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Barnes' Notes on the Bible
Albert Barnes · 1834
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Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
In the end of the sabbath - The word "end" here means the same as "after" the Sabbath - that is, after the Sabbath was fully completed or finished, and may be expressed in this manner: "In the night following the Sabbath, for the Sabbath closed at sunset, as it began to dawn," etc.
As it began to dawn toward the first day of the week - The word "dawn" is not of necessity in the original. The word there properly means as the first day "approached," or drew on, without specifying the precise time. Mark says Mark 16:1-2 that it was after "the sabbath was past, and very early in the morning, at the rising of the sun" - that is, not that the sun "was risen," but that it was about to rise, or at the early break of day. Luke says Luke 24:1 that it was "very early in the morning;" in the Greek text, "deep twilight," or when there was scarcely any light. John Joh 20:1 says it was "very early, while it was yet dark" - that is, it was not yet full daylight, or the sun had not yet risen. The time when they came, therefore, was at the break of day, when the sun was about to rise, but while it was yet so dark as to render objects obscure, or not distinctly visible.
The first day of the week - The day which is observed by Christians as the Sabbath. The Jews observed the seventh day of the week, or our Saturday. During that day our Saviour was in the grave. As he rose on the morning of the first day, that day has always been observed in commemoration of so glorious an event.
Came Mary Magdalene and the other Mary - From Mary Magdalene Christ had cast out seven devils. Grateful for his great mercy, she was one of his firmest and most faithful followers, and was first at the sepulchre, and was first permitted to see her risen Lord. The "other Mary" was not the mother of Jesus, but the mother of James and Joses (Mark). Mark says that "Salome" attended them. Salome was the wife of Zebedee, and the mother of James and John. From Luke Luke 24:10 it appears that Joanna, wife of Chusa, Herod's steward (see Luke 8:3), was with them. These four women, Mark says Mark 16:1, having bought sweet spices, came to anoint him. They had prepared a part of them on the evening before the Sabbath, Luke 23:56. They now, according to Mark, completed the preparation and bought more; or the meaning in Mark may be merely that, "having bought" sweet spices, without specifying the time when, they came now to embalm him. John mentions only Mary Magdalene. He does this, probably, because his object was to give a particular account of her interview with the risen Saviour. There is no contradiction among the evangelists; for while one mentions only the names of a part of those who were there, he does not deny that "others" were present also. It is an old maxim, that "he who mentions a few does not deny that there are more."
To see the sepulchre - To see whether was as it had been left on the evening when he was laid there. To see if the stone was still there, by which they would know that he had not been removed. Mark and Luke say that the design of their coming was to anoint him with the sweet spices which they had prepared. Matthew does not mention that, but he does not "deny" that that was the ultimate design of their coming. It is not improbable that they might have known the manner in which he was buried, with a large quantity of myrrh and aloes; but that was done in haste - it was done by depositing the myrrh and aloes, without mixture or preparation, in the grave-clothes. They came that they might embalm his body more deliberately, or at least that they might "anoint the bandages" and complete the work of embalming.
There was a great earthquake - Rather there "had been." It does not mean that this was while they were there, or while they were going, but that there "had been" so violent a commotion as to remove the stone. The word rendered here as "earthquake" does not of necessity mean that the convulsion extended to the earth, but only that there had been such a concussion as to remove the stone.
And sat upon it - Sat upon it when the keepers saw him, Matthew 28:4. It is not said that he was sitting when he appeared to the women. From Luke it would rather appear that he was standing.
His countenance - In our language the word "countenance" refers to the "face only;" in the original it refers to his "whole person." His "general aspect, or the appearance of the angel himself," was, etc.
Like lightning - Peculiarly bright and shining.
His raiment white as snow - Celestial beings are usually represented as clothed in white, Acts 1:10; Daniel 7:9; Revelation 3:4-5; Revelation 4:4; Revelation 7:13-14. White, among the Jews, was the symbol of "purity or innocence."
The keepers did shake - It was night. The appearance was sudden and unexpected, and to them terrific. The stone was probably suddenly removed. At the noise, the light, the suddenness of the appearance, they were affrighted.
And became as dead men - Probably by terror they fainted, or were thrown into a swoon. At this time it is probable that the Lord Jesus arose, and hence he was not seen by them when he came forth. At what precise time of the night this was we are not certainly informed. The narrative, however, leads us to suppose that it was not long before the women came to the sepulchre, or near the break of day.
And the angel answered and said ... - This was not on the outside of the tomb, for Matthew does not say that the angel appeared to the "women" there, but only to the keepers. Mark says, "entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment" Mark 16:5. Luke says Luke 24:3, "they entered in, and found not the body of the Lord Jesus; and as they were much perplexed thereabout, behold, two men stood by them in shining garments." Seeing the stone rolled away and the sepulchre open, they of course anxiously entered into it, to see if the body was there. They did not find it, and there they saw the vision of the angels, who gave them information respecting his resurrection. Infidels have objected that there are three inconsistencies in the accounts by Mark and Luke:
that Mark says the angel was sitting, and Luke says they were standing. Answer: The word in Luke does not of necessity mean that they "stood," but only that they were "present." Or it may be that the one that Mark mentions was sitting when they entered, and then arose.
It is objected that Luke mentions two, but Mark and Matthew one. Answer: Mark mentions the one who spoke; for it cannot be supposed they both spake the same thing. He does not deny that another was present with him. Luke affirms that there was. This way of speaking is not unfrequent. Thus, Mark and Luke mention only one demoniac who was cured at Gadara. Matthew mentions two. In like manner Mark and Luke speak of only one blind man who was cured at Jericho, while from Matthew it is certain that two were. The fact that but one is mentioned, where it is not denied that there were others, does not prove that there could not be others.
Matthew calls this an "angel." Mark and Luke say "a man." Answer: Angels, in the Scriptures, from "appearing" in the form of human beings, are often called as they "appear," and are mentioned as men. See Genesis 18:2, Genesis 18:16, Genesis 18:22; Genesis 19:1, Genesis 19:5. "Fear not ye." That is, "Be not agitated, or troubled, that you do not find the body of the Saviour. I know that ye seek him, and are troubled that he is removed; but you need not fear that he has been stolen. You will see him again in Galilee."
He has risen, as he said - Jesus had often predicted that he would rise, but the disciples did not understand it, and consequently did not expect it, Matthew 16:21; Matthew 20:19.
The place where the Lord lay - The place where a body was deposited in a sepulchre was commonly a niche cut in the wall of the sepulchre. The sepulchre was usually large; that of David was mere than 100 feet in length, cut out of solid rock under ground, and separated into various apartments. All round the sides of those apartments were niches for the dead; or they were ranged around the sides, in places cut in the solid rock just large enough to contain the body. In such a place, probably, our Lord lay.
Tell his disciples - Mark adds particularly, "tell Peter." This was a kind message to Peter, who had so recently denied his Lord. It would serve to cheer him in his despondency, and to assure him that his sin had been forgiven; and it shows the tender love and remembrance of Jesus, even for his unfaithful friends.
Harmony of the Accounts of the Resurrection, Appearances, and Ascension of Christ
I. The Resurrection
As much difficulty has been felt in reconciling the accounts of the different evangelists respecting the resurrection of Christ, and as infidels have maintained that they are utterly irreconcilable, it may be proper, in closing the notes on Matthew, to give these accounts at one view. One thing should always be borne in mind by all who read the Gospels, namely, that the sacred narrative of an event is what it is declared to be by all the evangelists. That a thing is omitted by one does not prove that another is false because he has recorded it, for the very object of the different Gospels was to give the testimony of independent witnesses to the great facts of the life and death of Jesus. Nor does it prove that there is a contradiction because one relates facts in a different order from another, for neither of them professes to relate facts in the precise order in which they occurred. The object was to relate the facts themselves. With these principles in view, which are conceded to profane historians always, let us look at the accounts which are presented in the sacred narrative respecting the resurrection, appearance, and ascension of Christ.
Jesus was laid in the tomb on Friday evening, having been wrapped in linen with myrrh and aloes in a hurried manner, John 19:39-40. The women, not apprised of that, or desiring also to testify their regard for him, prepared spices on the same evening to embalm him, Luke 23:56. As it was too late that night to complete the preparation, they deferred it until the first day of the week, resting on the Sabbath, Luke 23:56.
On the first day of the week, early, the women completed their preparation, purchased more spices, and properly mixed them to make an unguent to anoint the bandages in which the body was rolled, Mark 16:1. Or this may refer to the purchase which is mentioned by Luke, meaning that they had bought them - that is, on Friday evening.
They came to the grave just as the day began to dawn, or just as the light appeared in the east, yet so dark as to render objects indistinct. It was "in the end of the Sabbath, as it began to dawn toward the first day of the week," Matthew 28:1. "Very early in the morning, at the rising of the sun," or as the sun was about to rise, Mark 16:2. "Very early in the morning," Luke 24:1. "Early, while it was yet dark," John 20:1.
Those who came were Mary Magdalene, Matthew 28:1; John 20:1; Mary the mother of James and Joses, Matthew 28:1; Luke 24:10; Mark 15:40; Salome, the wife of Zebedee, and mother of James and John, compare Matthew 27:56; Mark 15:40; Joanna, the wife of Chuza, Herod's steward, compare Luke 24:10; Luke 8:3; and certain others not specified, Luke 24:1, Luke 24:10.
The objects of their coming were:
(1) to see the grave, Matthew 28:1.
(2) to embalm him, or to finish embalming him, Mark 16:1; Luke 24:1.
While on the way they inquired who should roll away the stone for them, that they might have access to the body of Jesus, Mark 16:3.
When they arrived they found that there had been an earthquake or shaking of the tomb, so that the stone was rolled away, Matthew 28:2; Mark 16:4.
The angel who rolled the stone away had sat down on it, and had appeared to the keepers and frightened them; though he did not appear in this place to the women, but only to the keepers, Matthew 28:2-4. At that time, probably our Saviour had risen how long before the women came is not known and cannot be ascertained.
When they came there, Mary Magdalene, greatly agitated with the appearance of things, and probably supposing that the body had been stolen, left the other women, and ran to the city, at the distance of half a mile, to inform the disciples, John 20:2.
While Mary was gone, the others probably looked around the garden in search of the body, and then came and examined the grave to see if it was not there. The tomb was large, and they entered into it. There "the angel spake unto them," Matthew 28:5. "They saw a young man" - that is, an angel in the appearance of a young man - "sitting on the right side," Mark 16:5. When they entered he was sitting; as they entered he rose and stood, Luke 24:4. Luke adds that there was another with him, Luke 24:4; this other one was not seen when they entered into the grave at the time mentioned by Mark, but was seen when they had fully entered in, as mentioned by Luke.
The angel charged them to go and tell the disciples and Peter, Matthew 28:7; Mark 16:7; and to assure them that he would see them in Galilee. He also reminded them of what Jesus had said when they were in Galilee, Luke 24:6-7.
They went immediately toward the city, yet taking a different way from the one that Mary had taken, or going in such a way that they did not meet her when she was returning from the city with Peter and John, Matthew 28:8, Mark 16:8. "They said nothing to any man," Luke 24:9-10. In Luke 24:10 it is said that it was Mary Magdalene, and Joanna, and Mary the mother of James, that told these things to the disciples. Not that Luke affirms that they were together when they told them, but that the information was given by them, though perhaps at different times.
While they were gone Mary Magdalene returned to the grave, following Peter and John, who came running, John 20:2-9. They examined the grave, and found that the body was really gone, but as yet they did not know the reason, not having seen the other women to whom the angel had told the cause, and Mary Magdalene having left the women before the angel had spoken to them. As yet, therefore, she was ignorant of the reason of his removal.
Peter and John then left the grave, returned to the city, and left Mary alone, John 20:10.
While Mary was there alone she looked into the grave, and saw two angels, probably the same that had appeared to the other women, John 20:11-13.
Jesus appeared to Mary while she sat alone at the grave, John 20:14-18. Thus, according to Mark Mar 16:9, he appeared to Mary Magdalene "first."
Mary then went to tell the disciples that she had seen him, but they did not fully believe her, John 20:18; Mark 16:10-11.
Afterward Jesus appeared to the other women, Matthew 28:9; "As they went to tell his disciples, behold, Jesus met them, saying, All hail." This would seem, in Matthew, to be immediately after they left the grave the first time; but many critics observe that the words "to tell his disciples" are missing in many manuscripts, and of doubtful authority. It may be further said that the words "as they were going" might have been rendered "after they were gone." They do not imply of necessity that the appearance took place immediately, but only after they were gone, without specifying the time. Probably it was not long after he had appeared to Mary Magdalene. They would naturally return to the disciples, and linger around there, that they might ascertain what had become of him, or learn whether he had been seen by anyone. It was, then, probably after they had been away and returned, and after he had been seen by Mary, that they saw him.
II. Appearances of Jesus after the Resurrection
To Mary Magdalene, John 20:14; Mark 16:9.
To the other women, Matthew 28:9.
To Peter, 1 Corinthians 15:5; Luke 24:34.
To two disciples as they were going to Emmaus, Mark 16:12-13; Luke 24:13-32.
The same day, at evening, to the apostles, in the absence of Thomas, 1 Corinthians 15:5; Mark 16:14; Luke 24:36; John 20:19, John 20:24.
To the apostles when Thomas was present, John 20:24-29.
In Galilee, at the Sea of Tiberias, to Peter, Thomas, Nathaniel, James and John, and two others, John 21:1-14. This is said to be the third time that he showed himself to the disciples - that is, to the apostles when they were assembled together, John 21:14.
To the disciples on a mountain in Galilee, Matthew 28:16.
To more than 500 brethren at once, 1 Corinthians 15:6.
To James, one of the apostles, 1 Corinthians 15:7.
To all the apostles assembled together, 1 Corinthians 15:7. He was seen by them forty days after he rose - probably conversing with them familiarly.
To the apostles at his ascension, Luke 24:50-51; Acts 1:9-10.
To Paul, 1 Corinthians 15:8; Acts 9:3-5; Acts 22:6-10.
III. The Ascension
It was forty days after his resurrection Acts 1:3.
He ascended from the Mount of Olives, near Bethany, Luke 24:50; Acts 1:12.
It was in the presence of all the apostles, Luke 24:50; Acts 1:9-10.
He was received into a cloud, and ascended to heaven, Acts 1:9, Acts 1:11; Luke 24:51; Ephesians 1:20-22.