"FOR every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins." Heb. V. 1. "For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this Man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things. *** But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better covenant, which was established upon better promises. For if that first covenant had been faultless, then should no place have been sought for the second" Heb. VIII. 5, 7. This most conclusively shows that the mediatorial covenant, priesthood and ministry of the holy man Christ is new, and not like the first covenant and priesthood under the law of Moses, and far better than that, for it was faulty, in that it was conditional and depend upon the people to keep it; therefore it was so unreliable that it made nothing perfect. And so radically different is Christ the High Priest of the new covenant from those high priest that, whereas death put an end to their priesthood, it was through death that he was perfected and established in his priesthood forever. For by his one offering, he perfected forever them that are sanctified or set apart and consecrated as his priestly brotherhood. This was the offering up of himself through death. Until Christ made this one offering for all the sins of all his people, he was one with them in his and their flesh and under the law, the first covenant; but he was not a priest under the law or of that first covenant, after the order of Aaron's priesthood: therefore it was necessary that he should die in the body of his flesh as the victim and sin-offering under the law, then rise up from under it in "the power of an endless life," and ascend up into his spiritual, new and heavenly kingdom in the fullness and perfection of the new and better testament, and in the unveiled presence and glory of God, that he might perfect his eternal priesthood. This is the meaning of the clause above: "For if he were on earth, he should not be a priest." Thus does the inspired writer on the priesthood of the holy Son of God strongly contrast between the two covenants and priesthoods, the first and the second, proving that they are as distinct and separate as death and life, and showing that while the old is burdened down under sin and imperfection, bounded and ended by death to all its people and worshippers, the new is so perfect and abiding in its blessed fullness that in it sin is ended, the burdens of the law taken away, the power and victory of death and the grave destroyed, and all its people and worshippers are alive from the dead, clothed with priestly robes of righteousness, and "shall never die." Is it any wonder, then, that our inspired writer has so fully and clearly pointed out to the Hebrew brethren in Christ the weakness and folly of turning away from the fullness of the new covenant in Christ, to the emptiness of the old conditional covenant, that made nothing perfect? Nay, is it not a strange delusion that, until this day, any of the people of the new covenant of grace and life and peace in Christ Jesus will have a proneness of mind and heart to turn away from the fullness of grace and truth in him, to the ever-failing conditions of a covenant of works? This is because the people of God are first born of the flesh, under the conditional covenant of legalism, to which they naturally cleave in their fleshly mind; therefore all fleshly religion and service and worship is always Legal or conditional in its nature and motive. They look to themselves and their works of supposed prey lung obedience to supply the lack or insufficiency of grace in the gospel of full salvation in Christ, seeming to forget that there is no acceptance and no perfection in the sight of the u and holy God only in his righteous and beloved Son, by whom alone our very prayers acceptance gain with God. Christians should remember this Scripture: "For Christ 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." 1 Pet. III. 18. The simple truth in this testimony is, that we must suffer for sins in the flesh unto death, so long as we are in the flesh, as Christ did, and that all spirituality and holy devotion and service in us arises from the quickening Spirit. This truth is also fully presented by Paul, in Gal. V, showing an entire separation between the works of the flesh, which are corrupt, and the fruit of the Spirit in those that are Christ's, also saying, "But if ye be led of the Spirit, ye are not under the law." It is evident, then, that all who are not led by the Spirit, but by the fleshly mind, are under the law.
The holy Son of man, spotless and undefiled, was the Lamb of God, and by faith Abraham spoke of him to Isaac, saying, "My son, God will provide himself with a lamb for a burnt offering," and it was so. On turning, Abraham saw the typical lamb held fast in a bush; he, at the command of God, loosed Isaac, the heir of promise, from death, then sacrificed the divinely appointed lamb upon the same altar. The lamb yielded up its innocent life, that the bound and unresisting Isaac (type of the children of promise) might go free and live. The forerunner of Jesus pointed to him and said, "Behold the Lamb of God, which taketh away the sin of the world." Jesus calls his people lambs and sheep, the "little flock," and himself their good Shepherd, who "giveth his life for the sheep."
How inexpressibly wonderful is "the Man of God's right hand, whom he made strong for himself," that he was at once the Lamb and the Shepherd, the Offering and the Priest. No other high priest was like him in this; no, not even the great Melehisedec: for neither they nor he offered up themselves unto God as an atoning sacrifice for sins, because they themselves were sinful, and needed a more perfect sacrifice. So God in his mercy provided them with lambs without blemish to offer to him in sacrifice for themselves and their people and brethren. Yet those sin-offerings could never take away their sins, (except ceremonially and typically, as pointing them to the Lamb of God,) nor make the worshippers perfect. In this fact we are taught the necessity that the High Priest unto God of the better testament should be prepared to make a better offering for sins than had ever been made, or else no flesh could be saved from sin.
"Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. *** He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. *** But this Man, after he had offered one sacrifice for sins forever, sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool." Heb. X. In this sacrifice of the holy Lamb of God upon the burning altar of the fiery Law of eternal Justice, the infinite mercy and compassionate love of the Father and grace of the suffering and dying Son were most richly and blessedly manifested toward all the people of the everlasting covenant, whose glorious High Priest the precious Christ is. O how deeply mournful, that the holy Son of the holy Father must be sacrificed! - sacrificed on the accursed Roman cross! and sacrificed that guilty sinners, such as we, might plead his gracious name!
"This was compassion like a God!
That when the Savior knew
To ransom us required his blood,
His pity ne'er withdrew."
The loving and faithful High Priest unto God well knew that no other offering than himself, his precious blood and holy soul and body, as a whole burnt-offering, would take away our sins and make reconciliation for us; therefore when his soul was troubled, he submissively said , "But for this cause came I unto this hour." And when the priests of the law had delivered him up to Pilate, Jesus said to him, "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth." John XVIII. 37. He had before this time bore witness that he came to fulfill the law and the prophets. One of the prophets had said of us and Christ, "All we, like sheep, have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. He was oppressed, and he was afflicted; yet he opened not his mouth: he is brought as a lamb to the slaughter. *** He was taken from prison and from judgment; and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken," Isa. LIII. Another thus wrote of him: "What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends. Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd and the sheep shall be scattered; and 1 will turn mine hand upon the little ones." Zech. XIII. This seems O too dreadful! But to reconcile and comfort us in this great sorrow, let us hear the lamb-like Shepherd himself say, "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." John X. 17, 18. Finite language is too weak to express the strength and perfection of the infinite love of the obedient and suffering Son of God thus spoken by him love to his Father, and love to his flock. It is surpassingly sublime, divinely beautiful, lovely and holy.
Come with me, you whose hearts overflow with sorrowing love for him, and let us further consider him as the High Priest of our profession, the Beloved of our souls: He was a young man, perfect in divine excellence, faultless in person, surpassing the holy angels in purity, no guile in his mouth, lamb-like and full of heavenly goodness, ever ministering to and relieving the afflictions of all who came to him, so divine a man that his blessed mother Mary adored him, and his disciples worshipped him; yet he was "meek and lowly in heart," sought not honor of men, made himself of no reputation, was so poor that he had no home of his own on earth where to lay his head at night, but wearily travelled on foot with his little flock, that he might bear consolation and blessing to the suffering and helpless, and finish the work which his Father gave him to do. O thou lowly "Man of sorrows," thou immaculate Lamb of God, and lovely Prince of peace! thou blessed Son of the Highest! we do not wonder that thy Father-God, when he brought thee into the world, said, "And let all the angels of God worship him." Yea, we too would weepingly kiss thy dear feet, with sorrowing Nary, sinful and needing thy cleansing blood and free forgiveness as much as she, and with the angels lovingly worship thee. But we sorrow most of all, dear Master, that thou must die, must die because we have sinned against thy holy Father and thee, must die for us! O thou self-sacrificing Brother, born for adversity, how shall we ever requite thy redeeming love?
"For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself" Heb. VII. 26, 27. "And as it is appointed unto men once to die: so Christ was once offered to bear the sins of many." Heb. IX. 27, 28. Death, therefore, is the appointment of God unto all men, because of sin, and the just wages or penalty of it. For this cause, Christ, though a sinless and divinely holy man ascending up to oneness and equality with the infinite God, was yet appointed, ordained and sent of God to be offered up in death, bearing the sins of many, a countless number, yet all known of God, and all their numerous sins known as well, that by his death as a man and as God's ordained and consecrated High Priest for his dying people, he might make the full atonement or reconciliation for all their sins to the holy Law and divine Justice, which called for satisfaction by full and faultless obedience. Death only could now fulfill the holy law, since man had sinned against God, who gave the law. But the death of all sinful men could never remove the guilt of their sins, nor make one sinner righteous in the sight of the Holy One. Yet he who atones for the sins of men, and redeems them from the curse of the law, must himself beta man, perfectly holy, and possessing all the excellence and merit that were sufficient to "magnify the law and make it honorable." It must be a man with whom the righteous God himself is "well pleased." Abraham's strong faith in God convinced him that God would provide himself with such a Lamb for an offering, when by faith he saw the day of the Christ-man, and rejoiced in him. So also did the faith of tried Job, when he said, "I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth."
"E'er since, by faith, I saw the stream
Thy flowing wounds supply,
Redeeming love has been my theme,
And shall be till I die."
Yea, shall he when I meet the Lord in holy heaven with all his saints.
The solemn words, "Christ was once offered to hear the sins of many," presents a solemn fact; that is, "the sins of many" were all known to God and numbered in his omniscience so definitely that he imputed them every one to Christ, to. bear them and put them away by the one whole and perfect offering of himself. For unless every sin of the many whose sins Christ bore were known and determined, to the last and least sin, he could not have borne them when he was offered. But if only one sin of the many for whom the Lamb of God was offered was left out of God's account and not imputed to the Surety of the better testament, then the atonement and redemption could not have been complete and perfect, therefore not accepted, and all must have been a failure. This is inevitable. But the Omniscient One, who has numbered the very hairs of our heads, has not omitted the least or last sin of all whom he appointed to obtain salvation from their sins, by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him. And this certainly establishes the fact that God, in his infinite counsel and eternal purpose in Christ, reckoned up all the sins of all his people whom he foreknew and ordained unto eternal life. Hear Paul, therefore: "Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Tit. II. 13, 14. Redemption from all iniquity, and purification from all sin and unrighteousness was the divine purpose for which Christ gave himself for his people, that they should be holy and blameless before God in love, unto which end God both chose and predestinated them, that they should be conformed to the perfect image of his holy Son. It was not possible, therefore, for one chance or stray sin to be committed, which was outside of the counsel and purpose of God, and for which Christ did not offer himself and make full atonement. "And the blood of Jesus Christ his Son cleanseth us from all sin," says John. And therefore the suffering Redeemer bore all the sins of all his straying sheep, and perfectly atoned for them when he poured out his precious blood unto death. "Who his own self bear our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." 1 Pet. 11. 24. The healing is the sure benefit of his stripes; and his death in his own body on the tree for the sins of his brotherhood unfailingly secures their death to sin, and their life unto righteousness; for with the offering and sacrifice of our holy High Priest God himself was well pleased, and his holy law asked no more. "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the Mediator of the new testament, that by means of death for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." Heb. ix. 13-15. Thus the perfect accomplishment of the mediatorial work of the Redeemer, in the redemption of his people from their transgressions, and their purification unto the service of God and possession of the eternal inheritance in Christ, the Son and heir of the Father, is as absolutely sure as his death for their redemption. With Christ, our perfected High Priest, who is now glorified in the presence of God, there is no possible failure, but all is complete.
The baptism of Christ in Jordan, and his temptation in the wilderness, after he had fasted forty days and nights, were solemnly important events in his priestly office, and were a part of his preparation and consecration as the Apostle and High Priest of his beloved people. He walked from Galilee to John the Baptist, who was baptizing penitent sinners in Jordan, to be baptized of him. "But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water; and, lo, the heavens were opened to him, and he saw the Spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." Matt. III. 13-17. Thus did God bear witness to. his obedient and lowly Son, and honor him in anointing him in his holy office of High Priest with the fullness of the dove-like Spirit, symbol of innocence and peace for this Anointed One, the Christ-man, is the Prince of peace and the peacemaker of his people. His baptism in the water of Jordan was a solemn and suitable symbol of his death; "for thus it becometh us to fulfill all righteousness," he said, and thus he perfectly fulfilled. This anointing with the Spirit of holiness was unto his priestly offering upon Mount Calvary, near where Abraham unbound his son Isaac, and offered instead the lamb that God provided. And as faithful Abraham did not withhold his son as an offering to God, neither did God withhold his well beloved Son as an offering for Abraham and all who are blessed with him in the covenant that God made with him, saying, "And in thy seed shall all the nations of the earth be blessed." Gen. XXXII. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. III. 29.
"Jesus of Nazareth," the dearly beloved son of Mary, had left his sorrowing mother's humble but divinely blessed home to abide in it no more, only in spirit and love; for he went forth from his baptism to fulfill his ministry, and finish the work which his holy Father gave him to do. O with what sorrowing sympathy we by faith follow this now homeless young man as he goes alone away into the terrible wilderness, to be with the wild and savage beasts. Yet his loving Father sent him there. The devil had compassed the ruin and death of the first man and all his people, through his subtilty and temptation unto sin, and Eden was lost, and all men as well. So now the devil, "that had the power of death," must himself be destroyed; therefore this guileless youth, "the second man," must needs go into the wilderness, just as his type, the youthful son Joseph, must leave his father and mother and go down into Egypt, that his father's family should not perish, but be saved. O how solemnly wonderful are the ways of God! At times the lines of his providence seem densely dark to finite vision, and men will cry out against him as though he were both unjust and cruel. But not so did either Joseph or Jesus; no, nor, tried and suffering Job, who said, "For though he slay me, yet will I trust in him." So, it was but a triumph of the infinite goodness, compassion and mercy of God to countless millions of his predestinated sons. and daughters, who had sold themselves for nought to sin and Satan, that the Captain of their salvation went Into the wilderness to be tempted of the devil, at the end of his long fast, when he was hungry and weak in the flesh, It was a fearful trial, but the issue was not doubtful in the least; for the fierce conflict ended in the overthrow of the prince of darkness, who then left Jesus, "and, behold, angels came and ministered unto him." This was the most wonderful and blessed victory ever won for righteousness, and in it God and his Son were glorified, and all the people of the second Adam were delivered from the destructive power of the devil. And so our conquering Christ said, "I saw Satan as lightning fall from heaven.'' Therefore, for our consolation, it is written: "For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was tempted in all points like as we are, yet without sin." Heb. IV. 15. And in his complete victory over sin and Satan is the divine assurance of the full salvation and triumph of his tempted people. "For in that he himself hath suffered being tempted, he is able to succour them that are tempted." Heb. II. 18. The Lord will not suffer his tried brethren to be tempted above that which they are able to bear, but with the temptation he will make a way for their escape or deliverance. Therefore Paul says, "Nay, in all these things we are more than conquerors through him that loved us." Rom. VIII. 37. This was secured to us by the conquest of our tempted Christ over the devil, which makes manifest the rich mercy and boundless love of God to his people in sending his Son into the world, and into the wilderness. For it is not the will of the Father in heaven that one of his little ones should perish; but perish should the devouring enemy of righteousness and their sins; yea, death and the grave.
The same guiding hand of the loving Father that led the dear Son of his delight down into Jordan's flood, and out into the wilderness, also led him up into a high mountain, with three of his apostles, where the Father himself met them, withdrew briefly the fleshly veil, and gave them a glimpse of the awaiting eternal glory of his beloved Son, again testifying that in him he was well pleased, and commanding, "Hear ye him." But Oh! in the midst of his glory appeared Moses and Elijah, talking with Christ in the hearing of the apostles, and spake of his decease which he should accomplish at Jerusalem." Luke IX. 28-32.
The time drew near, which the Father had put in his own power, when "The Christ of God" should be offered up, as spoken of at his transfiguration on the holy mount; and he said to his little band of followers: "The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day." Thus, knowing all this solemnly fearful suffering and sacrifice that his Father had appointed unto him, and that he came into the world as a man to accomplish, O how needful and sustaining was the loving Father's revelation of his future glory upon the mount; and the comforting voice from the excellent glory: "This is MY beloved Son, in whom I am well pleased." He knew every step of the suffering way, and all the solemn and mighty work and closing conflict before him; but the dear Man of sorrows knew as well that the Father had made him strong for himself, and had given him power over all flesh, and that when he through the eternal Spirit had offered himself spotless and holy unto God, he should again arise in triumph over the last enemy, and his blessed Father would welcome him home and all heaven should shout with joy. Thus armed and. consecrated, the obedient Son and faithful Brother "set his face to go to Jerusalem," which his fearing and sorrowing friends would have prevented. O how full of gloom and anguish all new was to them! They could not understand it, and sorrow filled their hearts. It was the sorrow of Christ's sufferings in the flesh that thus overwhelmed them. And has it not also filled each one of us with unutterable sorrow, even the sorrow of death? Yet it must be met and borne, and this meek and lowly Man alone was sufficient to bear the burden, drink the cup of woe, meet the awaking and smiting sword of sin - avenging Justice, and he knew that to do this he must lay down his life; yet he faltered not, but meekly went on, as a lamb to the slaughter, because it was his Father's will, which he came down from heaven to do. When the time drew near he said to his apostles: "The hour is come, that the Son of man should be glorified. *** Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again." John XII. 23-28. Of this infinite trouble and conflict of soul, it is written of him "Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the Author of eternal salvation unto all them that obey him; called of God an High Priest after the order of Melchisedec." Heb. V. 7-10.
"And when the hour was come, he sat down, and the twelve apostles with him. And he said unto them, With desire I have desired to eat this passover with you before I suffer, for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: for I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. But, behold, the hand of him that betrayeth me is with me on the table. And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!" Luke XXII. No word of complaint against his righteous Father, who, in his counsel and purpose, determined that thus he should go, did the betrayed Jesus speak or feel, but in holy anguish he pronounced a fearful woe on Judas.
The sleepless and dreadful hours of his last night on earth in the flesh wearily wore away. The midnight hours and the three apostles who witnessed his glory on the mount, now witnessed his infinite anguish of soul and his entreaty, as he laid prostrate at the foot of Mount Olivet, crying, "O my Father, if this cup may not pass away from me, except I drink it, thy will be done." "And there appeared an angel unto him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground." This amazing suffering of his holy soul, even unto death, as he had just said to the three witnesses, was the smiting of the sword of Justice for the sins of the flock of slaughter; and thus "He was bruised for our iniquities, and the chastisement of our peace was upon him." O the holy example of patient submission to the Father's will he thus left to us! It was the precious Christ-man, the Anointed Jesus, the meek and lowly son of Mary that thus agonized in the garden in prayers and cries, tears and blood, under the shadow of Mount Calvary, to his holy Father and God.
All was finished now, except to be offered up in sacrifice the next day. The dear Master and Teacher had, in this solemn night of death-sorrow, lovingly and comfortingly talked long to his sorrowing disciples; then, in their hearing, he prayed to his Father for them: "And lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gayest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." John XVII. 1-5. When Peter drew his sword to defend his Master from arrest, Jesus said to him, "Put up thy sword into the sheath: the cup which my Father giveth me, shall I not drink it?" To the officers and band sent by the chief priests to seize him, and led by the traitor, he said, "If therefore ye seek me, let these go their way: that the. saying might be fulfilled, which he spake, Of them which thou gayest me have I lost none."
"And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children." When they lifted him up on the cross, he said, "Father, forgive them; for they know not what they do." To the dying, penitent and supplicating thief he said, "To-day shalt thou be with me in paradise." "Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, My God, my God, why hast thou forsaken me?" Oh! this was the deepest trial of all, and he could not endure more; yet God saw it needful and best. The suffering High Priest had now made the full sacrifice, drained the cup of woe, poured out his blood on the altar, and made his soul an offering for sin. He cried with a loud voice, then said, "Father, into thy hands I commend my spirit;" and again said, "IT IS FINISHED: and he bowed his head, and gave up the ghost." "And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rooks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many."
Even the Roman officer, who conducted the crucifixion, said, "Truly this was the Son of God."