IMPORTANT OCCURRENCES BETWEEN THE LORD'S DEATH AND BURIAL
The death of Christ was accompanied by terrifying phenomena. There was a violent earthquake; the rocks of the mighty hills were disrupted, and many graves were torn open. But, most portentous of all in Judaistic minds, the veil of the temple which hung between the Holy Place and the Holy of Holies1326 was rent from top to bottom, and the interior, which none but the high priest had been permitted to see, was thrown open to common gaze. It was the rending of Judaism, the consummation of the Mosaic dispensation, and the inauguration of Christianity under apostolic administration.
The Roman centurion and the soldiers under his command at the place of execution were amazed and greatly affrighted. They had probably witnessed many deaths on the cross, but never before had they seen a man apparently die of his own volition, and able to cry in a loud voice at the moment of dissolution. That barbarous and inhuman mode of execution induced slow and progressive exhaustion. The actual death of Jesus appeared to all who were present to be a miracle, as in fact it was. This marvel, coupled with the earthquake and its attendant horrors, so impressed the centurion that he prayed to God, and solemnly declared: "Certainly this was a righteous man." Others joined in fearsome averment: "Truly this was the Son of God." The terrified ones who spoke and those who heard left the place in a state of fear, beating their breasts, and bewailing what seemed to be a state of impending destruction.1327 A few loving women, however, watched from a distant point, and saw all that took place until the Lord's body was laid away.
It was now late in the afternoon; at sunset the Sabbath would begin. That approaching Sabbath was held to be more than ordinarily sacred for it was a high day, in that it was the weekly Sabbath and a paschal holy day.1328 The Jewish officials, who had not hesitated to slay their Lord, were horrified at the thought of men left hanging on crosses on such a day, for thereby the land would be defiled;1329 so these scrupulous rulers went to Pilate and begged that Jesus and the two malefactors be summarily dispatched by the brutal Roman method of breaking their legs, the shock of which violent treatment had been found to be promptly fatal to the crucified. The governor gave his consent, and the soldiers broke the limbs of the two thieves with cudgels. Jesus, however, was found to be already dead, so they broke not His bones. Christ, the great Passover sacrifice, of whom all altar victims had been but suggestive prototypes, died through violence yet without a bone of His body being broken, as was a prescribed condition of the slain paschal lambs.1330 One of the soldiers, to make sure that Jesus was actually dead, or to surely kill Him if He was yet alive, drove a spear into His side, making a wound large enough to permit a man's hand to be thrust thereinto.1331 The withdrawal of the spear was followed by an outflow of blood and water,1332 an occurrence so surprizing that John, who was an eye-witness, bears specific personal testimony to the fact, and cites the scriptures thereby fulfilled.1333
THE BURIAL. 1334
A man known as Joseph of Arimathea, who was at heart a disciple of Christ, but who had hesitated to openly confess his conversion through fear of the Jews, desired to give the Lord's body a decent and honorable interment. But for some such divinely directed intervention, the body of Jesus might have been cast into the common grave of executed criminals. This man, Joseph, was "a counsellor; and he was a good man, and a just." It is expressly said of him that he "had not consented to the counsel and deed of them"; from which statement we infer that he was a Sanhedrist and had been opposed to the action of his colleagues in condemning Jesus to death, or at least had refrained from voting with the rest. Joseph was a man of wealth, station, and influence. He went in boldly unto Pilate and begged the body of Christ. The governor was surprized to learn that Jesus was already dead; he summoned the centurion and inquired as to how long Jesus had lived on the cross. The unusual circumstance seems to have added to Pilate's troubled concern. He gave command and the body of Christ was delivered to Joseph.
The body was removed from the cross; and in preparing it for the tomb Joseph was assisted by Nicodemus, another member of the Sanhedrin, the same who had come to Jesus by night three years before, and who at one of the conspiracy meetings of the council had protested against the unlawful condemnation of Jesus without a hearing.1335 Nicodemus brought a large quantity of myrrh and aloes, about a hundredweight. The odorous mixture was highly esteemed for anointing and embalming, but its cost restricted its use to the wealthy. These two revering disciples wrapped the Lord's body in clean linen, "with the spices, as the manner of the Jews is to bury"; and then laid it in a new sepulchre, hewn in the rock. The tomb was in a garden, not far from Calvary, and was the property of Joseph. Because of the nearness of the Sabbath the interment had to be made with haste; the door of the sepulchre was closed, a large stone was rolled against it;1336 and thus laid away the body was left to rest. Some of the devoted women, particularly Mary Magdalene, and "the other Mary," who was the mother of James and Joses, had watched the entombment from a distance; and when it was completed "they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment."
THE SEPULCHRE GUARDED. 1337
On the day following the "preparation," that is to say on Saturday, the Sabbath and "high-day,"1338 the chief priests and Pharisees came in a body to Pilate, saying: "Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first." It is evident that the most inveterate of the human enemies of Christ remembered His predictions of an assured resurrection on the third day after His death. Pilate answered with terse assent: "Ye have a watch: go your way, make it as sure as ye can." So the chief priests and Pharisees satisfied themselves that the sepulchre was secure by seeing that the official seal was affixed at the junction of the great stone and the portal, and that an armed guard was placed in charge.
NOTES TO CHAPTER 35
1. Simon the Cyrenian.—Simon, upon whom the cross of Jesus was laid, was a member of the Jewish colony in northern Africa, which had been established nearly three centuries before the birth of Christ by Ptolemeus Lagi, who transported thither great numbers of Jews from Palestine (Josephus, Antiquities, xii, chap. 1). Cyrene, the home of Simon, was in the province of Libya; its site is within the present boundaries of Tunis. That the African Jews were numerous and influential is evidenced by the fact that they maintained a synagog in Jerusalem (Acts 6:9) for the accommodation of such of their number as visited the city. Rufus and his mother are mentioned in friendly reference by Paul over a quarter of a century after the death of Christ (Romans 16:13). If this Rufus be one of the sons of Simon named by Mark (15:21), as tradition indicates, it is probable that Simon's family was prominently identified with the Primitive Church. As to whether Simon had become a disciple before the crucifixion, or was converted through his compulsory service in bearing the Lord's cross, or became a member of the Church at a later date, we are not definitely told.
2. Christ's Words to the Daughters of Jerusalem.—"The time would come, when the Old Testament curse of barrenness (Hosea 9:14) would be coveted as a blessing. To show the fulfilment of this prophetic lament of Jesus it is not necessary to recall the harrowing details recorded by Josephus (Wars, vi, 3:4), when a frenzied mother roasted her own child, and in the mockery of desperateness reserved the half of the horrible meal for those murderers who daily broke in upon her to rob her of what scanty food had been left her; nor yet other of those incidents, too revolting for needless repetition, which the historian of the last siege of Jerusalem chronicles. But how often, these many centuries, must Israel's women have felt that terrible longing for childlessness, and how often must the prayer of despair for the quick death of falling mountains and burying hills rather than prolonged torture (Hosea 10:8), have risen to the lips of Israel's sufferers! And yet, even so, these words were also prophetic of a still more terrible future (Rev. 6:10). For, if Israel had put such flame to its 'green tree' how terribly would the divine judgment burn among the dry wood of an apostate and rebellious people, that had so delivered up its Divine King, and pronounced sentence upon itself by pronouncing it upon Him!"—Edersheim, Life and Times of Jesus the Messiah vol. 2, p. 588.
Concerning the prayer that mountains fall to crush and hide, Farrar (Life of Christ, p. 645, note), says: "These words of Christ met with a painfully literal illustration when hundreds of the unhappy Jews at the siege of Jerusalem hid themselves in the darkest and vilest subterranean recesses, and when, besides those who were hunted out, no less than two thousand were killed by being buried under the ruins of their hiding places." A further fulfilment may be yet future. Consult Josephus, Wars, vi. 9:4. See also Hos. 9:12-16; 10:8; Isa. 2:10; compare Rev. 6:16.
3. "The Place of a Skull."—The Aramaic Hebrew name "Golgotha", the Greek "Kranion", and the Latin "Calvaria" or, as Anglicized, "Calvary", have the same meaning, and connote "a skull". The name may have been applied with reference to topographical features, as we speak of the brow of a hill; or, if the spot was the usual place of execution, it may have been so called as expressive of death, just as we call a skull a death's head. It is probable that the bodies of executed convicts were buried near the place of death; and if Golgotha or Calvary was the appointed site for execution, the exposure of skulls and other human bones through the ravages of beasts and by other means, would not be surprizing; though the leaving of bodies or any of their parts unburied was contrary to Jewish law and sentiment. The origin of the name is of as little importance as are the many divergent suppositions concerning the exact location of the spot.
4. Crucifixion.—"It was unanimously considered the most horrible form of death. Among the Romans also the degradation was a part of the infliction, and the punishment if applied to freeman was only used in the case of the vilest criminals.... The criminal carried his own cross, or at any rate a part of it. Hence, figuratively, to take, take up or bear one's cross is to endure suffering, affliction, or shame like a criminal on his way to the place of crucifixion (Matt. 10:38; 16:24; Luke 14:27, etc.). The place of execution was outside the city (1 Kings 21:13; Acts 7:58; Heb. 13:12), often in some public road or other conspicuous place. Arrived at the place of execution, the sufferer was stripped naked, the dress being the perquisite of the soldiers (Matt. 27:35). The cross was then driven into the ground, so that the feet of the condemned were a foot or two above the earth, and he was lifted upon it; or else stretched upon it on the ground and then lifted with it." It was the custom to station soldiers to watch the cross, so as to prevent the removal of the sufferer while yet alive. "This was necessary from the lingering character of the death, which sometimes did not supervene even for three days, and was at last the result of gradual benumbing and starvation. But for this guard, the persons might have been taken down and recovered, as was actually done in the case of a friend of Josephus.... In most cases the body was suffered to rot on the cross by the action of sun and rain, or to be devoured by birds and beasts. Sepulture was generally therefore forbidden; but in consequence of Deut. 21:22, 23, an express national exception was made in favor of the Jews (Matt. 27:58). This accursed and awful mode of punishment was happily abolished by Constantine." Smith's Bible Dict.
5. Pilate's Inscription—"The King of the Jews."—No two of the Gospel-writers give the same wording of the title or inscription placed by Pilate's order above the head of Jesus on the cross; the meaning, however, is the same in all, and the unessential variation is evidence of individual liberty among the recorders. It is probable that there was actual diversity in the trilingual versions. John's version is followed in the common abbreviations used in connection with Roman Catholic figures of Christ: J. N. R. J.; or, inasmuch as "I" used to be an ordinary equivalent of "J",—I. N. R. I.—"Jesus of Nazareth, King [Rex] of the Jews."
6. The Women at the Cross.—"According to the authorized version and revised version, only three women are named, but most modern critics hold that four are intended. Translate, therefore, 'His mother, and His mother's sister, (i.e. Salome, the mother of the evangelist [John]); and Mary the wife of Cleophas; and Mary Magdalene.'"—Taken from Dummelow's commentary on John 19:25.
7. The Hour of the Crucifixion.—Mark (15:25) says: "And it was the third hour and they crucified him"; the time so specified corresponds to the hour from 9 to 10 a.m. This writer and his fellow synoptists, Matthew and Luke, give place to many incidents that occurred between the nailing of Christ to the cross and the sixth hour or the hour from 12 noon to 1 p.m. From these several accounts it is clear that Jesus was crucified during the forenoon. A discrepancy plainly appears between these records and John's statement (19:14) that it was "about the sixth hour" (noon) when Pilate gave the sentence of execution. All attempts to harmonize the accounts in this particular have proved futile because the discrepancy is real. Most critics and commentators assume that "about the sixth hour" in John's account is a misstatement, due to the errors of early copyists of the manuscript Gospels, who mistook the sign meaning 3rd for that signifying 6th.
8. The Physical Cause of Christ's Death.—While, as stated in the text, the yielding up of life was voluntary on the part of Jesus Christ, for He had life in Himself and no man could take His life except as He willed to allow it to be taken, (John 1:4; 5:26; 10:15-18) there was of necessity a direct physical cause of dissolution. As stated also the crucified sometimes lived for days upon the cross, and death resulted, not from the infliction of mortal wounds, but from internal congestion, inflammations, organic disturbances, and consequent exhaustion of vital energy. Jesus, though weakened by long torture during the preceding night and early morning, by the shock of the crucifixion itself, as also by intense mental agony, and particularly through spiritual suffering such as no other man has ever endured, manifested surprizing vigor, both of mind and body, to the last. The strong, loud utterance, immediately following which He bowed His head and "gave up the ghost", when considered in connection with other recorded details, points to a physical rupture of the heart as the direct cause of death. If the soldier's spear was thrust into the left side of the Lord's body and actually penetrated the heart, the outrush of "blood and water" observed by John is further evidence of a cardiac rupture; for it is known that in the rare instances of death resulting from a breaking of any part of the wall of the heart, blood accumulates within the pericardium, and there undergoes a change by which the corpuscles separate as a partially clotted mass from the almost colorless, watery serum. Similar accumulations of clotted corpuscles and serum occur within the pleura. Dr. Abercrombie of Edinburgh, as cited by Deems (Light of the Nations, p. 682), "gives a case of the sudden death of a man aged seventy-seven years, owing to a rupture of the heart. In his case 'the cavities of the pleura contained about three pounds of fluid, but the lungs were sound.'" Deems also cites the following instance: "Dr. Elliotson relates the case of a woman who died suddenly. 'On opening the body the pericardium was found distended with clear serum, and a very large coagulum of blood, which had escaped through a spontaneous rupture of the aorta near its origin, without any other morbid appearance.' Many cases might be cited, but these suffice." For detailed treatment of the subject the student may be referred to Dr. Wm. Stroud's work On the Physical Cause of the Death of Christ. Great mental stress, poignant emotion either of grief or joy, and intense spiritual struggle are among the recognized causes of heart rupture.
The present writer believes that the Lord Jesus died of a broken heart. The psalmist sang in dolorous measure according to his inspired prevision of the Lord's passion: "Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave me also gall for my meat; and in my thirst they gave me vinegar to drink." (Psalm 69:20, 21; see also 22:14.)
9. The Request that Christ's Tomb be Sealed.—Many critics hold that the deputation called upon Pilate on Saturday evening, after the Sabbath had ended. This assumption is made on the ground that to do what these priestly officials did, in personally supervizing the sealing of the tomb, would have been to incur defilement, and that they would not have so done on the Sabbath. Matthew's statement is definite—that the application was made on "the next day, that followed the day of the preparation." The preparation day extended from sunset on Thursday to the beginning of the Sabbath at sunset on Friday.
CHAPTER 36.
IN THE REALM OF DISEMBODIED SPIRITS
Jesus the Christ died in the literal sense in which all men die. He underwent a physical dissolution by which His immortal spirit was separated from His body of flesh and bones, and that body was actually dead. While the corpse lay in Joseph's rock-hewn tomb, the living Christ existed as a disembodied Spirit. We are justified in inquiring where He was and what were His activities during the interval between His death on the cross and His emergence from the sepulchre with spirit and body reunited, a resurrected Soul. The assumption that most naturally suggests itself is that He went where the spirits of the dead ordinarily go; and that, in the sense in which while in the flesh He had been a Man among men, He was, in the disembodied state a Spirit among spirits. This conception is confirmed as a fact by scriptural attestation.
As heretofore shown1339 Jesus Christ was the chosen and ordained Redeemer and Savior of mankind; to this exalted mission He had been set apart in the beginning, even before the earth was prepared as the abode of mankind. Unnumbered hosts who had never heard the gospel, lived and died upon the earth before the birth of Jesus. Of those departed myriads many had passed their mortal probation with varying degrees of righteous observance of the law of God so far as it had been made known unto them, but had died in unblamable ignorance of the gospel; while other multitudes had lived and died as transgressors even against such moiety of God's law to man as they had learned and such as they had professed to obey. Death had claimed as its own all of these, both just and unjust. To them went the Christ, bearing the transcendently glorious tidings of redemption from the bondage of death, and of possible salvation from the effects of individual sin. This labor was part of the Savior's foreappointed and unique service to the human family. The shout of divine exultation from the cross, "It is finished," signified the consummation of the Lord's mission in mortality; yet there remained to Him other ministry to be rendered prior to His return to the Father.
To the penitent transgressor crucified by His side, who reverently craved remembrance when the Lord should come into His kingdom,1340 Christ had given the comforting assurance: "Verily I say unto thee, Today shalt thou be with me in paradise." The spirit of Jesus and the spirit of the repentant thief left their crucified bodies and went to the same place in the realm of the departed.1341 On the third day following, Jesus, then a resurrected Being, positively stated to the weeping Magdalene: "I am not yet ascended to my Father." He had gone to paradise but not to the place where God dwells. Paradise, therefore, is not Heaven, if by the latter term we understand the abode of the Eternal Father and His celestialized children.1342 Paradise is a place where dwell righteous and repentant spirits between bodily death and resurrection. Another division of the spirit world is reserved for those disembodied beings who have lived lives of wickedness and who remain impenitent even after death. Alma, a Nephite prophet, thus spake of the conditions prevailing among the departed:
"Now concerning the state of the soul between death and the resurrection. Behold, it has been made known unto me, by an angel, that the spirits of all men, as soon as they are departed from this mortal body; yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. And then shall it come to pass that the spirits of those who are righteous, are received into a state of happiness, which is called paradise; a state of rest; a state of peace, where they shall rest from all their troubles and from all care, and sorrow, &c. And then shall it come to pass, that the spirits of the wicked, yea, who are evil; for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house; and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth; and this because of their own iniquity; being led captive by the will of the devil. Now this is the state of the souls of the wicked: yea, in darkness, and a state of awful, fearful, looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection."1343
While divested of His body Christ ministered among the departed, both in paradise and in the prison realm where dwelt in a state of durance the spirits of the disobedient. To this effect testified Peter nearly three decades after the great event: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water."1344
The disobedient who had lived on earth in the Noachian period are especially mentioned as beneficiaries of the Lord's ministry in the spirit world. They had been guilty of gross offenses, and had wantonly rejected the teachings and admonitions of Noah, the earthly minister of Jehovah. For their flagrant sin they had been destroyed in the flesh, and their spirits had endured in a condition of imprisonment, without hope, from the time of their death to the advent of Christ, who came as a Spirit amongst them. We are not to assume from Peter's illustrative mention of the disobedient antediluvians that they alone were included in the blessed opportunities offered through Christ's ministry in the spirit realm; on the contrary, we conclude in reason and consistency that all whose wickedness in the flesh had brought their spirits into the prison house were sharers in the possibilities of expiation, repentance, and release. Justice demanded that the gospel be preached among the dead as it had been and was to be yet more widely preached among the living. Let us consider the further affirmation of Peter, as part of his pastoral admonition to the members of the Primitive Church: "Who shall give account to him that is ready to judge the quick and the dead. For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."1345
That Jesus knew, while yet in the body, that His mission as the universal Redeemer and Savior of the race would not be complete when He came to die is sufficiently demonstrated by His words to the casuistical Jews, following the Sabbath day healing at Bethesda: "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."1346 The solemn truth, that through the atonement of Christ salvation would be made possible to the dead as well as to the living, was revealed to the prophets centuries before the meridian of time. Isaiah was permitted to foresee the fate of the ungodly, and the state prepared for haughty and rebellious offenders against righteousness; but the dread vision was in part brightened by the deliverance that had been provided. "And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited."1347 To the same mighty prophet was shown the universality of the Savior's atoning victory, as comprizing the redemption of Jew and Gentile, living and dead; and convincingly he voiced the word of revelation: "Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house."1348
David, singing the praises of the Redeemer whose dominion should extend even to the souls in hell, shouted in joy at the prospect of deliverance: "Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore."1349
From these and other scriptures it is evident that the ministry of Christ among the disembodied was foreseen, predicted, and accomplished. The fact that the gospel was preached to the dead necessarily implies the possibility of the dead accepting the same and availing themselves of the saving opportunities thereof. In the merciful providence of the Almighty, provision has been made for vicarious service by the living for the dead, in the ordinances essential to salvation; so that all who in the spirit-world accept the word of God as preached to them, develop true faith in Jesus Christ as the one and only Savior, and contritely repent of their transgressions, shall be brought under the saving effect of baptism by water for the remission of sins, and be recipients of the baptism of the Spirit or the bestowal of the Holy Ghost.1350 Paul cites the principle and practise of baptism by the living for the dead as proof of the actuality of the resurrection: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?"1351 Free agency, the divine birthright of every human soul, will not be annulled by death. Only as the spirits of the dead become penitent and faithful will they be benefited by the vicarious service rendered in their behalf on earth.
Missionary labor among the dead was inaugurated by the Christ; who of us can doubt that it has been continued by His authorized servants, the disembodied, who while in the flesh had been commissioned to preach the gospel and administer in the ordinances thereof through ordination in the Holy Priesthood? That the faithful apostles who were left to build up the Church on earth following the departure of its divine Founder, that other ministers of the word of God ordained to the Priesthood by authority in the Primitive as well as in the Latter-day Church, have passed from ministerial service among mortals to a continuation of such labor among the disembodied, is so abundantly implied in scripture as to be made a certainty. They are called to follow in the footsteps of the Master, ministering here among the living, and beyond among the dead.
The victory of Christ over death and sin would be incomplete were its effects confined to the small minority who have heard, accepted, and lived the gospel of salvation in the flesh. Compliance with the laws and ordinances of the gospel is essential to salvation. Nowhere in scripture is a distinction made in this regard between the living and the dead. The dead are those who have lived in mortality upon earth; the living are mortals who yet shall pass through the ordained change which we call death. All are children of the same Father, all to be judged and rewarded or punished by the same unerring justice, with the same interposition of benign mercy. Christ's atoning sacrifice was offered, not alone for the few who lived upon the earth while He was in the flesh, nor for those who were to be born in mortality after His death, but for all inhabitants of earth then past, present, and future. He was ordained of the Father to be a judge of both quick and dead;1352 He is Lord alike of living and dead,1353 as men speak of dead and living, though all are to be placed in the same position before Him; there will be but a single class, for all live unto Him.1354 While His body reposed in the tomb, Christ was actively engaged in the further accomplishment of the Father's purposes, by offering the boon of salvation to the dead, both in paradise and in hell.