Scripture Characters
XVI MARY MAGDALENE WITH PETER
AND JOHN AT THE SEPULCHRE
JOHN xx. 1-18.
As a sequel to the sketch which we have been giving of the
friendship between Peter and John, a friendship growing all throughout their
attendance on the Lord's ministry, and especially hallowed by its closing
scenes, we may find it interesting to notice what passed at the sacred
sepulchre on the morning of the resurrection. And all the rather may this
interest us, because it introduces another character, and places in a most
affecting light the tenderness of another true penitent's heart. Mary, surnamed
Magdalene from the place of her birth or residence, pre-eminent in sin and
suffering, and in her debt of obligation for sin forgiven and suffering
relieved, has the high honour conferred upon her of being among the first to
hear of the risen Saviour, and the first to see himself. In this honour she has
associated with her Peter and John; and thus these three together become the
witnesses of the fact of the resurrection.
In tracing the incidents of
that memorable morning we follow chiefly the narrative of the last of the four
evangelists. His narrative is here, as usual, supplementary to those of the
other three; and is, besides, more definitely directed to a special end. The
object of John in all his history, and especially in this portion of it, is not
merely in general to record miscellaneously certain circumstances connected
with the Lord's resurrection; but in particular to establish this precise
truth, that "Jesus is the Christ, the Son of God" and that they who "believe
have life through his name." With this view, he dwells chiefly on those
features in this event, and on those sayings of his beloved Master, which
tended to bring prominently forward the high dignity of his person, and the
purpose of love for which he "died, and rose, and revived" (Rom. xiv. 9).
I. The first particular which the
evangelist notices, is the arrival of Mary Magdalene at the tomb: "The first
day of the week cometh Mary Magdalene early, when it was yet dark, unto the
sepulchre, and seeth the stone taken away from the sepulchre" (John xx. 1).
Although John mentions Mary Magdalene, and none else by name, and gives
no hint of any others being with her, he says nothing inconsistent with that
supposition. He singles out Mary, because it is exclusively with what happened
to her that he is concerned. But he does not assert, nor do his words at all
imply, that she was alone. And we gather from the other narratives that she was
not alone. It must be confessed, indeed, that the harmony of the several
evangelical accounts of the resurrection is by no means very clearly
ascertained with any general consent, or unanimity of interpreters; and it
would be unsafe and unwise to pronounce very positively on any point that
depends on an exact adjustment of independent testimonies, all consistent with
one another, but evidently not intended to be reduced into one full and formal
history. It is not difficult to prove that they need not be understood as
contradicting one another, that where their statements seem to conflict, a very
little attention will suggest a sufficiently probable explanation, and show how
they may be reconciled. But, on the other hand, it is to be remembered that the
sacred narratives being all of them of a fragmentary character, and consisting
chiefly of incidental notices or reminiscences may not, even when taken
together, afford all the materials of a complete history. We would probably
require to know more of what passed than all the four evangelists have told us,
before we could assign to each circumstance exactly its proper place, and
explain its relation to other matters. This consideration might be useful to
all who attempt formally to harmonize the Gospels; and it may satisfy us in
declining, in the present instance, to make the attempt at all. It is enough to
observe, that in what the four histories record as to the resurrection, there
is really no contradiction.
Mary Magdalene, then, came early in the
morning, the first day of the week, along with the other women who had been
making preparations for anointing the body of Jesus. They had been saying to
themselves, as they drew near the tomb, "Who shall roll us away the stone?"
They found the stone already removed. On perceiving this, it would seem that
Mary, without waiting to make any further examination, abruptly left her
companions at the grave, and hastened to carry this intelligence to the
disciples: "Then she runneth, and cometh to Simon Peter, and to the other
disciple whom Jesus loved, and saith unto them, They have taken away the Lord
out of the sepulchre, and we know not where they have laid him" (ver. 2). This
is her inference from what she had seen. She is greatly agitated. The mere
sight of the stone rolled away throws her into confusion; and the idea at once
rushes into her mind, that the grave must have been rifled, and the Saviour's
body taken away. Full of this impression, she runs into the city.
The
other women, meanwhile, remain at the tomb. There they see, first one angel,
and then two. One angel had descended previous to the arrival of the women:
"and, behold, there had been a great earthquake: for the angel of the Lord
descended from heaven, and came and rolled back the stone from the door, and
sat upon it" (Matt, xxviii. 2, marg. reading). This angel had taken his station
at first on the outside of the sepulchre; and thereafter, along with another
heavenly visitor, he seems to have appeared to the women and conversed with
them within the sepulchre. The two angels sat or stood within the sepulchre, on
either side of the place where Jesus lay, varying their posture as they
welcomed and addressed the women. With what passed between the angels and the
company of women we are not now particularly concerned. The women received a
gracious message to the disciples, and to Peter by name, - such tenderness was
shown to the erring apostle. They were informed that the Lord had risen; they
were reminded of his having himself told them that he would rise, and that he
would meet them in Galilee. And now, for the first time understanding the
import of their Lord's prediction, they hastened to execute his commission, and
to "bring the disciples word" (Matt, xxviii 5-8 ; Mark xvi. 5-8 ; Luke xxiv.
3-10).
All this may have occupied some time after Mary Magdalene left
them. For that she had parted company with them before their interview with the
angels, immediately on perceiving the stone rolled away, is plain from what she
says to Peter and the other disciple, who, as we have seen, was his friend
John: "They have taken away the Lord out of the sepulchre, and we know not
where they have laid him" (John xx. 2). This she could scarcely have said if
she had heard the angels deliver their message. That message must have
reassured her, as it reassured the other women: "Why seek ye the living among
the dead? He is not here, but is risen." So the angels, or one of them, spoke.
And the women, assured that he was "going before his disciples into Galilee and
that there they were to see him," "departed quickly from the sepulchre, with
fear and great joy."
Evidently Mary Magdalene had not received this
assurance, when, immediately on seeing the stone removed, she hurried off with
the tidings to Peter and John. She had not waited with the rest of the women.
She could not stand the shock of this new and sudden disappointment. She - out
of whom the Lord had cast seven devils - she, being forgiven much, loved much.
What she suffered, when the Lord whom she loved died on the cross, who can
conceive? Now, her whole heart is bent on honouring him, though dead. She has
looked forward, with intense longing, to the hour when she may anoint the body
of Jesus. Though crucified, he is still dear to her; and, by every token of
grateful remembrance, she will testify her attachment. The moment when she is
to render to him this last service is come. But the melancholy gratification is
denied to her. She rushes from the open sepulchre, and gives vent to her bitter
grief in that singularly affecting exclamation, "They have taken away the Lord
out of the sepulchre, and we know not where they have laid him."
Shall
we blame this poor mourner for her haste and precipitation? Had she lingered a
little longer at the tomb; had she inquired more diligently, and searched all
around more patiently; she might have learned something of Him whom she sought,
something better far than anything that she could have expected beforehand. If
she had not found him where she sought him, she would at least have learned
where she might seek and be sure of finding him now; and, above all, she would
have been taught to look, not for a dead, but for a living Saviour. Shall we
reflect upon her folly in depriving herself of this opportunity by so abruptly
quitting the scene where she might have hoped, if she had persevered, ere long
to be satisfied? Shall we not rather rejoice that she is led so soon to return
to it? They, to whom she flies to unburden all her grief, happily direct her,
by their example, in the right way; for they hasten to the spot, and, as we
shall soon see, she herself hastens after them.
If she erred in
yielding to her disappointment too easily, her error is speedily repaired. If
she left the place the Lord's burial too hastily, she is immediately brought
back to it again. Is there ever a time when, in any measure, your experience is
analogous to hers? You have come - very lately, perhaps - to the sepulchre, on
the first day of the week, on a communion Sabbath. You have come to contemplate
your Lord in his death, and to perform a simple and touching service in
remembrance of him. You intended to do him honour, and you expected to enjoy a
certain meditative and mournful pleasure in thus showing your attachment to
your crucified Lord. You have been disappointed. You have not received those
impressions which you thought would be made on you; nor have you, to your own
satisfaction, been able to render that homage and service which you proposed.
You feel as if you had come to discharge a pious office, and had found nothing
but an empty form. And now you are ready to complain that your devotion has
been all in vain.
We would not, in such a case, inquire too
particularly what your views and anticipations may have been. You may have come
under the impulse of a kind of natural feeling, a blind and vague desire to
testify, in this way, your regard and reverence for Him who died on the cross,
having but a very imperfect and inadequate idea of the terms on which you
should have been looking and waiting for him. You may have come, as you
imagined, to discharge a debt or duty of gratitude, with but little
apprehension of the real nature of the service for which you have to be
grateful with but little intelligent or spiritual faith in Jesus, as delivered
for your offences, and raised again for your justification. But whatever may
have been your purpose in coming, if only you came honestly and in sincerity,
we would not now upbraid you. It may be matter of regret, however, that you
have too hastily withdrawn yourselves from the scene and the subject to which
you recently resorted; and it may be a good deed to lead you back to those
memorials of the Saviour's death which you have somewhat too abruptly left.
Return again to the place where your Lord lay, return even to the empty
sepulchre. Resume your meditations on that death which you have so lately been
commemorating. Place yourselves once more in the position which you then
occupied. Pursue the studies; prosecute the inquiries, in which you were then
engaged. Go with Peter and his companion and the Magdalene - go anew to the
tomb. Give yourselves anew to devout thought respecting all the wondrous issues
of the decease which was accomplished at Jerusalem. And, in prayer, and
patience, and faith, await the clearer discoveries that may be made to you, and
the deeper impressions under which you may be brought.
II. The second particular noticed by this
evangelist, is the visit of Peter and another disciple to the sepulchre. That
other disciple was John himself. The incident here narrated is, in all its
circumstances, peculiarly characteristic. That the two brethren, on hearing the
strange tidings, which Mary had to tell, should hasten to satisfy themselves as
to the real state of the case, was just what might have been expected. That in
running, John should outstrip Peter, was not surprising, if we consider both
the greater youth of John and the warm enthusiasm of his love to Jesus. That
Peter, again, though coming last to the tomb, should be the first to enter in,
is precisely in accordance with his usual forwardness and the natural
impetuosity of his spirit: "Peter therefore went forth, and that other
disciple, and came to the sepulchre. So they ran both together: and the other
disciple did outrun Peter, and came first to the sepulchre. And he, stooping
down, and looking in, saw the linen clothes lying; yet went he not in. Then
cometh Simon Peter following him, and went into the sepulchre, and seeth the
linen clothes lie, and the napkin, that was about his head, not lying with the
linen clothes, but wrapped together in a place by itself. Then went in also
that other disciple, which came first to the sepulchre, and he saw, and
believed. For as yet they knew not the scripture, that he must rise again from
the dead" (John xx. 3-9).
The beloved disciple bent down to examine the
sepulchre. The body, it clearly enough appeared, was no longer there. But a
remarkable circumstance presented itself. The linen clothes were lying in
decent order. The body, then, had not been carried off by enemies; for they
could not have rifled the tomb without leaving some traces of violence. Neither
had it been removed friends - as by Joseph of Arimathea or by Nicodemus -
intending to bury it in another place more deliberately and more honourably
than time permitted them to do the evening on which he died; for even in that
case the clothes would not have been left lying, since they would have been
needed wherever the body was taken. Here, then, is a startling appearance
meeting the eye of John.
He pauses. Is it in perplexity in amazement?
Does a faint surmise, a supposition of the truth, come into his mind? Can it
be? The beloved disciple is filled with awe; he is profoundly moved and he
stands as if fixed and rooted to the spot. But his more eager and practically
energetic friend now joins him. At once, and without hesitation, Peter proceeds
to ascertain how the matter stands. He enters, followed by John; and they find,
on a closer and more careful examination, that in very truth the clothes are so
arranged as to preclude the idea of the body having been removed by any human
hand. The inference immediately flashes upon them; and now, at last, for the
first time they understand the scripture, "that he must rise again from the
dead."
What a light then burst upon these followers of Jesus, amid the
darkness of their Master's silent and vacant grave! How must they have
marvelled at their own strange insensibility! Awakened as from a trance, roused
from the stupor of a dream, they feel the scales falling from their eyes and a
new world opening to their view. The resurrection of Jesus! This, now that they
realize it, is a new idea, and of how many new ideas is it the source! Strange
that they should not have apprehended it before. Is there not here the element
of a new life, of new faith, of new hope? Not the least remarkable feature in
this process of conviction and awakening is the fact, that it is wrought
without any extraordinary or miraculous interposition, by the simple
contemplation of what might have been regarded as an immaterial circumstance,
or an unimportant accident. There is no vision of angels granted to the two
apostles; these heavenly attendants seem to have withdrawn themselves while
Peter and John were at the sepulchre. They are not to receive direct intimation
of their Lord's having risen, from any divine messenger. The Spirit of God
needs not always such instrumentality. By means far more insignificant, yet in
his hands equally effectual, he can enlighten and awaken men: and the slightest
incidental hint he can so impress upon the understanding, and so apply to the
conscience, that it shall work conviction as swift, and as sure, and as
satisfying, as any herald from the skies could do.
What is to hinder
his working such conviction in you? You may need it as much as did Peter and
John. When you came to deal with the memorials of your Lord's death, you may
have been, to all practical and spiritual purposes, almost, if not altogether,
as ignorant as they were. It is true you knew the fact of the Lord's
resurrection, and as a matter of history you believed it. But as a matter of
doctrine, or as a matter of experience, did you understand? did you apprehend?
did you realize it? Did you perceive all its bearings on the death which
preceded it, and on the glory which followed it? How it seals to you the
efficacy of that death as a full atonement for all your sins, and opens to you
the prospect of that glory as the everlasting portion of your bodies and your
souls.
Come, see the place where your Lord lay; see it as reminding you
that he is not here, he is risen. That which, at a communion-table, you might
touch and taste and handle as his body, is now gone; the outward drapery which
covered it is decently preserved; the linen clothes, as it were, are wrapped
together and laid in an orderly manner aside. Ah! If you came at all with
carnal and worldly views, seeking to honour Christ by any merely bodily
service, or to enjoy him in any merely sensible way, may you not now, by this
token, be made to know the scripture, that he must needs rise from the dead,
and that you must rise with him? Seek no longer, then, the living among the
dead. Let your eyes and your hearts be opened to the reality of his life, as
well as to the remembrance of his death; and consider well that it is with a
living Saviour that you have now to do. You are not merely to pay decent
respect to his death, anointing, as it were, and honouring his body, gratefully
remembering his dying love as a thing past and gone, of which only the
memorials are present. By these very memorials, as lively signs and tokens, you
must be moved to enter into the meaning of his resurrection, as justifying you
from all your iniquity, and raising you to newness of life. Muse not merely on
the death of Christ indulging those natural emotions of pity and remorse which
it is fitted to call forth, nor think that, when you have come to pay your
tribute of homage at his tomb, all is over, and you may either sit down
disconsolate, or go back to the vain world again. No; let the empty sepulchre
and the linen clothes lying - let the ordinances on earth, so soon found to be
in themselves vacant and formal remind you that he is risen, that he has broken
the bands of spiritual death, and opened to you the gates of eternal life. And
let this thought revive and reanimate your souls, dispel the vapours and the
gloom of earth, and rouse you to the pursuit of heavenly glory.
III. Thus instructed, "the
disciples went away again unto their own home" (ver. 10). But another mourner
still remains to be consoled; for we return once more to Mary Magdalene. She
had followed Peter and John to the tomb; and, as they ran swiftly, she probably
did not reach it till they had gone away again unto their own home. It is not
likely, either that she was with them at the sepulchre, or that she met them by
the way on their return; else surely they would have imparted to her some of
their own reviving confidence. We are to remember in all this narrative that
between the sepulchre and the city there must have been many different roads
and streets; so that parties going and coming, especially to and from different
parts of the city, might easily miss one another. So perhaps it happened in
this instance. Peter and John had left the sepulchre before Mary reached it;
and she came without having encountered them going to their own home. Thus she
found herself alone at the sepulchre; all human counsel and human companionship
seemed to have failed her. She stood without at the sepulchre weeping.
Now for the first time she stooped to look into the sepulchre. The
angels, guardians of the place where Jesus lay, had returned to their post:
"But Mary stood without at the sepulchre weeping: and as she wept, she stooped
down, and looked into the sepulchre, and seeth, two angels in white sitting,
the one at the head, and the other at the feet, where the body of Jesus had
lain" (ver. 11, 12). For while the apostles apparently were left to judge for
themselves, it was the women, to whom, perhaps on account of their deeper
dejection and more lively feeling of disappointment, such ministry was more
necessary; it was the women, first those whom Mary Magdalene in her haste left
at the tomb, and then Mary Magdalene herself on her return to the tomb; it was
the women, and not the apostles, who were favoured with the sight and converse
of angels. These heavenly messengers, touched with Mary's sorrow, tendered
their sympathy, asking affectionately, "Woman, why weepest thou?" She answers
almost in the very words, which she had addressed to Peter and John, "Because
they have taken away my Lord, and I know not where they have laid him." (ver. 1
3).
Oh woman! Thy love is strong. The dead, the crucified body of thy
Lord what wouldst thou give to see it once more? To all whom thou meetest, to
all who find thee, thy language is still the same, "Saw ye him whom my soul
loveth?" What follows is too simple and touching to admit of comment: "And when
she had thus said, she turned herself back, and saw Jesus standing, and knew
not that it was Jesus. Jesus saith unto her, "Woman, why weepest thou? Whom
seekest thou? She, supposing him to be the gardener saith unto him, Sir,
if thou have borne him hence, tell me where thou hast laid him, and I will take
him away'. Jesus saith unto her, 'Mary'. She turned herself, and saith unto
him, 'Rabboni'; which is to say, Master" (ver. 14-16).
How blessed is
this recognition! Mary, turning half round from the tomb, sees Jesus at first
but indistinctly. In the early dawn, and amid her blinding tears, she merely
perceives that a man is standing beside her. Absorbed in her own grief, she
mechanically hears, and answers the question of the stranger, naturally enough
imagining that it must be the gardener; for he alone could be supposed to have
business there at that early hour. A single word dispels her sad stupor. Jesus
calls her by name, "Mary;" and the well-known accents of love reach her heart.
Yes, it is her Lord; to whom instinctively, as of old, she addresses the prompt
reply of recognition and loving devotion, "Rabboni, Master."
Surely
this Mary too, as well as the other Mary, is "highly favoured among women." Not
an angel merely but the Lord himself salutes her. To her first he appears after
he is risen; to her, out of whom he had cast seven devils. And now, it might
seem, her soul found rest. Her mourning is turned into joy. She has found him
whom her soul loveth. She will hold him, and not let him go. But stay - yet
again there is another disappointment.
The Lord seems to put her away
from him: "Jesus saith unto her, Touch me not; for I am not yet ascended to my
Father: but go to my brethren, and say unto them, I ascend unto my Father, and
your Father; and to my God, and your God" (ver. 17). What can this mean? Is
there any mystery here connected with the nature of the Lord's risen body, as
if it were of too spiritual and ethereal a mould to be pressed by mortal hand?
Certainly the body of Jesus was changed, as is plain from the manner in which,
after his resurrection, he appeared and disappeared, concealed and revealed
himself. But it was not so changed that it might not be handled. It was his
real body, consisting of real flesh and bones. Jesus permitted the other women,
when he met them, to embrace him. Why, then, did he say to Mary, "Touch me
not?"
Surely he had some lesson to teach her. He was not merely, as
some say, in haste to dismiss her, that she might carry his message to the
disciples; nor did he mean, as others suggest, to hurry her abruptly away, with
the assurance that she would have other opportunities of embracing him, because
he was not yet ascended. If this had been all that he intended, he might have
allowed time for so brief and simple an act of homage and of love. There is
more in his answer than any such supposition implies. He is dealing with Mary
as a disciple; he has a lesson to teach her; he has an end in view connected
with her peace and her holiness. In a word, he has to reconcile her to the idea
of his ascension: "Touch me not; for I am not yet ascended to my Father." For
that idea is new to her. Mary, like the other disciples, when she admitted the
thought of the Lord having come back to life, seems at once to have rushed to
the conclusion that he was come back permanently to remain, that he was now to
abide among them, and to fulfil at last all their expectations. It was probably
under this impression that the apostles afterwards put to him the question,
"Lord, wilt thou at this time restore again the kingdom to Israel?" (Acts i.
6.) Mary, we may well believe, did not care so much for the temporal glories of
the kingdom whose establishment they then expected. But she did care for the
actual presence of her Beloved upon earth. Before his death, she had begun to
understand that the Messiah must needs go away and come again. Well, he has
been absent three days, and that in her estimation is long enough. He had gone,
and he now comes again. The necessary separation is over. Now she may embrace
and cling to him, to be parted from him no more.
Nay, but, O woman!
that time is not yet come. It will come. Thy Redeemer liveth, and will stand at
latter day upon the earth, and in thy flesh thou shalt see God. Then thou shalt
hold thy Beloved in thine arms; then thou shalt welcome and embrace him;- then
thou shalt be forever with the Lord. But touch him not now. Hold him not, as if
the wouldst detain him. This is not that final and permanent return of which he
spoke, when he assured his followers that he would come again to receive them
himself. This is but a flying visit - a passing call. He is on his way to
heaven. Suffer him to go. If thou lovest him, rejoice that he goes to his
Father.
Yes, however hard it may seem to flesh and blood to be thus
tantalized with but a glimpse of him whom thy soul loveth, and whom thine arms
would fain grasp in an indissoluble embrace, thou mayest suffer him to depart.
For hear the gracious message, which, in reference to his departure, he leaves
for his disciples "But go to my brethren, and say unto them, I ascend unto my
Father, and your Father; and to my God, and your God" (ver. 17). He calls them
his brethren. He is not ashamed to call them brethren, to associate with
himself the children whom God hath given him. They are God's dear children now,
and his brethren beloved. And He to whom now he is ascending is their Father,
as well as his Father, their God, as well as his God.
Ah! Well may the
Lord's disciples consent, on such a footing as this, to forego for a little
longer the joy of his personal presence with them. Earth would indeed be a
desert without him, could they think that he had utterly forsaken them. If they
had neither his dead body, on which they might lavish the tears and the pledges
of a fond but vain remembrance, nor his living eye to smile on them, and his
living voice to cheer them, and if he were gone to an unknown region and a land
of strangers, they might be desolate indeed. But he is gone to his Father's
house, where there is room enough for them; and his Father is now their Father,
his God is their God. He must be absent from them for a season; but it is to be
with One who is now no stranger to them, and it is to be with Him on their
behalf. It is to plead their cause, and prepare a place for them; it is to send
the Holy Spirit, the Comforter, and to rule over all for their good. He
ascends, and even his brethren cannot hope to keep him here; but he ascends to
his Father, and their Father, to his God, and their God.
Let us ponder
the sayings of the angels and of our Lord himself.
1. "Come see the place where the Lord lay." Come again, if ye have
come before. Visit the holy sepulchre; not in the spirit of carnal
superstition; not in the indulgence of merely natural feelings, not seeking
either to excite or to express your devotion by any merely outward service,
however touching and tender as a remembrance of him. No! In that case you will
be apt to turn unsatisfied away. You find not the Lord's body. Still come and
see where it lay; and think why it lay there once, and why it lies there no
more. See here, in the very void and emptiness of the sepulchre, and of every
earthly memorial of it, the proof and pledge of sin atoned for, and death
overcome. He who bore your guilt, and lay in that grave in your stead, could
not be detained a prisoner there. He is risen and you in him are now free.
2. He is risen and he will meet
you, as he said. He will manifest himself unto you in another way than he doth
unto the world. He will come to you, as you weep over his death. "He goeth
before you into Galilee." Yes, believers, your Lord will continue to be known
to you, and your fellowship will be with him. He will find opportunities of
communicating with you, not only beside the sepulchre, where in holy retirement
you muse and mourn; but in Galilee, amid the ordinary scenes of your daily
avocations, when you return again to your houses and your labour, to your
fields and to your nets, Jesus will be with you. He will be known to you in the
breaking of your common bread. He will be known to you in the blessing he
bestows on your common toil. He will be known to you as he opens up the
Scriptures, which are your daily meditation. He will be known to you as you sit
in the secret chamber and walk on the highway. Be sure that Jesus is often near
you, when your eyes are holden that you do not recognise him; for do not your
hearts burn within you as he talks with you? and may you not often have cause
to say with Jacob, "Surely the Lord is in this place and I knew it not?"
3. Finally, While you prize these
precious interviews, and ask to have them multiplied, while you rejoice to
believe that your Lord is always with you, even to the end of the world, still
remember that you embrace him not now as if this were your rest, or as if it
were the consummation of your blessed union and communion with him. You may
hope to recognise him as often near you upon earth; but remember he ascends to
his Father, and your Father; to his God, and your God. There, in his Father's
house, seek even now in the Spirit to have your fellowship with him. Let your
life be hid with Christ in God. Your treasure is in heaven, let your heart be
there also; and rejoice in all that he is doing for your welfare, and for the
salvation of all his people. Above all, wait for his coming again, his final
return to receive you to himself, when all the purposes of his ascension are
fulfilled, and all is made ready in his Father's house for you. Then your
embrace of him will be forever; for there is no farther separation after that.
SCRIPTURE CHARACTERS BY ROBERT S. CANDLISH, D.D., FREE
ST. GEORGE'S, EDINBURGH.
LONDON: T. NELSON AND SONS, PATERNOSTER ROW
EDINBURGH; AND NEW YORK.
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