Volume III Part 28 (1/2)

1 From the use of this plural, as we have already pointed out, it is argued that there were others with Mary who are not named. This by no means follows, but if it were the case the peculiarity of the narrative becomes all the more apparent.

{455}

sepulchre and beholdeth the linen clothes lying, 7. and the napkin that was on his head, not lying with the linen clothes, but wrapped in one place by itself. 8. Then went in, therefore, the other disciple also, who came first to the sepulchre, and he saw and believed. 9. For as yet they knew not the scriptures, that he must rise again from the dead. 10.

So the disciples went away to their own homes.”(1) Critics have long ago pointed out the careful way in which the actions of ”the beloved disciple” and Peter are balanced in this narrative. If the ”other disciple” outstrips Peter, and first looks into the sepulchre, Peter first actually enters; and if Peter first sees the careful arrangement of the linen clothes, the other sees and believes. The evident care with which the writer metes out a share to each disciple in this visit to the sepulchre, of which the Synoptics seem totally ignorant, is very suggestive of artistic arrangement, and the careful details regarding the folding and position of the linen clothes, which has furnished so much matter for apologetic reasoning, seems to us to savour more of studied composition than natural observation. So very much is pa.s.sed over in complete silence which is of the very highest importance, that minute details like these, which might well be composed in the study, do not produce so much effect as some critics think they should do. There is some ambiguity as to what the disciple ”believed,” according to v.

8, when he went into the sepulchre; and some understand that he simply believed what Mary Magdalene had told them (v. 2), whilst others hold that he believed in the resurrection, which, taken in connection with the following verse, seems undoubtedly to be the author's meaning. If the former were the reading it would be too trifling a point to be so

{456}

prominently mentioned, and it would not accord with the contented return home of the disciples. Accepting the latter sense, it is instructive to observe the very small amount of evidence with which ”the beloved disciple” is content. He simply finds the sepulchre empty and the linen clothes lying, and although no one even speaks of the resurrection, no one professes to have been an eye-witness of it, and ”as yet they know not the scriptures, that he must rise again from the dead,” he is nevertheless said to see and believe.

It will have been observed that as yet, although the two disciples have both entered the sepulchre, there has been no mention whatever of angels: they certainly did not see any. In immediate continuation of the narrative, however, we learn that when they have gone home, Mary Magdalene, who was standing without at the tomb weeping, stooped down and, looking into the sepulchre,--where just before the disciples had seen no one,--she beheld ”two angels in white sitting, one at the head and one at the feet, where the body of Jesus lay. 13. They say unto her: Woman, why weepest thou? She saith unto them: Because they took away [------] my Lord, and I know not where they laid him.”(1) This again is a very different representation and conversation from that reported in the other Gospels. Do we acquire any additional a.s.surance as to the reality of the angels and the historical truth of their intervention from this narrative? We think not. Mary Magdalene repeats to the angels almost the very words she had said to the disciples, v. 2. Are we to suppose that ”the beloved disciple,” who saw and believed, did not communicate his conviction to the others, and that Mary was left

{457}

precisely in the same doubt and perplexity as before, without an idea that anything had happened except that the body had been taken away and she knew not where it had been laid? She appears to have seen and spoken to the angels with singular composure. Their sudden appearance does not even seem to have surprised her.

We must, however, continue the narrative, and it is well to remark the maintenance, at first, of the tone of affected ignorance, as well as the dramatic construction of the whole scene: v. 14. ”Having said this, she turned herself back and beholdeth Jesus standing, and knew not that it was Jesus. 15. Jesus saith unto her: Woman, why weepest thou? whom seekest thou? She, supposing that it was the gardener, saith unto him: Sir, if thou didst bear him hence, tell me where thou didst lay him, and I will take him away. 16. Jesus saith unto her: Mary. She turned herself, and saith unto him in Hebrew:(1) Rabboni, which is to say, Master. 17. Jesus saith unto her: Touch me not [------]; for I have not yet ascended to the Father: but go to my brethren, and say unto them: I ascend unto my Father and your Father, and my G.o.d and your G.o.d. 18. Mary Magdalene cometh announcing to the disciples that she has seen the Lord, and he spake these things unto her.”(2) To those who attach weight to these narratives and consider them historical, it must appear astonis.h.i.+ng that Mary, who up to the very last had been closely a.s.sociated with Jesus, does not recognise him when he thus appears to her, but supposes him at first to be the gardener. As part of the evidence of the Gospel, however,

1 This is the reading of the Vatican and Sinaitic codices, besides D and many other important MSS.

{458}

such a trait is of much importance, and must hereafter be alluded to.

After a couple of days not know Jesus whom she had daily seen for so long! The interpretation of the reply of Jesus, v. 17: ”Touch me not,”

&c, has long been a bone of contention among critics, but it does not sufficiently affect the inquiry upon which we are engaged to require discussion here.(1) Only one point may be mentioned in pa.s.sing, that if, as has been supposed in connection with Mt. xxviii. 9, Jesus be understood to repel, as premature, the wors.h.i.+p of Mary, that very pa.s.sage of the first Gospel, in which there is certainly no discouragement of wors.h.i.+p, refutes the theory. We shall not say more about the construction of this dialogue, but we may point out that, as so many unimportant details are given throughout the narrative, it is somewhat remarkable that the scene terminates so abruptly, and leaves so much untold that it would have been of the utmost consequence for us to know. What became of Jesus, for instance? Did he vanish suddenly? or did he bid Mary farewell, and leave her like one in the flesh? Did she not inquire why he did not join the brethren? whither he was going? It is scarcely possible to tell us less than the writer has done; and as it cannot be denied that such minor points as where the linen clothes

{459}

lay, or whether Mary ”turned herself back” (v. 14) or ”turned herself”

(v. 16) merely, cannot be compared in interest and importance to the supposed movements and conduct of Jesus under such circ.u.mstances, the omission to relate the end of the interview, or more particular details of it, whilst those graphic touches are inserted, is singularly instructive. It is much more important to notice that here again there is no mention of Galilee, nor, indeed, of any intention to show himself to the disciples anywhere, but simply the intimation sent to them: ”I ascend unto my Father and your Father,” &c, a declaration which seems emphatically to exclude further ”appearances,” and to limit the vision of the risen Jesus to Mary Magdalene. Certainly this message implies in the clearest way that the Ascension was then to take place, and the only explanation of the abrupt termination of the scene immediately after this is said is, that, as he spoke, Jesus then ascended. The subsequent appearances related in this Gospel must, consequently, either be regarded as an after-thought, or as visions of Jesus after he had ascended. This demands serious attention. We shall see that after sending this message to his disciples he is represented as appearing to them on the evening of the very same day.

According to the third Synoptic, the first appearance of Jesus to any one after the Resurrection was not to the women, and not to Mary Magdalene, but to two brethren,(1) who were not apostles at all, the name of one of whom, we are told, was Cleopas.(2) The story of the walk to Emmaus is very dramatic and interesting, but it is clearly legendary.(3) None of the other Evangelists

{460}

seem to know anything of it. It is difficult to suppose that Jesus should after his resurrection appear first of all to two unknown Christians in such a manner, and accompany them in such a journey. The particulars of the story are to the last degree improbable, and in its main features incredible, and it is indeed impossible to consider them carefully without perceiving the transparent inauthenticity of the narrative. The two disciples were going to a village called Emmaus threescore furlongs distant from Jerusalem, and while they are conversing Jesus joins them, ”but their eyes were holden that they should not know him.” He asks the subject of their discourse, and pretends ignorance, which surprises them. Hearing the expression of their perplexity and depression, he says to them: 25. ”O foolish and slow of heart to believe all that the prophets spake. 26. Was it not necessary that the Christ should suffer these things, and enter into his glory? 27. And beginning at Moses and at all the prophets, he expounded unto them in all the Scriptures the things concerning himself.” When they reach the village, he pretends to be going further (v. 28), but they constrain him to stay. 30. ”And it came to pa.s.s, as he sat at meat with them he took the bread and blessed and brake, and gave to them; 31.

and their eyes were opened, and they knew him, and he vanished out of their sight.” Now why all this mystery? why were their eyes holden that they should not know him? why pretend ignorance? why make ”as though he would go further?” Considering the nature and number of the alleged appearances of Jesus, this episode seems most disproportionate and

{461}

inexplicable. The final incident completes our conviction of the unreality of the whole episode: after the sacramental blessing and breaking of bread, Jesus vanishes in a manner which removes the story from the domain of history. On their return to Jerusalem, the Synoptist adds that they find the Eleven, and are informed that ”the Lord was raised and was seen by Simon.” Of this appearance we are not told anything more.

Whilst the two disciples from Emmaus were relating these things to the eleven, the third Synoptist states that Jesus himself stood in the midst of them: v. 37. ”But they were terrified and affrighted, and supposed that they saw a spirit.” The apparent intention is to represent a miraculous sudden entry of Jesus into the midst of them, just as he had vanished at Emmaus; but, in order to re-a.s.sure them, Jesus is represented as saying: v. 39. ”Behold my hands and my feet, that it is I myself; handle me and behold, for a spirit hath not flesh and bones as ye see me having. 41. And while they yet believed not for joy, and wondered, he said unto them: Have ye here any food? 42. And they gave him a piece of a broiled fish.(1) 43. And he took it and did eat before them,” The care with which the writer demonstrates that Jesus rose again with his own body is remarkable, for not only does he show his hands and feet, we may suppose for the purpose of exhibiting the wounds made by the nails by which he was affixed to the cross, but he eats, and thereby proves himself to be still possessed of his human organism. It is apparent, however, that there is direct contradiction between this and the representation of his vanis.h.i.+ng at Emmaus,

{462}

and standing in the midst of them now. The Synoptist who is so lavish in his use of miraculous agency naturally sees no incongruity here. One or other alternative must be adopted:--If Jesus possessed his own body after his resurrection and could eat and be handled, he could not vanish; if he vanished, he could not have been thus corporeal. The aid of a miracle has to be invoked in order to reconcile the representations. We need not here criticise the address which he is supposed to make to the disciples,(1) but we must call attention to the one point that Jesus (v. 49) commands the disciples to tarry in Jerusalem until they be ”clothed with power from on high.” This completes the exclusion of all appearances in Galilee, for the narrative proceeds to say, that Jesus led them out towards Bethany and lifted up his hands and blessed them: v. 51. ”And it came to pa.s.s, while blessing them, he parted from them, and was carried up into heaven;” whilst they returned to Jerusalem, where they ”were continually in the temple”