John›Chapter 20›Verse 2

John 20:2

Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

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ASV

She runneth therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him.

WEB

So she came running to Simon Peter and the other disciple, the one whom Jesus loved. “They have taken the Lord out of the tomb,” she said, “and we do not know where they have put Him!”

YLT

she runneth, therefore, and cometh unto Simon Peter, and unto the other disciple whom Jesus was loving, and saith to them, `They took away the Lord out of the tomb, and we have not known where they laid him.'

DBT

She runs therefore and comes to Simon Peter, and to the other disciple, to whom Jesus was attached, and says to them, They have taken away the Lord out of the tomb, and we know not where they have laid him.

01b

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Then she runneth and cometh to Simon Peter and to the other disciple whom Jesus loved and saith unto them They have taken away the Lord out of the sepulchre and we know not where they have laid him

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Matthew HenryComplete Commentary
J O H N. CHAP. XX. This evangelist, though he began not his gospel as the rest did, yet concludes it as they did, with the history of Christ' resurrection; not of the thing itself, for none of them describe how he rose, but of the proofs and evidences of it, which demonstrated that he was risen. The proofs of Christ's resurrection, which we have in this chapter, are I. Such as occurred immediately at the sepulchre. 1. The sepulchre found empty, and the graveclothes in good order, ver. 1-10 . 2. Two angels appearing to Mary Magdalene at the sepulchre, ver. 11-13 . 3. Christ himself appearing to her, ver. 14-18 . II. Such as occurred afterwards at the meetings of the apostles. 1. At one, the same day at evening that Christ rose, when Thomas was absent, ver. 19-25 . 2. At another, that day seven-night, when Thomas was with them, ver. 26-31 . What is related here is mostly what was omitted by the other evangelists. The Resurrection. 1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. 2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. 3 Peter therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. 5 And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8 Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. 9 For as yet they knew not the scripture, that he must rise again from the dead. 10 Then the disciples went away again unto their own home. There was no one thing of which the apostles were more concerned to produce substantial proof than the resurrection of their Master, 1. Because it was that which he himself appealed to as the last and most cogent proof of his being the Messiah. Those that would not believe other signs were referred to this sign of the prophet Jonas. And therefore enemies were most solicitous to stifle the notice of this, because it was put on this issue, and, if he be risen, they are not only murderers, but murderers of the Messiah. 2. Because it was upon this the performance of his undertaking for our redemption and salvation did depend. If he give his life a ransom, and do not resume it, it does not appear that his giving it was accepted as a satisfaction. If he be imprisoned for our debt, and lie by it, we are undone, 1 Cor. xv. 17 . 3. Because he never showed himself alive after his resurrection to all the people, Acts x. 40, 41 . We should have said, "Let his ignominious death be private, and his glorious resurrection public." But God's thoughts are not as ours; and he ordered it that his death should be public before the sun, by the same token that the sun blushed and hid his face upon it. But the demonstrations of his resurrection should be reserved as a favour for his particular friends, and by them be published to the world, that those might be blessed who have not seen, and yet have believed. The method of proof is such as gives abundant satisfaction to those who are piously disposed to receive the doctrine and law of Christ, and yet leaves room for those to object who are willingly ignorant and obstinate in their unbelief. And this is a fair trial, suited to the case of those who are probationers. In these verses we have the first step towards the proof of Christ's resurrection, which is, that the sepulchre was found empty. He is not here, and, if so, they must tell us where he is or we conclude him risen. I. Mary Magdalene, coming to the sepulchre, finds the stone taken away. This evangelist does not mention the other women that went with Mary Magdalene, but here only, because she was the most active and forward in this visit to the sepulchre, and in her appeared the most affection; and it was an affection kindled by a good cause, in consideration of the great things Christ had done for her. Much was forgiven her, therefore she loved much. She had shown her affection to him while he lived, attended his doctrine, ministered to him of her substance, Luke viii. 2, 3 . It does not appear that she had any business now at Jerusalem, but to wait upon him for the women were not bound to go up to the feast, and probably she and others followed him the closer, as Elisha did Elijah, now that they knew their Master would shortly be taken from their head, 2 Kings ii. 1-6 . The continued instances of her respect to him at and after his death prove the sincerity of her love. Note, Love to Christ, if it be cordial, will be constant. Her love to Christ was strong as death, the death of the cross, for it stood by that; cruel as the grave, for it made a visit to that, and was not deterred by its terrors. 1. She came to the sepulchre, to wash the dead body with her tears, for she went to the grave, to weep there, and to anoint it with the ointment she had prepared. The grave is a house that people do not care for making visits to. They that are free among the dead are separated from the living; and it must be an extraordinary affection to the person which will endear his grave to us. It is especially frightful to the weak and timourous sex. Could she, that had not strength enough to roll away the stone, pretend to such a presence of mind as to enter the grave? The Jews' religion forbade them to meddle any more than needs must with graves and dead bodies. In visiting Christ's sepulchre she exposed herself, and perhaps the disciples, to the suspicion of a design to steal him away; and what real service could she do him by it? But her love answers these, and a thousand such objections. Note, (1.) We must study to do honour to Christ in those things wherein yet we cannot be profitable to him. (2.) Love to Christ will take off the terror of death and the grave. If we cannot come to Christ but through that darksome valley, even in that, if we love him, we shall fear no evil. 2. She came as soon as she could, for she came, (1.) Upon the first day of the week, as soon as ever the sabbath was gone, longing, not to sell corn and to set forth wheat (as Amos viii. 5 ), but to be at the sepulchre. Those that love Christ will take the first opportunity of testifying their respect to him. This was the first Christian sabbath, and she begins it accordingly with enquiries after Christ. She had spent the day before in commemorating the work of creation, and therefore rested; but now she is upon search into the work of redemption, and therefore makes a visit to Christ and him crucified. (2.) She came early, while it was yet dark; so early did she set out. Note, Those who would seek Christ so as to find him must seek him early; that is, [1.] Seek him solicitously, with such a care as even breaks the sleep; be up early for fear of missing him. [2.] Seek him industriously; we must deny ourselves and our own repose in pursuit of Christ. [3.] Seek him betimes, early in our days, early every day. My voice shalt thou hear in the morning. That day is in a fair way to be well ended that is thus begun. Those that diligently enquire after Christ while it is yet dark shall have such light given them concerning him as shall shine more and more. 3. She found the stone taken away, which she had seen rolled to the door of the sepulchre. Now this was, (1.) A surprise to her, for she little expected it. Christ crucified is the fountain of life. His grave is one of the wells of salvation; if we come to it in faith; though to a carnal heart it be a spring shut up, we shall find the stone rolled away (as Gen. xxix. 10 ) and free access to the comforts of it. Surprising comforts are the frequent encouragements of early seekers. (2.) It was the beginning of a glorious discovery; the Lord was risen, though she did not at first apprehend it so. Note, [1.] Those that are most constant in their adherence to Christ, and most diligent in their enquiries after him, have commonly the first and sweetest notices of the divine grace. Mary Magdalene, who followed Christ to the last in his humiliation, met him with the first in his exaltation. [2.] God ordinarily reveals himself and his comforts to us by degrees; to raise our expectations and quicken our enquiries. II. Finding the stone taken away, she hastens back to Peter and John, who probably lodged together at that end of the town, not far off, and acquaints them with it: " They have taken the Lord out of the sepulchre, envying him the honour of such a decent burying-place, and we know not where they have laid him, nor where to find him, that we may pay him the remainder of our last respects." Observe here, 1. What a notion Mary had of the thing as it now appeared; she found the stone gone, looked into the grave, and saw it empty. Now one would expect that the first thought that offered itself would have been, Surely the Lord is risen; for whenever he had told them that he should be crucified, which she had now lately seen accomplished, he still subjoined in the same breath that the third day he should rise again. Could she feel the great earthquake that happened as she was coming to the sepulchre, or getting ready to come, and now see the grave empty, and yet have no thought of the resurrection enter into her mind? what, no conjecture, no suspicion of it? So it seems by the odd construction she puts upon the removing of the stone, which was very far fetched. Note, When we come to reflect upon our own conduct in a cloudy and dark day, we shall stand amazed at our dulness and forgetfulness, that we could miss of such thoughts as afterwards appear obvious, and how they could be so far out of the way when we had occasion for them. She suggested, They have taken away the Lord; either the chief priests have taken him away, to put him in a worse place, or Joseph and Nicodemus have, upon second thoughts, taken him away, to avoid the ill-will of the Jews. Whatever was her suspicion, it seems it was a great vexation and disturbance to her that the body was gone; whereas, if she had understood it rightly, nothing could be more happy. Note, Weak believers often make that the matter of their complaint which is really just ground of hope, and matter of joy. We cry out that this and the other creature-comfort are taken away, and we know not how to retrieve them, when indeed the removal of our temporal comforts, which we lament, is in order to the resurrection of our spiritual comforts, which we should rejoice in too. 2. What a narrative she made of it to Peter and John. She did not stand poring upon the grief herself, but acquaints her friends with it. Note, The communication of sorrows is one good improvement of the communion of saints. Observe, Peter, though he had denied his Master, had not deserted his Master's friends; by this appears the sincerity of his repentance, that he associated with the disciple whom Jesus loved. And the disciples' keeping up their intimacy with him as formerly, notwithstanding his fall, teaches us to restore those with a spirit of meekness that have been faulty. If God has received them upon their repentance, why should not we? III. Peter and John go with all speed to the sepulchre, to satisfy themselves of the truth of what was told them, and to see if they could make any further discoveries, v. 3, 4 . Some think that the other disciples were with Peter and John when the news came; for they told these things to the eleven, Luke xxiv. 9 . Others think that Mary Magdalene told her story only to Peter and John, and that the other women told theirs to the other disciples; yet none of them went to the sepulchre but Peter and John, who were two of the first three of Christ's disciples, often distinguished from the rest by special favours. Note, It is well when those that are more honoured than others with the privileges of disciples are more active than others in the duty of disciples, more willing to take pains and run hazards in a good work. 1. See here what use we should make of the experience and observations of others. When Mary told them what she had seen, they would not in this sense take her word, but would go and see with their own eyes. Do others tell us of the comfort and benefit of ordinances? Let us be engaged thereby to make trial of them. Come and see how good it is to draw near to God. 2. See how ready we should be to share with our friends in their cares and fears. Peter and John hastened to the sepulchre, that they might be able to give Mary a satisfactory answer to her jealousies. We should not grudge any pains we take for the succouring and comforting of the weak and timorous followers of Christ. 3. See what haste we should make in a good work, and when we are going on a good errand. Peter and John consulted neither their ease nor their gravity, but ran to the sepulchre, that they might show the strength of their zeal and affection, and might lose no time. If we are in the way of God's commandments, we should run in that way. 4. See what a good thing it is to have good company in a good work. Perhaps neither of these disciples would have ventured to the sepulchre alone, but, being both together, they made no difficulty of it. See Eccl. iv. 9 . 5. See what a laudable emulation it is among disciples to strive which shall excel, which shall exceed, in that which is good. It was no breach of ill manners for John, though the younger, to outrun Peter, and get before him. We must do our best, and neither envy those that can do better, nor despise those that do as they can, though they come behind. (1.) He that got foremost in this race as the disciple whom Jesus loved in a special manner, and who therefore in a special manner loved Jesus. Note, Sense of Christ's love to us, kindling love in us to him again, will make us to excel in virtue. The love of Christ will constrain us more than any thing to abound in duty. (2.) He that was cast behind was Peter, who had denied his Master, and was in sorrow and shame for it, and this clogged him as a weight; sense of guilt cramps us, and hinders our enlargement in the service of God. When conscience is offended we lose ground. IV. Peter and John, having come to the sepulchre, prosecute the enquiry, yet improve little in the discovery. 1. John went no further than Mary Magdalene had done. (1.) He had the curiosity to look into the sepulchre, and saw it was empty. He stooped down, and looked in. Those that would find the knowledge of Christ must stoop down, and look in, must with a humble heart submit to the authority of divine revelation, and must look wistly. (2.) Yet he had not courage to go into the sepulchre. The warmest affections are not always accompanied with the boldest resolutions; many are swift to run religion's race that are not stout to fight her battles. 2. Peter, though he came last, went in first, and made a more exact discovery than John had done, v. 6, 7 . Though John outran him, he did not therefore turn back, nor stand still, but made after him as fast as he could; and, while John was with much caution looking in, he came, and with great courage went into the sepulchre. (1.) Observe here the boldness of Peter, and how God dispenses his gifts variously. John could out-run Peter, but Peter could out-dare John. It is seldom true of the same persons, what David says poetically of Saul and Jonathan, that they were swifter than eagles, and yet stronger than lions, 2 Sam. i. 23 . Some disciples are quick, and they are useful to quicken those that are slow; others are bold, and they are useful to embolden those that are timorous; diversity of gifts, but one Spirit. Peter's venturing into the sepulchre may teach us, [1.] That those who in good earnest seek after Christ must not frighten themselves with bugbears and foolish fancies: "There is a lion in the way, a ghost in the grave." [2.] That good Christians need not be afraid of the grave, since Christ has lain in it; for to them there is nothing in it frightful; it is not the pit of destruction, nor are the worms in it never-dying worms. Let us therefore not indulge, but conquer, the fear we are apt to conceive upon the sight of a dead body, or being alone among the graves; and, since we must be dead and in the grave shortly, let us make death and the grave familiar to us, as our near kindred, Job xvii. 14 . [3.] We must be willing to go through the grave to Christ; that way he went to his glory, and so must we. If we cannot see God's face and live, better die than never see it. See Job xix. 25 , &c. (2.) Observe the posture in which he found things in the sepulchre. [1.] Christ had left his grave-clothes behind him there; what clothes he appeared in to his disciples we are not told, but he never appeared in his grave-clothes, as ghosts are supposed to do; no, he laid them aside, First, Because he arose to die no more; death was to have no more dominion over him, Rom. vi. 9 . Lazarus came out with his grave-clothes on, for he was to use them again; but Christ, rising to an immortal life, came out free from those incumbrances. Secondly, because he was going to be clothed with the robes of glory, therefore he lays aside these rags; in the heavenly paradise there will be no more occasion for clothes than there was in the earthly. The ascending prophet dropped his mantle. Thirdly, When we arise from the death of sin to the life of righteousness, we must leave our grave-clothes behind us, must put off all our corruptions. Fourthly, Christ left those in the grave, as it were, for our use if the grave be a bed to the saints, thus he hath sheeted that bed, and made it ready for them; and the napkin by itself is of use for the mourning survivors to wipe away their tears. [2.] The grave-clothes were found in very good order, which serves for an evidence that his body was not stolen away while men slept. Robbers of tombs have been known to take away the clothes and leave the body; but none [prior to the practices of modern resurrectionists] ever took away the body and left the clothes, especially when it was fine linen and new, Mark xv. 46 . Any one would rather choose to carry a dead body in its clothes than naked. Or, if those that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they should find leisure to fold up the linen. (3.) See how Peter's boldness encouraged John; now he took heart and ventured in ( v. 8 ), and he saw and believed; not barely believed what Mary said, that the body was gone (no thanks to him to believe what he saw ), but he began to believe that Jesus was risen to life again, though his faith, as yet, was weak and wavering. [1.] John followed Peter in venturing. It should seem, he durst not have gone into the sepulchre if Peter had not gone in first. Note, It is good to be emboldened in a good work by the boldness of others. The dread of difficulty and danger will be taken off by observing the resolution and courage of others. Perhaps John's quickness had made Peter run faster, and now Peter's boldness makes John venture further, than otherwise either the one or the other would have done; though Peter had lately fallen under the disgrace of being a deserter, and John had been advanced to the honour of a confidant (Christ having committed his mother to him), yet John not only associated with Peter, but thought it no disparagement to follow him. [2.] Yet, it should seem, John got the start of Peter in believing. Peter saw and wondered ( Luke xxiv. 12 ), but John saw and believed. A mind disposed to contemplation may perhaps sooner receive the evidence of divine truth than a mind disposed to action. But what was the reason that they were so slow of heart to believe? The evangelist tells us ( v. 9 ), as yet they knew not the scripture, that is, they did not consider, and apply, and duly improve, what they knew of the scripture, that he must rise again from the dead. The Old Testament spoke of the resurrection of the Messiah; they believed him to be the Messiah; he himself had often told them that, according to the scriptures of the Old Testament, he should rise again; but they had not presence of mind sufficient by these to explain the present appearances. Observe here, First, How unapt the disciples themselves were, at first, to believe the resurrection of Christ, which confirms the testimony they afterwards gave with so much assurance concerning it; for, by their backwardness to believe it, it appears that they were not credulous concerning it, nor of those simple ones that believe every word. If they had had any design to advance their own interest by it, they would greedily have caught at the first spark of its evidence, would have raised and supported one another's expectations of it, and have prepared the minds of those that followed them to receive the notices of it; but we find, on the contrary, that their hopes were frustrated, it was to them as a strange thing, and one of the furthest things from their thoughts. Peter and John were so shy of believing it at first that nothing less than the most convincing proof the thing was capable of could bring them to testify it afterwards with so much assurance. Hereby it appears that they were not only honest men, who would not deceive others, but cautious men, who would not themselves be imposed upon. Secondly, What was the reason of their slowness to believe; because as yet they knew not the scripture. This seems to be the evangelist's acknowledgment of his own fault among the rest; he does not say, "For as yet Jesus had not appeared to them, had not shown them his hands and his side," but, "As yet he had not opened their understandings to understand the scripture " ( Luke xxiv. 44, 45 ), for that is the most sure word of prophecy. 3. Peter and John pursued their enquiry no further, but desisted, hovering between faith and unbelief ( v. 10 ): The disciples went away, not much the wiser, to their own home, pros heautous -- to their own friends and companions, the rest of the disciples to their own lodgings, for homes they had none at Jerusalem. They went away, (1.) For fear of being taken up upon suspicion of a design to steal away the body, or of being charged with it now that it was gone Instead of improving their faith, their care is to secure themselves, to shift for their own safety. In difficult dangerous times it is hard even for good men to go on in their work with the resolution that becomes them. (2.) Because they were at a loss, and knew not what to do next, nor what to make of what they had seen; and therefore, not having courage to stay at the grave, they resolve to go home, and wait till God shall reveal even this unto them, which is an instance of their weakness as yet. (3.) It is probable that the rest of the disciples were together; to them they return, to make report of what they had discovered and to consult with them what was to be done; and, probably, now they appointed their meeting in the evening, when Christ came to them. It is observable that before Peter and John came to the sepulchre an angel had appeared there, rolled away the stone, frightened the guard, and comforted the women; as soon as they were gone from the sepulchre, Mary Magdalene here sees two angels in the sepulchre ( v. 12 ), and yet Peter and John come to the sepulchre, and go into it, and see none. What shall we make of this? Where were the angels when Peter and John were at the sepulchre, who appeared there before and after? [1.] Angels appear and disappear at pleasure, according to the orders and instructions given them. They may be, and are really, where they are not visibly; nay, it should seem, may be visible to one and not to another, at the same time, Num. xxii. 23; 2 Kings vi. 17 . How they make themselves visible, then invisible, and then visible again, it is presumption for us to enquire; but that they do so is plain from this story. [2.] This favour was shown to those who were early and constant in their enquiries after Christ, and was the reward of those that came first and staid last, but denied to those that made a transient visit. [3.] The apostles were not to receive their instructions from the angels, but from the Spirit of grace. See Heb. ii. 5 . The Resurrection. 11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. 17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. 18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. St. Mark tells us that Christ appeared first to Mary Magdalene ( Mark xvi. 9 ); that appearance is here largely related; and we may observe, I. The constancy and fervency of Mary Magdalene's affection to the Lord Jesus, v. 11 . 1. She staid at the sepulchre, when Peter and John were gone, because there her Master had lain, and there she was likeliest to hear some tidings of him. Note, (1.) Where there is a true love to Christ there will be a constant adherence to him, and a resolution with purpose of heart to cleave to him. This good woman, though she has lost him, yet, rather than seem to desert him, will abide by his grave for his sake, and continue in his love even when she wants the comfort of it. (2.) Where there is a true desire of acquaintance with Christ there will be a constant attendance on the means of knowledge. See Hos. vi. 2, 3 , The third day he will raise us up; and then shall we know the meaning of that resurrection, if we follow on to know, as Mary here. 2. She staid there weeping, and these tears loudly bespoke her affection to her Master. Those that have lost Christ have cause to weep; she wept at the remembrance of his bitter sufferings; wept for his death, and the loss which she and her friends and the country sustained by it; wept to think of returning home without him; wept because she did not now find his body. Those that seek Christ must seek him sorrowing ( Luke ii. 48 ), must weep, not for him, but for themselves. 3. As she wept, she looked into the sepulchre, that her eye might affect her heart. When we are in search of something that we have lost we look again and again in the place where we last left it, and expected to have found it. She will look yet seven times, not knowing but that at length she may see some encouragement. Note, (1.) Weeping must not hinder seeking. Though she wept, she stooped down and looked in. (2.) Those are likely to seek and find that seek with affection, that seek in tears. II. The vision she had of two angels in the sepulchre, v. 12 . Observe here, 1. The description of the persons she saw. They were two angels in white, sitting (probably on some benches or ledges hewn out in the rock) one at the head, and the other at the feet, of the grave. Here we have, (1.) Their nature. They were angels, messengers from heaven, sent on purpose, on this great occasion, [1.] To honour the Son and to grace the solemnity of his resurrection. Now that the Son of God was again to be brought into the world, the angels have a charge to attend him, as they did at his birth, Heb. i. 6 . [2.] To comfort the saints; to speak good words to those that were in sorrow, and, by giving them notice that the Lord was risen, to prepare them for the sight of him. (2.) Their number: two, not a multitude of the heavenly host, to sing praise, only two, to bear witness; for out of the mouth of two witnesses this word would be established. (3.) Their array: They were in white, denoting, [1.] Their purity and holiness. The best of men standing before the angels, and compared with them, are clothed in filthy garments ( Zech. iii. 3 ), but angels are spotless; and glorified saints, when they come to be as the angels, shall walk with Christ in white. [2.] Their glory, and glorying, upon this occasion. The white in which they appeared represented the brightness of that state into which Christ was now risen. (4.) Their posture and place: They sat, as it were, reposing themselves in Christ's grave; for angels, though they needed not a restoration, were obliged to Christ for their establishment. These angels went into the grave, to teach us not to be afraid of it, nor to think that our resting in it awhile will be any prejudice to our immortality; no, matters are so ordered that the grave is not much out of our way to heaven. It intimates likewise that angels are to be employed about the saints, not only at their death, to carry their souls into Abraham's bosom, but at the great day, to raise their bodies, Matt. xxiv. 31 . These angelic guards (and angels are called watchers Dan. iv. 23 ), keeping possession of the sepulchre, when they had frightened away the guards which the enemies had set, represents Christ's victory over the powers of darkness, routing and defeating them. Thus Michael and his angels are more than conquerors. Their sitting to face one another, one at his bed's head, the other at his bed's feet, denotes their care of the entire body of Christ, his mystical as well as his natural body, from head to foot; it may also remind us of the two cherubim, placed one at either end of the mercy-seat, looking one at another, Exod. xxv. 18 . Christ crucified was the great propitiatory, at the head and feet of which were these two cherubim, not with flaming swords, to keep us from, but welcome messengers, to direct us to, the way of life. 2. Their compassionate enquiry into the cause of Mary Magdalene's grief ( v. 13 ): Woman, why weepest thou? This question was, (1.) A rebuke to her weeping: " Why weepest thou, when thou has cause to rejoice?" Many of the floods of our tears would dry away before such a search as this into the fountain of them. Why are thou cast down? (2.) It was designed to show how much angels are concerned at the griefs of the saints, having a charge to minister to them for their comfort. Christians should thus sympathize with one another. (3.) It was only to make an occasion of informing her of that which would turn her mourning into rejoicing, would put off her sackcloth, and gird her with gladness. 3. The melancholy account she gives them of her present distress: Because they have taken away the blessed body I came to embalm, and I know not where they have laid it. The same story she had told, v. 2 . In it we may see, (1.) The weakness of her faith. If she had had faith as a grain of mustard-seed, this mountain would have been removed; but we often perplex ourselves needlessly with imaginary difficulties, which faith would discover to us as real advantages. Many good people complain of the clouds and darkness they are under, which are the necessary methods of grace for the humbling of their souls, the mortifying of their sins, and the endearing of Christ to them. (2.) The strength of her love. Those that have a true affection for Christ cannot but be in great affliction when they have lost either the comfortable tokens of his love in their souls or the comfortable opportunities of conversing with him, and doing him honour, in his ordinances. Mary Magdalene is not diverted from her enquiries by the surprise of the vision, nor satisfied with the honour of it; but still she harps upon the same string: They have taken away my Lord. A sight of angels and their smiles will not suffice without a sight of Christ and God's smiles in him. Nay, the sight of angels is but an opportunity of pursuing her enquiries after Christ. All creatures, the most excellent, the most dear, should be used as means, and but as means, to bring us into acquaintance with God in Christ. The angels asked her, Why weepest thou? I have cause enough to weep, says she, for they have taken away my Lord, and, like Micah, What have I more? Do you ask, Why I weep? My beloved has withdrawn himself, and is gone. Note, None know, but those who have experienced it, the sorrow of a deserted soul, that has had comfortable evidences of the love of God in Christ, and hopes of heaven, but has now lost them, and walks in darkness; such a wounded spirit who can bear? III. Christ's appearing to her while she was talking with the angels, and telling them her case. Before they had given her any answer, Christ himself steps in, to satisfy her enquiries, for God now speaketh to us by his Son; none but he himself can direct us to himself. Mary would fain know where her Lord is, and behold he is at her right hand. Note, 1. Those that will be content with nothing short of a sight of Christ shall be put off with nothing less. He never said to the soul that sought him, Seek in vain. "Is it Christ that thou wouldest have? Christ thou shalt have." 2. Christ, in manifesting himself to those that seek him, often outdoes their expectations. Mary longs to see the dead body of Christ, and complains of the loss of that, and behold she sees him alive. Thus he does for his praying people more than they are able to ask or think. In this appearance of Christ to Mary observe, (1.) How he did at first conceal himself from her. [1.] He stood as a common person, and she looked upon him accordingly, v. 14 . She stood expecting an answer to her complaint from the angels; and either seeing the shadow, or hearing the tread, of some person behind her, she turned herself back from talking with the angels, and sees Jesus himself standing, the very person she was looking for, and yet she knew not that it was Jesus. Note, First, The Lord is nigh unto them that are of a broken heart ( Ps. xxxiv. 18 ), nearer than they are aware. Those that seek Christ, though they do not see him, may yet be sure he is not far from them. Secondly, Those that diligently seek the Lord will turn every way in their enquiry after him. Mary turned herself back, in hopes of some discoveries. Several of the ancients suggest that Mary was directed to look behind her by the angels' rising up, and doing their obeisance to the Lord Jesus, whom they saw before Mary did; and that she looked back to see to whom it was they paid such a profound reverence. But, if so, it is not likely that she would have taken him for the gardener; rather, therefore, it was her earnest desire in seeking that made her turn every way. Thirdly, Christ is often near his people, and they are not aware of him. She knew not that it was Jesus; not that he appeared in any other likeness, but either it was a careless transient look she cast upon him, and, her eyes being full of care, she could not so well distinguish, or they were holden, that she should not know him, as those of the two disciples, Luke xxiv. 16 . [2.] He asked her a common question, and she answered him accordingly, v. 15 . First, The question he asked her was natural enough, and what any one would have asked her: " Woman, why weepest thou? Whom seekest thou? What business hast thou here in the garden so early? And what is all this noise and ado for?" Perhaps it was spoken with some roughness, as Joseph spoke to his brethren when he made himself strange, before he made himself known to them. It should seem, this was the first word Christ spoke after his resurrection: " Why weepest thou? I am risen." The resurrection of Christ has enough in it to ally all our sorrows, to check the streams, and dry up the fountains, of our tears. Observe here, Christ takes cognizance, 1. Of his people's griefs, and enquires, Why weep you? He bottles their tears, and records them in his book. 2. Of his people's cares and enquires, Whom seek you, and what would you have? When he knows they are seeking him, yet he will know it from them; they must tell him whom they seek. Secondly, The reply she made him is natural enough; she does not give him a direct answer, but, as if she should say, "Why do you banter me, and upbraid me with my tears? You know why I weep, and whom I seek;" and therefore, supposing him to be the gardener, the person employed by Joseph to dress and keep his garden, who, she thought, was come thither thus early to his work, she said, Sir, if thou hast carried him hence, pray tell me where thou hast laid him, and I will take him away. See here, 1. The error of her understanding. She supposed our Lord Jesus to be the gardener, perhaps because he asked what authority she had to be there. Note, Troubled spirits, in a cloudy and dark day, are apt to misrepresent Christ to themselves, and to put wrong constructions upon the methods of his providence and grace. 2. The truth of her affection. See how her heart was set upon finding Christ. She puts the question to every one she meets, like the careful spouse, Saw you him whom my soul loveth? She speaks respectfully to a gardener, and calls him Sir, in hopes to gain some intelligence from him concerning her beloved. When she speaks of Christ, she does not name him; but, If thou have borne him hence, taking it for granted that this gardener was full of thoughts concerning this Jesus as well as she, and therefore could not but know whom she meant. Another evidence of the strength of her affection was that, wherever he was laid, she would undertake to remove him. Such a body, with such a weight of spices about it, was much more than she could pretend to carry; but true love thinks it can do more than it can, and makes nothing of difficulties. She supposed this gardener grudged that the body of one that was ignominiously crucified should have the honour to be laid in his master's new tomb, and that therefore he had removed it to some sorry place, which he thought fitter for it. Yet Mary does not threaten to tell his master, and get him turned out of his place for it; but undertakes to find out some other sepulchre, to which he might be welcome. Christ needs not to stay where he is thought a burden. (2.) How Christ at length made himself known to her, and, by a pleasing surprise, gave her infallible assurances of his resurrection. Joseph at length said to his brethren, I am Joseph. So Christ here to Mary Magdalene, now that he is entered upon his exalted state. Observe, [1.] How Christ discovered himself to this good woman that was seeking him in tears ( v. 16 ): Jesus saith unto her, Mary. It was said with an emphasis, and the air of kindness and freedom with which he was wont to speak to her. Now he changed his voice, and spoke like himself, not like the gardener. Christ's way of making himself known to his people is by his word, his word applied to their souls, speaking to them in particular. When those whom God knew by name in the counsels of his love ( Exod. xxxiii. 12 ) are called by name in the efficacy of his grace, then he reveals his Son in them as in Paul ( Gal. i. 16 ), when Christ called to him by name, Saul, Saul. Christ's sheep know his voice, ch. x. 4 . This one word, Mary, was like that to the disciples in the storm, It is I. Then the word of Christ does us good when we put our names into the precepts and promises. "In this Christ calls to me, and speaks to me." [2.] How readily she received this discovery. When Christ said, "Mary, dost thou not know me? are you and I grown such strangers?" she was presently aware who it was, as the spouse ( Cant. ii. 8 ), It is the voice of my beloved. She turned herself, and said, Rabboni, My Master. It might properly be read with an interrogation, " Rabboni? Is it my master? Nay, but is it indeed?" Observe, First, The title of respect she gives Him: My Master; didaskale -- a teaching master. The Jews called their doctors Rabbies, great men. Their critics tell us that Rabbon was with them a more honourable title than Rabbi; and therefore Mary chooses that, and adds a note of appropriation, My great Master. Note, Notwithstanding the freedom of communion which Christ is pleased to admit us to with himself, we must remember that he is our Master, and to be approached with a godly fear. Secondly, With what liveliness of affection she gives this title to Christ. She turned from the angels, whom she had in her eye, to look unto Jesus. We must take off our regards from all creatures, even the brightest and best, to fix them upon Christ, from whom nothing must divert us, and with whom nothing must interfere. When she thought it had been the gardener, she looked another way while speaking to him; but now that she knew the voice of Christ she turned herself. The soul that hears Christ's voice, and is turned to him, calls him, with joy and triumph, My Master. See with what pleasure those who love Christ speak of his authority over them. My Master, my great Master. [3.] The further instructions that Christ gave her ( v. 17 ): " Touch me not, but go and carry the news to the disciples." First, He diverts her from the expectation of familiar society and conversation with him at this time: Touch me not, for I am not yet ascended. Mary was so transported with the sight of her dear Master that she forgot herself, and that state of glory into which he was now entering, and was ready to express her joy by affectionate embraces of him, which Christ here forbids at this time. 1. Touch me not thus at all, for I am to ascend to heaven. He bade the disciples touch him, for the confirmation of their faith; he allowed the women to take hold of his feet, and worship him ( Matt. xxviii. 9 ); but Mary, supposing that he was risen, as Lazarus was, to live among them constantly, and converse with them freely as he had done, upon that presumption was about to take hold of his hand with her usual freedom. This mistake Christ rectified; she must believe him, and adore him, as exalted, but must not expect to be familiar with him as formerly. See 2 Cor. v. 16 . He forbids her to dote upon his bodily presence, to set her heart on this, or expect its continuance, and leads her to the spiritual converse and communion which she should have with him after he was ascended to his Father; for the greatest joy of his resurrection was that it was a step towards his ascension. Mary thought, now that her Master was risen, he would presently set up a temporal kingdom, such as they had long promised themselves. "No," says Christ, "touch me not, with any such thought; think not to lay hold on me, so as to detain me here; for, though I am not yet ascended, go to my brethren, and tell them, I am to ascend. " As before his death, so now after his resurrection, he still harps upon this, that he was going away, was no more in the world; and therefore they must look higher than his bodily presence, and look further than the present state of things. 2. " Touch me not, do not stay to touch me now, stay not now to make any further enquiries, or give any further expressions of joy, for I am not yet ascended, I shall not depart immediately, it may as well be done another time; the best service thou canst do now is to carry the tidings to the disciples; lose no time therefore, but go away with all speed." Note, Public service ought to be preferred before private satisfaction. It is more blessed to give than to receive. Jacob must let an angel go, when the day breaks, and it is time for him to look after his family. Mary must not stay to talk with her Master, but must carry his message; for it is a day of good tidings, which she must not engross the comfort of, but hand it to others. See that story, 2 Kings vii. 9 . Secondly, He directs her what message to carry to his disciples: But go to my brethren, and tell them, not only that I am risen (she could have told them that of herself, for she had seen him), but that I ascend. Observe, a. To whom this message is sent: Go to my brethren with it; for he is not ashamed to call them so. (1.) He was now entering upon his glory, and was declared to be the Son of God with greater power than ever, yet he owns his disciples as his brethren, and expresses himself with more tender affection to them than before; he had called them friends, but never brethren till now. Though Christ be high, yet he is not haughty. Notwithstanding his elevation, he disdains not to own his poor relations. ( b. ) His disciples had lately carried themselves very disingenuously towards him; he had never seen them together since they all forsook him and fled, when he was apprehended; justly might he now have sent them an angry message: "Go to yonder treacherous deserters, and tell them, I will never trust them any more, or have any thing more to do with them." No, he forgives, he forgets, and does not upbraid. b. By whom it is sent: by Mary Magdalene, out of whom had been cast seven devils, yet now thus favoured. This was her reward for her constancy in adhering to Christ, and enquiring after him; and a tacit rebuke to the apostles, who had not been so close as she was in attending on the dying Jesus, nor so early as she was in meeting the rising Jesus; she becomes an apostle to the apostles. c. What the message itself is: I ascend to my Father. Two full breasts of consolation are here in these words:-- ( a. ) Our joint-relation to God, resulting from our union with Christ, is an unspeakable comfort. Speaking of that inexhaustible spring of light, life, and bliss, he says, He is my Father, and our Father; my God, and your God. This is very expressive of the near relation that subsists between Christ and believers: he that sanctifieth, and those that are sanctified, are both one; for they agree in one, Heb. ii. 11 . Here we have such an advancement of Christians, and such a condescension of Christ, as bring them very near together, so admirably well is the matter contrived, in order to their union. [ a. ] It is the great dignity of believers that the Father of our Lord Jesus Christ is, in him, their Father. A vast difference indeed there is between the respective foundations of the relation; he is Christ's Father by eternal generation, ours by a gracious adoption; yet even this warrants us to call him, as Christ did, Abba, Father. This gives a reason why Christ called them brethren, because his Father was their Father. Christ was now ascending to appear as an advocate with the Father --with his Father, and therefore we may hope he will prevail for any thing--with our Father, and therefore we may hope he will prevail for us. [ b. ] It is the great condescension of Christ that he is pleased to own the believer's God for his God: My God, and your God; mine, that he may be yours; the God of the Redeemer, to support him ( Ps. lxxxix. 26 ), that he might be the God of the redeemed, to save them. The summary of the new covenant is that God will be to us a God; and therefore Christ being the surety and head of the covenant, who is primarily dealt with, and believers only through him as his spiritual seed, this covenant-relation fastens first upon him, God becomes his God, and so ours; we partaking of a divine nature, Christ's Father is our Father; and, he partaking of the human nature, our God is his God. ( b. ) Christ's ascension into heaven, in further prosecution of his undertaking for us, is likewise an unspeakable comfort: "Tell them I must shortly ascend; that is the next step I am to take." Now this was intended to be, [ a. ] A word of caution to these disciples, not to expect the continuance of his bodily presence on earth, nor the setting up of his temporal kingdom among men, which they dreamed of. "No, tell them, I am risen, not to stay with them, but to go on their errand to heaven." Thus those who are raised to a spiritual life, in conformity to Christ's resurrection, must reckon that they rise to ascend; they are quickened with Christ that they may sit with him in heavenly places, Eph. ii. 5, 6 . Let them not think that this earth is to be their home and rest; no, being born from heaven, they are bound for heaven; their eye and aim must be upon another world, and this must be ever upon their hearts, I ascend, therefore must I seek things above. [ b. ] A word of comfort to them, and to all that shall believe in him through their word; he was then ascending, he is now ascended to his Father, and our Father. This was his advancement; he ascended to receive those honours and powers which were to be the recompence of his humiliation; he says it with triumph, that those who love him may rejoice. This is our advantage; for he ascended as a conqueror, leading captivity captive for us ( Ps. lxviii. 18 ), he ascended as our forerunner, to prepare a place for us, and to be ready to receive us. This message was like that which Joseph's brethren brought to Jacob concerning him ( Gen. xlv. 26 ), Joseph is yet alive, and not only so, vivit imo, et in senatum venit--he lives, and comes into the senate too; he is governor over all the land of Egypt; all power is his. Some make those words, I ascend to my God and your God, to include a promise of our resurrection, in the virtue of Christ's resurrection; for Christ had proved the resurrection o

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