Christ Risen.
"And when the sabbath was past, Mary Magdalene, and Mary the _mother_ of James, and Salome, bought spices, that they might come and anoint Him. And very early on the first day of the week, they come to the tomb when the sun was risen. And they were saying among themselves, Who shall roll us away the stone from the door of the tomb? and looking up, they see that the stone is rolled back: for it was exceeding great. And entering into the tomb, they saw a young man sitting on the right side, arrayed in a white robe, and they were amazed. And he saith unto them, Be not amazed; ye seek Jesus, the Nazarene, Which hath been crucified: He is risen; He is not here: behold, the place where they laid Him! But go, tell His disciples and Peter, He goeth before you into Galilee: there shall ye see Him, as He said unto you. And they went out, and fled from the tomb; for trembling and astonishment had come upon them; and they said nothing to any one; for they were afraid. Now when He was risen early on the first day of the week, He appeared first to Mary Magdalene, from whom He had cast out seven devils. She went and told them that had been with Him, as they mourned and wept. And they, when they heard that He was alive, and had been seen of her, disbelieved. And after these things He was manifested in another form unto two of them, as they walked, on their way into the country. And they went away and told it unto the rest: neither believed they them. And afterward He was manifested unto the eleven themselves as they sat at meat; and He upbraided them with their unbelief and hardness of heart, because they believed not them which had seen Him after He was risen. And He said unto them, Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. And these signs shall follow them that believe: in My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover."-MARK xvi. 1-18 (R.V.).
The Gospels were not written for the curious but for the devout. They are most silent therefore where myth and legend would be most garrulous, and it is instructive to seek, in the story of Jesus, for anything similar to the account of the Buddha"s enlightenment under the Bo tree. We read nothing of the interval in Hades; nothing of the entry of His crowned and immortal body into the presence chamber of G.o.d; nothing of the resurrection. Did He awake alone? Was He waited upon by the hierarchy of heaven, who robed Him in raiment unknown to men? We are only told what concerns mankind, the sufficient manifestation of Jesus to His disciples.
And to harmonise the accounts a certain effort is necessary, because they tell of interviews with men and women who had to pa.s.s through all the vicissitudes of despair, suspense, rapturous incredulity,(16) and faith.
Each of them contributes a portion of the tale.
From St. John we learn that Mary Magdalene came early to the sepulchre, from St. Matthew that others were with her, from St. Mark that these women, dissatisfied with the unskilful ministrations of men (and men whose rank knew nothing of such functions), had brought sweet spices to anoint Him Who was about to claim their adoration; St. John tells how Mary, seeing the empty sepulchre, ran to tell Peter and John of its desecration; the others, that in her absence an angel told the glad tidings to the women; St. Mark, that Mary was the first to whom Jesus Himself appeared.
And thenceforth the narrative more easily falls into its place.
This confusion, however perplexing to thoughtless readers, is inevitable in the independent histories of such events, derived from the various parties who delighted to remember, each what had befallen himself.
But even a genuine contradiction would avail nothing to refute the substantial fact. When the generals of Henry the Fourth strove to tell him what pa.s.sed after he was wounded at Aumale, no two of them agreed in the course of events which gave them victory. Two armies beheld the battle of Waterloo, but who can tell when it began? At ten o"clock, said the Duke of Wellington. At half past eleven, said General Alava, who rode beside him.
At twelve according to Napoleon and Drouet; and at one according to Ney.
People who doubt the reality of the resurrection, because the harmony of the narratives is underneath the surface, do not deny these facts. They are part of history. Yet it is certain that the resurrection of Jesus colours the history of the world more powerfully to-day, than the events which are so much more recent.
If Christ were not risen, how came these despairing men and women by their new hope, their energy, their success among the very men who slew Him? If Christ be not risen, how has the morality of mankind been raised? Was it ever known that a falsehood exercised for ages a quickening and purifying power which no truth can rival?
From the ninth verse to the end of St. Mark"s account it is curiously difficult to decide on the true reading. And it must be said that the note in the Revised Version, however accurate, does not succeed in giving any notion of the strength of the case in favour of the remainder of the Gospel. It tells us that the two oldest ma.n.u.scripts omit them, but we do not read that in one of these a s.p.a.ce is left for the insertion of something, known by the scribe to be wanting there. Nor does it mention the twelve ma.n.u.scripts of almost equal antiquity in which they are contained, nor the early date at which they were quoted.
The evidence appears to lean towards the belief that they were added in a later edition, or else torn off in an early copy from which some transcribers worked. But unbelief cannot gain anything by converting them into a separate testimony, of the very earliest antiquity, to events related in each of the other Gospels.
And the uncertainty itself will be wholesome if it reminds us that saving faith is not to be reposed in niceties of criticism, but in a living Christ, the power and wisdom of G.o.d. Jesus blamed men for thinking that they had eternal life in their inspired Scriptures, and so refusing to come for life to Him, of Whom those Scriptures testified. Has sober criticism ever shaken for one hour that sacred function of Holy Writ?
What then is especially shown us in the closing words of St. Mark?
Readiness to requite even a spark of grace, and to bless with the first tidings of a risen Redeemer the love which sought only to embalm His corpse. Tender care for the fallen and disheartened, in the message sent especially to Peter. Immeasurable condescension, such as rested formerly, a Babe, in a peasant woman"s arms, and announced its Advent to shepherds, now appearing first of all to a woman "out of whom He had cast seven devils."
A state of mind among the disciples, far indeed from that rapt and hysterical enthusiasm which men have fancied, ready to be whirled away in a vortex of religious propagandism (and to whirl the whole world after it), upon the impulse of dreams, hallucinations, voices mistaken on a misty sh.o.r.e, longings which begot convictions. Jesus Himself, and no second, no messenger from Jesus, inspired the zeal which kindled mankind.
The disciples, mourning and weeping, found the glad tidings incredible, while Mary who had seen Him, believed. When two, as they walked, beheld Him in another shape, the rest remained incredulous, announcing indeed that He had actually risen and appeared unto Peter, yet so far from a true conviction that when He actually came to them, they supposed that they beheld a spirit (Luke xxiv. 34, 37). Yet He looked in the face those pale discouraged Galileans, and bade them go into all the world, bearing to the whole creation the issues of eternal life and death. And they went forth, and the power and intellect of the world are won. Whatever unbelievers think about individual souls, it is plain that the words of the Nazarene have proved true for communities and nations, He that believeth and is baptised has been saved, He that believeth not has been condemned. The nation and kingdom that has not served Christ has perished.
Nor does any one pretend that the agents in this marvellous movement were insincere. If all this was a dream, it was a strange one surely, and demands to be explained. If it was otherwise, no doubt the finger of G.o.d has come unto us.
The Ascension.
"So then the Lord Jesus, after He had spoken unto them, was received up into heaven, and sat down at the right hand of G.o.d.
And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed.
Amen."-MARK xvi. 19-20 (R.V.)
We have reached the close of the great Gospel of the energies of Jesus, His toils, His manner, His searching gaze, His n.o.ble indignation, His love of children, the consuming zeal by virtue of which He was not more truly the Lamb of G.o.d than the Lion of the tribe of Judah. St. Mark has just recorded how He bade His followers carry on His work, defying the serpents of the world, and renewing the plague-stricken race of Adam. In what strength did they fulfil this commission? How did they fare without the Master? And what is St. Mark"s view of the Ascension?
Here, as all through the Gospel, minor points are neglected. Details are only valued when they carry some aid for the special design of the Evangelist, who presses to the core of his subject at once and boldly. As he omitted the bribes with which Satan tempted Jesus, and cared not for the testimony of the Baptist when the voice of G.o.d was about to peal from heaven over the Jordan, as on the holy mount he told not the subject of which Moses and Elijah spoke, but how Jesus Himself predicted His death to His disciples, so now He is silent about the mountain slope, the final benediction, the cloud which withdrew Him from their sight and the angels who sent back the dazed apostles to their homes and their duties. It is not caprice nor haste that omits so much interesting information. His mind is fixed on a few central thoughts; what concerns him is to link the mighty story of the life and death of Jesus with these great facts, that He was received up into Heaven, that He there sat down upon the right hand of G.o.d, and that His disciples were never forsaken of Him at all, but proved, by the miraculous spread of the early Church, that His power was among them still. St. Mark does not record the promise, but he a.s.serts the fact that Christ was with them all the days. There is indeed a connection between his two closing verses, subtle and hard to render into English, and yet real, which suggests the notion of balance, of relation between the two movements, the ascent of Jesus, and the evangelisation of the world, such as exists, for example, between detachments of an army co-operating for a common end, so that our Lord, for His part, ascended, while the disciples, for their part, went forth and found Him with them still.
But the link is plainer which binds the Ascension to His previous story of suffering and conflict. It was "then," and "after He had spoken unto them," that "the Lord Jesus was received up." In truth His ascension was but the carrying forward to completion of His resurrection, which was not a return to the poor conditions of our mortal life, but an entrance into glory, only arrested in its progress until He should have quite convinced His followers that "it is I indeed," and made them understand that "thus it is written that the Christ should suffer, and rise again from the dead the third day," and filled them with holy shame for their unbelief, and with courage for their future course, so strange, so weary, so sublime.
There is something remarkable in the words, "He was received up into heaven." We habitually speak of Him as ascending, but Scripture more frequently declares that He was the subject of the action of another, and was taken up. St. Luke tells us that, "while they worshipped, He was carried up into heaven," and again "He was received up.... He was taken up" (Luke xxiv. 51; Acts i. 2, 9). Physical interference is not implied: no angels bore Him aloft; and the narratives make it clear that His glorious Body, obedient to its new mysterious nature, arose unaided. But the decision to depart, and the choice of a time, came not from Him: He did not go, but was taken. Never hitherto had He glorified Himself. He had taught His disciples to be contented in the lowest room until the Master of the house should bid them come up higher. And so, when His own supreme victory is won, and heaven held its breath expectant and astonished, the conquering Lord was content to walk with peasants by the Lake of Galilee and on the slopes of Olivet until the appointed time. What a rebuke to us who chafe and fret if the recognition of our petty merits be postponed.
"He was received up into heaven!" What sublime mysteries are covered by that simple phrase. It was He who taught us to make, even of the mammon of unrighteousness, friends who shall welcome us, when mammon fails and all things mortal have deserted us, into everlasting habitations. With what different greetings, then, do men enter the City of G.o.d. Some converts of the death bed perhaps there are, who scarcely make their way to heaven, alone, unhailed by one whom they saved or comforted, and like a vessel which struggles into port, with rent cordage and tattered sails, only not a wreck. Others, who aided some few, sparing a little of their means and energies, are greeted and blessed by a scanty group. But even our chieftains and leaders, the martyrs, sages and philanthropists whose names brighten the annals of the Church, what is their influence, and how few have they reached, compared with that great mult.i.tude whom none can number, of all nations and tribes and peoples and tongues, who cry with a loud voice, Salvation unto our G.o.d who sitteth upon the throne, and unto the Lamb. Through Him it pleased the Father to reconcile all things unto Himself, through Him, whether things upon the earth or things in the heavens. And surely the supreme hour in the history of the universe was when, in flesh, the sore stricken but now the all-conquering Christ re-entered His native heaven.
And He sat down at the right hand of G.o.d. The expression is, beyond all controversy, borrowed from that great Psalm which begins by saying, "The Lord said unto my Lord, Sit thou at My right hand," and which presently makes the announcement never revealed until then, "Thou art a Priest for ever after the order of Melchizedec" (Ps. cx. 1, 4). It is therefore an antic.i.p.ation of the argument for the royal Priesthood of Jesus which is developed in the Epistle to the Hebrews. Now priesthood is a human function: every high priest is chosen from among men. And the Ascension proclaims to us, not the Divinity of the Eternal Word but the glorification of "the Lord Jesus;" not the omnipotence of G.o.d the Son, but that all power is committed unto Him Who is not ashamed to call us brethren, that His human hands wield the sceptre as once they held the reed, and the brows then insulted and torn with thorns are now crowned with many crowns. In the overthrow of Satan He won all, and infinitely more than all, of that vast bribe which Satan once offered for His homage, and the angels for ever worship Him who would not for a moment bend His knee to evil.
Now since He conquered not for Himself but as Captain of our Salvation, the Ascension also proclaims the issue of all the holy suffering, all the baffled efforts, all the cross-bearing of all who follow Christ.
His High Priesthood is with authority. "Every high priest standeth," but He has for ever sat down on the right hand of the throne of the majesty in the heavens, a Priest sitting upon His throne (Heb. viii. 1; Zech. vi.
13). And therefore it is His office, Who pleads for us and represents us, Himself to govern our destinies. No wonder that His early followers, with minds which He had opened to understand the Scriptures, were mighty to cast down strongholds. Against tribulation and anguish and persecution and famine and nakedness and peril and sword they were more than conquerors through Him. For He worked with them and confirmed His word with signs.
And we have seen that He works with His people still, and still confirms His gospel, only withdrawing signs of one order as those of another kind are multiplied. Wherever they wage a faithful battle, He gives them victory. Whenever they cry to Him in anguish, the form of the Son of G.o.d is with them in the furnace, and the smell of fire does not pa.s.s upon them. Where they come, the desert blossoms as a rose; and where they are received, the serpents of life no longer sting, its fevers grow cool, and the demons which rend it are cast out.
FOOTNOTES
1 Cf. the admirable note in Archdeacon Watkins" "Commentary on John."
2 By the absence of the article in the Greek.
3 The opposite is a.s.serted by the fact that one demon may ally himself with seven others worse.
4 The connection would be almost certain if the word "devil" were alike in both. But in all these narratives it is "demon," there being in Scripture but one devil.
5 The exceptions in the Revelation are only apparent. St. John does not call Jesus the Son of man (i. 13), nor see Him, but only the type of Him, standing (v. 6).
6 And this proves beyond question that He did not merely follow Ezekiel in applying to himself the epithet as if it meant a son among many sons of men, but took the description in Daniel for His own. Ezekiel himself indeed never employs the phrase: he only records it.
7 Lange. _Life of Christ_, li. p. 179.
8 It is also very natural that, in telling the story, he should remember how, while hesitating to enter, he "stooped down" to gaze, in the wild dawn of his new hope.
9 "Theology would have been spared much trouble concerning this pa.s.sage, and anxious timid souls unspeakable anguish, if men had adhered strictly to Christ"s own expression. For it is not a _sin_ against the Holy Ghost which is here spoken of, but _blasphemy_ against the Holy Ghost."-Lange "_Life of Christ_," vol. ii. p. 269.
10 Unless indeed the meaning be rather, "_ever_ hearing the word,"
which is not its force in the New Testament (Matt. xviii. 17, twice).
11 Once besides in the New Testament this phrase was applied to death.
That was by St. Peter speaking of his own, when the thought of the transfiguration was floating in his mind, and its voices lingered unconsciously in his memory (2 Pet. i. 15, cf. ver. 17). The phrase, though not uncla.s.sical, is not common.