Resultados para: "Aloes"

We have here the royal bridegroom filling his throne with judgment and keeping his court with splendour. I. He here fills his throne with judgment. It is God the Father that says to the Son here, Thy throne, O God! is forever and ever, as appears Heb 1:8, Heb 1:9, where this is quoted to prove that he is God and has a more excellent name than the angels. The Mediator is God, else he neither would have been able to do the Mediator's work nor fit to wear the Mediator's crown. Concerning his government observe, 1. The eternity of it; it is for ever and ever. It shall continue on earth throughout all the ages of time, in despite of all the opposition of the gates of hell; and in the blessed fruits and consequences of it it shall last as long as the days of heaven, and run parallel with the line of eternity itself. Perhaps even then the glory of the Redeemer, and the blessedness of the redeemed, shall be in a continual infinite progression; for it is promised that not only of his government, but of the increase of his government and peace, there shall be no end (Isa 9:7); even when the kingdom shall be delivered up to God even the Father (Co1 15:24) the throne of the Redeemer will continue. 2. The equity of it: The sceptre of thy kingdom, the administration of thy government, is right, exactly according to the eternal counsel and will of God, which is the eternal rule and reason of good and evil. Whatever Christ does he does none of his subjects any wrong, but gives redress to those that do suffer wrong: He loves righteousness, and hates wickedness, Psa 45:7. He himself loves to do righteousness, and hates to do wickedness; and he loves those that do righteousness, and hates those that do wickedness. By the holiness of his life, the merit of his death, and the great design of his gospel, he has made it to appear that he loves righteousness (for by his example, his satisfaction, and his precepts, he has brought in an everlasting righteousness), and that he hates wickedness, for never did God's hatred of sin appear so conspicuously as it did in the sufferings of Christ. 3. The establishment and elevation of it: Therefore God, even thy God (Christ, as Mediator, called God his God, Joh 20:17, as commissioned by him, and the head of those that are taken into covenant with him), has anointed thee with the oil of gladness. Therefore, that is, (1.) "In order to this righteous government of thine, God has given thee his Spirit, that divine unction, to qualify thee for thy undertaking," Isa 61:1. 1. The Spirit of the Lord God is upon me, because he has anointed me. What God called him to he fitted him for, Isa 11:2. The Spirit is called the oil of gladness because of the delight wherewith Christ was filled in carrying on his undertaking. He was anointed with the Spirit above all his fellows, above all those that were anointed, whether priests or kings. (2.) "In recompence of what thou has done and suffered for the advancement of righteousness and the destruction of sin God has anointed thee with the oil of gladness, has brought thee to all the honours and all the joys of thy exalted state." Because he humbled himself, God has highly exalted him, Phi 2:8, Phi 2:9. His anointing him denotes the power and glory to which he is exalted; he is invested in all the dignities and authorities of the Messiah. And his anointing him with the oil of gladness denotes the joy that was set before him (so his exaltation is expressed, Heb 12:2) both in the light of his Father's countenance (Act 2:28) and in the success of his undertaking, which he shall see, and be satisfied, Isa 53:11. This he is anointed with above all his fellows, above all believers, who are his brethren, and who partake of the anointing - they by measure, he without measure. But the apostle brings it to prove his pre-eminence above the angels, Heb 1:4, Heb 1:9. The salvation of sinners is the joy of angels (Luk 15:10), but much more of the Son. II. He keeps his court with splendour and magnificence. 1. His robes of state, wherein he appears, are taken notice of, not for their pomp, which might strike an awe upon the spectator, but their pleasantness and the gratefulness of the odours with which they were perfumed (Psa 45:8): They smell of myrrh, aloes, and cassia (the oil of gladness with which he and his garments were anointed): these were some of the ingredients of the holy anointing oil which God appointed, the like to which was not to be made up for any common use (Exo 30:23, Exo 30:24), which was typical of the unction of the Spirit which Christ, the great high priest of our profession, received, and to which therefore there seems here to be a reference. It is the savour of these good ointments, his graces and comforts, that draws souls to him (Sol 1:3, Sol 1:4) and makes him precious to believers, Pe1 2:7. 2. His royal palaces are said to be ivory ones, such as were then reckoned most magnificent. We read of an ivory house that Ahab made, Kg1 22:39. The mansions of light above are the ivory palaces, whence all the joys both of Christ and believers come, and where they will be for ever in perfection; for by them he is made glad, and all that are his with him; for they shall enter into the joy of their Lord. 3. The beauties of his court shine very brightly. In public appearances at court, when the pomp of it is shown, nothing is supposed to contribute so much to it as the splendour of the ladies, which is alluded to here, Psa 45:9. (1.) Particular believers are here compared to the ladies at court, richly dressed in honour of the sovereign: Kings' daughters are among thy honourable women, whose looks, and mien, and ornaments, we may suppose, from the height of their extraction, to excel all others. All true believers are born from above; they are the children of the King of kings. These attend the throne of the Lord Jesus daily with their prayers and praises, which is really their honour, and he is pleased to reckon it his. The numbering of kings' daughters among his honourable women, or maids of honour, intimates that the kings whose daughters they were should be tributaries to him and dependents on him, and would therefore think it a preferment to their daughters to attend him. (2.) The church in general, constituted of these particular believers, is here compared to the queen herself - the queen-consort, whom, by an everlasting covenant, he hath betrothed to himself. She stands at his right hand, near to him, and receives honour from him, in the richest array, in gold of Ophir, in robes woven with golden thread or with a gold chain and other ornaments of gold. This is the bride, the Lamb's wife, whose graces, which are her ornaments, are compared to fine linen, clean and white (Rev 19:8), for their purity, here to gold of Ophir, for their costliness; for, as we owe our redemption, so we owe our adorning, not to corruptible things, but to the precious blood of the Son of God.

Never was there such a sabbath since the sabbath was first instituted as this was, which the first words of this chapter tell us was now past; during all this sabbath our Lord Jesus lay in the grave. It was to him a sabbath of rest, but a silent sabbath, it was to his disciples a melancholy sabbath, spent in tears and fears. Never were the sabbath services in the temple such an abomination to God, though they had been often so, as they were now, when the chief priests, who presided in them, had their hands full of blood, the blood of Christ. Well, this sabbath is over, and the first day of the week is the first day of a new world. We have here, I. The affectionate visit which the good women that had attended Christ, now made it to his sepulchre - not a superstitious one, but a pious one. They set out from their lodgings very early in the morning, at break of day, or sooner; but either they had a long walk, or they met with some hindrance, so that it was sun-rising by the time they got to the sepulchre. The had bought sweet spices too, and came not only to bedew the dead body with their tears (for nothing could more renew their grief than this), but to perfume it with their spices, Mar 16:1. Nicodemus had bought a very large quantity of dry spices, myrrh and aloes, which served to dry the wounds, and dry up the blood, Joh 19:39. But these good women did not think that enough; they bought spices, perhaps of another kind, some perfumed oils, to anoint him. Note, The respect which others have showed to Christ's name, should not hinder us from showing our respect to it. II. The care they were in about the rolling away of the stone, and the superseding of that care (Mar 16:3, Mar 16:4); They said among themselves, as they were coming along, and now drew near the sepulchre, Who shall roll us away the stone from the door of the sepulchre? For it was very great, more than they with their united strength could move. They should have thought of this before they came out, and then discretion would have bid them not go, unless they had those to go with them, who could do it. And there was another difficulty much greater than this, to be got over, which they knew nothing of, to wit, a guard of soldiers set to keep the sepulchre; who, had they come before they were frightened away, would have frightened them away. But their gracious love to Christ carried them to the sepulchre; and see how by the time they came thither, both these difficulties were removed, both the stone which they knew of, and the guard which they knew not of. They saw that the stone was rolled away, which was the first thing that amazed them. Note, They who are carried by a holy zeal, to seek Christ diligently, will find the difficulties that lie in their way strangely to vanish, and themselves helped over them beyond their expectation. III. The assurance that was given them by an angel, that the Lord Jesus was risen from the dead, and had taken leave of his sepulchre, and had left him there to tell those so who came thither to enquire after him. 1. They entered into the sepulchre, at least, a little way in, and saw that the body of Jesus was not there where they had left it the other night. He, who by his death undertook to pay our debt, in his resurrection took out our acquittance, for it was a fair and legal discharge, by which it appealed that his satisfaction was accepted for all the purposes for which it was intended, and the matter in dispute was determined by an incontestable evidence that he was the Son of God. 2. They saw a young man sitting on the right side of the sepulchre. The angel appeared in the likeness of a man, of a young man; for angels, though created in the beginning, grow not old, but are always the same perfection of beauty and strength; and so shall glorified saints be, when they are as the angels. This angel was sitting on the right hand as they went into the sepulchre, clothed with a long white garment, a garment down to the feet, such as great men were arrayed with. The sight of him might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistakes and misapprehensions proves a terror to us. 3. He silences their fears by assuring them that here was cause enough for triumph, but none for trembling (Mar 16:6); He saith to them, Be not affrighted. Note, As angels rejoice in the conversation of sinners, so they do also in the consolation of sinners. Be not affrighted, for, (1.) "Ye are faithful lovers of Jesus Christ, and therefore, instead of being confounded, out to be comforted. Ye seek Jesus of Nazareth, which was crucified." Note, The enquiries of believing souls after Christ, have a particular regard to him as crucified (Co1 2:2), that they may know him, and the fellowship of his sufferings. His being lifted up from the earth, is that which draws all men unto him. Christ's cross is the ensign to which the Gentiles seek. Observe, He speaks of Jesus as one that was crucified; "The thing is past, that scene is over, ye must not dwell so much upon the sad circumstances of his crucifixion as to be unapt to believe the joyful news of his resurrection. He was crucified in weakness, yet that doth not hinder but that he may be raised in power, and therefore ye that seek him, be not afraid of missing of him." He was crucified, but he is glorified; and the shame of his sufferings is so far from lessening the glory of his exaltation, that that glory perfectly wipes away all the reproach of his sufferings. And therefore after his entrance upon his glory, he never drew any veil over his sufferings, nor was shy of having his cross spoken of. The angel here that proclaims his resurrection, calls him Jesus that was crucified. He himself owns (Rev 1:18), I am he that liveth, and was dead; and he appears in the midst of the praises of the heavenly host as a Lamb that had been slain, Rev 5:6. (2.) "It will therefore be good news to you, to hear that, instead of anointing him dead, you may rejoice in him living. He is risen, he is not here, not dead, but alive again. We cannot as yet show you him, but hereafter you will see him, and you may here see the place where they laid him. You see he is gone hence, not stolen either by his enemies or by his friends, but risen." 4. He orders them to give speedy notice of this to his disciples. Thus they were made the apostles of the apostles, which was a recompence of their affection and fidelity to him, in attending him on the cross, to the grave, and in the grave. They first came, and were first served; no other of the disciples durst come near his sepulchre, or enquire after him; so little danger was there of their coming by night to steal him away, that none came near him but a few women, who were not able so much as to roll away the stone. (1.) They must tell the disciples, that he is risen. It is a dismal time with them, their dear Master is dead, and all their hopes and joys are buried in his grave; they look upon their cause as sunk, and themselves ready to fall an easy prey into the hands of their enemies, so that there remains no more spirit in them, they are perfectly at their wits' end, and every one is contriving how to shift for himself. "O, go quickly to them," said the angel, "tell them that their Master is risen; this will put some life and spirit into them, and keep them from sinking into despair." Note, [1.] Christ is not ashamed to own his poor disciples, no, not now that he is in his exalted state; his preferment doth not make him shy of them, for he took early care to have it notified to them. [2.] Christ is not extreme to mark what they do amiss, whose hearts are upright with him. The disciples had very unkindly deserted him, and yet he testified this concern for them. [3.] Seasonable comforts shall be sent to those that are lamenting after the Lord Jesus, and he will find a time to manifest himself to them. (2.) They must be sure to tell Peter. This is particularly taken notice of by this evangelist, who is supposed to have written by Peter's direction. If it were told the disciples, it would be told Peter, for, as a token of his repentance for disowning his Master, he still associated with his disciples; yet he is particularly named: Tell Peter, for, [1.] It will be good news to him, more welcome to him than to any of them; for he is in sorrow for sin, and no tidings can be more welcome to true penitents than to hear of the resurrection of Christ, because he rose again for their justification. [2.] He will be afraid, lest the joy of this good news do not belong to him. Had the angel said only, Go, tell his disciples, poor Peter would have been ready to sigh, and say, "But I doubt I cannot look upon myself as one of them, for I disowned him, and deserve to be disowned by him;" to obviate that, "Go to Peter by name, and tell him, he shall be as welcome as any of the rest to see him in Galilee." Note, A sight of Christ will be very welcome to a true penitent, and a true penitent shall be very welcome to a sight of Christ, for there is joy in heaven concerning him. (3.) They must appoint them all, and Peter by name, to give him the meeting in Galilee, as he said unto you, Mat 26:32. In their journey down into Galilee they would have time to recollect themselves, and call to mind what he had often said to them there, that he should suffer and die, and the third day be raised again; whereas while they were at Jerusalem, among strangers and enemies, they could not recover themselves from the fright they had been in, nor compose themselves to the due entertainment of better tidings. Note, [1.] All the meetings between Christ and his disciples are of his own appointing. [2.] Christ never forgets his appointment, but will be sure to meet his people with the promised blessing in every place where he records his name. [3.] In all meetings between Christ and his disciples, he is the most forward. He goes before you. IV. The account which the women did bring of this to the disciples (Mar 16:8); They went out quickly, and ran from the sepulchre, to make all the haste they could to the disciples, trembling and amazed. See how much we are enemies to ourselves and our own comfort, in not considering and mixing faith with that Christ hath said to us. Christ had often told them, that the third day he would rise again; had they given that its due notice and credit, they would have come to the sepulchre, expecting to have found him risen, and would have received the news of it with a joyful assurance, and not with all this terror and amazement. But, being ordered to tell the disciples, because they were to tell it to all the world, they would not tell it to any one else, they showed not any thing of it to any man that they met by the way, for they were afraid, afraid it was too good news to be true. Note, Our disquieting fears often hinder us from doing that service to Christ and to the souls of men, which if faith and the joy of faith were strong, we might do.

We have here an account of the burial of the blessed body of our Lord Jesus. The solemn funerals of great men are usually looked at with curiosity; the mournful funerals of dear friends are attended with concern. Come and see an extraordinary funeral; never was the like! Come and see a burial that conquered the grave, and buried it, a burial that beautified the grave and softened it for all believers. Let us turn aside now, and see this great sight. Here is, I. The body begged, Joh 19:38. This was done by the interest of Joseph of Ramah, or Arimathea, of whom no mention is made in all the New Testament story, but only in the narrative which each of the evangelists gives us of Christ's burial, wherein he was chiefly concerned. Observe, 1. The character of this Joseph. He was a disciple of Christ incognito - in secret, a better friend to Christ than he would willingly be known to be. It was his honour that he was a disciple of Christ; and some such there are, that are themselves great men, and unavoidably linked with bad men. But it was his weakness that he was so secretly, when he should have confessed Christ before men, yea, though he had lost his preferment by it. Disciples should openly own themselves, yet Christ may have many that are his disciples sincerely, though secretly; better secretly than not at all, especially if, like Joseph here, they grow stronger and stronger. Some who in less trials have been timorous, yet in greater have been very courageous; so Joseph here. He concealed his affection to Christ for fear of the Jews, lest they should put him out of the synagogue, at least out of the sanhedrim, which was all they could do. To Pilate the governor he went boldly, and yet feared the Jews. The impotent malice of those that can but censure, and revile, and clamour, is sometimes more formidable even to wise and good men than one would think. 2. The part he bore in this affair. He, having by his place access to Pilate, desired leave of him to dispose of the body. His mother and dear relations had neither spirit nor interest to attempt such a thing. His disciples were gone; if nobody appeared, the Jews or soldiers would bury him with the thieves; therefore God raised up this gentleman to interpose in it, that the scripture might be fulfilled, and the decorum owing to his approaching resurrection maintained. Note, When God has work to do he can find out such as are proper to do it, and embolden them for it. Observe it as an instance of the humiliation of Christ, that his dead body lay at the mercy of a heathen judge, and must be begged before it could be buried, and also that Joseph would not take the body of Christ till he had asked and obtained leave of the governor; for in those things wherein the power of the magistrate is concerned we must ever pay a deference to that power, and peaceably submit to it. II. The embalming prepared, Joh 19:39. This was done by Nicodemus, another person of quality, and in a public post. He brought a mixture of myrrh and aloes, which some think were bitter ingredients, to preserve the body, others fragrant ones, to perfume it. Here is. 1. The character of Nicodemus, which is much the same with that of Joseph; he was a secret friend to Christ, though not his constant follower. He at first came to Jesus by night, but now owned him publicly, as before, Joh 7:50, Joh 7:51. That grace which at first is like a bruised reed may afterwards become like a strong cedar, and the trembling lamb bold as a lion. See Rom 14:4. It is a wonder that Joseph and Nicodemus, men of such interest, did not appear sooner, and solicit Pilate not to condemn Christ, especially seeing him so loth to do it. Begging his life would have been a nobler piece of service than begging his body. But Christ would have none of his friends to endeavour to prevent his death when his hour was come. While his persecutors were forwarding the accomplishment of the scriptures, his followers must not obstruct it. 2. The kindness of Nicodemus, which was considerable, though of a different nature. Joseph served Christ with his interest, Nicodemus with his purse. Probably, they agreed it between them, that, while one was procuring the grant, the other should be preparing the spices; and this for expedition, because they were straitened in time. But why did they make this ado about Christ's dead body? (1.) Some think we may see in it the weakness of their faith. A firm belief of the resurrection of Christ on the third day would have saved them this care and cost, and have been more acceptable than all spices. Those bodies indeed to whom the grave is a long home need to be clad accordingly; but what need of such furniture of the grave for one that, like a way-faring man, did but turn aside into it, to tarry for a night or two? (2.) However, we may plainly see in it the strength of their love. Hereby they showed the value they had for his person and doctrine, and that it was not lessened by the reproach of the cross. Those that had been so industrious to profane his crown, and lay his honour in the dust, might already see that they had imagined a vain thing; for, as God had done him honour in his sufferings, so did men too, even great men. They showed not only the charitable respect of committing his body to the earth, but the honourable respect shown to great men. This they might do, and yet believe and look for his resurrection; nay, this they might do in the belief and expectation of it. Since God designed honour for this body, they would put honour upon it. However, we must do our duty according as the present day and opportunity are, and leave it to God to fulfil his promises in his own way and time. III. The body got ready, Joh 19:40. They took it into some house adjoining, and, having washed it from blood and dust, wound it in linen clothes very decently, with the spices melted down, it is likely, into an ointment, as the manner of the Jews is to bury, or to embalm (so Dr. Hammond), as we sear dead bodies. 1. Here was care taken of Christ's body: It was wound in linen clothes. Among clothing that belongs to us, Christ put on even the grave-clothes, to make them easy to us, and to enable us to call them our wedding-clothes. They wound the body with the spices, for all his garments, his grave-clothes not excepted, smell of myrrh and aloes (the spices here mentioned) out of the ivory palaces (Psa 45:8), and an ivory palace the sepulchre hewn out of a rock was to Christ. Dead bodies and graves are noisome and offensive; hence sin is compared to a body of death and an open sepulchre; but Christ's sacrifice, being to God as a sweet-smelling savour, hath taken away our pollution. No ointment or perfume can rejoice the heart so as the grave of our Redeemer does, where there is faith to perceive the fragrant odours of it. 2. In conformity to this example, we ought to have regard to the dead bodies of Christians; not to enshrine and adore their relics, no, not those of the most eminent saints and martyrs (nothing like that was done to the dead body of Christ himself), but carefully to deposit them, the dust in the dust, as those who believe that the dead bodies of the saints are still united to Christ and designed for glory and immortality at the last day. The resurrection of the saints will be in virtue of Christ's resurrection, and therefore in burying them we should have an eye to Christ's burial, for he, being dead, thus speaketh. Thy dead men shall live, Isa 26:19. In burying our dead it is not necessary that in all circumstances we imitate the burial of Christ, as if we must be buried in linen, and in a garden, and be embalmed as he was; but his being buried after the manner of the Jews teaches us that in things of this nature we should conform to the usages of the country where we live, except in those that are superstitious. IV. The grave pitched upon, in a garden which belonged to Joseph of Arimathea, very near the place where he was crucified. There was a sepulchre, or vault, prepared for the first occasion, but not yet used. Observe, 1. That Christ was buried without the city, for thus the manner of the Jews was to bury, not in their cities, much less in their synagogues, which some have thought better than our way of burying: yet there was then a peculiar reason for it, which does not hold now, because the touching of a grave contracted a ceremonial pollution: but now that the resurrection of Christ has altered the property of the grave, and done away its pollution for all believers, we need not keep at such a distance from it; nor is it incapable of a good improvement, to have the congregation of the dead in the church-yard, encompassing the congregation of the living in the church, since they also are dying, and in the midst of life we are in death. Those that would not superstitiously, but by faith, visit the holy sepulchre, must go forth out of the noise of this world. 2. That Christ was buried in a garden. Observe, (1.) That Joseph had his sepulchre in his garden; so he contrived it, that it might be a memento, [1.] To himself while living; when he was taking the pleasure of his garden, and reaping the products of it, let him think of dying, and be quickened to prepare for it. The garden is a proper place for meditation, and a sepulchre there may furnish us with a proper subject for meditation, and such a one as we are loth to admit in the midst of our pleasures. [2.] To his heirs and successors when he was gone. It is good to acquaint ourselves with the place of our fathers' sepulchres; and perhaps we might make our own less formidable if we made theirs more familiar. (2.) That in a sepulchre in a garden Christ's body was laid. In the garden of Eden death and the grave first received their power, and now in a garden they are conquered, disarmed, and triumphed over. In a garden Christ began his passion, and from a garden he would rise, and begin his exaltation. Christ fell to the ground as a corn of wheat (Joh 12:24), and therefore was sown in a garden among the seeds, for his dew is as the dew of herbs, Isa 26:19. He is the fountain of gardens, Sol 4:15. 3. That he was buried in a new sepulchre. This was so ordered (1.) For the honour of Christ; he was not a common person, and therefore must not mix with common dust He that was born from a virgin-womb must rise from a virgin-tomb. (2.) For the confirming of the truth of his resurrection, that it might not be suggested that it was not he, but some other that rose now, when many bodies of saints arose; or, that he rose by the power of some other, as the man that was raised by the touch of Elisha's bones, and not by his own power. He that has made all things new has new-made the grave for us. V. The funeral solemnized (Joh 19:42): There laid they Jesus, that is, the dead body of Jesus. Some think the calling of this Jesus intimates the inseparable union between the divine and human nature. Even this dead body was Jesus - a Saviour, for his death is our life; Jesus is still the same, Heb 13:8. There they laid him because it was the preparation day. 1. Observe here the deference which the Jews paid to the sabbath, and to the day of preparation. Before the passover-sabbath they had a solemn day of preparation. This day had been ill kept by the chief priests, who called themselves the church, but was well kept by the disciples of Christ, who were branded as dangerous to the church; and it is often so. (1.) They would not put off the funeral till the sabbath day, because the sabbath is to be a day of holy rest and joy, with which the business and sorrow of a funeral do not well agree. (2.) They would not drive it too late on the day of preparation for the sabbath. What is to be done the evening before the sabbath should be so contrived that it may neither intrench upon sabbath time, nor indispose us for sabbath work. 2. Observe the convenience they took of an adjoining sepulchre; the sepulchre they made use of was nigh at hand. Perhaps, if they had had time, they would have carried him to Bethany, and buried him among his friends there. And I am sure he had more right to have been buried in the chief of the sepulchres of the sons of David than any of the kings of Judah had; but it was so ordered that he should be laid in a sepulchre nigh at hand, (1.) Because he was to lie there but awhile, as in an inn, and therefore he took the first that offered itself. (2.) Because this was a new sepulchre. Those that prepared it little thought who should handsel it; but the wisdom of God has reaches infinitely beyond ours, and he makes what use he pleases of us and all we have. (3.) We are hereby taught not to be over-curious in the place of our burial. Where the tree falls, why should it not lie? For Christ was buried in the sepulchre that was next at hand. It was faith in the promise of Canaan that directed the Patriarch's desires to be carried thither for a burying-place; but now, since that promise is superseded by a better, that care is over. Thus without pomp or solemnity is the body of Jesus laid in the cold and silent grave. Here lies our surety under arrest for our debts, so that if he be released his discharge will be ours. Here is the Sun of righteousness set for awhile, to rise again in greater glory, and set no more. Here lies a seeming captive to death, but a real conqueror over death; for here lies death itself slain, and the grave conquered. Thanks be to God, who giveth us the victory.

also Nicodemus, which at the first came to Jesus by night--"This remark corresponds to the secrecy of Joseph's discipleship, just noticed, and calls attention to the similarity of their previous character and conduct, and the remarkable change which had now taken place" [WEBSTER and WILKINSON]. brought . . . myrrh and aloes, about an hundred pounds weight--an immense quantity, betokening the greatness of their love, but part of it probably intended as a layer for the spot on which the body was to lie. (See Ch2 16:14) [MEYER].

Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury--the mixed and pulverized myrrh and aloes shaken into the folds, and the entire body, thus swathed, wrapt in an outer covering of "clean linen cloth" (Mat 27:59). Had the Lord's own friends had the least reason to think that the spark of life was still in Him, would they have done this? But even if one could conceive them mistaken, could anyone have lain thus enveloped for the period during which He was in the grave, and life still remained? Impossible. When, therefore, He walked forth from the tomb, we can say with the most absolute certainty, "Now is Christ risen from the dead, and become the first-fruits of them that slept" (Co1 15:20). No wonder that the learned and the barbarians alike were prepared to die for the name of the Lord Jesus; for such evidence was to the unsophisticated resistless. (No mention is made of anointing in this operation. No doubt it was a hurried proceeding, for fear of interruption, and because it was close on the sabbath, the women seem to have set this as their proper task "as soon as the sabbath should be past" [Mar 16:1]. But as the Lord graciously held it as undesignedly anticipated by Mary at Bethany [Mar 14:8], so this was probably all the anointing, in the strict sense of it, which He received.)