recorded in John 20:1-12, how Mary Magdalene, "when it was yet dark," had come to

the sepulchre, in every sense waiting for the light, but even groping had felt that the

stone was rolled away, and fled to tell the disciples they had, as she thought, taken

away the Lord out of the sepulchre. If she knew of the sealing of that stone and of the

Roman guard, she must have felt as if the hatred of man would not deprive their love

even of the sacred body of their Lord. And yet, through it all, the hearts of the disciples

must have treasured hopes, which they scarce dared confess to themselves. For those

other two disciples, witnesses of all His deeds on earth, companions of His shame in

Caiaphas' palace, were also waiting for the daybreak--only at home, not like her at the

grave. And now "they both ran together." But on that morning, so near the night of

betrayal, "the other disciple did outrun Peter." Grey light of early spring had broken the

heavy curtain of cloud and mist, and red and golden sunlight lay on the edge of the

horizon. The garden was still, and the morning air stirred the trees which in the dark

night had seemed to keep watch over the dead, as through the unguarded entrance, by

which lay "the very great stone" rolled away, John passed, and "stooping down" into

the inner cave "saw the linen clothes lying." "Then cometh Simon Peter," not to wait in

the outer cave, but to go into the sepulchre, presently to be followed thither by John.

For that empty sepulchre was not a place to look into, but to go into and believe. That

morn had witnessed many wonders --wonders which made the Magdalene long for yet

greater--for the wonder of wonders, the Lord Himself. Nor was she disappointed. He

Who alone could answer her questions fully, and dry her tears, spake first to her who

loved so much.

Thus also did our blessed Lord Himself fulfil most truly that on which the law and

Jewish tradition laid so great stress: to comfort the mourners in their affliction (comp.

James 1:27). Indeed, tradition has it, that there was in the Temple a special gate by which

mourners entered, that all who met them might discharge this duty of love. There was a

custom, which deserves general imitation, that mourners were not to be tormented by

talk, but that all should observe silence till addressed by them. Afterwards, to obviate

foolish remarks, a formula was fixed, according to which, in the synagogue the leader of

the devotions, and in the house some one, began by asking, "Inquire for the ground of

mourning"; upon which one of those present--if possible, a Rabbi--answered, "God is

a just Judge," which meant, that He had removed a near relative. Then, in the

synagogue, a regular fixed formula of comfort was spoken, while in the house kind

expressions of consolation followed.

The Rabbis distinguish between the Onen and the Avel--the sorrowing or suffering

one, and the bowed down, fading one, or mourner; the former expression applying only

to the day of the funeral, the latter to the period which followed. It was held, that the law

of God only prescribed mourning for the first day, which was that of death and burial

(Lev 22:4,6), while the other and longer period of mourning that followed was enjoined

by the elders. So long as the dead body was actually in the house, it was forbidden to

eat meat or drink wine, to put on the phylacteries, or to engage in study. All necessary

food had to be prepared outside the house, and as, if possible, not to be eaten in

presence of the dead. The first duty was to rend the clothes, which might be done in one

or more of the inner garments, but not in the outer dress. The rent is made standing, and

in front; it is generally about a hand-breadth in length. In the case of parents it is never

closed up again; but in that of others it is mended after the thirtieth day. Immediately

after the body is carried out of the house all chairs and couches are reversed, and the

mourners sit (except on the Sabbath, and on the Friday only for one hour) on the ground

or on a low stool. A three-fold distinction was here made. Deep mourning was to last for

seven days, of which the first three were those of "weeping." During these seven days

it was, among other things, forbidden to wash, to anoint oneself, to put on shoes, to

study, or to engage in any business. After that followed a lighter mourning of thirty

days. Children were to mourn for their parents a whole year; and during eleven months

(so as not to imply that they required to remain a full year in purgatory) to say the

"prayer for the dead." The latter, however, does not contain any intercession for the

departed. The anniversary of the day of death was also to be observed. An apostate