Matthew 28:1-10

GENERAL REMARKS. The resurrection of Jesus Christ is distinctly asserted, by four evangelists whose testimony nowhere shows greater independence of each other; in the Acts of the Apostles; it is preached directly or assumed in all the Epistles; it has been so believed for eighteen centuries, that if it be not true the history of Christianity becomes a stream without a fountain, an effect without a cause. All theories which seek to set it aside (see below) have proven utter failures. Without it there is no gospel of Jesus Christ.

In the various narratives of this most wonderful and mysterious period of forty days, dealing with facts that transcend all ordinary Christian experience, we might expect, if anywhere, differences of statement. The difficulty in harmonizing the narratives satisfactorily in every particular, arises naturally from our want of knowledge of all the details in the precise order of their occurrence. Indeed, minor differences with substantial agreement, confirm the main facts, far more than a literal agreement would. The Gospel witnesses suggest no suspicion of a previous understanding and mutual dependence. The confusion which confessedly exists in this part of the gospel narrative, and the consequent difficulty of reducing it to one continuous account, is not the fault of the historians, but the natural effect of the events themselves, as impressed upon the senses and the memory of different witnesses. If it had pleased God to inspire a single writer as the historian of the resurrection, he would no doubt have furnished as coherent and perspicuous a narrative as any other in the sacred volume. But since it entered into the divine plan, as a necessary element, to set before us not a single but a fourfold picture of our Saviour's life and death, we must purchase the advantage of this varied exhibition, by submitting to its incidental inconveniences, among which is the difficulty, just referred to, of combining all these views, taken from different points of observation, into one complete view to be seen at the same moment' (J. A. Alexander).

ORDER OF APPEARANCES. we suggest the following as the most probable view; certainty is perhaps impossible.

(1.) To Mary Magdalene (John 20:14; Mark 16:9).

(2.) To the other women (Matthew 28:9). The main difficulty in harmonizing the accounts is just here. Some transpose (1) and (2). Mark 16:9 (that passage is authentic, if not genuine, see notes there) is explicit, while John's account implies the same. The details of (1) and (2) may be thus arranged: (a.) Three women start for the sepulchre, early on Sunday morning (Mark 16:1; comp. Matthew 28:1), followed by others bearing spices (Luke 24:1).(b.)These three finding the stone rolled away are differently affected; Mary Magdalene starting back to meet the male disciples who are also coming (John 20:2); the other two remaining, approach nearer and see one angel sitting upon the stone (Matthew 28:2-7). They go back to meet the other women coming with the spices, (c.) While all are absent Peter and John come and find the tomb empty (John 20:3-10). (d.) Mary Magdalene returns, sees two angels in the grave (John 20:12), and turning round sees Jesus （ first appearance) and takes the tidings to the disciples (John 20:14-18). (e.) The other two, surprised by the message of the angel, meet the women bringing spices; all visit the tomb and see the two angels standing (Luke 24:4-7), one of whom was sitting on the right side as they entered (Mark 16:5). (f.) As they go back they meet the Lord (Matthew 28:9). The apparent confusion in the narratives is but an apt reflection of the tumult of doubt, fear, and joy which possessed the whole company during that day, as the different stories were repeated.

(3.) To Peter (Luke 24:34; 1 Corinthians 15:5).

(4.) To the two disciples on the way to Emmaus, toward evening on Sunday (Mark 16:12-13; Luke 24:13-32).

(5.) To the Apostles (except Thomas), on Sunday evening (Mark 16:14; Luke 24:36; John 20:19; John 20:24). These five occurred on the day of the resurrection.

(6.) To the Apostles, including Thomas; a week after (John 20:24-29), in Jerusalem, where they had waited throughout the Passover. That ended on Friday, on Saturday (the Jewish Sabbath) they would not start for Galilee; perhaps they waited over Sunday because they already regarded it as holy.

(7.) In Galilee, at the Lake of Gennesaret to seven disciples (John 21), the third time to the assembled Apostles (John 21:14).

(8.) To the multitude of disciples on a mountain in Galilee (Matthew 28:16-20; comp. Mark 16:15-18; 1 Corinthians 15:6). Possibly the passage in 1 Cor. refers to still another appearance.

(9.) To James (1 Corinthians 15:7). It is doubtful which James this was; and equally so whether it was in Galilee or Jerusalem.

(10.) The final appearance, closing with the Ascension (Luke 24:50-51; Acts 1:9-10). Probably referred to in the last clause of 1 Corinthians 15:7. Others make that a distinct appearance, and so reckon (see under 8) twelve instead of ten.

Why did not Christ show Himself to His enemies? John 14:19 fairly implies that our Lord would not thus do. If we look for reasons why He would not, they may readily be found. As regards His enemies His holiness forbade such an honor to those who had wickedly crucified Him; His wisdom forbade His constraining them to a belief, not of the heart, which would only rouse anew false expectations; His love forbade it; for those who could be reached by the gospel would be far more ready to receive it, if there had not intervened such an appearance to them. Without the Spirit's influence it would only have hardened them. As regards His disciples, such appearances would have interfered with the progress of their strengthening conviction of His resurrection, by depriving them of the assuring intercourse and quiet contemplations of the forty days. As regards the proof of the fact: those who will not accept the testimony which comes from the disciples whose unbelief gradually gave way to settled faith, would not be influenced by any evidence that might have come from the Sanhedrin.

Matthew mentions only the appearance to the women on the day of the resurrection, and to the eleven on the mountain in Galilee, inserting the bribery of the guards as the sequel of chap. Matthew 27:62-66; Matthew 28:18 is also peculiar to this Gospel. The command to go into Galilee is found in Mark's account, and John tells in greatest detail what occurred there, so that both the command and its fulfilment are well established. Luke 24:49 is not in conflict with this; judging from the context there that command was given after the return from Galilee. The disciples would naturally linger at Jerusalem; hence the first command was needed, to bring them to the most fitting place for the appearance to the whole Church (in Galilee where it was safer, and where the new Church would be most separated from the Old Economy).