1 In the end of the sabbath [upon the first day of the week Lk 24:1], as it began to dawn [very early in the morning Lk 24:1; when it was yet dark Jn 20:1] toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

bringing the spices which they had prepared, and certain others [ and Joanna, and Mary the mother of James, and other women that were Lk 24:10], with them.

And they found the stone rolled away from the sepulchre.

And they entered in, and found not the body of the Lord Jesus. Lk 24: 1,2.

...they entered the sepulchre -- doubtless with lit lamps, for it was "yet dark."

Shortly after the soldiers left the garden, just before sunrise, a party of a very different character arrived -- a party of timid, defenceless women, who were apparently unaware that the grave had been in military charge. These were the two Marys and Salome and the other women who had followed the Lord out of Galilee. The several accounts of their proceedings at the sepulchre appear on a rough comparison to be inconsistent with one another, but a careful sifting of the details yield a connected and harmonious narrative

...they were coming before daylight, as the best time to carry out their purpose undisturbed

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6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

How sweet is the calm of the bright and tranquil morning that comes after a night of tempest and suffering. Glorious to Christ must have been the morning of his resurrection.

For years he had contemplated the prospect of his suffering with burden of mind.

"How am I straitened till it be accomplished!"

This was the exclamation that admits us to a knowledge of the trouble it caused him (Luke xii. 50). How terrible his sufferings were, we have seen. Now they were all past. On the morning of the third day, he awoke all healed and strengthened, and stepped forth from the temporary imprisonment of Joseph's tomb, to be

"anointed with the oil of gladness above his fellows."

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7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.

Then they went out into the garden and stood in a perplexity what to do. While so engaged, Mary Magdalen -- apparently the warmest-hearted and most impulsive in her feelings concerning Christ -- darted away to the city to communicate to Peter and John the fact that the body of Christ had been removed from the sepulchre.

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8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word. of those errands that give wings to the feet...probably with much excitement and breathlessness of speech, that the Lord, whose death they were lamenting inconsolably, was risen

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11 Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.

The soldiers who had been placed on guard over the sepulchre came into the city on "the morrow after the Sabbath" with a panic-struck report. Their watch had been disturbed early in the morning in a violent and extraordinary manner. They had been frightened out of their wits, and expelled from the garden.

First, an earthquake had terrified them, and then a brilliant visitor, in whose presence they were paralysed, had burst in upon them, and overpowered them. What happened besides they did not know, except that the same visitor had pushed aside a great stone that closed the entrance of the tomb, and broken the careful official seals into a thousand fragments, and sent the soldiers out of the place in a state of helpless fear.

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13 Saying, Say ye, His disciples came by night, and stole him away while we slept.

The soldiers protested it was no ordinary thing that had happened, and that there had in fact been an irresistible interposition of some kind, and that the truth must be told if they were to save their heads; for it was death to a Roman soldier to be found derelict in duty.

The chief priests contended that whatever it was, it must have been a stratagem of the disciples to get hold of the body, and that the soldiers must support this view; any uncertainty in their report must lead to the most disastrous consequences among the people. It would be impossible to prevent the idea of Christ's resurrection getting into vogue if the soldiers gave an ambiguous account of their repulse from the sepulchre.

The idea of fishermen overpowering armed soldiers seemed absurd, besides being hurtful to the pride of the soldiers; so they must say the disciples stole the body while they slept. They really must; "and look here, we will make it worth your while." And forth came the lucre in glittering and persuasive amount.

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15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.

The soldiers hesitated about the "sleeping," because it would be death under the Roman law to have it reported that they slept on duty. The chief priests, with nods and winks, told them to keep themselves easy on that point; they had influence enough with the governor to secure them against all consequences.

And so, seeing the way clear all round, the soldiers took the money, and faithfully carried out their part of the bargain -- from which moment, the absurd report has been in circulation among the Jews to the present day.

O chief priests, most lies are lame. Yours cannot walk the honest roadside at all. If the soldiers were asleep, how did they know the disciples stole the body? If they awoke in time to discover them in the act, were they not in time to chase and capture men carrying a corpse? And what did dispirited fisher men want with a corpse? Why should they be anxious to say the corpse came to life if they knew it didn't?

Why should they wish people to believe in a resurrection, which, on your story, they knew had never taken place? and why should we believe your story and not theirs? Were not ye the murderers of Christ? And if ye could be murderers, could ye not be liars also? Were not the disciples, on the contrary, his lovers? And did they not preach that men should repent of lying and all wicked works? And did they not show their own repentance by publishing their own faults (Peter's denial of Christ, to wit)in their public writings?

And is it not the fact that as ye imprisoned and killed Christ, so ye imprisoned and killed some of them? and is it not the fact that, notwithstanding this, they adhered to their statements which brought them no gain? Is it not the fact that they shewed themselves men of truth, and that all who came under their influence, turned from wicked works to serve the living God and to wait for His Son from Heaven?

Why should we believe your story on such bad authority and so inconsistent with the facts, and reject their account, which is the account of many eye-witnesses, and which is so entirely in harmony with the whole character and teachings of Christ, and the whole work of the God of Israel on the earth?

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17 And when they saw him, they worshipped him: but some doubted.

It might be the previously absent four that doubted. Their doubt was not unnatural in their only partial illumination and consequent inability to understand as yet all that had happened. The record of their doubt is a weighty fact. It is a proof of the veracity of the record, for why should the fact of some having doubted be recorded except that it was true?

And being true, what explanation is there of the fact that the doubt afterwards disappeared except that the after occurrences were of a character to dispel all doubt? Which they truly were when we consider their nature.

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19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.

No construction we may put upon the action of the apostles afterwards, must be allowed to displace the instructions of Christ under which they acted: He told them to baptise believers in (into)

"the name of the Father, and of the Son, and of the Holy Spirit."

What Christ told the apostles to do, no believer will deny the apostles did. We are not furnished with the form of words employed by them in the act of immersing those who believed. This is a matter of little importance. It is the understanding of what is being done and not the sound that issues from the lips of any performer in the matter, that determines the character of the act.

The spoken words should, of course, be in harmony with that understanding. That understanding is expressed in the formula prescribed by Jesus in the words quoted, which is the formula in use among his brethren.

... "The name of the Lord Jesus" is the name of the Father, and of the Son and of the Holy Spirit; for who is the Lord Jesus? The Father manifested in the Son by the Holy Spirit. He is therefore the impersonation of the formula which he prescribed.

But why should he prescribe in the baptismal formula the elements of the mystery of godliness, instead of the simple person in which the mystery was revealed? Because that in all things, the Father might be glorified. The formula keeps the relation of things in view which might otherwise be lost sight of. The Son can do nothing of himself except as the Father empowers him (John 5:19).

If the person of the Lord Jesus merely were expressed, the Father's supremacy might in time be hid from view. In the days of his flesh, Jesus repudiated a compliment leading to this. When saluted as "Good Master" (which he was) by one who only saw in him a wonderful man after the flesh, he said

"Why callest thou me good? There is none good but one, that is God."

We may be sure that this zeal for the name of the Father continues, and that we do well to help him (so far as it is permitted puny mortals in such a matter) to hold high the honour of the Father's name by immersing believers

"into the name of the Father, and of the Son, and of the Holy Spirit."

The Christadelphian, July 1898

"The Memorial Name, exhibited in Moses' writings, is not simply a word of four letters, given to an abstraction, as men give names to their children: But a name memorial of a future manifestation of the Eternal Spirit: which manifestation will not be of One, through One only: but of One in and through ten thousand times ten thousand, and thousands of thousands: that the Name covers them all; and consequently, the thousands of thousands are but One Yahweh". In Eureka, it is thus stated:...

Sis Lasius - Yahweh Elohim...

1. Belief, built on the testimony of the Prophets and apostles concerning the Christ: confession that Jesus of Nazareth is that Christ, the Son of the living God; and immersion into the name of the Father, and of the Son, and of the Holy Spirit, for repentance

and remission, are part and parcel of, and necessary to, the ordinance of purification for sin, styled by Paul, the One Baptism.

2. That mere immersion is not Baptism: but that a man can not be aqueously baptized, without being immersed in water.

5. That the Deity having placed His name in His institutions, all communicable blessings flow through those institutions, of which Christian baptism is one. . . .

18.That "the name of the Father, and of the Son, and of the Holy Spirit," is equivalent to "the Name of Jesus Christ;" and expresses "the great mystery of godliness," the Deity manifested in flesh: that this manifestation was first an individual unity, and then a multitudinous unity, in flesh and blood nature; that the individual divine unity was "justified by spirit" when Jesus was glorified; and that the multitudinous unity, consisting of all saints, will be made like him when he shall appear in power.

Hence, when this consummation shall be complete, "THE NAME" will be the Eternal Father by spirit manifested in a multitude of immortals, whom no man can number. The scriptural designation of this DIVINE UNITY is Yahweh echad -- the ONE WHO SHALL BE.

19. That this name exists in Two States -- the present and the future which states are separated by the resurrection. In the present state, the Name is apocalyptically symbolized by "the Sealed," "the Golden Altar," "the Holy City trampled," "the Woman and the remnant of her seed;" and in the future state, by "the Four Living ones full of eyes," and "the four and twenty elders;" by the Rainbowed Angel; by the Nave; by the 144,000 on Mount Zion; by harpists and singers; by the Lamb's wife arrayed in white; by the armies in the heaven; and by the Great City, the Holy Jerusalem, as a Bride adorned for her husband


20. That the Gospel is glad tidings, inviting men and women to become constituents of this Divine Name, and therefore Heirs of the world with Abraham, on condition of believing the truth as it is in Jesus, being immersed and walking in newness of life

20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you [the disciples] alway, even unto the end of the world [Aion - Mosaic age]. Amen.

...the English version of Matt. 28:20, is not a correct transcript of the original, idou ego meth' humon eimipasas tas humeras, heos tes sun teleias tou aiovos

"Behold, I am with you all the days, until the end of the age."

Eureka 13.13.

He promised to be with the apostles during all these days until the end. And the promise was amply fulfilled,

"the Lord co-working and confirming the word through the signs following after"-

(Mark 16:20.) He told them when "the end" should be, in these words, namely,

"this gospel of the kingdom shall be preached in all the habitable for a witness to all the nations; and then shall come the end" -(Matt. 24:14.)