this song, and delivered it to the children of Israel, to be sung before they stirred from the place where they saw the Egyptians dead upon the shore. Observe, 1. They expressed their joy in God, and thankfulness to him, by singing; it is almost natural to us thus to give vent to our joy and the exultations of our spirit. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, and therefore was no part of it, nor abolished with it. Singing is as much the language of holy joy as praying is of holy desire. 2. Moses, who had gone before them through the sea, goes before them in the song, and composes it for them. Note, Those that are active in public services should not be neuters in public praises. 3. When the mercy was fresh, and they were much affected with it, then they sang this song. Note, When we have received special mercy from God, we ought to be quick and speedy in our returns of praise to him, before time and the deceitfulness of our own hearts efface the good impressions that have been made. David sang his triumphant song in the day that the Lord delivered him, 2 Sam. xxii. 1 . Bis dat qui cito dat—He gives twice who gives quickly. 4. When they believed the Lord ( ch. xiv. 31 ) then they sang this song: it was a song of faith; this connection is observed ( Ps. cvi. 12 ): Then believed they his words, they sang his praise. If with the heart man believes, thus confession must be made. Here is,

I. The song itself; and,

1. We may observe respecting this song, that it is, (1.) An ancient song, the most ancient that we know of. (2.) A most admirable composition, the style lofty and magnificent, the images lively and proper, and the whole very moving. (3.) It is a holy song, consecrated to the honour of God, and intended to exalt his name and celebrate his praise, and his only, not in the least to magnify any man: holiness to the Lord is engraven in it, and to him they made melody in the singing of it. (4.) It is a typical song. The triumphs of the gospel church, in the downfall of its enemies, are expressed in the song of Moses and the song of the Lamb put together, which are said to be sung upon a sea of glass, as this was upon the Red Sea, Rev. xv. 2, 3 .

2. Let us observe what Moses chiefly aims at in this song.

(1.) He gives glory to God, and triumphs in him; this is first in his intention ( v. 1 ): I will sing unto the Lord. Note, All our joy must terminate in God, and all our praises be offered up to him, the Father of lights and Father of mercies, for he hath triumphed. Note, All that love God triumph in his triumphs; what is his honour should be our joy. Israel rejoiced in God, [1.] As their own God, and therefore their strength, song, and salvation, v. 2 . Happy therefore the people whose God is the Lord; they need no more to make them happy. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but he strengthens them: his grace is their strength. They are often in sorrow, upon many accounts, but in him they have comfort, he is their song; sin, and death, and hell, threaten them, but he is, and will be, their salvation: See Isa. xii. 2 . [2.] As their fathers' God. This they take notice of, because, being conscious to themselves of their own unworthiness and provocations, they had reason to think that what God had now done for them was for their fathers' sake, Deut. iv. 37 . Note, The children of the covenant ought to improve their fathers' relation to God as their God for comfort, for caution, and for quickening. [3.] As a God of infinite power ( v. 3 ): The Lord is a man of war, that is, well able to deal with all those that strive with their Maker, and will certainly be too hard for them. [4.] As a God of matchless and incomparable perfection, v. 11 . This is expressed, First, More generally: Who is like unto thee, O Lord, among the gods! This is pure praise, and a high expression of humble adoration.—It is a challenge to all other gods to compare with him: "Let them stand forth, and pretend their utmost; none of them dare make the comparison." Egypt was notorious for the multitude of its gods, but the God of the Hebrews was too hard for them and baffled them all, Num. xxxviii. 4 ; Deut. xxxii. 23-39 . The princes and potentates of the world are called gods, but they are feeble and mortal, none of them all comparable to Jehovah, the almighty and eternal God.—It is confession of his infinite perfection, as transcendent and unparalleled. Note, God is to be worshipped and adored as a being of such infinite perfection that there is none like him, nor any to be compared with him, as one that in all things has and must have the pre-eminence, Ps. lxxxix. 6 . Secondly, More particularly, 1. He is glorious in holiness; his holiness is his glory. It is that attribute which angels adore, Isa. vi. 3 . His holiness appeared in the destruction of Pharaoh, his hatred of sin, and his wrath against obstinate sinners. It appeared in the deliverance of Israel, his delight in the holy seed, and his faithfulness to his own promise. God is rich in mercy —this is his treasure, glorious in holiness —this is his honour. Let us always give thanks at the remembrance of his holiness. 2. He is fearful in praises. That which is the matter of our praise, though it is joyful to the servants of God, is dreadful and very terrible to his enemies, Ps. lxvi. 1-3 . Or it directs us in the manner of our praising God; we should praise him with a humble holy awe, and serve the Lord with fear. Even our spiritual joy and triumph must be balanced with a religious fear. 3. He is doing wonders, wondrous to all, being above the power and out of the common course of nature; especially wondrous to us, in whose favour they are wrought, who are so unworthy that we had little reason to expect them. They were wonders of power and wonders of grace; in both God was to be humbly adored.

(2.) He describes the deliverance they were now triumphing in, because the song was intended, not only to express and excite their thankfulness for the present, but to preserve and perpetuate the remembrance of this work of wonder to after-ages. Two things were to be taken notice of:—

[1.] The destruction of the enemy; the waters were divided, v. 8 . The floods stood upright as a heap. Pharaoh and all his hosts were buried in the waters. The horse and his rider could not escape ( v. 1 ), the chariots, and the chosen captains ( v. 4 ); they themselves went into the sea, and they were overwhelmed, v. 19 . The depths, the sea, covered them, and the proud waters went over the proud sinners; they sank like a stone, like lead ( v. 5 , 10 ), under the weight of their own guilt and God's wrath. Their sin had made them hard like a stone, and now they justly sink like a stone. Nay, the earth itself swallowed them ( v. 12 ); their dead bodies sank into the sands upon which they were thrown up, which sucked them in. Those whom the Creator fights against the whole creation is at war with. All this was the Lord's doing, and his only. It was an act of his power: Thy right hand, O Lord, not ours, has dashed in pieces the enemy, v. 6 . It was with the blast of thy nostrils ( v. 8 ), and thy wind ( v. 10 ), and the stretching out of thy right hand, v. 12 . It was an instance of his transcendent power—in the greatness of thy excellency; and it was the execution of his justice: Thou sentest forth thy wrath, v. 7 . This destruction of the Egyptians was made the more remarkable by their pride and insolence, and their strange assurance of success: The enemy said, I will pursue, v. 9 . Here is, First, Great confidence. When they pursue, they do not question but they shall overtake; and, when they overtake, they do not question but they shall overcome, and obtain so decisive a victory as to divide the spoil. Note, It is common for men to be most elevated with the hope of success when they are upon the brink of ruin, which makes their ruin so much the sorer. See Isa. xxxvii. 24, 25 . Secondly, Great cruelty—nothing but killing, and slaying, and destroying, and this will satisfy his lust; and a barbarous lust that is which so much blood must be the satisfaction of. Note, It is a cruel hatred with which the church is hated; its enemies are bloody men. This is taken notice of here to show, 1. That God resists the proud, and delights to humble those who lift up themselves; he that says, "I will, and I will, whether God will or no," shall be made to know that wherein he deals proudly God is above him. 2. That those who thirst for blood shall have enough of it. Those who love to be destroying shall be destroyed; for we know who has said, Vengeance is mine, I will repay.

[2.] The protection and guidance of Israel ( v. 13 ): Thou in thy mercy hast led forth the people, led them forth out of the bondage Egypt, led them forth out of the perils of the Red Sea, v. 19 . But the children of Israel went on dry land. Note, The destruction of the wicked serves for a foil to set off the salvation of Israel, and to make it the more illustrious, Isa. xlv. 13-15 .

(3.) He sets himself to improve this wonderful appearance of God for them. [1.] In order to quicken them to serve God: in consideration of this, I will prepare him habitation, v. 2 . God having preserved them, and prepared a covert for them under which they had been safe and easy, they resolve to spare no cost nor pains for the erecting of a tabernacle to his honour, and there they will exalt him, and mention, to his praise, the honour he had got upon Pharaoh. God had now exalted them, making them great and high, and therefore they will exalt him, by speaking of his infinite height and grandeur. Note, Our constant endeavour should be, by praising his name and serving his interests, to exalt God; and it is an advancement to us to be so employed. [2.] In order to encourage them to trust in God. So confident is this Psalmist of the happy issue of the salvation which was so gloriously begun that he looks upon it as in effect finished already: " Thou hast guided them to thy holy habitation, v. 13 . Thou hast thus put them into the way to it, and wilt in due time bring them to the end of that way," for God's work is perfect; or, " Thou hast guided them to attend thy holy habitation in heaven with their praises." Note, Those whom God takes under his direction he will guide to his holy habitation in faith now, and in fruition shortly. Two ways this great deliverance was encouraging:— First, It was such an instance of God's power as would terrify their enemies, and quite dishearten them, v. 14-16 . The very report of the overthrow of the Egyptians would be more than half the over throw of all their other enemies; it would sink their spirits, which would go far towards the sinking of their powers and interests; he Philistines, Moabites, Edomites, and Canaanites (with each of which nations Israel was to grapple), would be alarmed by it, would be quite dispirited, and would conclude it was in vain to fight against Israel, when a God of such power fought for them. It had this effect; the Edomites were afraid of them ( Deut. ii. 4 ), so were the Moabites ( Num. xxii. 3 ), and the Canaanites, Josh. ii. 9, 10 ; v. 1 . Thus God sent his fear before them ( ch. xxiii. 27 ), and cut off the spirit of princes. Secondly, It was such a beginning of God's favour to them as gave them an earnest of he perfection of his kindness. This was but in order to something further: Thou shalt bring them in, v. 17 . If he thus bring them out of Egypt, notwithstanding their unworthiness, and the difficulties that lay in the way of their escape, doubtless he will bring them into Canaan; for has he begun ( so begun), and will he not make an end? Note, Our experiences of God's power and favour should be improved for the support of our expectations. "Thou hast, therefore, not only thou canst, but we trust thou wilt, " is good arguing. Thou wilt plant them in the place which thou has made for thee to dwell in. Note, It is good dwelling where God dwells, in his church on earth ( Ps. xxvii. 4 ), in his church in heaven, John xvii. 24 . Where he says, "This is my rest for ever," we should say, "Let it be ours." Lastly, The great ground of the encouragement which they draw from this work of wonder is, The Lord shall reign for ever and ever, v. 18 . They had now seen an end of Pharaoh's reign; but time itself shall not put a period to Jehovah's reign, which, like himself, is eternal, and not subject to change. Note, It is the unspeakable comfort of all God's faithful subjects, not only that he does reign universally and with an incontestable sovereignty, but that he will reign eternally, and there shall be no end of his dominion.

15-18. the Lord said unto Moses, Wherefore criest thou unto me? &c.-- When in answer to his prayers, he received the divine command to go forward, he no longer doubted by what kind of miracle the salvation of his mighty charge was to be effected.

19. the angel of God-- that is, the pillar of cloud [see on Ex 13:21]. The slow and silent movement of that majestic column through the air, and occupying a position behind them must have excited the astonishment of the Israelites ( Is 58:8 ). It was an effectual barrier between them and their pursuers, not only protecting them, but concealing their movements. Thus, the same cloud produced light (a symbol of favor) to the people of God, and darkness (a symbol of wrath) to their enemies (compare 2Co 2:16 ).

21. Moses stretched out his hand, &c.-- The waving of the rod was of great importance on this occasion to give public attestation in the presence of the assembled Israelites, both to the character of Moses and the divine mission with which he was charged.

the Lord caused ... a strong east wind all that night-- Suppose a mere ebb tide caused by the wind, raising the water to a great height on one side, still as there was not only "dry land," but, according to the tenor of the sacred narrative, a wall on the right hand and on the left [Ex 14:22], it would be impossible on the hypothesis of such a natural cause to rear the wall on the other. The idea of divine interposition, therefore, is imperative; and, assuming the passage to have been made at Mount Attakah, or at the mouth of Wady Tawarik, an east wind would cut the sea in that line. The Hebrew word kedem, however, rendered in our translation, "east," means, in its primary signification, previous; so that this verse might, perhaps, be rendered, "the Lord caused the sea to go back by a strong previous wind all that night"; a rendering which would remove the difficulty of supposing the host of Israel marched over on the sand, in the teeth of a rushing column of wind, strong enough to heap up the waters as a wall on each side of a dry path, and give the intelligible narrative of divine interference.

22. the children of Israel went into the midst of the sea, &c.-- It is highly probable that Moses, along with Aaron, first planted his footsteps on the untrodden sand, encouraging the people to follow him without fear of the treacherous walls; and when we take into account the multitudes that followed him, the immense number who through infancy and old age were incapable of hastening their movements, together with all the appurtenances of the camp, the strong and steadfast character of the leaders' faith was strikingly manifested ( Jos 2:10 ; 4:23; Psa 66:6 ; 74:13 ; 106:9 ; 136:13 ; Is 63:11-13 ; 1Co 10:1 ; He 11:29 ).

23. the Egyptians pursued, and went in after them to the midst of the sea-- From the darkness caused by the intercepting cloud, it is probable that they were not aware on what ground they were driving: they heard the sound of the fugitives before them, and they pushed on with the fury of the avengers of blood, without dreaming that they were on the bared bed of the sea.

24-25. Lord looked ... through ... the cloud, and troubled them-- We suppose the fact to have been that the side of the pillar of cloud towards the Egyptians was suddenly, and for a few moments, illuminated with a blaze of light, which, coming as it were in a refulgent flash upon the dense darkness which had preceded, so frightened the horses of the pursuers that they rushed confusedly together and became unmanageable. "Let us flee," was the cry that resounded through the broken and trembling ranks, but it was too late; all attempts at flight were vain [Bush].

27. Moses stretched forth his hand over the sea, &c.-- What circumstances could more clearly demonstrate the miraculous character of this transaction than that at the waving of Moses' rod, the dividing waters left the channel dry, and on his making the same motion on the opposite side, they returned, commingling with instantaneous fury? Is such the character of any ebb tide?

28. there remained not so much as one of them-- It is surprising that, with such a declaration, some intelligent writers can maintain there is no evidence of the destruction of Pharaoh himself ( Psa 106:11 ).

30. Israel saw the Egyptians dead upon the sea-shore, &c.-- The tide threw them up and left multitudes of corpses on the beach; a result that brought greater infamy on the Egyptians, but that tended, on the other hand, to enhance the triumph of the Israelites, and doubtless enriched them with arms, which they had not before. The locality of this famous passage has not yet been, and probably never will be, satisfactorily fixed. Some place it in the immediate neighborhood of Suez; where, they say, the part of the sea is most likely to be affected by "a strong east wind" [Ex 14:21]; where the road from the defile of Migdol (now Muktala) leads directly to this point; and where the sea, not above two miles broad, could be crossed in a short time. The vast majority, however, who have examined the spot, reject this opinion, and fix the passage, as does local tradition, about ten or twelve miles further down the shore at Wady Tawarik. "The time of the miracle was the whole night, at the season of the year, too, when the night would be about its average length. The sea at that point extends from six and a half to eight miles in breadth. There was thus ample time for the passage of the Israelites from any part of the valley, especially considering their excitement and animation by the gracious and wonderful interposition of Providence in their behalf" [Wilson].

1. Then sang Moses and the children of Israel-- The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself.

I will sing unto the Lord, for he hath triumphed gloriously-- Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.

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 not ye: for I know that ye seek Jesus, which was crucified.6. He is not here: for he is risen, as he said. Come, see the place where the Lord lay.7. 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."

, Hom. de Resur., iii: After the mockings and scourgings, after the mingled draughts of vinegar and gall, the pains of the cross, and the wounds, and finally after death itself and Hades, there rose again from the grave a renewed flesh, there returned from obstruction a hidden life, health chained up in death broke forth, with fresh beauty from its ruin.

Concerning the hour when the women came to the sepulchre there arises a question not to be overlooked. Matthew here says, "On the evening of the Sabbath." What then means that of Mark, "Very early in the morning, the first day of the week?" [ Mar 16:2 ]

Truly Matthew, by naming the first part of the night, to wit, the evening, denotes the whole night in the end of which they come to the sepulchre. But seeing the Sabbath hindered them from doing this before, he designates the whole night by the earliest portion of it in which it became lawful for them to do whatever, during some period of the night, they designed to do.

Thus, "On the evening of the sabbath," is just the same as if he had said, On the night of the sabbath, i.e. the night which follows the day of the sabbath, which is sufficiently proved by the words which follow, "As it began to dawn towards the first day of the week." This could not be if we understood only the first portion of the night, its beginning, to be conveyed by the word, "evening." For the evening or beginning of the night does not "begin to dawn towards the first day of the week," but only the night which is concluded by the dawn.

And this is the usual mode of speaking in Holy Scripture, to express the whole by a part. By "evening" therefore he implied the night, in the end of which they came to the sepulchre.

Otherwise; It may be understood that they began to come in the evening, but that it was the dawn of the first day of the week when they reached the sepulchre; that is, that they prepared the spices for anointing the Lord’s body in the evening, but that they took them to the sepulchre in the morning. This has been so shortly described by Matthew, that it is not quite clear in his account, but the other Evangelists give the order more distinctly. The Lord was buried on the sixth day of the week, and the women returning from the sepulchre prepared spices and ointments as long as it was lawful to work; on the sabbath they rested, according to the commandment, as Luke plainly declares; and when the Sabbath was past and the evening was come, and the season of labour returned, with zealous devotion they proceeded to purchase such spices as they yet lacked, (this is implied in Mark’s words, "when the sabbath was past," that they might go and anoint Jesus, for which purpose they come early in the morning to the sepulchre.

Or, otherwise; This apparent discrepancy in the Evangelists as to the times of their visits is no mark of falsehood, as wicked men urge, but shews the sedulous duty and attention of the women, often going and coming, and not enduring to be long absent from the sepulchre of their Lord.

It is to be known that Matthew designs to hint to us a mystical meaning, of how great worthiness this most holy night drew from the noble conquest of death, and the Resurrection of Our Lord. With this purpose he says, "On the evening of the Sabbath." For whereas according to the wonted succession of the hours of the day, evening does not dawn towards day, but on the contrary darkens towards night, these words shew that the Lord shed, by the light of His resurrection joy and brilliance over the whole of this night.

For from the beginning of the creation of the world until now, the course of time has followed this arrangement, that the day should go before the night, because man, fallen by sin from the light of paradise, has sunk into the darkness and misery of this world. But now most fitly night goes before day, when, through faith in the resurrection, we are brought back from the darkness of sin and the shadow of death to the light of life, by the bounty of Christ.

The Sermons of S. Peter of Ravenna, surnamed Chrysologus, are quoted in the Catena under the name, Severianus.): Because the sabbath is illuminated, not taken away, by Christ, Who said, "I am not come to destroy the Law, but to fulfil it." [ Mat 5:17 ] It is illuminated that it may lighten into the Lord’s day, and shine forth in the Church, when it had hitherto burnt dim, and been obscured by the Jews in the Synagogue.

It follows, "Came Mary Magdalene, and the other Mary," etc. Late runs woman for pardon, who had run early to sin; in paradise she had taken up unbelief, from the sepulchre she hastes to take up faith; she now hastens to snatch life from death, who had before snatched death from life. And it is not, They come, but "came," (in the singular,) for in mystery and not by accident, the two came under one name. She came, but altered; a woman, changed in life, not in name; in virtue, not in sex. The women go before the Apostles, bearing to the Lord’s sepulchre a type of the Churches; the two Marys, to wit.

For Mary is the name of Christ’s mother; and one name is twice repeated for two women, because herein is figured the Church coming out of the two nations, the Gentiles and the Jews, and being yet one. Mary came to the sepulchre, as to the womb of the resurrection, that Christ might be the second time born out of the sepulchre of faith, who after the flesh had been born of her womb; and that as a virgin had borne Him into this life present, so a sealed sepulchre might bring Him forth into life eternal. It is proof of Deity to have left a womb virgin after birth, and no less to have come forth in the body from a closed sepulchre.

"And, behold, there was a great earthquake." Our Lord, Son at once of God and man, according to His two-fold nature of Godhead and of flesh, gives a sign one while of His greatness, another while of His lowliness. Thus, though now it was man who was crucified, and man who was buried, yet the things that were done around shew the Son of God.

The earthquake is the might of the resurrection, when the sting of death being blunted, and its darkness illuminated, there is stirred up a quaking of the powers beneath, as the Lord of the heavenly powers rises again.

Or the earthquake was to rouse and waken the women, who had come to anoint the body; and as all these things were done in the night-time, it was probable that some of them had fallen asleep.

The earthquake at the Resurrection, as also at the Crucifixion, signifies that worldly hearts must be first moved to penitence by a health-giving fear through belief in His Passion and Resurrection.

If the earth thus quaked when the Lord rose again to the pardon of the Saints, how will it quake when He shall rise again to the punishment of the wicked? As the Prophet speaks, "The earth trembled when the Lord rose again to judgment." [ Psa 76:8 ] And how will it endure the Lord’s presence, when it was unable to endure the presence of His Angel? "And the Angel of the Lord descended from heaven." For when Christ arose, death was destroyed, commerce with heaven is restored to things on the earth; and woman, who had of old held communication to death with the Devil, now holds communication to life with the Angel.

This is an instance of the mercy of God the Father, to supply the ministry of heavenly power to the Son on His resurrection from the grave; and he is therefore the proclaimer of this first resurrection, that it may be heralded by some attendant token of the Father’s good pleasure.

Forasmuch as Christ is both God and man, therefore there lack not amidst the acts of His humanity the ministrations of Angels, due to Him as God. "And came and rolled back the stone;" not to open the door for the Lord to come forth, but to give evidence to men that He was already come forth. For He who as mortal had power to enter the world through the closed womb of a Virgin, He when become immortal, was able to depart out of the world by rising from a sealed sepulchre.

The rolling back of the stone signifies the opening of Christ’s sacraments, which were covered by the letter of the Law. For the Law having been written on stones, is here denoted by the stone.

He said not ’rolled,’ but "rolled back;" because the rolling to of the stone was a proof of death; the rolling it back asserted the resurrection. The order of things is changed; The Tomb devours death, and not the dead; the house of death becomes the mansion of life; a new law is imposed upon it, it receives a dead, and renders up a living, man.

It follows, "And sat thereon." He sat down, who was incapable of weariness; but sat as a teacher of the faith, a master of the Resurrection; upon the stone, that the firmness of his seat might assure the stedfastness of the believers; the Angel rested the foundations of the Faith upon that rock, on which Christ was to found His Church.

Or, by the stone of the sepulchre may be denoted death, under which we all lay; and by the Angel sitting thereon, is shewn that Christ hath by His might subdued death.

And rightly did the Angel appear standing, who proclaimed the Lord’s coming into the world, to shew that the Lord should come to vanquish the prince of this world. But the Herald of the Resurrection is related to have been seated, to shew that now He had overcome him that had the power of death, He had mounted the throne of the everlasting kingdom. He sate upon the stone, now rolled back, wherewith the mouth of the sepulchre had been closed, to teach that He by His might had burst the bonds of the tomb.

It may disquiet some, how it is that according to Matthew though the Angel sate upon the stone after it had been rolled back from the sepulchre, whereas Mark says that the women having gone into the sepulchre, saw a young man sitting on the right hand. Either we may suppose that they saw two, and that Matthew has not mentioned him whom they saw within, nor Mark him whom they saw without the sepulchre; but that they heard from each severally what the Angels said concerning Jesus.

The splendour of his countenance is distinct from the shining of his raiment; his countenance is compared to lightning, his raiment to snow; for the lightning is in heaven, snow on the earth; as the Prophet saith, "Praise the Lord from the earth; fire and hail, snow and vapours." [ Psa 148:7 ] Thus in the Angel’s countenance is preserved the splendour of his heavenly nature; in his raiment is shewn the grace of human communion. For the appearance of the Angel that talked with them is so ordered, that eyes of flesh might endure the still splendour of his robes, and by reason of his shining countenance they might tremble before the messenger of their Maker.

But what means this raiment where there is no need of a covering? The Angel figures our dress, our shape, our likeness in the Resurrection, when man is sufficiently clothed by the splendour of his own body.

The Angel in white raiment signifies the glory of His triumph.

Or otherwise; "Lightning" inspires terror; "snow" is an emblem of equity; and as the Almighty God is terrible to sinners and mild to the righteous, so this Angel is rightly a witness of His resurrection, and is exhibited with a countenance as lightning, and with raiment as snow, that by His presence He might terrify the wicked, and comfort the good; and so it follows, "And for fear of him the keepers did shake."

These who had not the faith of love were shaken with a panic fear; and they who would not believe the truth of the resurrection "become" themselves "as dead men."

For they kept watch over Him with a purpose of cruelty, not with the solicitude of affection. And no man can stand who is forsaken by his own conscience, or troubled with a sense of guilt. Hence the Angel confounds the wicked, and comforts the good.

The guards lay like dead men in a trance of terror, but the Angel speaks comfort not to them, but to the women, saying, "Fear not ye;" as much as to say, Let them fear with whom unbelief abides; but do ye who seek the crucified Jesus hear that He has risen again, and has accomplished what He promised.

For their faith had been bowed by the cruel storm of His Passion, so that they sought Him yet as crucified and dead; "I know that ye seek Jesus which was crucified;" the weight of the trial had bent them to look for the Lord of heaven in the tomb, but, "He is not here."

His fleshly presence, that is; for His spiritual presence is absent from no place. "He is risen, as he said."

As much as to say, If ye believe me not, remember His own words. And then follows further proof, when he adds, "Come, see the place where the Lord lay."

That if my words fail to convince you, the empty tomb may.

Thus the Angel first announces His name, declares His Cross, and confesses His Passion; but straightway proclaims Him risen and their Lord. An Angel after such sufferings, after the grave acknowledges Him Lord; how then shall man judge that the Godhead was diminished by the flesh, or that His Might failed in His Passion.

He says, "Which was crucified," and points out the place where the Lord was laid, that they should not think that it was another, and not the same, who had risen from the dead. And if the Lord reappears in the same flesh, and gives evidence of His resurrection, why should man suppose that he himself shall reappear in other flesh? Or why should a slave disdain his own flesh, seeing the Lord did not change ours?

And this glad tiding is given not to you alone for the secret comfort of your own hearts, but ye must extend it to all who love Him; "Go quickly, and tell his disciples."

As much as to say, Woman, now thou art healed, return to the man, and persuade him to faith, whom thou didst once persuade to treachery. Carry to man the proof of the Resurrection, to whom thou didst once carry counsel of destruction.

Mystically; "He shall go before you into Galilee," that is, into the wallowing style ([marg. note: volutabrum) of the Gentiles, where before was wandering and stumbling, and the foot had no firm and steady resting-place.

The Lord is rightly seen by His disciples in Galilee, forasmuch as He had already passed from death to life, from corruption to incorruption; for such is the interpretation of Galilee, ’Transmigration.’ Happy women! who merited to announce to the world the triumph of the Resurrection! More happy souls, who in the day of judgment, when the reprobate are smitten with terror, shall have merited to enter the joy of the blessed resurrection!

And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.9. And as they went to tell his disciples, behold, Jesus met them, saying, "All hail." And they came and held him by the feet, and worshipped him.10. Then said Jesus unto them, "Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me."

The women having been comforted by the Angel, are straightway met by the Lord, that when they should proclaim His resurrection to the disciples, they should speak rather from Christ’s own mouth than from an Angel’s.

"They departed forth of the tomb," that is, from that spot of the garden which was before the tomb hewn in the rock.

A twofold feeling possessed the minds of the women, fear and joy; fear, at the greatness of the miracle; joy, in their desire of Him that was risen; but both added speed to their women’s steps, as it follows, "And did run to bring his disciples word." They went to the Apostles, that through them might be spread abroad the seed of the faith. They who thus desired, and who thus ran, merited to have their rising Lord come to meet them; whence it follows, "And, behold, Jesus met them, saying, All hail."

Hereby He shewed that He will meet with His help all those who begin the ways of virtue, and enable them to attain to everlasting salvation.

The women ought first to hear this "Hail," that the curse of the woman "Eve" may be removed in these women.

That in these women is contained a full figure of the Church is shewn hereby, that Christ convinces His disciples when in doubt concerning the Resurrection, and confirms them when in fear; and when He meets them He does not terrify them by His power, but prevents them with the ardour of love. And Christ in His Church salutes Himself, for He has taken it into His own Body.

We conclude that they had speech of Angels twice at the sepulchre; when they saw one Angel, of whom Matthew and Mark speak; and again when they saw two Angels, as Luke and John relate. And twice in like manner of the Lord; once at that time when Mary supposed Him to be "the gardener," [ Joh 20:15 ] and now again when He met them in the way to confirm them by repetition, and to restore them from their faintness.

Then Mary was not suffered to touch Him; now she has permission not only to touch, but to hold Him altogether; "they came and held him by the feet, and worshipped him."

It was told above how He rose when the sepulchre was closed, to shew that that body which had been shut up therein dead, was now become immortal. He now offers His feet to be held by the women, to shew that He had real flesh, which can be to

They hold Christ’s feet, who in the Church present the type of Evangelic preaching, and merit this privilege by their running to Him; and by faith so detain their Saviour’s footsteps, that they may come to the honour of His perfect Godhead. She is deservedly bid to "touch me not," who mourns her Lord upon earth, and so seeks Him dead in the tomb, as not to know that He reigns in heaven with the Father. This, that the same Mary, one while exalted to the summit of faith, touches Christ, and holds Him with entire and holy affection; and again, cast down in weakness of flesh, and womanly infirmity, doubts, undeserving to touch her Lord, causes us no difficulty.

For that is of mystery, this of her sex; that is of divine grace, this of human nature. And so also we, when we have knowledge of divine things, live unto God; when we are wise in human things, we are blinded by our own selves.

They held His feet to shew that the head of Christ is the man, but that the woman is in Christ’s feet, and that it was given to them through Christ, not to go before, but to follow the man. Christ also repeats what the Angel had said, that what an Angel had made sure, Christ might make yet more sure. It follows, "Then saith Jesus unto them, Fear not."

This may be always observed, both in the Old and New Testament, that when there is an appearance of any majestic person, the first thing done is to banish fear, that the mind being tranquillized may receive the things that are said.

The same order as of old now followed in the reversal of our woe, that whereas death began from the female sex, the same should now first see the glory of the Resurrection, and be made the messenger thereof.

Whence the Lord adds, "Go tell my brethren that they go into Galilee, there shall they see me."

He calls them "brethren" whom He has made akin to His own body; "brethren" whom the generous Heir has made His co-heirs; "brethren," whom He has adopted to be sons of His own Father.

That the Lord, both by His own mouth, and by the Angel, directs them to seek for Him, not in that place in which He was to shew Himself first, but in Galilee, makes every believer anxious to understand in what mystery it is spoken. Galilee is interpreted ’transmigration,’ or ’revelation.’ (ed. note: According to the two different senses of the Hebrew root , ’migrating from a country,’ or ’revealing,’ both coming from the primitive notion of ’making bare.’)

And according to the first interpretation what meaning offers itself, save this, that the grace of Christ was to pass from the people of Israel to the Gentiles, who would not believe when the Apostles should preach the Gospel to them, unless the Lord Himself should first make ready their way in the hearts of men. This is the signification of that, "He shall go before you into Galilee. There shall ye see him," means, there shall ye find His members, there shall ye perceive His living Body in such as shall receive you. According to the other interpretation, ’revelation,’ it is to be understood, "ye shall see him" no longer in the form of a servant, but in that in which He is equal with the Father. That revelation will be the true Galilee, when "we shall be like him, and shall see him as he is." [ Joh 3:2 ] That will be the blessed passing from this world to that eternity.

And in the end of the sabbath, when it began to dawn towards the first day of the week. According to the letter, in the evening of the sabbath, which began to dawn on the first of the sabbath; (or of the sabbaths in the common Greek copies.) This latter translation, which is that of the Rheims Testament, is certainly more according to the letter, and more obscure than it need to be. First, by translating, on the first of the sabbath, where sabbath is taken for a week, as in other places, Luke xviii. 12. Acts xx. 7. and 1 Corinthians xvi. 2. It may therefore here be literally translated, on the first day of the week. Secondly, By the evening, is here meant the night: for in the Scriptures, both the Latin and Greek word, which we find in this place, not only signifies that time which we commonly call the evening, but is also put for the whole night itself, and for the time from sunset to sunrise next morning. Thus it is taken in the first chapter of Genesis, where, in the computation of natural days of 24 hours, all the hours in which it was dark, are called vespere, in the Septuagint. And all the hours in which it was light, are called mane, Greek: proi. et factum est vespere & mane dies unus, i.e. primus. And from the fourth day, on which were created sun and moon, by vespere was understood all the time from the sun setting on such parts of the earth, to its rising to them again: and mane signified all the day, or the hours that the sun appeared to the like parts of the earth. Therefore, the literal and proper sense of the verse is: in the night, i.e. in the latter part of the night of the sabbath, or after the sabbath, towards the morning of the first day of the week. And that in this place is signified the latter part of the night, and not what is commonly called the evening, appears first by the following words, when it began to dawn, or to be light. Secondly, It appears by the other evangelists. St. Mark (xvi. 1.) says, when the sabbath was past ... very early in the morning. St. Luke says, (xxiv. 1,) very early in the morning. St. John (xx. 1.) says of Mary Magdalene, that she came in the morning, when it was yet dark. From all which it is plain, that Mary Magdalene, and the other pious women, came to the sepulchre at the end of the night after the sabbath-day, or when it began to be light, and about sunrise on the first day of the week, on our Sunday. --- There may indeed be some doubt whether the Latin word vespere be not an adverb, corresponding to the Greek opse, sero. And then it may be translated with Dr. Wells: late in the night after the sabbath, as it began to dawn towards the first day of the week. But this makes no difference at all as to the sense. And the other Mary, &c. St. Mark says, Mary, the mother of James and Salome. St. Luke also names Joanna, who was wife to Chusa, Herod's steward. These women had rested the sabbath, and as soon as it was over, i.e. after sunset, they bought spices, and prepared them in the night, in order to embalm the body next morning. (Witham)

Vespere autem Sabbati quæ lucescit in prima Sabbati. Greek: opse de sabbaton, (one Greek copy, sabbatou) te epiphoskouse eis mian sabbaton, (in unam seu primam Sabbatorum.) What must the Latin, quæ, and the Greek, epiphoskouse, agree with? We must understand in the Latin, dies; i.e. die quæ lucescit: and in the Greek, we must understand, emera te epiphoskouse. --- We may also observe, that in the Greek we read not opsia, but opse, the adverb, sero; so that in the Latin to correspond with the Greek, it should also be vespere, late after the sabbath. In fine, that vespera is used in Scripture for the night: see what is said in Genesis, on all the days of creation; and the annotations on Matthew xiv. 15. ---Paulus Burgensis, in his Additions, published with his Glossa on Gen. 1 p, Attendendum quod Hebræi per vespere intelligunt Noctem, quæ incipit a vespera, et terminatur in mane sequenti, &c.

Behold ... an angel. The angel did not remove the stone to afford a passage to Christ when he arose; for Christ most certainly arose before the angel appeared; but he removed the stone to prepare the way for the women, and to shew the soldiers that Christ was arisen. He sat on the stone, that the women might know he had removed it; and, in the second place, that they might not be terrified at the appearance of the soldiers; for he exhorted them not to fear, but to come and see; and lastly, to prevent the soldiers from putting in another body, had they been so disposed. The holy women seem not to have known that there were guards placed near the sepulchre; otherwise they would not have been so solicitous who should roll away the stone for them, as how they should deceive the guards and break the seal. (Tirinus) --- For an angel of the Lord. This angel, who came to testify Christ's resurrection, removed the great stone; but Christ was risen before, who according to all the fathers, says Estius, rose, the sepulchre being yet shut.[2] --- St. Matthew and St. Mark name but one angel; St. Luke and St. John name two. It may be answered, that the women saw one at one time, and two at another: one upon the stone, out of the monument; (which also frightened the guards) afterwards this angel disappeared, and the women coming near, and looking into the vault, saw two angels, when he that was on the right side said, why seek you him that is living, among the dead? --- Another difference to be observed, is, that Sts. Matthew, Mark and John tell us, that the angel, or angels, sat; and St. Luke, that they stood: they might sit at one time, and stand at another. Besides that in the style of the Scriptures, standing, or sitting, many times imply no more than that they were present there. --- In the third place, we take notice that Mary Magdalene seems to have come running to St. Peter, and St. John, as soon as she saw the stone removed, with these words, They have taken away the Lord ... and we know not where they have laid him: John xx. 2, we do not there read that she said any thing of the angels. Or perhaps St. Peter and St. John ran away before they heard all that Magdalene had to say. In all these there is no contradiction; and the difficulties rise only from this, that each evangelist does not relate all the circumstances. (Witham)

Estius. Est omnium Patrum sententia Christum resurrexisse clauso sepulchro.

The guards were struck, &c. Fear and astonishment seized upon them, because they had not that charity for our Redeemer, of which he is so deserving; and they became petrified, like statues, at the thought that the crucified Jesus was arisen from the sepulchre. For these men guarded the sacred tomb, actuated more by passion and cruelty than by any sentiment of love and duty. (Rabanus)

It is not yours to fear, who love Jesus Christ: let those rather fear, who through hatred have crucified Jesus. All such, if they do not repent of their wickedness, must have to undergo the greatest extremities of pain. (St. John Chrysostom, hom. xc.) --- Those miscreants fear, because they have not charity, but fear not you; for I know you seek him that was crucified, who is risen, as he promised you. These affectionate women sought Jesus among the dead, who was then among the living. The recent storm of calamities had nearly overwhelmed their faith, and the weight of temptations had so enfeebled their understanding, that they came to seek the Lord of heaven as one dead among the dead. (St. Jerome) --- The angel blushes not to style Jesus the crucified; for this is now the height and perfection of all good. By these glad tidings he endeavoured to expel their fears, speaking with a smiling countenance, as the messenger of the most joyful news. (St. John Chrysostom, hom. xc.)

He is risen, as he said. This is to put them in mind of what they ought to have remembered, and believed. --- St. Luke is more particular; and tells us the angel said: remember how he spoke to you, when he was yet in Galilee, that the Son of man must be delivered into the hands of sinners, and be crucified, and on the third day rise again. (Witham) --- By this the angel give them to understand, that if they would not believe him upon his own testimony, they should at least on the testimony of their Redeemer's promises, who had frequently assured them that on the third day he should rise again. (St. John Chrysostom, hom. xc.)

Into Galilee. It is not without reason that the angel informs the women that he will go before them into Galilee; for Galilee is interpreted a transmigration, or a passage. O happy women, who merited the glorious ministry of announcing to a sunk and distressed world the triumphant resurrection of our Redeemer. But thrice happy those souls, who in the day of judgment shall deserve to sing in everlasting canticles, the joy you now conceive in your breasts at the happy resurrection of Jesus. (Ven. Bede) --- Moreover, the disciples being Galileans, it was natural for them to return to Galilee, after the festival week of the Passover. (Bible de Vence)

Jesus met them. According to St. Mark, Christ appeared first to Mary Magdalene; and the particulars are related by St. John. She at first did not know him, but took him for the gardener: then he called her by her name Mary, and she knew him: he said to her, touch me not, for I have not yet ascended to my Father; i.e. according to the common exposition, I have not ascended, nor am yet going to ascend; thou mayest see me again before I ascend: this is not the last time. --- We also read here, (ver. 9,) that he appeared to some of the other women, as they were returning to Jerusalem from the sepulchre, and that they laid hold on his feet, and adored him; nor is it said that he hindered them. (Witham) --- They were then returning to carry the news to the disciples, when they laid hold of his feet. To touch the feet, was in the Scripture a species of veneration; (see Exodus iv. 25; 4 Kings iv. 27.) as among the Greeks, the touching of the knees. Thus Homer's Illiad, b. i.,

Greek: Kai ra paroith autoio Kathezeto, Kai labe gounon. (ver. 500.)

And again, ver. 512, Greek: os epsato gounon.

There they shall see me. Our Saviour, on the day of this resurrection, shewed himself alive five different times: 1. to Mary Magdalene; 2. to the women leaving the sepulchre; 3. to St. Peter; 4. to the two disciples going to Emmaus; 5. to the disciples assembled together, when the two returned from Emmaus. And after the day of his resurrection, before he ascended into heaven, he appeared other five times: 1. after eight days, when Thomas was present; 2. when the seven disciples were fishing on the sea of Tiberias; (St. John chap. xxi.) 3. to the eleven on Mount Thabor; 4. in Jerusalem, on the day of his ascension; and 5. on the same day on Mount Olivet, when he was taken form them. (Denis the Carthusian) --- The seventh apparition of Jesus, which was by the sea or lake of Tiberias, St. John calls the third, which may mean in any numerous assembly of his disciples; the first being on the day of his resurrection, and the second the Sunday following. This may also be referred to the number of days. He first appeared to different persons on the very day of his resurrection; secondly, eight days afterwards, and then a third time. (St. Augustine) --- The history of our Lord's different apparitions in not very clear, and it is necessary to have recourse to the first chapter of the Acts, and to the 15th chapter of St. Paul's first epistle to the Corinthians. St. Augustine says, (lib. ii. de cons. Evang. chap. xxv,) that there are ten apparitions of our Lord recorded in the four evangelists, which he specifies; but Maldonatus, on the 28th chap. of St. Matthew enumerates 13 different apparitions.

Ver. 4. And for fear of him the keepers did shake, and became as dead men. That is, they were astonished and stupefied like the dead, as S. Jerome says. For they feared lest they should be blasted, as it were, and killed by lightning. If the angel only by the lightning glance of his countenance so struck and terrified the soldiers, what would he have done if he had laid his hands on them? For one angel slew in one night 185,000 soldiers in the camp of Sennacherib.

Ver. 5. And the angel answered, &c. You will say, How is it that Matthew and Mark speak only of one angel as seen by the women, when Luke affirms that two were seen, who comforted the women with different words from those which Matthew and Mark have? I answer that the account of Luke is different from that of Matthew, and that he relates what happened later, as I shall hereafter show.

The women. Namely, the Magdalene, Mary the mother of James, Joanna, and the rest (see Luk_24:10). Those are mistaken, therefore, who think that Magdalene, after she had seen the empty sepulchre, immediately ran back to tell the Apostles, without seeing the angels, and that they were only seen by Mary the mother of James and the rest. John, therefore (Joh_20:1), while he mentions Magdalene only, with her understands all the rest of her companions; for she was the leader and chief of them all. Eve conversing with the devil incurred death; but these conversing with the angel found life. Sorceresses and witches are like Eve, who, conversing with the devil, drink in death; but penitents are like Magdalene, who, invoking angels, obtain life.

Fear not ye. "The word ye," says S. Chrysostom, "carries with it much honour, and at the same time declares that those who had dared to commit that great crime would, unless they should repent, suffer extreme punishment. For it is not, he says, for you to fear, but for those who crucified Him."

For I know that ye seek Jesus which was crucified. The word "for" gives the reason why they ought not to fear the sight of the angel, but to rejoice and be glad, because they both love and worship Jesus which was crucified, and minister to and serve Him.

He expressly says "crucified," both to show that he is not ashamed of, but that he openly confesses the Cross and the Crucified, and that he is His servant, because the Cross is the highest honour and glory to Christ and to His followers, and also to signify the fruit of the Cross of Christ; because, says S. Chrysostom, it is the head and sum of blessings, and because by His Cross Christ redeemed not only the women and the rest of mankind, but also made the angels to rejoice, yea, even conferred grace and glory on them. And lastly, because by the Cross He reconciled angels to men, and Heaven to earth, "reconciling through the blood of the Cross both the things which are in earth and in Heaven," as Paul Says (Col_1:20).

He is not here. "He is not here in His fleshly presence," says S. Gregory; "and He is nowhere absent in the presence of His majesty."

For He is risen. The Greek word is η̉γέρθη, which means, He has awaked from death, as it were from a short and light sleep, to light and life. For the death of Christ was like sleep, for He slept, as it were, in the sepulchre thirty-six hours. So also will it be with us. Wherefore, as sleep is a sort of brief death, so also death is a sort of longer sleep. Hence Paul (1 Cor. xv.) does not speak of those who have departed from life as dead, but as sleeping, because we shall all be awakened from the sleep of death, and shall arise again to life in the Day of Judgment.

Again, He has awaked as trees, which in winter having been, as it were, stripped and asleep, wake up in spring, when they begin to put forth leaves and flowers and fruit. So S. Jerome (on Mark 16) says, "The bitter root of the Cross has vanished; for the flower of life has burst forth with fruitthat is, He who lay in death has arisen in glory." And in the same glory He will make His faithful ones to rise.

As He said. Christ, whom ye all esteemed as a holy and divine Prophet, foretold and promised that He would rise on the third day. Therefore believe that He has risen, for so great a Prophet could not lie; especially since ye now see that the body has departed from the sepulchre, and has risen, as I, who am an angel of the living and true God, most certainly affirm. He Himself foretold the same by David in the 15th Psalm, "Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption;" because, as S. Peter says (Acts ii. 24), "it was impossible that He should be holden of it."

Moreover, Christ rose before He was anointed by the women, that He might show that He did not need that anointing, since He rose again by His own power. S. Bernard (Serm. 12, in Cant.) gives another moral reason,because He would rather the price of this anointing should be given to the poor than to Himself.

Come. "Enter with me into the sepulchre; for your sake, that you may enter, I have removed the great stone." See the place where the Lord lay. That by the beholding of it with your eyes, says S. Chrysostom, ye may see that His body is not here, but has risen from it, so that, "if ye believe not my words, ye may believe the empty sepulchre," says S. Jerome. The angel therefore led the way, and as a guide introduced the women into the sepulchre, and showed it to them empty, that they might not doubt that Christ had risen from it.

Ver. 7. And go quickly, and tell His disciples, &c. Quicklyso that ye may quickly banish the sorrow of the disciples, caused by the death of Christ their Master, and cheer their sorrowful minds, and fill them with joy by the most joyful news of the resurrection of Christ. For the women deserved this favour above others, because above others in their devotion to Christ they had come to the sepulchre. S. Gregory (Hom. 25) gives a symbolical reason, "For because woman in Paradise ministered death to man, woman from the sepulchre announced life to men. As if the Lord were saying to mankind, not in words but by deeds, 'From that same hand by which the potion of death was administered to you, receive ye the cup of life.'"

Tell His disciples. Mark adds, and Peterthat is, chiefly and before all, Peter, both because Peter in Christ's absence was the first and Prince of the Apostles, and because Peter, as he loved Christ above the rest, so also above the rest he was mourning over His death. S. Gregory adds a third reason (Hom. 21, in Evang.), "If the angel had not expressly named him who had denied his Master, he would not have dared to come amongst the disciples; he is therefore called by name, lest he should despair on account of his denial. In which thing we have to consider why Almighty God permitted him to fear the words of a maid-servant, and to deny Himself, whom He had appointed to set over the whole Church, which thing we perceive to have been done by a dispensation of great goodness, in order that he who was to be the pastor of the whole Church might learn through his own fault how he ought to have compassion upon others."

He goeth before you into Galilee. First, because Galilee was the native country of the Apostles, to which, after the death of Jesus, they were purposing to return, that they might live more safely among their own relations. Secondly, because in Galilee Christ willed to show Himself openly to all His assembled disciples. For the Jews would not have permitted them to assemble in Judæa. Thirdly, because in Galilee Christ had for the most part preached, and had performed very many miracles.

Symbolically: S. Gregory (Hom. 21) says, "For Galilee means a passing over from death to life; for our Redeemer had already passed from His Passion to His resurrection, from death unto life. And He is seen first by His disciples after His resurrection in Galilee, because we shall have joy in seeing the glory of His resurrection, if only we pass over from vice to the heights of virtue. He, then, who is announced at the tomb is shown in passing over; because He who is first known in mortification of the flesh is seen in this passing over of the soul." Yet Christ appeared to the Apostles in Judæa also, but secretly; in Galilee publicly.

In the historical order of the events must be brought in here what Luke mentions (chap. xxiv. 3), namely, that Magdalene and her companions, while at the invitation of the angel they had entered the sepulchre and seen that it was empty, yet were affrighted; on account of which the angels cheered them, and at the same time gently reproved their want of faith. For that Luke's account is not the same as that of Matthew and Mark, as some think, is clear from the words themselves, which are evidently different. Also, from the circumstance that in Luke two angels are said to have appeared, while in Matthew and Mark only one is mentioned.

Ver. 8. And they went out quickly, &c., with fear. That is, with a sacred trembling, which was caused by the sepulchre of Christ and the angels, and the resurrection of Christ announced by the angels to them, which came upon them in their sorrow for the death of Christ, and in their thoughts about anointing Him, as a thing not only unexpected but well-nigh incredible; wherefore a new fear was added, lest this vision of angels was only a phantom which deceived them, and lest the body of Jesus had been stolen.

And with great joy. Because they had seen the angels, and had received from them the joyful news of His resurrection. Their minds, therefore, were alternating between joy and fear. So S. Jerome says, "A twofold feeling possessed the minds of the women, fear and joy; fear at the greatness of the miracle, joy in their desire for Him that was risen."

Tell His disciples. Matthew does not mention what they told; but John and Luke explain it, but in different ways. For John says that Magdalene only said to Peter, They have taken away my Lord out of the sepulchre, and we know not where they have laid Him. But Luke says that they related to the Apostles all the things they had seen and heard.

You will say, Whence this difference? I answer, It arises from the women being possessed with fear and doubt, and therefore they told no one anything by the way. And because they did not firmly and certainly believe that Christ had risen, they spoke alternating words, in accordance with the alternations of their thoughts; for at one time they speak of the vision of angels, at another they declare their opinion that the body of the Lord had been taken away.

At this point we must bring into the history what S. John relates (Joh_20:2-19).

Magdalene, then, was the first to see Christ, as Mark says. Afterwards, at the command of Christ, she hastened after the other women, and overtook them, and then with them again saw Christ, and heard His salutation. So SS. Chrysostom, Jerome, and others.

Ver. 9. And, behold, Jesus met them, &c. As after the courtiers follows the king, as after the priests the High Priest, so here after the angels follows Christ, and confirms His resurrection by showing Himself alive to the pious women. For it was His will that the angels should prepare the way for Him, to this end, both that they might more easily believe that He had risen, and that they might not be terrified, as they would have been if, without warning, He had unexpectedly shown Himself to them.

Met them. Because they were seeking Him with greater affection and desire than the men. For he who seeks Jesus with fervour finds Jesus lovingly coming to meet him, according to that saying, Ask, and it shall be given you; seek, and ye shall find. So S. Jerome says, "They who thus desired, and who thus ran, merited to have their risen Lord come to meet them, and first to hear the word 'Hail,' that the curse of the woman Eve might be removed in these women."

Tropologically: Rabanus says, "Jesus sometimes meets those who are entering on the path of virtue by helping them." Moreover, Eve is to us the mother of perdition and of sorrow. But these women, instead of the word "Eva," bear the word "Ave," because they are the messengers of resurrection, salvation, and joy. Hence we sing to the Blessed Virgin, the mother of Christ, the queen of these women, the hymn "Ave Maris Stella," &c.

Hail. In the Greek χαίζετεthat is, rejoice; in the Syriac, Peace be to you. For this is the proper salutation of the Hebrews, in which, under the name of peace, they pray for every blessing and every felicity. In the Arabic, Rejoice, because ye see your Master now alive again. So, after the example of Christ, blessed souls and angels, when they appear to men, cause joy; but demons, and the souls of the damned, cause sorrow, fear, and despair.

And they came and held Him by the feet. That is, with reverence and love for His majesty, and with joy at His glorious resurrection, they embraced and kissed His feet. So the Shunamite laid hold of Elisha's feet, praying him to raise her dead son to life again. So the faithful embrace and kiss the feet of the Pope, and of men illustrious for their sanctity. Christ on this occasion allows Himself to be touched by the women, that He may prove to them that He is really risen, and make them witnesses and heralds of His resurrection. Whence S. Chrysostom says, "When with great joy they had hastened towards, they by touching Him received a certain proof of His resurrection."

And worshipped Him. With the worship of latria, as the true Messiah or Christ the Son of God, who by the power of His Deity had raised His humanity from death, as He Himself had predicted when alive. The vision, therefore, of Christ risen confirmed and increased their faith in His Divinity, and in the other mysteries which they had been taught by Him when He was alive, but had not fully understood; so that with Thomas they said, if not with the mouth, yet certainly with the heart, My Lord and my God.

Then said Jesus unto them, Fear not, &c. The vision of what is supernatural and celestial, as was the resurrection of Christ strikes and alarms the nature of the beholders; whence S. Jerome says, "This may be always observed both in the Old and New Testament, that when there is an appearance of any majestic person, the first thing done is to banish fear, that the mind being tranquillised may receive the things that are said."

Go, tell My brethren. Christ now made glorious, in order to give us an example of humility, calls His disciples brethren, so as to console them and raise them up from their sorrow. As if He had said, Tell the Apostles, who are the sons of one and the same God and Father with Me; but adopted sons through grace, whereas I am His Son by nature through the Deity which I have received from Him as God, and through the hypostatic union with the Deity which I have received from Him as man. S. Chrysostom says, "Because a woman was made the cause of sorrow to man, now women are made the ministers of joy to men." Luther wrongly concludes from these words of Christ that women may preach; for it is one thing to tell, another to preach. But if Christ had said to Magdalene preach, she might and ought to have preached.

There they shall see Me. In Galilee they shall see Me frequently and openly, and talk with Me face to face, but not so in Judæa, although even there I shall appear to them sometimes. For in Judæa on the day of His resurrection Christ appeared six times. First, He appeared to His mother, as S. Ambrose, S. Anselm, and others teach, and this is the common opinion of the Doctors and of the faithful. Secondly, He appeared to the Magdalene at the sepulchre (Mark 16:9). Thirdly, He appeared to her again with the other women as they returned to Jerusalem (Matt. xxviii. 9). Fourthly, He appeared to Peter (Luke 24:34). Fifthly, to the two disciples as they went to Emmaus (Luke 24:13). Sixthly, to allthat is, to ten of the Apostles, for Thomas was not with them, and Judas had hanged himself. After the day of the resurrection He appeared, first, to the eleven Apostles, when Thomas was with them, on the eighth day (John 20:26). Secondly, He appeared to eleven disciples, among whom were Peter and John, as they were fishing in the Sea of Galilee (John xxi.). Thirdly, He appeared on a mountain in Galilee to manythat is, to more than five hundred (Mat 28:10; 1Cor 15:6). Fourthly, He appeared to James the brother of the Lord in the same place. Fifthly, He appeared to all the Apostles, and to others of the faithful, on the Mount of Olives, when He was going to ascend into Heaven (Acts 1:9). Sixthly, He appeared to Saul when He made him Paul. Christ appeared often on other occasions, which are not mentioned by the Evangelists.

Now when they were going, behold, some of the watch, &c. We may conclude from this, that when the soldiers saw the angel rolling away the stone they fled and hid themselves behind the hedges, and there remained half dead with fear, so that they could not and dared not stir from the place; and this was according to the purpose of God, that they might, from their hiding-places, see and hear all that the angels said to the women about the resurrection of Jesus, so that they might report the same things to the Chief Priests, and so become messengers of the resurrection of Christ. Wherefore neither the women, nor Peter and John, saw the soldiers, who were lying hid in the hedges. But after the vision of angels had disappeared, and when the women had departed from the sepulchre, the soldiers, coming to themselves, approached the sepulchre, and seeing it empty, they formed a plan, and sent some of their number to the Chief Priests to tell them all they had seen and heard, and to show that it was not through their carelessness that the body of Christ had left the sepulchre.

And when they were assembled with the elders, &c. See here the perversity of the priests and elders, who, not content with having put Christ to death, persecute Him after His death, and try to do away with His resurrection, so as to cover their crime, and lest any one should rise against them as the slayers of Christ, and avenge His death. This was the design of the devil, who was attempting to destroy the Church and all Christians in Christ. The priests corrupt the soldiers with money, who were witnesses of the truth, that they might become witnesses of a lie. S. Jerome says that they took this money from the treasury of the Temple, and therefore were guilty of sacrilege. "The money," he says, "which was given for the use of the Temple they convert for the purchase of a lie, as before they had given thirty pieces of silver to the traitor Judas."

Saying, Say ye that His disciples came by night, &c By their perversity, says S. Chrysostom, the High Priests increased the faith which they endeavoured to extinguish, for they speak things impossible and incredible. For first, says Remigius, "If the soldiers slept, how could they see the theft?"

Secondly, The disciples were afraid and had fled; how, then, would they have dared to steal the body of Christ, which they knew to be guarded by so many soldiers?

Thirdly, It is incredible that Roman soldiers, who were so faithful and watchful, should all have slept at the sepulchre of Christ, especially when they knew that their own lives were in danger. And let it be granted that they all slept, they would certainly have been awakened by the noise caused by the removal of the stone. So S. Chrysostom says, "How should the disciples carry Him away by stealth, who did not dare to show themselves? They fled when they saw Him alive; how, when He was dead, would they not have feared the soldiers? And why did they not rather steal the body on the first night, when there was no one there? Truly they confirm the truth of the resurrection, for they confess that the body was not in the sepulchre."

And if this come to the governor's ears, &c. That is, we will persuade Pilate that your sleep and negligence in guarding the body of Christ was a light matter, and that no harm can happen from it; for he knows that this business does not concern himself, but us, and so he, to please us and against his own conscience, condemned Jesus to be crucified; for if he was so yielding when he unjustly condemned Jesus, in compliance with our urgent request, he will be much more yielding in absolving you at our request. But the soldiers secretly disclosed the whole matter to Pilate, and confirmed the truth of Christ's resurrection, and Pilate wrote the account to Tiberius, who forthwith was desirous of enrolling Christ among the gods. So Hegesippus relates from the acts of Pilate himself. "The chief of the Jews," Pilate says, "falsely asserted to me that Jesus was a sorcerer, and had broken their law. And I believed that it was so, and delivered Him to be scourged, according to their will; but they crucified Him, and set a watch at the sepulchre. But He rose again on the third day, while my soldiers were keeping watch. But the wickedness of the Jews was inflamed to such a pitch that they gave money to the watch, and said, Say ye that His disciples stole away His body. But when they had received the money they were not able to be silent about what had been done; for they testified that they had seen Him rise, and that they had received money from the Jews. I have therefore made a statement of these things, that no one may falsely allege otherwise, and suppose that credit ought to be given to the falsehoods of the Jews,"

So they took the money, and did as they were taught, and this saying is commonly reported among the Jews unto this day. That is, among the common people and those of little sense; for the wiser men easily saw through the deceit, and found out the whole matter in secret from the soldiers. Moreover, Longinus, the centurion, asserted that Christ had risen, and on that account died as a martyr for Him. But this false story was chiefly confuted by the Apostles, who affirmed that Christ had appeared alive again to them, and who confirmed the same by many miracles. It is also confuted by Josephus, although he was of the nation and sect of the Jews. Let the Jews then listen to him, and believe one of their own nation, though they will not believe Christ. For thus he writes (Antiq., book 18, ch. 4), "At the same time lived Jesus, a wise manif it is right to speak of Him as a man. For He was a performer of wonderful works, and a Teacher of those who willingly received Him, and had very many followers both from among the Jews and the Greeks. This was Christ whom, on His being accused by the chiefs of our nation, Pilate had sentenced to the Cross; yet those who had begun to love Him from the first, did not cease to do so. For He appeared to them on the third day alive, for the Prophets had foretold this and many other wonderful things concerning Him. And to this very day the body of Christians, so called from Him, still continue."

Then the eleven disciples went away into Galilee. Matthew omits the rest of Christ's appearances, and mentions only that one which took place in Galilee, because it had been promised both by the angel and by Christ, and because it took place publicly before five hundred brethren, as Paul says (1Co_15:6). For all the disciples, of whom He had very many in Galilee, were assembled there, according to the command of Christ, because they were safer there than in Judæa from the persecution of the Jews.

To a mountain. It is certain that this mountain was not the Mount of Olives, from which, in the presence of His disciples Christ ascended into Heaven. For the Mount of Olives is in Judæa, and not in Galilee. Dionysius, S. Bonaventura, and others think it very probable that this mountain was Tabor, where Christ in His transfiguration had shown His glory to Peter, James, and John.

Mystically: S. Jerome says, "Galilee was the abode of all vices, where before were error and deceit, and it behoved that it should be illuminated by the presence and glory of Christ." Again, Bede says, "The Lord now had passed from death unto life, from corruption to incorruption; for Galilee is the same as transmigration."

Allegorically: S. Augustine (de Cons. Evan., lib. 3) says, "Galilee is the same as transmigration, from the Heb. galal, because the grace of Christ was about to pass over from the people of Israel to the Gentiles; whence He says, 'I will go before you into Galilee,' because they would not believe when the Apostles should preach the Gospel to them, unless the Lord Himself should first make ready their way in the hearts of men. 'There shall ye see Him;' that is, there shall ye find His members."

Anagogically: S. Augustine, in the same place, says, "Galilee in Hebrew also signifies 'revelation,' whence it represents Heaven and the beatific vision. That revelation will be the true Galilee: we shall be like Him, for we shall see Him there as He is. That will be the more blessed passing from this world to that eternity, if we so embrace His commandments that we merit to be set on His right hand."

And when they saw Him, they worshipped Him, but some doubled. Not of the eleven Apostles, but of the other disciples. For all the Apostles had now been confirmed by so many visions and proofs, that they did not doubt that Christ had risen. Or if any one prefers to refer this expression to the Apostles, it must be understood as meaning, They had before doubted, but were not now in doubt. So Theophylact says, "You ought to understand it as meaning that when they were come into Galilee they worshipped Him; but they who worshipped Him in Galilee had first doubted in Jerusalem."

Moreover, Christ appeared in the same form as He had when He was alive, so that He was recognised by the Apostles as the same and not another. Whereupon He veiled His brightness, for the weak eyes of mortal men would not have been able to bear it. S. Augustine (de Civ. Dei, 22, c. 19) says, "We must believe that the brightness which Christ's body had when He rose was veiled from the eyes of the disciples."

And Jesus came and spake to them, &c. Maldonatus and others are of opinion that these things were not done and said by Christ now when He appeared in Galilee, but at the last appearance which took place on the Mount of Olives. For Christ seems there to have said His last farewell to His Apostles, and to have given them His last commands; and to have sent them forth as His ambassadors to evangelise the world, which He did at His ascension.

Is given to Me. That is, to Me alone; and that both because I am the Son of God and God, for from eternity has been given to Me by the Father, with the divine essence, all power and majesty; and also because I am man (as S. Cyril, Athanasius, and others say). It was given to Me inchoately in My incarnation on account of the dignity of the hypostatic union with the WORD; and it was given to Me in its fulness by God on account of the merits of My Passion, when having overcome death, sin, hell, and the devil, as the Redeemer of men, I obtained full right and dominion over them at the price of My blood.

Go ye, therefore, and teach all nations, &c. Hence, according to the tradition of the Church, it is well known that this is the form of baptism, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost;" in which we profess our faith in the Holy Trinity and in the Divine Unity, saying, in the Name, not in the Names. Hence S. Isidore (lib. 7, Etymol. c. 4) says, "It is called a Trinity, because One Whole is constituted of Three, as it were a Tri-unity, resembling memory, intelligence, and will, in which the mind has in itself a certain image of the Divine Trinity; for since They are Three, They are One." Whence, in opposition to the Arians, Macedonians, Nestorians, and other heretics, it is clear that the Son is true God, and of one substance (όμοούσιον) with the Father and the Holy Spirit, as S. Athanasius, Augustine, Hilary, and others teach. Christ, therefore, here most clearly expresses the mystery of the Holy Trinity, which Moses obscurely shadowed forth in the Old Testament, lest the ignorant Jews should believe that the Three Persons were Three Gods, and so after their custom worship a plurality of Gods.

Morally: Learn here that it is a divine work to teach and convert all nations, even rude and barbarous ones. Whence S. Gregory (Hom. 12, in Ezek.), "There is no sacrifice so acceptable to Almighty God as a zeal for souls." That saying also of Dionysius the Areopagite is well known, "Of all divine works, the most divine is to co-operate with God in the conversion of the wanderers, and in the bringing back of sinners to Himself."

Teaching them to observe all things whatsoever I have commanded you. That is, all the commandments which I have enjoined in the Gospel; for faith alone does not suffice for salvation, but the keeping of the commandments is required, and the constant practice of virtues. For not the hearers of the law are just before God, but the doers of the law shall be justified (Rom_2:13).

And, behold, I am with you always, even unto the end of the world. Although I ascend into Heaven, I will not forsake you, whom I am sending abroad over the whole world. I am with you, both as God and as man, by present help, grace, consolation, guidance, deliverance, which I will always bestow upon you and your successors; by means of which I will make all difficult things easy to you, says S. Chrysostom, so that out of all nations ye may gather together for Me a Church, that is, a company of faithful and holy men. And I am with you unto the end of the world. This world shall come to an end sooner than My presence in the Church shall fail. "He who promises," says S. Jerome, "that He will be with His disciples to the end of the world, shows both that they shall live for ever (in their successors), and that He will never depart from them that believe."

"Do not fear," says Prosper (lib. 2, de Vocat. Gent. c. 1), "because of your own weakness, but have confidence in My power, for I will not leave you in the performance of this work. Not that ye shall be without suffering, but, which is a much greater thing, I will take care that ye be not overcome by any cruelty of them that rage against you."

This is what Christ promised to His Apostles before His death (John 16:16), I will pray the Father, and He will give you another Comforter, that He may abide with you for ever, even the Spirit of Truth. For the gifts of the Holy Spirit and of Christ are the same, since the Deity of each and the operation of each is the same. For the external works of the Holy Trinity are undivided; and that which One Person works, the other Two also work. To the Holy Spirit, however, who proceeds forth as love, are fitly attributed the works of grace and holiness. So Christ was visibly present with Paul (Act_22:17), and S. Stephen in his martyrdom (Act_7:53-60.).

For this reason, likewise, Christ has willed to abide continually in the Church in the sacrament of the Holy Eucharist. For as the humanity and deity of Christ are present in glory in Heaven, and are adored visibly by the angels and saints, so are the same likewise present in the Eucharist, but hidden under the forms of bread and wine, and therefore invisible, and are there adored, and even partaken of by the faithful. Wherefore it is Christ who, by the ministry of every priest, performs daily that miracle of miracles, namely, the wonderful conversion of the bread and wine into the body and blood of the Lord, which theologians call transubstantiation; for neither man, nor angel, nor created power could effect this. He Himself, therefore, in it offers Himself as an unbloody victim to the Father.

Tropologically: Christ is in and with the faithful soul even to the end of life, granting to it that great gift of perseverance, by which the elect are brought to Heaven. For He does not desert the just man, unless He first be deserted by him. Wherefore Christ is in a holy soul, first, politically, as it were a king in his kingdom, inasmuch as He directs and rules it aright according to the laws of justice

Secondly, He is in the soul economically, as a father in a house and family, which he rules wisely; He is what a charioteer is in a chariot, so that we ought ever to be crying out to Him, as Elisha did to Elijah when he was being carried up into Heaven, My Father, the chariot of Israel and the charioteer (Vulg.) thereof.

Thirdly, Christ is in the soul ethically, in the manner of reason and prudence, which prudently directs all its actions, according to the rule of divine reason and eternal law which is in the mind of God.

Fourthly, He is in the soul physically that which the soul is in the body; for He is, as it were, the soul of the soul, Himself the life-giving life of grace, in order that the soul may live not an animal and carnal life, but a spiritual and divine one.

Lastly, He is, as it were, a divine fire, kindling the soul with the flame of charity. He is in the soul what the sun is in the world, making it fruitful in good works, according to that saying, He worketh in us to will and to do (Phil 2:13.). And, He worketh all things in all according to the purpose of His own will (Eph 1:11). It is He who inspires our words with power, in order that they may be effectual to the conversion of the hearers from sin to holiness, according to that saying of Paul, I have planted, Apollos watered, but God gave the increase (1Co_3:6). Therefore, 0 wise and holy soul, go forth to meet thy God with love and desire. Thy Jesus desires to be with thee; do thou in thy turn desire to be with nought but Jesus. His delights are with thee, let thy delights be with Him. Suffer thyself, therefore, to be ruled and guided by Him, as a kingdom suffers itself to be ruled by its king, an army by its leader, a chariot by its charioteer, the will by the reason, the body by the soul, the world by the sun. "Thou art sufficient for God," says S. Augustine; "let thy God be sufficient for thee."

END OF S. MATTHEW.

1 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 not ye: for I know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay. 7 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. 8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word. 9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

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 ( Luke xxiv. 6, 7-44; Mark xvi. 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. xii. 40 ), and to accomplish that prediction ( Hos. vi. 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 iii. 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. i. 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, John xx. 19, 26; Acts xx. 7; 1 Cor. xvi. 2 . If the deliverance of Israel out of the land of the north superseded the remembrance of that out of Egypt ( Jer. xxiii. 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. ii. 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. liv. 7, 8 . Christ arose when the day began to dawn, because then the day-spring from on high did again visit us, Luke i. 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. xxii. 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. ii. 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, Ezek. xxxvii. 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 Sam. xiv. 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. cxliv. 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. xvii. 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. lxxvi. 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 eseisthesan 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. ix. 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 Pet. iii. 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 Cor. v. 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. x. 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. iii. 1-3 ; Phil. iii. 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 Kings vii. 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,

(1.) The disciples of Christ must first be told the news; not, Go, tell the chief priests and the Pharisees, that they may be confounded; but, Tell the disciples, that they may be comforted. God anticipates the joy of his friends more than the shame of his enemies, though the perfection of both is reserved for hereafter. Tell his disciples; it may be they will believe your report, however tell them, [1.] That they may encourage themselves under their present sorrows and dispersions. It was a dismal time with them, between grief and fear; what a cordial would this be to them now, to hear, their Master is risen! [2.] That they may enquire further into it themselves. This alarm was sent them, to awaken them from that strange stupidity which had seized them, and to raise their expectations. This was to set them on seeking him, and to prepare them for his appearance to them. General hints excite to closer searches. They shall now hear of him, but shall very shortly see him. Christ discovers himself gradually.

(2.) The women are sent to tell it to them, and so are made, as it were, the apostles of the apostles. This was an honour put upon them, and a recompence for their constant affectionate adherence to him, at the cross, and in the grave, and a rebuke to the disciples who forsook him. Still God chooses the weak things of the world, to confound the mighty, and puts the treasure, not only into earthen vessels, but here into the weaker vessels; as the woman, being deceived by the suggestions of an evil angel, was first in the transgression ( 1 Tim. ii. 14 ), so these women, being duly informed by the instructions of a good angel, were first in the belief of the redemption from transgression by Christ's resurrection, that that reproach of their sex might be rolled away, by putting this in the balance against it, which is their perpetual praise.

(3.) They were bid to go quickly upon this errand. Why, what haste was there? Would not the news keep cold, and be welcome to them at any time? Yes, but they were now overwhelmed with grief, and Christ would have this cordial hastened to them; when Daniel was humbling himself before God for sin, the angel Gabriel was caused to fly swiftly with a message of comfort, Dan. ix. 21 . We must always be ready and forward; [1.] To obey the commands of God, Ps. cxix. 60 . [2.] To do good to our brethren, and to carry comfort to them, as those that felt from their afflictions; Say not, Go, and come again, and to-morrow I will give; but now quickly.

(4.) They were directed to appoint the disciples to meet him in Galilee. There were other appearances of Christ to them before that in Galilee, which were sudden and surprising; but he would have one to be solemn and public, and gave them notice of it before. Now this general rendezvous was appointed in Galilee, eighty or a hundred miles from Jerusalem; [1.] In kindness to those of his disciples that remained in Galilee, and did not (perhaps they could not ) come up to Jerusalem; into that country therefore he would go, to manifest himself to his friends there. I know thy works, and where thou dwellest. Christ knows where his disciples dwell, and will visit there. Note, The exaltation of Christ doth not make him forget the meaner and poorer sort of his disciples, but even to them that are at a distance from the plenty of the means of grave he will graciously manifest himself. [2.] In consideration of the weakness of his disciples that were now at Jerusalem, who as yet were afraid of the Jews, and durst not appear publicly, and therefore this meeting was adjourned to Galilee. Christ knows our fears, and considers our frame, and made his appointment where there was least danger of disturbance.

Lastly, The angel solemnly affirms upon his word the truth of what he had related to them; " Lo, I have told you, you may be assured of it, and depend upon it; I have told you, who dare not tell a lie." The word spoken by angels was stedfast, Heb. ii. 2 . God had been wont formerly to make known his mind to his people by the ministration of angels, as at the giving of the law; but as he intended in gospel times to lay aside that way of communication (for unto the angels hath he not put in subjection the world to come, nor appointed them to be the preachers of the gospel), this angel was now sent to certify the resurrection of Christ to the disciples, and so leave it in their hands to be published to the world, 2 Cor. iv. 7 . In saying, Lo, I have told you, he doth, as it were, discharge himself from the blame of their unbelief, if they should not receive this record, and throw it upon them; " I have done my errand, I have faithfully delivered my message, now look you to it, believe it at your peril; whether you will hear or whether you will forbear, I have told you. " Note, Those messengers from God, that discharge their trust faithfully, may take the comfort of that, whatever the success be, Acts xx. 26, 27 .

IV. The women's departure from the sepulchre, to bring notice to the disciples, v. 8 . And observe,

1. What frame and temper of spirit they were in; They departed with fear and great joy; a strange mixture, fear and joy at the same time, in the same soul. To hear that Christ was risen, was matter of joy; but to be led into his grave, and to see an angel, and talk with him about it, could not but cause fear. It was good news, but they were afraid that it was too good to be true. But observe, it is said of their joy, I was great joy; it is not said so of their fear. Note, (1.) Holy fear has joy attending it. They that serve the Lord with reverence, serve him with gladness. (2.) Spiritual joy is mixed with trembling, Ps. ii. 11 . It is only perfect love and joy that will cast out all fear.

2. What haste they made; They did run. The fear and joy together quickened their pace, and added wings to their motion; the angel bid them go quickly, and they ran. Those that are sent on God's errand must not loiter, or lose time; where the heart is enlarged with the glad tidings of the gospel, the feet will run the way of God's commandments.

3. What errand they went upon; They ran, to bring his disciples word. Not doubting but it would be joyful news to them, they ran, to comfort them with the same comforts wherewith they themselves were comforted of God. Note, The disciples of Christ should be forward to communicate to each other their experiences of sweet communion with heaven; should tell others what God has done for their souls, and spoken to them. Joy in Christ Jesus, like the ointment of the right hand, will betray itself, and fill all places within the lines of its communication with its odours. When Samson found honey, he brought it to his parents.

V. Christ's appearing to the women, to confirm the testimony of the angel, v. 9, 10 . These zealous good women not only heard the first tidings of him, but had the first sight of him, after his resurrection. The angel directed those that would see him, to go to Galilee, but before that time came, even here also, they looked after him that lives, and sees them. Note, Jesus Christ is often better than his word, but never worse; often anticipates, but never frustrates, the believing expectations of his people.

Here is, 1. Christ's surprising appearance to the women; As they went to tell his disciples, behold, Jesus met them. Note, God's gracious visits usually meet us in the way of duty, and to those who use what they have for others' benefit, more shall be given. This interview with Christ was unexpected, or ever they were aware, Cant. vi. 12 . Note, Christ is nearer to his people than they imagine. They needed not descend into the deep, to fetch Christ thence; he was not there, he was risen; nor go up to heaven, for he was not yet ascended: but Christ was high them, and still in the word is nigh us.

2. The salutation wherewith he accosted them; All hail — chairete . We use the old English form of salutation, wishing all health to those we meet; for so All hail signifies, and is expressive of the Greek form of salutation here used, answering to that of the Hebrew, Peace be unto you. And it bespeaks, (1.) The good-will of Christ to us and our happiness, even since he entered upon his state of exaltation. Though he is advanced, he wishes us as well as ever, and is as much concerned for our comfort. (2.) The freedom and holy familiarity which he used in his fellowship with his disciples; for he called them friends. But the Greek word signifies, Rejoice ye. They were affected both with fear and joy; what he said to them tended to encourage their joy ( v. 9 ), Rejoice ye, and to silence their fear ( v. 10 ), Be not afraid. Note, It is the will of Christ that his people should be a cheerful joyful people, and his resurrection furnishes them with abundant matter for joy.

3. The affectionate respect they paid him; They came, and held him by the feet, and worshipped him. Thus they expressed, (1.) The reverence and honour they had for him; they threw themselves at his feet, put themselves into a posture of adoration, and worshipped him with humility and godly fear, as the Son of God, and now exalted. (2.) The love and affection they had to him; they held him, and would not let him go, Cant. iii. 4 . How beautiful were the feet of the Lord Jesus to them! Isa. lii. 7 . (3.) The transport of joy they were in, now that they had this further assurance of his resurrection; they welcomed it with both arms. Thus we must embrace Jesus Christ offered us in the gospel, with reverence cast ourselves at his feet, by faith take hold of him, and with love and joy lay him near our hearts.

4. The encouraging words Christ said to them, v. 10 . We do not find that they said any thing to him, their affectionate embraces and adorations spoke plainly enough; and what he said to them was no more than what the angel had said ( v. 5, 7 ); for he will confirm the word of his messengers ( Isa. xliv. 26 ); and his way of comforting his people, is, by his Spirit to speak over again to their hearts the same that they had heard before from his angels, the ministers. Now observe here,

(1.) How he rebukes their fear; Be not afraid. They must not fear being imposed upon by these repeated notices of his resurrection, nor fear any hurt from the appearance of one from the dead; for the news, though strange, was both true and good. Note, Christ arose from the dead, to silence his people's fears, and there is enough in that to silence them.

The Resurrection Announced to the Women ( Mt 28:1-8 ).

1. In the end of the sabbath, as it began to dawn-- after the Sabbath, as it grew toward daylight.

toward the first day of the week-- Luke ( Lu 24:1 ) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John ( Joh 20:1 ) says, "when it was yet dark." See on Mr 16:2 . Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus.

came Mary Magdalene, and the other Mary-- "the mother of James and Joses" (see on Mt 27:56 ; Mt 27:61 ).

to see the sepulchre-- with a view to the anointing of the body, for which they had made all their preparations. (See on Mr 16:1 , 2).

And, behold, there was-- that is, there had been, before the arrival of the women.

a great earthquake; for the angel of the Lord descended from heaven, &c.-- And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning-luster that darted from him, the Roman guard, and do honor to his rising Lord.

3. His countenance-- appearance.

was like lightning, and his raiment white as snow-- the one expressing the glory, the other the purity of the celestial abode from which he came.

4. And for fear of him the keepers did shake, and became as dead men-- Is the sepulchre "sure" now, O ye chief priests? He that sitteth in the heavens doth laugh at you.

5. And the angel answered and said unto the women, Fear not ye-- The "ye" here is emphatic, to contrast their case with that of the guards. "Let those puny creatures, sent to keep the Living One among the dead, for fear of Me shake and become as dead men ( Mt 28:4 ); but ye that have come hither on another errand, fear not ye."

for I know that ye seek Jesus, which was crucified-- Jesus the Crucified.

6. He is not here; for he is risen, as he said-- See on Lu 24:5-7 .

Come-- as in Mt 11:28 .

see the place where the Lord lay-- Charming invitation! "Come, see the spot where the Lord of glory lay: now it is an empty grave: He lies not here, but He lay there. Come, feast your eyes on it!" But see on Joh 20:12 .

7. And go quickly, and tell his disciples-- For a precious addition to this, see on Mr 16:7 .

that he is risen from the dead; and, behold, he goeth before you into Galilee-- to which those women belonged ( Mt 27:55 ).

there shall ye see him-- This must refer to those more public manifestations of Himself to large numbers of disciples at once, which He vouchsafed only in Galilee; for individually He was seen of some of those very women almost immediately after this ( Mt 28:9 , 10 ).

Lo, I have told you-- Behold, ye have this word from the world of light!

8. And they departed quickly-- Mark ( Mr 16:8 ) says "they fled."

from the sepulchre with fear and great joy-- How natural this combination of feelings! See on a similar statement of Mr 16:11 .

and did run to bring his disciples word-- "Neither said they anything to any man [by the way]; for they were afraid" ( Mr 16:8 ).

Appearance to the Women ( Mt 28:9 , 10 ).

This appearance is recorded only by Matthew.

9. And as they went to tell his disciples, behold, Jesus met them, saying, All hail!-- the usual salute, but from the lips of Jesus bearing a higher signification.

And they came and held him by the feet-- How truly womanly!

10. Then said Jesus unto them, Be not afraid-- What dear associations would these familiar words--now uttered in a higher style, but by the same Lips--bring rushing back to their recollection!

go tell my brethren that they go into Galilee, and there shall they see me-- The brethren here meant must have been His brethren after the flesh (compare Mt 13:55 ); for His brethren in the higher sense (see on Joh 20:17 ) had several meetings with Him at Jerusalem before He went to Galilee, which they would have missed if they had been the persons ordered to Galilee to meet Him.

The Guards Bribed ( Mt 28:11-15 ).

The whole of this important portion is peculiar to Matthew.