Verse-by-Verse Bible Commentary
Matthew 27:62

Clarke's Commentary

Verse Matthew 27:62. The next day — This was the seventh, or Saturday, and might be what we should term the evening of the sixth, or Friday, because the Jews always ended their day when the sun set, and then began the next.

That followed the day of the preparation — That is, of the Sabbath. The victuals, c., which were to be used on the Sabbath by the Jews, were always prepared the preceding evening before the sun set. It is of this preparation that the evangelist speaks here and it is the same which is mentioned by Mark, Mark 15:42; by Luke, Luke 23:54; and by John, John 19:31. But there was another preparation which happened in the same day: viz. The preparation of the passover; this began about twelve o'clock, and continued till four, the time in which they ate the paschal lamb. See John 19:14.

Bridgeway Bible Commentary

160. The burial (Matthew 27:57-66; Mark 15:42-47; Luke 23:50-56; John 19:38-42)

Two members of the Sanhedrin did not agree with the decision to crucify Jesus. They were Nicodemus (cf. John 3:1-12; John 7:45-52) and Joseph, the latter being a man from the Judean town of Arimathea. Joseph, like many rich people, had built a fine tomb to be used one day for himself, but he sacrificed it so that Jesus could have an honourable burial. The two men took the body down from the cross late on the Friday afternoon (cf. Deuteronomy 21:22-23), and prepared it for burial by wrapping it in cloth with spices. They then laid it in Joseph’s tomb. The women who went to the tomb with Joseph and Nicodemus hurried home to prepare more spices and ointments before the Sabbath day of rest (Mark 15:42-47; Luke 23:50-56; John 19:38-42).

At the request of the Jewish leaders, Pilate set a guard of Roman soldiers at the tomb to ensure that no one could remove Jesus’ body. In view of Jesus’ predictions of resurrection, the Jews wanted to make sure that the tomb was closed securely and sealed against any interference (Matthew 27:62-66).

Coffman's Commentaries on the Bible

Now on the morrow, which is the day after the preparation, the chief priests and the Pharisees were gathered together unto Pilate.

The old enemies of Jesus were badgered by second thoughts. The request for a guard of the tomb shows that they were fully aware of the prophecy that Christ would rise again. Instigated by Satan, their request could serve no purpose except that of the evil one.

The day after the preparation indicates that this request was made on the Passover itself. For more on the difficult question regarding the day of the week on which these events took place, see under Matthew 26:17.

Barnes' Notes on the Whole Bible

Now the next day, that followed the days of the preparation - The first day of the feast of the Passover was called the day of “preparation,” because all things were on that day got in readiness for the observances of the paschal week. The Jewish day closed at sunset, and the Sabbath at that time commenced. The “next day” mentioned here does not mean the following day in our acceptation of the word, or the following “morning,” but the next day in the Jewish way of speaking - that is, after the next day had commenced, or after sundown. To suppose them to have waited until the next morning would be absurd, as the disciples would be as likely to steal him away the first night as the second.

Calvin's Commentary on the Bible

Matthew 27:62.And the next day. In this narrative Matthew did not so much intend to show with what determined rage the scribes and priests pursued Christ, as to exhibit to us, as in a mirror, the amazing providence of God in proving the resurrection of his Son. Cunning men, practiced at least in fraud and treachery, plot among themselves, and contrive a method by which they may extinguish the memory of a dead man; for they see that they have gained nothing, if they do not destroy the certainty of the resurrection. But while they are attempting to do this, they appear rather as if they had expressly intended to bring it forth to the light, that it might be known. The resurrection of Christ would undoubtedly have been less manifest, or, at least, they would have had more plausible grounds for denying it, if they had not taken pains to station witnesses at the sepulcher. We see then how the Lord not only disappointeth the crafty, (Job 5:12,) but employs even their own schemes as snares for holding them fast, that he may draw and compel them to render obedience to him. The enemies of Christ were indeed unworthy of having his resurrection made known to them; but it was proper that their insolence should be exposed, and every occasion of slander taken away from them, and that even their consciences should be convinced, so that they might not be held excusable for ignorance. Yet let us observe that God, as if he had hired them for the purpose, employed their services for rendering the glory of Christ more illustrious, because no plausible ground for lying, in order to deny it, was left to them when they found the grave empty; not that they desisted from their wicked rage, but with all persons of correct and sober judgment it was a sufficient testimony that Christ was risen, since his body, which had been placed in a grave, and protected by guards who surrounded it on all sides, was not to be found.

Smith's Bible Commentary

This time shall we turn in our Bibles to Matthew's gospel chapter twenty-seven? In the twenty-sixth chapter we left Jesus before the high priest, the Sanhedrin, and Peter had just outside of this group denied his Lord. And at this moment he is out somewhere weeping bitterly over his failure.

Now when the morning was come, all the chief priests and the elders of the people took council against Jesus to put him to death: and when they had bound him, they led him away, and delivered him to Pontius Pilate the governor ( Matthew 27:1-2 ).

Now the reason for the pretrial of Jesus was that they might be able to frame some charges against Him to bring to the Roman governor. What they accused Jesus of was blasphemy because He said that He was the Son of God. The high priest said, "I adjure you by the living God, tell us, are you the Messiah, the Son of God?" And Jesus said, "you've said it." And this guy ripped his clothes, and he said, "what need we of any further witnesses, you've heard Him with His own mouth, it's blasphemy"( Matthew 26:63-65 ).

However, the Roman government had taken away from the Jews the right of capital punishment, just a few years earlier. And so the Jews did not have the authority to order a person put to death. And they were desiring that Jesus should be put to death. So they could not bring the charges of blasphemy before Pilate because Pilate would say, that's your own religious matter, you guys settle it on your own.

So they had to bring charges against Jesus that would hold in the Roman court, and so they made actually charges of insurrection against the Roman government. The charge that Jesus was saying that they shouldn't pay taxes to Rome, and the charge that Jesus declared Himself the king, and thus was setting Himself up against the Roman government, because He said that He was king.

Now these three charges are actually false charges that were made against Christ, scurrilous charges of which they could not offer any real proof. Pilate, being a seasoned judge, was able to see through their charges. And having examined Jesus, of course he realized that Jesus was innocent of these charges made against Him. However, at this point they were seeking to develop the charges. They bound Him, and then brought Him to the governor Pontius Pilate.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priest and to the elders ( Matthew 27:3 ),

Now there is the theory by some, and it is plausible that Judas Iscariot by his betraying of Jesus was trying to force the hand of Jesus to establish the kingdom. That Judas didn't like Jesus talking about the kingdom being prolonged, and he was getting impatient, even as John the Baptist earlier got impatient, and sent his disciples to Jesus and said, "Hey, are you the one that we are looking for, or shall we look for someone else?"( Matthew 11:3 ). In other words, let's get this show on the road. And Judas himself was actually seeking to force Jesus to declare the kingdom, to manifest Himself as the king. And thus, it was actually a plan gone awry, in a sense, so that when he saw that Jesus was condemned, suddenly he realized that the whole plan had backfired on him, and he repented for what he had done.

However, that's reading into Judas, motivations of which we have no way of proving; it's just interesting speculations. It should be noted that there are two kinds of repentance. I think that if you would go to San Quentin, you would find that every prisoner there was repentant. They were all of them sorry. Very few of them sorry for what they did, but most of them sorry that they got caught. And there is two kinds of repentance that way. Sorry that the plan backfired perhaps or really sorry for what he did.

Now just what it was, we do not know. But Peter failed the Lord, and he repented, and he went out and wept bitterly. Contrasted to Judas, he repented, and we read, he went out and hanged himself. He brought the thirty pieces of silver back to the chief priests and to the elders and he said,

I have sinned ( Matthew 27:4 )

And there is the confession of sin on Judas' part,

in that I have betrayed innocent blood ( Matthew 27:4 ).

It is interesting to me how that God all the way through was bearing witness to the innocence of His Son Jesus Christ. Judas, who betrayed Him said, "I have betrayed innocent blood." Pilate as he examined Him said, "I have examined Him, and I find no fault in Him." Later the thief on the cross said to the other one, "look this man has done nothing amiss." Look how many places God was attesting to the innocence of Jesus Christ, so that we would realize that He was dying not for His own guilt, not for His own sin, but He was dying for our guilt, and for our sins. For God was in Christ reconciling the world with Himself.

And so the priest at this point having finished with Judas said to him:

What is that to us? [That's your problem] And so he cast down the pieces of silver in the temple, and departed, and went out and hanged himself ( Matthew 27:4-5 ).

Now according to the account in the book of Acts, he fell on the ground, and his body burst open, so that the theory is that when he hanged himself, the rope broke and his body actually then fell to the ground.

Now the chief priest took the silver pieces, and said, It's not lawful to put them into the treasury, because they are the price of blood ( Matthew 27:6 ).

Interesting that they are interested in this little point of the law, when their trial of Jesus was actually illegal. Under their law it was illegal to try a man the day that he was arrested. And yet they arrested him in the garden, and brought Him right in and tried Him. Also, we read that the day was the preparation for the Passover. And it says, and the next day, because it was the Sabbath day, they wanted to hasten the death of the prisoners by breaking their legs, because there was a preparation for the Passover, and they didn't want the bodies hanging there. But the interesting thing is this, the next day they came to Pilate and said, "Now we've heard that while He was alive He said He was going to rise after three days." And they are coming to Pilate on a business issue on the Sabbath day was completely against their law, and that violation of the Sabbath was one of the chief causes that they had against Jesus.

How convenient it is, to use the law, but how easy it is to abuse the law, when the necessity is there.

So they took counsel, and they bought with them the potter's field, to bury the strangers in. [And] wherefore that field is called, The field of blood, unto this day [Aceldama]. Then was fulfilled that which was spoken by Jeremiah the prophet, saying, And they took the thirty pieces of silver, and the price of him that was valued, whom the children of Israel did value; and they gave them for the potter's field, as the Lord appointed me ( Matthew 27:7-10 ).

Now at this point a problem arises, because that prophecy doesn't appear in Jeremiah, but in Zechariah. And just what the answer is to that I don't know. If Matthew made a mistake, and I know that it is very possible when a person is writing or speaking to make a mistake in reference. And if you will go back over my tapes I am certain that you find I have made a lot of mistakes in making reference to the Old Testament prophets. In fact I have a crazy crossover network in my mind that many times when I am talking about Noah, I call him Moses or I am talking about Moses, I call him Noah. And there is a crossover network, there is a switch loose up there, and it vibrates and gives a crossover every once in awhile.

Or it is possible that one of the earlier copyists, who was copying the scripture, as he was copying made the mistake and put Jeremiah, instead of Zechariah. But it is obvious that this prophecy is in Zechariah chapter eleven, and so there is that problem that does exist in this particular verse. And I only recall it to your attention before someone else does, and you can work with it.

And Jesus stood before the governor [that is Pilate]: and the governor asked him, saying, Are you the king of the Jews? ( Matthew 27:11 )

Now this was one of the charges, one of the three charges that they laid against Jesus. He said, "Are you the king of the Jews?"

And Jesus said, Thou sayest it, [or you said it] ( Matthew 27:11 ).

Affirm me: "Yes I am, you've said it."

And when he was accused of the chief priest and the elders, he answered nothing ( Matthew 27:12 ).

"As a sheep before her shearers is dumb, so He openeth not His mouth" ( Isaiah 53:7 ).

Then said Pilate unto him, Don't you hear how many things they are witnessing against you? And he answered him never a word; insomuch that the governor marvelled greatly ( Matthew 27:13-14 ).

Surely he never had a prisoner quite like this before, an accused man quite like this, who did not say anything to defend Himself against the obvious false charges that were being made. Boy, I mean if it were us, and those charges were being made, we'll be yelling "liar", and we would surely be speaking up to defend ourselves.

Now it was the custom of the Roman government to release a prisoner, during the feast ( Matthew 27:15 ),

As a gesture of good will from Rome to the people, and sort of to just ingratiate the people to the Roman government and as a general rule, the prisoner that was released was a political prisoner. And quite often the people's favorite, one that the people admired for his courage. And his crime really wasn't a felonious type of a crime, except it was against the Roman government as a rule. And usually they were political prisoners that they would release.

Now at this time they had a very notable prisoner, [who was guilty of insurrection, and also of murder] his name was Barabbas ( Matthew 27:16 ).

Which is an interesting name. It is "son of the father". "Abba", you know is father, and "bar" in the Hebrew is son. Barjacob, son of Jacob; Barabbas the son of the father. It is thought that his name, and there are some accounts in the Syriac, the Pashida versions, they say his name was Jesus Barabbas; and that is why Pilate was saying and referring to Jesus as, Jesus which is called the Messiah, to sort of distinguish him from Jesus Barabbas. Jesus is the Hebrew name "Joshua". It was a very popular name. And so to identify which Jesus he was speaking of, they would either say, "Jesus of Nazareth", or "Jesus the Christ", which Pilate used.

Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ [or the Messiah]? For Pilate realized that it was only for envy that Jesus had been delivered ( Matthew 27:17-18 ).

The chief priests were envious of Him, because of the multitude following after Him, and actually they were jealous and also fearful. If the crowds went after Jesus completely, then they would lose their authority and their positions. So knowing that it was only for envy that they delivered Jesus, he figured for sure that the crowd would call for the release of Jesus.

Now when he was sat down on the judgment seat, his wife sent unto him, saying, Have nothing to do with that just man: for I have suffered many things this day in a dream because of him ( Matthew 27:19 ).

There are certain apocryphal writings, which say that his wife's name was Claudia Pecula, but actually they had a little son Palatis, who was healed by Jesus, and that Claudia was actually a Christian. And there is quite a story; whether or not it is true is something, of course, we do not know. But it is quite an interesting story to say the least. And thus put a little extra drama into this whole story.

His wife sent unto him saying, "Have thou nothing to do with that just man." She calls Him, "that just man". Again God testifying of the innocence of Jesus. "For I have suffered many things this day in a dream because of Him."

But the chief priests and the elders persuaded the multitude that they should ask for Barabbas, and destroy Jesus. And the governor said unto them, Whether of the two will that I release unto you? And they said, Barabbas. And Pilate saith unto them, What shall I then do with Jesus which is called the Messiah? ( Matthew 27:20-22 )

Very interesting question, a question that is not limited to Pilate, but a question that every one of you must face. For every one of you have to make the same kind of a decision that Pilate made. You must decide what you are going to do with Jesus, who is called the Messiah.

You can't escape it. Jesus will not allow you any neutrality. He said, "he that is not for me is against me"( Matthew 12:30 ). Therefore you must decide what you are going to do with Jesus: either believe, or not believe; either accept, or reject; either confess, or deny. The interesting thing about Pilate's decision is that in the final analysis, it had nothing to do with the destiny of Jesus. For what Jesus was to do He had to do, because the scriptures declare and prophesied the crucifixion. That was inevitable. It was inescapable. No matter what Pilate did, the crucifixion was inescapable. He was crucified from the foundations of the earth. According to God's predetermined council and foreknowledge, the crucifixion took place.

Therefore Pilate's decision really didn't determine the destiny of Jesus. What it determined was his own destiny; even as though you sit as judge concerning Jesus, and you judge in your own heart whether He was the Son of God, or not, whether He was a liar, a fraud, or the way, the truth and the life. And you yourself make your judgement concerning Jesus, but the judgement you make doesn't determine His destiny. What Jesus is He is, it makes no difference what you believe about it. But you determine concerning Jesus, and your judgement concerning Him, does determine your own destiny.

So though you sit as judge, ultimately you have judged yourself, by choosing to except or to reject. And thus no one can blame God for their destiny, because God has given to each man the capacity of choice. And you must determine what you are going to do with Jesus, who is called the Christ. And what you do with Him does determine your destiny.

"For as many as received Him, to them gave He the power to become the sons of God, even to those who believed upon His name" ( John 1:12 ). "For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him, should not perish, but have ever lasting life" ( John 3:16 ). But if you don't believe in Him, then you will perish. But that's where you're sitting in the judgement seat is determining your destiny, as you choose to believe, or not to believe.

Now, surely a person should not make a judgement concerning Jesus Christ without first of all personally, carefully examining all of the evidence. Before you reject Jesus, before you walk away as an unbeliever, it would be very wise for you to carefully examine all of the evidence. And not the testimony of His enemies, not the testimony of the people that don't know Him, not the testimony of people who have never meet Him. And yet it's unfortunate, but that's where the majority of people's determinations concerning Jesus Christ has come.

In a college classroom, or in a high-school classroom, when the teacher is a professor is making some slanderous remarks about Jesus and ridicule and making fun of it, and saying Jesus said this, or that, and makes a joke out of it. "And if He were really the Son of God then this would have been--" Oh, yeah, professor is always smart. And this person is gullible. And they take the word of some professor, rather than examining for themselves the evidence. It's tragic, because the professor doesn't know Him. He has never met Him. If you really want to know about Jesus Christ, if you really want to make a reasoned judgement, then you must examine all of the evidence fully. And I am convinced if you will honestly, with an open heart, examine all of the evidence; there will be no problem. You'll immediately accept Jesus. It's the most reasonable thing anybody can do. But what have you got to lose? But think of what you got to gain.

Pilate was in a difficult position. He was under tremendous pressure, inward pressure. He knew what was right. He knew that Jesus was innocent. He knew what he should do as a righteous judge, but there was this outside pressure of the crowd, forcing him to a decision that he knew was wrong. Unfortunately, many times we are under that kind of pressure too. The crowd forcing us to a decision or to an action that we know to be wrong. I feel sorry for a person in that condition. In your heart you know it's right; you're going against your own conscience, your own heart what you know to be right and true. And going against it is always a difficult thing and you suffer many times for years for something like that.

Awhile back I did something that I knew was wrong, and it still bothers me. It still bothers me, cause I knew it was wrong but I was pressured, and I went ahead and did it. And it bothers me still that I would go against what I know to be right just because of pressure that is being put on you.

The crowd said, Let him be crucified. The governor said, Why, what evil has he done? But they cried out the more, saying, Let him be crucified ( Matthew 27:22-23 ).

Now when Pilate saw that he could prevail nothing, and notice there was no rational, just louder cries. There is never any rational with a mob. But it seems that so often it's just the loudest voice that prevails. Such was the case here. No justice, really. Just the loudest voice is prevailed.

Then Pilate saw that he could prevail nothing, but rather only a [ruckus] tumult was being created, he took water, and he washed his hands before the multitude, saying, I am innocent of the blood of this just person: see you to it ( Matthew 27:24 ).

Now under the Old Testament law if a man was found dead in a field, there were no witnesses, just a dead body found in the field, they would measure from that body to the villages around. And the closest village to where the dead body was found, the elders would have to offer a sacrifice, and then they would have to wash their hands, declaring, "we are innocent, we don't know how this man was killed."

So Pilate is picking up a traditional Jewish law, and saying, "Look, I am innocent. You want to murder the man, but I am innocent, see you to it."

And the people answered, His blood be on us, and on our children ( Matthew 27:25 ).

I wonder if they really knew what they were saying.

You read in Josephus of the Holocaust, when Titus came with the Roman legions and destroyed Jerusalem, that horrible carnage. You begin to get a little of the implication of what these men were saying, when they said, "His blood be upon us, and on our children." However, the Lord said, that the children will not suffer or be punished for the parents' sin, nor the parents for the children, but each man for himself.

Now indirectly our children often suffer for our sins. God help us. There are a lot of children today suffering for their parents' sins. If their parents were using drugs, or their parents are alcoholics, or if their parents are child abusers, the child is suffering for their parents' sins. For when that child comes to stand before God, he will not be responsible for what his parents did, but will only be responsible for what he did. Many parents have the heartbreak of seeing their children go out and do horrible things, but when they stand before God, and the parents suffer, and the parent is hurt by the consequences that have fallen upon the children for the deeds that they have done. But when they stand before God, every man stands for himself. I do not have to answer for anybody but me. You have to answer for yourself when we stand before God.

Then he released Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified ( Matthew 27:26 ).

Now scourging before crucifixion was a common Roman practice. The prisoner would be tied to a post in such a way, in such a position, that his back would be bent over. And then the Roman guard would take a leather whip and in which there were bits of bone, and pieces of lead imbedded. And over the stretched back, the prisoner of course was stripped naked, and over his back, he would lay this whip, which as he would pull it back would pick up pieces of flesh with it, with these little bits of lead and bone imbedded in the whip. The prisoners oftentimes died at the whipping post. Most generally they fainted two or three times during the beating.

The purpose of the scourging was to solve the unsolved crimes in the community. The idea being that if the prisoner would confess to a crime, that the executioner applying the whip would make it a little easier each time. But if he was stubborn and refused to confess some crime against Rome, then he lay it on harder, and harder, and harder, until the prisoner, because of the excruciating pain, was force to cry out his crimes against Rome.

They always had a man standing by, a scribe, ready to write down the things that the prisoner confessed. And thus the Roman government was able to solve many of the crimes in the community by this method of torture. Again, "and as a sheep before her shearers is done, so He opened not His mouth."

He had absolutely nothing to confess. The sentence was forty stripes. For forty is the number of judgement in the scriptures. However, there would only be thirty-nine stripes laid upon the prisoner. Thirty-nine being the number of mercy, not much mercy. But to show mercy, the Roman government would only lay on thirty-nine, though forty was always the sentence. Many times the prisoners bleed to death, having received the scourging, they would be physically weakened, their backs torn to shreds, looking like hamburger.

And then they were taken out and placed on the cross with their hands nailed, and their feet were usually tied rather than nailed. But with their hands nailed, there was no way that they could shoo away the flies, and the bugs, that began to just cover their bodies. Death by crucifixion was a very inhuman act. And yet Jesus, because He loves you so much, knowingly went to the cross, endured the suffering, despising the shame, in order that He might have that joy of being able to say to you, "You are forgiven, every sin you have committed. Enter into my kingdom". Oh such love. Hard for us to fully comprehend; I am sure we don't.

So when he had scourged Jesus, he delivered Him to be crucified.

Then the soldiers of the governor took Jesus into the common hall, and they gathered unto them the whole band of soldiers. And there they stripped him, and they put on this scarlet robe. And when they had platted a crown of thorns, they put it on his head, and they put a reed in his right hand: and they bowed their knees before him, and mocked him, saying, Hail, King of the Jews! ( Matthew 27:27-29 )

A Historian records how that this similar scene happened once before. Where there was an idiot who was proclaiming himself as king, and so the Roman soldiers just for sport took a piece of cloth and sort of wove it around, and put it on his head for a crown. And they took a stick that was nearby and put it in his hand, and they began to say, "hail king". And they began to bow down, and pretend like he was the king and were making fun of this idiot. That is the kind of mockery they subjected Jesus to, the mockery that they had subjected the idiot to.

However, they made for him a crown of thorns. Here He is, the King of kings, and the Lord of lords, wearing a crown of thorns, that has been pressed into his scull. But really how fitting. Where did thorns come from? When Adam sinned God said, "cursed be the earth, thorns shall it bring forth"( Genesis 3:17-18 ). The thorns came as a result of God's curse against men's sin. And how appropriate that His Son, who was coming to bear the curse of sin, should wear the crown of thorns.

And then they began to take the reed, and with it they began to smite him on the face, and they began to spit on him ( Matthew 27:30 ).

Now already He had been buffeted earlier in the high priest's precinct, where they covered His head and began to hit Him. So already no doubt His face was marred, swollen, bruised, eyes probably swollen shut.

Isaiah said, "His visage, or His face was so marred, you could not recognize Him as a human being" ( Isaiah 52:14 ). Have you ever seen a person really beaten up, huge welts, bruises; face distorted? That's what Jesus looked like when they were finished with Him. You couldn't even tell that He was a human being.

And after they had mocked him, they took the robe off from him, and put on his own raiment, and led him away to crucify him ( Matthew 27:31 ).

Usually the prisoner had to carry the cross arm. The post was already implanted in the ground.

As they came out, they found a man of Cyrene, Simon by name: and they compelled him to bear his cross ( Matthew 27:32 ).

Simon probably was a Jew who had come for the Passover, maybe saved up his money up for years to come to Jerusalem. If a Roman soldier put his sword on your shoulder, he just says do this, do that; and you had to do it. They could compel you to do whatever they wanted. All they had to do is take out their sword, and lay it on your shoulder, and that was the badge of authority. And they could compel you to carry their gear for a mile.

And Jesus made reference to that earlier. He said, "look, if they compel you to carry it a mile, take it two" ( Matthew 5:41 ). When they say, "Hey, what's the matter? How come you are taking it two, not just one?" Gives you a chance to witness.

So they compelled this Simon to carry His cross. Now we are told that he is the father of Alexandrian and Ruffus, in another gospel ( Mark 15:21 ). So that there are some interesting stories concerning Simon and his sons and the commitment that they made to Jesus Christ.

When they were come unto a place called Golgotha, that is to say, the place of the skull ( Matthew 27:33 ),

And of course just outside of the Damascus gate there is this face of the cliff that has the caves that give the appearance of a skull, as the result of the coring of the stone from that area. So that is where Jesus was crucified outside of the walls of the city of Jerusalem, outside the gate. And interestingly enough, over in Jerusalem now they have excavated the Damascus gate, which is below the modern day Damascus gate, but this gate that has been excavated is the very gate of the Roman period, the gate through which Jesus walked on His road to Golgotha. We got to go into it for the very first time this last year. One of the most exciting experiences as you stand in that gate, and as you walk out and realize, this is the very Roman gate of the Herodian period that Jesus went out going to the cross. Heavy, heavy.

And they gave him vinegar to drink mingled with gall ( Matthew 27:34 ):

Now the wealthy women of Jerusalem made up this concoction of wine, sour wine mixed with frankincense, which was an anesthesia, it was a drug, and it sort of put you out so that you didn't feel the pain and the suffering of the cross so much. It was sort of a gesture of kindness, because dying on the cross was such a painful experience. You hang there until your muscles finally give way. And then as your muscles give way, your body begins to fall out of joint. And I don't know if you ever had a knee go out, or whatever, sometimes it's excruciatingly painful.

And so this was sort of a kind gesture to give a little bit of anesthesia, or drug, to the prisoner, so that he could endure more easily the horrible pain of crucifixion. Significant that Jesus did not take it. Later on when He cried, "I thirst", and they gave Him the mixture again, then He did take it. But he wanted to taste for every man the cup of God's indignation against sin. And He suffered completely for you and for me.

he had tasted of it, he did not drink ( Matthew 27:34 ).

He knew what it was.

And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots [ Psalms 22:18 ]. And sitting down they watched Him there; And they set up over His head the accusation written, THIS IS JESUS THE KING OF THE JEWS ( Matthew 27:35-37 ).

Now they would carry -- actually, that when the prisoner was going to the cross there would be a square of Roman soldiers around him. And the sergeant over the group would carry a little sign, and on the sign was the accusation against the prisoner. And they usually did not take them directly to the cross, but took them through the streets of the city, so that all of the people would be terrified by the power of the Roman government. And the fellow would hold up the accusation as they were walking through the streets, and all of the people would see this guy on the way to the cross, and they would see the accusation that was made against him. And so then when they came to the cross, they would nail the accusation on the post going up on the top of it, so that the people would know this man was being crucified, because -- and of course, with Jesus He claimed to be, according to the accusation, the King of the Jews. He is actually the King of the Universe.

Then there were two thieves crucified with him, one on the right hand, the other on the left. And they that passed by reviled him, as they were wagging their heads ( Matthew 27:38-39 ),

Now the wagging of their heads was cultural, and sometimes they still do that today. There is a shrill cry that they'll give, they'll wag their heads, they will wave their hands and all. And so they that passed by were reviling Him, as they wagged their heads, and they said,

You that destroyed the temple [or you that said you could destroy the temple], and build it in three days, save thyself. If you are the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the scribes and the elders, said, he saved others; himself he cannot save ( Matthew 27:40-42 ).

What an interesting statement and how true it is. He saved others. In fact the priest said two things about Him. First of all in verse forty-two, He saved others, and in verse forty-three, He trusted in God. What a testimony concerning Jesus. He saved others and He trusted in God. With that testimony that the high priest made against Jesus, he was really condemning himself. We are condemning a man who saved others and trusted in God. He saved others. Himself He cannot save. How true that is. If He saved Himself, He could not save others. It was only by not saving Himself that He was able to save you.

When Peter pulled the sword and began to flail there in the garden, Jesus said, "Put it away Peter. They that take up the sword will die by the sword. Don't you realize, Peter, I am in control. At this moment I could call for ten legions of angels to deliver me out of their hands, but then how could the scriptures be fulfilled? How could I save man? How could I redeem mankind, if I would deliver myself from this?"

He saved others; Himself He cannot save. True, if He is to save others, He cannot save Himself. He's got to go through with it, if He is going to save others. Interesting statement; I am sure made by the inspiration of the Holy Spirit, only because the man was the high priest, and that happened many times in the history of Israel. The high priest wasn't such a godly man, but because he was the high priest, there was that certain anointing with the office, and he would speak prophetically just because he was in the office of the high priest.

He said,

If he is the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. [Now] the thieves also, which were crucified with him, cast the same in his teeth ( Matthew 27:42-44 ).

Until later on when one of them repented and asked forgiveness, and we get that when we get to Luke's gospel.

Now from the sixth hour [that is noon] ( Matthew 27:45 )

The clock began with morning, sunrise, six o'clock in the morning, third hour be ninth, so that's when Jesus was put on the cross, the ninth hour, early in the morning. Now three hours later, having been hanging there for three hours, when the sixth hour noon,

there was darkness over all the land until the ninth hour [three in the afternoon] ( Matthew 27:45 ).

Impossible that it could have been an eclipse, because this was the Passover season and the Passover is full moon. And you can't have an eclipse during full moon, because the moon is on the opposite side of the sun. So this is just some phenomena that God created.

And about the ninth hour Jesus cried with a loud voice [about three in the afternoon] saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? ( Matthew 27:46 )

Now with this He immediately calls their attention to Psalm twenty-two, because Psalm twenty-two opens with that statement. Perhaps it was just to His disciples standing by that He gave this first verse and sort of saying, "go home and look it up, and read it, and you'll know what's going on."

For as they would read through Psalm twenty-two, they would realize that God had prophesied this whole thing. They would understand so much of what was happening. It is there in Psalm twenty-two, that He speaks about "I cried in the daytime, and thou hearest not; and in the night season, and am not silent" ( Psalms 22:2 ), spoke about the darkness that would come.

In Psalm twenty-two it speaks about them casting lots for His vesture ( Psalms 22:18 ) In Psalm twenty-two it talks about His tongue cleaving to the roof of His jaw ( Psalms 22:15 ). That tremendous thirst that they get as their body dehydrates, because of the lost of blood and all.

In Psalm twenty-two it describes, "my bones are all out of joint" ( Psalms 22:14 ), that's slipping out of joint, that happened to a person who was crucified. And so by crying, "My God, my God, why hast thou forsaken me?" ( Psalms 22:1 ) He has given them a reference point to look up, in order that they might have a more full understanding of just what's going on.

But also as we hear this cry we begin to understand the agony in the garden the night before, when He began to sweat as it were great drops of blood falling to the ground, as He was pleading with the Father, if it was possible let the cup pass. This is the bitterness of the cup that He had to drink, that effect that sin has of separating a man from God.

Through the eternity past, He had always been one with the Father, never separated. But when God laid on Him the iniquities of us all, because God cannot look in agreement upon sin, there came that separation, as He tasted for a moment that separation from God, in order that you would not have to be separated from God eternally. God laid on Him the iniquities of us all. And when the sins of the world were laid on Jesus, He was forsaken of God.

And thus, that cry that rang out, "My God, my God, why hast thou forsaken me?". I am certain that none of us have ever experienced quite like He did, that awesomeness of being forsaken of God. Because God has never forsaken any of us, even though we rebel. God has always been there.

Some of them that stood by, when they heard him [say, Eli, Eli. They thought He was calling for Elijah.] they said, Listen he is calling for Elijah. And immediately one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, to give him to drink ( Matthew 27:47-48 ).

They thought He was delirious from the pain; that's actually what it was. And so a fellow ran to get the anesthesia to sort of put Him out of His head.

And the others said, No, no, wait a minute, wait let's see if Elijah will come. [Now] Jesus, when he had cried again with a loud voice, yielded up the spirit ( Matthew 27:49-50 ).

He said, "no man takes my life from me, I give my life." They didn't take His life. He dismissed His spirit. He said, "I have the power to lay down my life, and I have the power to take it up again, no man takes my life." He had the power to say to His spirit, "All right you may leave the body now." And He dismissed His spirit. But the cry that He made, that other loud cry was the cry of victory. It is finished. The redemption of man is complete.

And having made that cry, He said, "Father, into your hands I commit my spirit"( Luke 23:46 ). And He dismissed His spirit.

And, behold, the veil of the temple was rent in twain from the top to the bottom ( Matthew 27:51 );

Not from the bottom to the top. God was the one that ripped that thing. From the top to the bottom. The veil of the temple had always shown to the people the difficulty of the approach to God by sinful man. The only way a sinful man could approach God was through the high priest. And that only once a year on the day of atonement or one day a year, in which he would come in actually twice, but only the one day of the year he approached to God, and that only after many sacrifices. And he would have to enter in through the veil of the temple. But that heavy veil hanging there. And there are some records that say that it was eighteen inches thick. That heavy veil hanging there was to man a prohibition. God cannot be approached by sinful man, don't attempt it, lest you be destroyed.

But having established now the new covenant in His blood, the door is open for all men to come to God. And that of course is the significance of the veil being rent in two. God is declaring "come on in." The provision has now been made for your sins, for you to be forgiven, and now you can have access to God through Jesus Christ, who has entered through the veil for us, in order that He might make access for each of us to come to God.

Paul the apostle, as he is talking to the Ephesians in chapter one, concerning the tremendous spiritual blessings that we have in Christ; as he is listing these spiritual blessings, he says, "by whom also we have access through His blood". So the veil of the temple has been rent through Jesus Christ. Any of you can now come to God. The door is open, and the invitation has been given, "come, all ye that labor and are heavy-laden". He'll give you rest.

Along with the veil being torn,

the earth did quake, and the rocks were torn ( Matthew 27:51 );

You remember Jesus had said, "these very rocks would cry out". Now these rocks are being torn at this convulsion of nature against the horror of man's sin.

The first recorded sin of man was fratricide or suicide, actually if you go back one. When Adam ate, he committed suicide. God said, "the day you eat thereof, you're going to die." And when he ate of the forbidden fruit he committed suicide. The second sin was fratricide when Cain killed his brother Abel. But surely the worse sin recorded against men was deicide, when man attempted to kill God, hung Him on the cross. All nature was repelled by it.

And the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection ( Matthew 27:52-53 ),

Now Matthew is inserting this a little early in the record. But it took place after His resurrection. "The graves were opened and many bodies of the saints which slept, arose."

And they went into the holy city, and appeared unto many ( Matthew 27:53 ).

Now Paul tells us in Ephesians four, eight through eleven, "He who has ascended is the one who first of all descended into the lower parts of the earth". And when He ascended He led the captives from their captivity, and He gave gifts unto many.

Jesus tells us in Luke sixteen, and we'll be getting to that, that there were two compartments in Hades. Abraham was in charge of one, as he was comforting those righteous who died. Peter tells us that Jesus went and preached to those souls who were in prison, and of course opened the doors of hell, to set at liberty those that were bound. And that of course is part of the prophecy of Isaiah; to set at liberty those that were bound, to open the prison doors to the captives.

You see, it was impossible that those Old Testament saints could be made perfect apart from the sacrifice of Jesus Christ because it was impossible that the blood of goats and bulls could put away sin. All it could do was cover it. It took the blood of Jesus Christ to put away sin. So they could not come into that perfected state, until the perfect sacrifice had been made. And once it had been made, then they could come into the perfected state.

Now when the centurion, and those that were with him, watching Jesus, saw the earthquake, and those things were done, they feared greatly, saying, Truly this was the Son of God. And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: And among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children ( Matthew 27:54-56 ).

The women stuck by Him.

And when the evening was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: and he went to Pilate, and he begged for the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, and he laid it in his own new tomb, which he had hewn out of the rock: And he rolled a great stone to the door of the sepulchre, and departed. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre ( Matthew 27:57-61 ).

The women were still there faithful, hanging on, sitting by the door of the sepulchre.

Now the next day, that followed [This would have been the Sabbath day, the day that followed] the day of preparation, [the next day that followed, the day of preparation] the chief priests and the Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, that after three days he was going to rise again ( Matthew 27:62-63 ).

Now the disciples had forgotten that. They were totally devastated at this point, but yet the enemies remembered it.

Command therefore that the sepulchre be made sure until the third day, lest the disciples come by night, and steal him away, and say to the people, He is risen from the dead: so that the last error will be worse than the first. Pilate said unto them, You have a guard: go your way, make it as sure as you can ( Matthew 27:64-65 ).

I like that. Hey, just make it as sure as you can. You think you can keep Him in there; go ahead, try.

So they went and made the sepulchre sure, sealing the stone and setting the watch ( Matthew 27:66 ). "

Contending for the Faith

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

Now the next day: "The next day" is Saturday. Since for Jews Saturday begins on what non-Jews call Friday evening, this verse probably refers to Friday night after sunset. Guards are set at the tomb after night falls on the same day Jesus is crucified.

that followed the day of the preparation: The "day of preparation" would be Friday, the day Jesus died. It is called preparation day because this is the first day of the Passover feast and is the day preparations are made for the rest of the celebration.

Matthew avoids using the term "Sabbath" in describing the day following Jesus’ death because in this case the term would be ambiguous. During feasts, the term "Sabbath" can have its normal meaning (the last day of the week) or can refer to the day after any feast is observed. Since the day of the crucifixion (Friday) is itself observed as a "Sabbath," (the first day of Passover) the next day (the regular Sabbath) is considered a high holy day (Broadus 581).

the chief priests and Pharisees came together unto Pilate: It might seem strange that these "religious leaders" pursue such a matter on a high Sabbath. It might also seem strange that while these Jews have feigned avoidance of the "Praetorium" for fear of being defiled (John 18:28), they now apparently march right into Pilate’s presence. Neither action should surprise us. In the first instance, Roman soldiers in violation of no Jewish law will guard the tomb. In the second place, these leaders may have assumed that because it is such a holy day there will be no one around to see, or perhaps they simply do not care. Having so flagrantly violated the Law by condemning Jesus, this action is nothing in comparison.

The chief priests are largely Sadducees; and because of theological differences, they normally find themselves at odds with the Pharisees. But in this case, they combine forces to insure their plan. Since the Sadducees reject an afterlife, they want no "resurrection tale" being circulated. But neither do the Pharisees. Even though they concede the theological possibility, they certainly do not believe Jesus will arise; and they want to squelch any apostolic claims of a resurrection. In only one other recorded instance do the Sadducees and Pharisees combine forces. In both cases they do so against Jesus (21:45).

Dr. Constable's Expository Notes

5. The burial of Jesus 27:57-66

Matthew emphasized two things about Jesus’ burial: the fulfillment of prophecy, and the impossibility of the theory that someone stole Jesus’ body.

Dr. Constable's Expository Notes

The day to which Matthew referred was the Sabbath. He probably referred to it as he did to avoid the confusion that often arises when describing the Sabbaths associated with feasts. The Sanhedrin members could confer with Pilate if they did not have to travel more than a Sabbath day’s journey and if they did not have to enter his residence (cf. John 18:28). However they could hardly do everything else they did without violating the Sabbath, something they hypocritically had charged Jesus with doing.

Dr. Constable's Expository Notes

The guarding of Jesus’ tomb 27:62-66

Matthew’s Gospel is the only one that includes this pericope. It is a witness to the falsehood of the chief priests and elders’ claim that someone stole Jesus’ body (Matthew 28:11-15).

Barclay's Daily Study Bible

Chapter 27

THE MAN WHO SENTENCED JESUS TO DEATH ( Matthew 27:1-2 ; Matthew 27:11-26 )

27:1-2,11-26 When the morning came, all the chief priests and elders of the people took counsel against Jesus, to put him to death; so they bound him, and led him away, and handed him over to Pilate the governor.

Matthew 27:1-2 describe what must have been a very brief meeting of the Sanhedrin, held early in the morning, with a view to formulating finally an official charge against Jesus. The necessity for this lay in the fact that, while the Jews could themselves deal with an ordinary charge, they could not inflict the death penalty. That was a sentence which could be pronounced only by the Roman governor, and carried out by the Roman authorities. The Sanhedrin had therefore to formulate a charge with which they could go to Pilate and demand the death of Jesus.

Matthew does not tell us what that charge was; but Luke does. In the Sanhedrin the charge which was levelled against Jesus was a charge of blasphemy ( Matthew 26:65-66). But no one knew better than the Jewish authorities that that was a charge to which Pilate would not listen. He would tell them to go away and settle their own religious quarrels. So, as Luke tells us, they appeared before Pilate with a threefold charge, every item in which was a lie, and a deliberate lie. They charged Jesus first with being a revolutionary, second, with inciting the people not to pay their taxes, and third, with claiming to be a king ( Luke 23:2). They fabricated three political charges, all of them conscious lies, because they knew that only on such charges would Pilate act.

So, then, everything hung on the attitude of Pilate. What kind of man was this Roman governor?

Pilate was officially procurator of the province; and he was directly responsible, not to the Roman senate, but to the Roman Emperor. He must have been at least twenty-seven years of age, for that was the minimum age for entering on the office of procurator. He must have been a man of considerable experience, for there was a ladder of offices, including military command, up which a man must climb until he qualified to become a governor. Pilate must have been a tried and tested soldier and administrator. He became procurator of Judaea in A.D. 26 and held office for ten years, when he was recalled from his post.

When Pilate came to Judaea, he found trouble in plenty, and much of it was of his own making. His great handicap was that he was completely out of sympathy with the Jews. More, he was contemptuous of what he would have called their irrational and fanatical prejudices, and what they would have called their principles. The Romans knew the intensity of Jewish religion and the unbreakable character of Jewish belief, and very wisely had always dealt with the Jews with kid gloves. Pilate arrogantly proposed to use the mailed fist.

He began with trouble. The Roman headquarters were in Caesarea. The Roman standards were not flags; they were poles with the Roman eagle, or the image of the reigning emperor, on top. In deference to the Jewish hatred of graven images, every previous governor had removed the eagles and the images from the standards before he marched into Jerusalem on his state visits. Pilate refused to do so. The result was such bitter opposition and such intransigence that Pilate in the end was forced to yield, for it is not possible either to arrest or to slaughter a whole nation.

Later, Pilate decided that Jerusalem needed a better water supply--a wise decision. To that end he constructed a new aqueduct--but he took money from the Temple treasury to pay for it.

Philo, the great Jewish Alexandrian scholar, has a character study of Pilate--and Philo, remember, was not a Christian, but was speaking from the Jewish point of view. The Jews, Philo tells us, had threatened to exercise their right to report Pilate to the Emperor for his misdeeds. This threat "exasperated Pilate to the greatest possible degree, as he feared lest they might go on an embassy to the emperor, and might impeach him with respect to other particulars of his government--his corruption, his acts of insolence, his rapine, his habit of insulting people, his cruelty, his continual murders of people untried and uncondemned, and his never-ending gratuitous and most grievous inhumanity." Pilate's reputation with the Jews stank; and the fact that they could report him made his position entirely insecure.

We follow the career of Pilate to the end. In the end he was recalled to Rome on account of his savagery in an incident in Samaria. A certain impostor had summoned the people to Mount Gerizim with the claim that he would show them the sacred vessels which Moses had hidden there. Unfortunately many of the crowd came armed, and assembled in a village called Tirabatha. Pilate fell on them and slaughtered them with quite unnecessary savagery, for it was a harmless enough movement. The Samaritans lodged a complaint with Vitellius, the legate of Syria, who was Pilate's immediate superior, and Vitellius ordered him to return to Rome to answer for his conduct.

When Pilate was on his way to Rome, Tiberius the Emperor died; and it appears that Pilate never came to trial. Legend has it that in the end he committed suicide; his body was flung into the Tiber, but the evil spirits so troubled the river that the Romans took the body to Gaul and threw it into the Rhone. Pilate's so-called tomb is still shown in Vienne. The same thing happened there; and the body was finally taken to a place near Lausanne and buried in a pit in the mountains. Opposite Lucerne there is a hill called Mount Pilatus. Originally the mountain was called Pileatus, which means wearing a cap of clouds, but because it was connected with Pilate the name was changed to Pilatus.

Later Christian legend was sympathetic to Pilate and tended to place all the blame for the death of Jesus on the Jews. Not unnaturally, legend came to hold that Pilate's wife, who it is said was a Jewish proselyte, and was called Claudia Procula, became a Christian. It was even held that Pilate himself became a Christian; and to this day the Coptic Church ranks both Pilate and his wife as saints.

We conclude this study of Pilate with a very interesting document. Pilate must have sent a report of the trial and death of Jesus to Rome; that would happen in the normal course of administration. An apocryphal book called The Acts of Peter and Paul contains an alleged copy of that report. This report is actually referred to by Tertullian and Justin Martyr and Eusebius. The report as we have it can hardly be genuine, but it is interesting to read it:

Pontius Pilate unto Claudius greeting.

There befell of late a matter of which I myself made trial; for

the Jews through envy have punished themselves and their

posterity with fearful judgments of their own fault; for

whereas their fathers had promises that their God would send

them out of heaven his Holy One, who should of right be called

king, and did promise he would send him on earth by a virgin;

he then came when I was governor of Judaea, and they beheld him

enlightening the blind, cleansing lepers, healing the palsied,

driving devils out of men, raising the dead, rebuking the winds,

walking on the waves of the sea dry-shod, and doing many other

wonders, and all the people of the Jews calling him the Son of

God; the chief priests therefore moved with envy against him,

took him and delivered him unto me and brought against him one

false accusation after another, saying that he was a sorcerer

and that he did things contrary to the law.

But I, believing that these things were so, having scourged him,

delivered him to their will; and they crucified him, and, when

he was buried, they set their guards upon him. But while my

soldiers watched him, he rose again on the third day; yet so

much was the malice of the Jews kindled, that they gave money

to the soldiers saying: Say ye that his disciples stole away his

body. But they, though they took the money, were not able to

keep silence concerning that which had come to pass, for they

also have testified that they saw him arisen, and that they

received money from the Jews. And these things have I reported

unto thy mightiness for this cause, lest some other should lie

unto thee, and thou shouldest deem right to believe the false

tales of the Jews.

Although that report is no doubt mere legend, Pilate certainly knew that Jesus was innocent; but his past misdeeds gave the Jews a lever with which to compel him to do their will against his wishes and his sense of justice.

PILATE'S LOSING STRUGGLE ( Matthew 27:1-2 ; Matthew 27:11-26 continued)

This whole passage gives the impression of a man fighting a losing battle. It is clear that Pilate did not wish to condemn Jesus. Certain things emerge.

(i) Pilate was clearly impressed with Jesus. Plainly he did not take the King of the Jews claim seriously. He knew a revolutionary when he saw one, and Jesus was no revolutionary. His dignified silence made Pilate feel that it was not Jesus but he himself who was on trial. Pilate was a man who felt the power of Jesus--and was afraid to submit to it. There are still those who are afraid to be as Christian as they know they ought to be.

(ii) Pilate sought some way of escape. It appears to have been the custom at the time of the Feast for a prisoner to be released. In gaol there was a certain Barabbas. He was no sneak-thief; he was most probably either a brigand or a political revolutionary.

There are two interesting speculations about him. His name Barabbas means Son of the Father; father was a title by which the greatest Rabbis were known; it may well be that Barabbas was the son of an ancient and distinguished family who had kicked over the traces and embarked on a career of magnificent crime. Such a man would make crime glamorous and would appeal to the people.

Still more interesting is the near certainty that Barabbas was also called Jesus. Some of the very oldest versions of the New Testament, for example the ancient Syriac and Armenian versions, call him Jesus Barabbas; and both Origen and Jerome knew of that reading, and felt it might be correct. It is a curious thing that twice Pilate refers to Jesus who is called Christ ( Matthew 27:17; Matthew 27:22), as if to distinguish him from some other Jesus. Jesus was a common name; it is the same name as Joshua. And the dramatic shout of the crowd most likely was: "Not Jesus Christ, but Jesus Barabbas."

Pilate sought an escape, but the crowd chose the violent criminal and rejected the gentle Christ. They preferred the man of violence to the man of love.

(iii) Pilate sought to unshoulder the responsibility for condemning Jesus. There is that strange and tragic picture of him washing his hands. That was a Jewish custom. There is a strange regulation in Deuteronomy 21:1-9. If a dead body was found, and it was not known who the killer was, measurements were to be taken to find what was the nearest town or village. The elders of that town or village had to sacrifice a heifer and to wash their hands to rid them of the guilt.

Pilate was warned by his sense of justice, he was warned by his conscience, he was warned by the dream of his troubled wife; but Pilate could not stand against the mob; and Pilate made the futile gesture of washing his hands. Legend has it that to this day there are times when Pilate's shade emerges from its tomb and goes through the action of the hand-washing once again.

There is one thing of which a man can never rid himself--and that is responsibility. It is never possible for Pilate or anyone else to say, "I wash my hands of all responsibility," for that is something that no one and nothing can take away.

This picture of Pilate provokes in our minds pity rather than loathing; for here was a man so enmeshed in his past, and so rendered helpless by it, that he was unable to take the stand he ought to take. Pilate is a figure of tragedy rather than of villainy.

THE TRAITOR'S END ( Matthew 27:3-10 )

27:3-10 When Judas the traitor saw that Jesus had been condemned, he repented, and he brought the thirty shekels back to the chief priests and the elders. "I have sinned," he said, "for I have betrayed an innocent man." "What has that got to do with us?" they said. "It is you who must see to that." He threw the money into the Temple and went away. And when he had gone away, he hanged himself. The chief priests took the money. "We cannot," they said, "put these into the treasury, for they are the price of blood." They took counsel, and bought with them the potter's field, to be a burying place for strangers. That is why to this day that field is called The Field of Blood. Then there was fulfilled that which was spoken through Jeremiah the prophet, when he said: "And they took the thirty shekels, the price of him on whom a price had been set by the sons of Israel, and they gave them for the field of the potter, as the Lord instructed me."

Here in all its stark grimness is the last act of the tragedy of Judas. However we interpret his mind, one thing is clear--Judas now saw the horror of the thing that he had done. Matthew tells us that Judas took the money and flung it into the Temple, and the interesting thing is that the word he uses is not the word for the Temple precincts in general (hieron, G2411) , it is the word for the actual Temple itself (naos, G3485) . It will be remembered that the Temple consisted of a series of courts each opening off the other. Judas in his blind despair came into the Court of the Gentiles; passed through it into the Court of the Women; passed through that into the Court of the Israelites; beyond that he could not go; he had come to the barrier which shut off the Court of the Priests with the Temple itself at the far end of it. He called on them to take the money; but they would not; and he flung it at them and went away and hanged himself. And the priests took the money, so tainted that it could not be put into the Temple treasury, and with it bought a field to bury the unclean bodies of Gentiles who died within the city.

The suicide of Judas is surely the final indication that his plan had gone wrong. He had meant to make Jesus blaze forth as a conqueror; instead he had driven him to the Cross and life for Judas was shattered. There are two great truths about sin here.

(i) The terrible thing about sin is that we cannot put the clock back. We cannot undo what we have done. Once a thing is done nothing can alter it or bring it back.

"The Moving Finger writes; and having writ?

Moves on: nor all thy Piety nor Wit

Shall lure it back to cancel half a Line,

Nor all thy Tears wash out a Word of it."

No one needs to be very old to have that haunting longing for some hour to be lived over again. When we remember that no action can ever be recalled, it should make us doubly careful how we act.

(ii) The strange thing about sin is that a man can come to hate the very thing he gained by it. The very prize he won by sinning can come to disgust and to revolt and to repel him, until his one desire is to fling it from him. Most people sin because they think that if they can only possess the forbidden thing it will make them happy. But the thing which sin desired can become the thing that a man above all would rid himself of--and so often he cannot.

As we have seen, Matthew finds forecasts of the events of the life of Jesus in the most unlikely places. Here there is, in fact, an actual mistake. Matthew is quoting from memory; and the quotation which he makes is, in fact, not from Jeremiah but from Zechariah. It is from a strange passage ( Zechariah 11:10-14) in which the prophet tells us how he received an unworthy reward and flung it to the potter. In that old picture Matthew saw a symbolic resemblance to the thing that Judas did.

It might have been that, if Judas had remained true to Jesus, he would have died a martyr's death; but, because he wanted his own way too much, he died by his own hand. He missed the glory of the martyr's crown to find life intolerable because he had sinned.

THE SOLDIERS' MOCKERY ( Matthew 27:27-31 )

27:27-31 Then the governor's soldiers took Jesus to the military headquarters, and collected to him the whole of the detachment. They stripped him of his clothes and put a soldier's purple cloak upon him; and they wove a crown of thorns and put it on his head, and they put a reed in his right hand; and they knelt in front of him, and mocked him by saying, "Hail! King of the Jews!" And they spat on him, and took the reed and hit him on his head. And when they had mocked him, they took off the cloak, and clothed him in his own clothes, and led him away to crucify him.

The dreadful routine of crucifixion had now begun. The last section ended by telling us that Pilate had Jesus scourged. Roman scourging was a terrible torture. The victim was stripped; his hands were tied behind him, and he was tied to a post with his back bent double and conveniently exposed to the lash. The lash itself was a long leather thong, studded at intervals with sharpened pieces of bone and pellets of lead. Such scourging always preceded crucifixion and "it reduced the naked body to strips of raw flesh, and inflamed and bleeding weals." Men died under it, and men lost their reason under it, and few remained conscious to the end of it.

After that Jesus was handed over to the soldiers, while the last details of crucifixion were arranged, and while the cross itself was prepared. They took him to their barracks in the governor's headquarters; and they called the rest of the detachment. The detachment is called a speira ( G4686) ; in a full speira there were six hundred men. It is not likely that there were as many as that in Jerusalem. These soldiers were Pilate's bodyguard who had accompanied him from Caesarea, where his permanent headquarters were.

We may shudder at what the soldiers did; but of all the parties involved in the crucifixion they were least to be blamed. They were not even stationed in Jerusalem; they had no idea who Jesus was; they certainly were not Jews, for the Jews were the only nation in the Roman Empire who were exempt from military service; they were conscripts who may well have come from the ends of the earth. They indulged in their rough horse-play; but, unlike the Jews and unlike Pilate, they acted in ignorance.

Maybe for Jesus of all things this was the easiest to bear, for, although they made a sham king of him, there was no hatred in their eyes. To them he was nothing more than a deluded Galilaean going to a cross. It is not without significance that Philo tells us that in Alexandria a Jewish mob did exactly the same to an imbecile boy: "They spread a strip of linen and placed it on his head instead of a diadem ... and for a sceptre they handed up to him a small piece of native papyrus bulrush which they found thrown on the roadside. And because he was adorned as a king ... some came up as though to greet him, others as though to plead a cause." So they mocked a half-idiot lad; and that is what the soldiers took Jesus to be.

Then they prepared to lead him away to crucifixion. We are sometimes told that we should not dwell on the physical aspect of the Cross; but we cannot possibly have too vivid a picture of what Jesus did and suffered for us. Klausner, the Jewish writer, says, "Crucifixion is the most terrible and cruel death which man has ever devised for taking vengeance on his fellow-men." Cicero called it "the most cruel and the most horrible torture." Tacitus called it "a torture only fit for slaves."

It originated in Persia; and its origin came from the fact that the earth was considered to be sacred to Ormuzd the god, and the criminal was lifted up from it that he might not defile the earth, which was the god's property. From Persia crucifixion passed to Carthage in North Africa; and it was from Carthage that Rome learned it, although the Romans kept it exclusively for rebels, runaway slaves, and the lowest type of criminal. It was indeed a punishment which it was illegal to inflict on a Roman citizen.

Klausner goes on to describe crucifixion. The criminal was fastened to his cross, already a bleeding mass from the scourging. There he hung to die of hunger and thirst and exposure, unable even to defend himself from the torture of the gnats and flies which settled on his naked body and on his bleeding wounds. It is not a pretty picture but that is what Jesus Christ suffered--willingly--for us.

THE CROSS AND THE SHAME ( Matthew 27:32-44 )

27:32-44 As they were going out, they found a Cyrenian man, Simon by name, and they impressed him into their service, to bear Jesus' Cross. When they had come to the place which is called Golgotha (which means the Place of a Skull), they offered him wine mingled with gall to drink, and, when he had tasted it, he refused to drink it. When they had crucified him, they divided his garments among them by casting lots for them; and as they sat there, they watched him. Above his head they placed a written copy of the charge on which he was being executed: "This is Jesus, the King of the Jews." Then they crucified along with him two brigands, one on the right hand and one on the left. Those who were passing by kept flinging their insults at him. They kept shaking their heads and saying, "Destroyer of the Temple, and builder of it in three days, save yourself If you are really the Son of God, come down from the Cross." In the same way the chief priests also with the Scribes and the elders jeered at him, "He saved others," they kept saying, "He cannot save himself. He is King of Israel. Let him come down from the Cross now, and we will believe on him. He trusted in God. Let God rescue him now, if he wants him; for he said, 'I am the Son of God.'" The brigands too who were crucified with him hurled the same reproaches at him.

The Story of the Crucifixion does not need commentary; its power resides simply in the telling. All we can do is to paint in the background in order that the picture may be as clear as possible.

When a criminal had been condemned, he was led away to crucifixion. He was placed in the centre of a hollow square of four Roman soldiers. It was the custom that he should carry the cross beam of his own cross; the upright was already waiting at the scene of execution. The charge on which he was being executed was written on a board; it was then either hung round his own neck, or carried by an officer in front of the procession; and it was later affixed to the cross itself. The criminal was led to the scene of crucifixion by as long a route as possible, so that as many as possible might see him and take warning from the grim sight.

Jesus had undergone the terrible scourging; after that he had undergone the mockery of the soldiers; before all that he had been under examination for most of the night; and he was, therefore, physically exhausted, and staggering under his Cross. The Roman soldiers well knew what to do under such circumstances. Palestine was an occupied country; all that a Roman officer had to do was to tap a Jew on the shoulder with the flat of his spear, and the man had to carry out any task, however menial and distasteful, that was laid upon him. Into the city, from one of the surrounding villages, there had come a man from far off Cyrene in North Africa, called Simon. It may be that for years he had scraped and saved to attend this one Passover--and now this terrible indignity and shame fell upon him; for he was compelled to carry the Cross of Jesus. When Mark tells the story, he identifies Simon as "the father of Alexander and Rufus" ( Mark 15:21). Such an identification can only mean that Alexander and Rufus were well known in the Church. And it must be that on that terrible day Jesus laid hold on Simon's heart. That which to Simon had seemed his day of shame became his day of glory.

The place of crucifixion was a hill called Golgotha, so caned because it was shaped like a skull. When the place was reached the criminal had to be impaled upon his cross. The nails had to be driven through his hands, but commonly the feet were only loosely bound to the cross. At that moment, in order to deaden the pain, the criminal was given a drink of drugged wine, prepared by a group of wealthy women of Jerusalem as an act of mercy. A Jewish writing says, "When a man is going out to be killed, they allow him to drink a grain of frankincense in a cup of wine to deaden his senses.... Wealthy women of Jerusalem used to contribute these things and bring them." The drugged cup was offered to Jesus, but he would not drink it, for he was determined to accept death at its bitterest and at its grimmest, and to avoid no particle of pain.

We have already seen that the criminal was led to execution in the middle of a square of four Roman soldiers; criminals were crucified naked, except for a loin cloth; and the criminal's clothes became the property of the soldiers as their perquisite. Every Jew wore five articles of clothing--his shoes, his turban, his girdle, his inner garment, and his outer cloak. There were thus five articles of clothing and four soldiers. The first four articles were all of equal value; but the outer cloak was more valuable than all the others. It was for Jesus' outer cloak that the soldiers drew lots, as John tells us ( John 19:23-24). When the soldiers had divided the clothes, they sat down, on guard until the end should come. So there was on Golgotha a group of three crosses, in the middle the Son of God, and on either side a brigand. Truly, he was with sinners in his death.

The final verses describe the taunts flung at Jesus by the passers-by, by the Jewish authorities, and by the brigands who were crucified with him. They all centred round one thing--the claims that Jesus had made and his apparent helplessness on the Cross. It was precisely there that the Jews were so wrong. They were using the glory of Christ as a means of mocking him. "Come down," they said, "and we will believe on you." But as General Booth once said, "It is precisely because he would not come down that we believe in him." The Jews could see God only in power; but Jesus showed that God is sacrificial love.

THE TRIUMPH OF THE END ( Matthew 27:45-50 )

27:45-50 From twelve o'clock midday darkness came over the earth until three o'clock in the afternoon. About three o'clock in the afternoon Jesus cried with a loud voice, "Eli, Eli, lama sabachthani?" (that is, "My God, my God, why have you forsaken me?") Some of those who were standing there heard this, and said, "This man is calling for Elias." And immediately one of them ran and took a sponge and filled it with vinegar and put it on a reed, and gave him to drink. The rest said, "Let be! Let us see if Elias will come to save him." When Jesus had again shouted with a great voice, he gave up his spirit.

As we have been reading the story of the Crucifixion, everything seems to have been happening very quickly; but in reality the hours were slipping past. It is Mark who is most precise in his note of time. He tells us that Jesus was crucified at the third hour, that is at nine o'clock in the morning ( Mark 15:25), and that he died at the ninth hour, that is at three o'clock in the afternoon ( Mark 15:34). That is to say, Jesus hung on the Cross for six hours. For him the agony was mercifully brief, for it often happened that criminals hung upon their crosses for days before death came to them.

In Matthew 27:46 we have what must be the most staggering sentence in the gospel record, the cry of Jesus: "My God, my God, why hast thou forsaken me?" That is a saying before which we must bow in reverence, and yet at the same time we must try to understand. There have been many attempts to penetrate behind its mystery; we can look only at three.

(i) It is strange how Psalms 22:1-31 runs through the whole Crucifixion narrative; and this saying is actually the first verse of that Psalm. Later on it says, "All who seek me mock at me, they make mouths at me, they wag their heads;' He committed his cause to the Lord; let him deliver him, let him rescue him, for he delights in him!'" ( Psalms 22:7-8). Still further on we read: "They divide my garments among them, and for my raiment they cast lots" ( Psalms 22:18). Psalms 22:1-31 is interwoven with the whole Crucifixion story.

It has been suggested that Jesus was, in fact, repeating that Psalm to himself; and, though it begins in complete dejection, it ends in soaring triumph--"From thee comes my praise in the great congregation.... For dominion belongs to the Lord, and he rules over the nations" ( Psalms 22:25-31). So it is suggested that Jesus was repeating Psalms 22:1-31 on the Cross, as a picture of his own situation, and as a song of his trust and confidence, well knowing that it began in the depths, but that it finished on the heights.

It is an attractive suggestion; but on a cross a man does not repeat poetry to himself, even the poetry of a psalm; and besides that, the whole atmosphere is one of unrelieved tragedy.

(ii) It is suggested that in that moment the weight of the world's sin fell upon the heart and the being of Jesus; that that was the moment when he who knew no sin was made sin for us ( 2 Corinthians 5:21); and that the penalty which he bore for us was the inevitable separation from God which sin brings. No man may say that that is not true; but, if it is, it is a mystery which we can only state and at which we can only wonder.

(iii) It may be that there is something--if we may put it so--more human here. It seems to me that Jesus would not be Jesus unless he had plumbed the uttermost depths of human experience. In human experience, as life goes on and as bitter tragedy enters into it, there come times when we feel that God has forgotten us; when we are immersed in a situation beyond our understanding and feel bereft even of God. It seems to me that that is what happened to Jesus here. We have seen in the garden that Jesus knew only that he had to go on, because to go on was God's will, and he must accept what even he could not fully understand. Here we see Jesus plumbing the uttermost depths of the human situation, so that there might be no place that we might go where he has not been before.

Those who listened did not understand. Some thought he was calling on Elijah; they must have been Jews. One of the great gods of the pagans was the sun--Hellos. A cry to the sun god would have begun "Helie!" and it has been suggested that the soldiers may have thought that Jesus was crying to the greatest of the pagan gods. In any event, his cry was to the watchers a mystery.

But here is the point. It would have been a terrible thing if Jesus had died with a cry like that upon his lips--but he did not. The narrative goes on to tell us that, when he shouted with a great shout, he gave up his spirit. That great shout left its mark upon men's minds. It is in every one of the gospels ( Matthew 27:50; Mark 15:37; Luke 23:46). But there is one gospel which goes further. John tells us that Jesus died with a shout: "It is finished" ( John 19:30). It is finished is in English three words; but in Greek it is one--Tetelestai ( G5055) --as it would also be in Aramaic. And tetelestai ( G5055) is the victor's shout; it is the cry of the man who has completed his task; it is the cry of the man who has won through the struggle; it is the cry of the man who has come out of the dark into the glory of the light, and who has grasped the crown. So, then, Jesus died a victor with a shout of triumph on his lips.

Here is the precious thing. Jesus passed through the uttermost abyss, and then the light broke. If we too cling to God, even when there seems to be no God, desperately and invincibly clutching the remnants of our faith, quite certainly the dawn will break and we will win through. The victor is the man who refuses to believe that God has forgotten him, even when every fibre of his being feels that he is forsaken. The victor is the man who will never let go his faith, even when he feels that its last grounds are gone. The victor is the man who has been beaten to the depths and still holds on to God, for that is what Jesus did.

THE BLAZING REVELATION ( Matthew 27:51-56 )

27:51-56 And, look you, the veil of the Temple was rent in two from top to bottom, and the earth was shaken, and the rocks were split, and the tombs were opened, and the bodies of many of God's dedicated ones were raised, and they came out of the tombs after his resurrection and came into the holy city and appeared to many. The centurion and those who were watching Jesus with him saw the earthquake and the things that had happened, and they were exceedingly afraid. "Truly," they said, "this man was the Son of God."

This passage falls into three sections.

(i) There is the story of the amazing things which happened as Jesus died. Whether or not we are meant to take these things literally, they teach us two great truths.

(a) The Temple veil was rent from top to bottom. That was the veil which covered the Holy of Holies; that was the veil beyond which no man could penetrate, save only the High Priest on the Day of Atonement; that was the veil behind which the Spirit of God dwelt. There is symbolism here. Up to this time God had been hidden and remote, and no man knew what he was like. But in the death of Jesus we see the hidden love of God, and the way to the presence of God once barred to all men is now opened to all men. The life and the death of Jesus show us what God is like and remove for ever the veil which hid him from men.

(b) The tombs were opened. The symbolism of this is that Jesus conquered death. In dying and in rising again he destroyed the power of the grave. Because of his life, his death and his resurrection, the tomb has lost its power, and the grave has lost its terror, and death has lost its tragedy. For we are certain that because he lives we shall live also.

(ii) There is the story of the adoration of the centurion. There is only one thing to be said about this. Jesus had said, "I, when I am lifted up from the earth, will draw all men to myself" ( John 12:32). He foretold the magnetic power of the Cross; and the centurion was its first fruit. The Cross had moved him to see the majesty of Jesus as nothing else had been able to do.

(iii) There is the simple statement concerning the women who saw the end. All the disciples forsook him and fled, but the women remained. It has been said that, unlike the men, the women had nothing to fear, for so low was the public position of women that no one would take any notice of women disciples. There is more to it than that. They were there because they loved Jesus, and for them, as for so many, perfect love had cast out all fear.

THE GIFT OF A TOMB ( Matthew 27:57-61 )

27:57-61 Late in the day there came a rich man from Arimathaea, Joseph by name, who was himself a disciple of Jesus. He went to Pilate and requested the body of Jesus. Then Pilate ordered it to be given to him. So Joseph took the body and wrapped it in clean linen, and laid it in a new tomb, which he had hewn out in the rock. And he rolled a great stone across the door of the tomb and went away. And Mary from Magdala was there, and the other Mary, sitting opposite the tomb.

According to Jewish law, even a criminal's body might not be left hanging all night, but had to be buried that day. "His body shall not remain all night upon the tree, but you shall bury him the same day" ( Deuteronomy 21:22-23). This was doubly binding when, as in the case of Jesus, the next day was the Sabbath. According to Roman law, the relatives of a criminal might claim his body for burial, but if it was not claimed it was simply left to rot until the scavenger dogs dealt with it.

Now none of Jesus' relatives were in a position to claim his body, for they were all Galilaeans and none of them possessed a tomb in Jerusalem. So the wealthy Joseph from Arimathaea stepped in. He went to Pilate and asked that the body of Jesus should be given to him; and he cared for it, and put it into the rock tomb where no man had ever been laid. Joseph must be forever famous as the man who gave Jesus a tomb.

Legends have gathered around the name of Joseph and legends which are of particular interest to those who live in England. The best known is that in A.D. 61 Philip sent Joseph from Gaul to preach the gospel in England. He came bearing with him the chalice which was used at the Last Supper, and which now held the blood of Jesus shed upon the Cross. That chalice was to become the Holy Grad which is so famous in the stories of the Knights of King Arthur. When Joseph and his band of missionaries had climbed Weary-all Hill and come to the other side, they came to Glastonbury; there Joseph struck his staff into the earth and from it grew the Glastonbury Thorn. It is certainly true that for years Glastonbury was the holiest place in England; and it is still a place of pilgrimage. The story is that the original thorn was hacked down by a Puritan, but that the thorn which grows there to this day came from a shoot of it; and to this day slips of it are sent all over the world. So, then, legend connects Joseph of Arimathaea with Glastonbury and England.

But there is a lesser-known legend, commemorated in one of the most famous, hymns and poems in the English language. It is a legend which is still current in Somerset. Joseph, so the legend runs, was a tin merchant, and came, long before he was sent by Philip, on quite frequent visits to the tin mines of Cornwall. The town of Marazion in Cornwall has another name. It is sometimes called Market Jew, and is said to have been the centre of a colony of Jews who traded in tin. The legend goes still further. Joseph of Arimathaea, it says, was the uncle of Mary, the mother of Jesus. (Can it possibly be that he did actually exercise a relative's right to claim the body of Jesus under Roman law?) And, it is said, he brought the young boy Jesus with him on one of his voyages to Cornwall.. That is what William Blake was thinking of when he wrote his famous poem:

And did those feet in ancient time

Walk upon England's mountains green?

And was the Holy Lamb of God

In England's pleasant pastures seen?

And did the Countenance Divine

Shine forth upon our clouded hills?

And was Jerusalem builded here,

Among those dark Satanic mills?

The dark Satanic mills were the tin mines of Cornwall. It is a lovely legend which we would like to be true, for there would be a thrill in the thought that the feet of the boy Jesus once touched English earth.

It is often said that Joseph gave to Jesus a tomb after he was dead, but did not support him during his life. Joseph was a member of the Sanhedrin ( Luke 23:50); and Luke tells us that "he had not consented to the (council's) purpose and deed" ( Luke 23:51). It is possible that the meeting of the Sanhedrin called in the house of Caiaphas in the middle of the night was selectively called? It hardly seems likely that the whole Sanhedrin could have been there. It may well be that Caiaphas summoned those whom he wished to be present and packed the meeting with his supporters, and that Joseph never even got a chance to be there.

It is certainly true that in the end Joseph displayed the greatest courage. He came out on the side of a crucified criminal; he braved the possible resentment of Pilate; and he faced the certain hatred of the Jews. It may well be that Joseph of Arimathea did everything that it was possible for him to do.

One obscure point remains. The woman who is called the other Mary is identified as Mary, the mother of Joses by Mark 15:47. We have already seen that these women were present at the Cross; their love made them follow Jesus in life and in death.

AN IMPOSSIBLE ASSIGNMENT ( Matthew 27:62-66 )

27:62-66 On the next day, which is the day after the Preparation, the chief priests and Pharisees came to Pilate in a body. "Sir," they said, "we remember that, while he was still alive, that deceiver said, 'After three days I will rise again.' Give orders therefore that the tomb should be kept secure until the three days are ended, in case his disciples come and steal him, and say to the people, 'He has been raised from among the dead.' If that happens, the final deception will be worse than the first." Pilate said, "You have a guard. Go, and make it as secure as you can." They went and secured the tomb by setting a seal upon it as well as by placing a guard.

This passage begins in the most curious way. It says that the chief priests and Pharisees went to Pilate on the next day, which is the day after the Preparation. Now Jesus was crucified on the Friday. Saturday is the Jewish Sabbath. The hours from 3 p.m. to 6 p.m. on Friday were called The Eve, or The Preparation. We have seen that, according to Jewish reckoning, the new day began at 6 p.m. Therefore, the Sabbath began at 6 p.m. on Friday; and the last hours of Friday were The Preparation. If this is accurate, it can only mean one thing--it must mean that the chief priests and Pharisees actually approached Pilate on the Sabbath with their request. If they did that, it is clear to see how radically they broke the Sabbath Law. If this is accurate, no other incident in the gospel story more plainly shows how desperately eager the Jewish authorities were totally to eliminate Jesus. In order to make certain that he was finally out of the way they were willing to break even their own most sacred laws.

There is a grim irony here. These Jews came to Pilate saying that Jesus had said that he would rise after three days. They did not admit that they envisaged the possibility that that might be true, but they thought the disciples might seek to steal away the body and say that a resurrection had happened. They, therefore, wished to take special steps to guard the tomb. Back comes Pilate's answer: "Make it as safe as you can." It is as if Pilate all unconsciously said, "Keep Christ in the tomb--if you can:" They took their steps. The door of these rock tombs was closed by a great round stone like a cartwheel, which ran in a groove. They sealed it and they set a special guard--and they made it as safe as they could.

They had not realized one thing--that there was not a tomb in the world which could imprison the Risen Christ. Not all men's plans could bind the Risen Lord. The man who seeks to put bonds on Jesus Christ is on a hopeless assignment.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

Now the next day that followed the day of preparation,.... Which was the sabbath day; for the day of preparation was the day before the sabbath, Mark 15:42, in which they prepared every thing necessary for the sabbath, and therefore was so called: and as this introduces the account of the chief priests and Pharisees, making application to Pilate, to secure the sepulchre; and which by his leave they did, by sealing the stone, and setting a guard about the sepulchre; it shows what consciences these men had, who accused the disciples of Christ of a violation of the sabbath, for plucking a few ears of corn on that day; and sought to kill Jesus, because he healed a man on it, and bid him take up his bed and walk; and yet they themselves could leave their devotions, and first meet together and agree upon an address to Pilate, and then go in a body to his palace; and having obtained their request, march to Joseph's garden, and make the sepulchre sure, sealing the stone, and setting a watch, which were servile works, and, according to their laws and traditions, not to be done on the sabbath day; and yet they scrupled them not, notwithstanding their characters and profession, which follow:

the chief priests and Pharisees came together unto Pilate; these were the inveterate and implacable enemies of Christ; they took counsel how to put him to death; they employed Judas to betray him, and sent a band of soldiers with him to take him; they suborned false witnesses against him; they moved the people to prefer Barabbas to him; they got him condemned to death, and followed him to the cross, where they mocked him; and still, like the troubled sea, they were restless and uneasy; for though he was dead, they feared his resurrection; and though they could not prevent the thing, they consult to hinder the credit of it.

Henry's Complete Commentary on the Bible

      57 When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was Jesus' disciple:   58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.   59 And when Joseph had taken the body, he wrapped it in a clean linen cloth,   60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.   61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.   62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,   63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.   64 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.   65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.   66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

      We have here an account of Christ's burial, and the manner and circumstances of it, concerning which observe, 1. The kindness and good will of his friends that laid him in the grave. 2. The malice and ill will of his enemies that were very solicitous to keep him there.

      I. His friends gave him a decent burial. Observe,

      1. In general, that Jesus Christ was buried; when his precious soul was gone to paradise, his blessed body was deposited in the chambers of the grave, that he might answer the type of Jonas, and fulfil the prophecy of Isaias; he made his grave with the wicked. Thus in all things he must be made like unto his brethren, sin only excepted, and, like us, unto dust he must return. He was buried, to make his death the more certain, and his resurrection the more illustrious. Pilate would not deliver his body to be buried, till he was well assured that he was really dead; while the witnesses lay unburied, there were some hopes concerning them, Revelation 11:8. But Christ, the great Witness, is as one free among the dead, like the slain that lie in the grave. He was buried, that he might take off the terror of the grave, and make it easy to us, might warm and perfume that cold noisome bed for us, and that we might be buried with him.

      2. The particular circumstances of his burial here related.

      (1.) The time when he was buried; when the evening was come; the same evening that he died, before sun-set, as is usual in burying malefactors. It was not deferred till the next day, because it was the sabbath; for burying the dead is not proper work either for a day of rest or for a day of rejoicing, as the sabbath is.

      (2.) The person that took care of the funeral was Joseph of Arimathea. The apostles had all fled, and none of them appeared to show this respect to their Master, which the disciples of John showed to him after he was beheaded, who took up his body, and buried it,Matthew 14:12; Matthew 14:12. The women that followed him durst not move in it; then did God stir up this good man to do it; for what work God has to do, he will find out instruments to do it. Joseph was a fit man, for, [1.] He had wherewithal to do it, being a rich man. Most of Christ's disciples were poor men, such were most fit to go about the country to preach the gospel; but here was one that was a rich man, ready to be employed in a piece of service which required a man of estate. Note, Worldly wealth, though it is to many an objection in religion's way, yet, in some services to be done for Christ, it is an advantage and an opportunity, and it is well for those who have it, if withal they have a heart to use it for God's glory. [2.] He was well affected to our Lord Jesus, for he was himself his disciple, believed in him, though he did not openly profess it. Note, Christ has more secret disciples than we are aware of; seven thousand in Israel, Romans 11:4.

      (3.) The grant of the dead body procured from Pilate, Matthew 27:58; Matthew 27:58. Joseph went to Pilate, the proper person to be applied to on this occasion, who had the disposal of the body; for in things wherein the power of the magistrate is concerned, due regard must be had to that power, and nothing done to break in upon it. What we do that is good, must be done peaceably, and not tumultuously. Pilate was willing to give the body to one that would inter it decently, that he might do something towards atoning for the guilt his conscience charged him with in condemning an innocent person. In Joseph's petition, and Pilate's ready grant of it, honour was done to Christ, and a testimony borne to his integrity.

      (4.) The dressing of the body in its grave-clothes (Matthew 27:59; Matthew 27:59); though he was an honourable counsellor, yet he himself took the body, as it should seem, into his own arms, from the infamous and accursed tree (Acts 13:29); for where there is true love to Christ, no service will be thought too mean to stoop to for him. Having taken it, he wrapped it in a clean linen cloth; for burying in linen was then the common usage, which Joseph complied with. Note, Care is to be taken of the dead bodies of good men, for there is a glory intended for them at the resurrection, which we must hereby testify our belief of, and wind up the dead body as designed for a better place. This common act of humanity, if done after a godly sort, may be made an acceptable piece of Christianity.

      (5.) The depositing of it in the sepulchre, Matthew 27:60; Matthew 27:60. Here there was nothing of that pomp and solemnity with which the grandees of the world are brought to the grave, and laid in the tomb,Job 21:32. A private funeral did best befit him whose kingdom came not with observation.

      [1.] He was laid in a borrowed tomb, in Joseph's burying place; as he had not a house of his own, wherein to lay his head while he lived, so he had not a grave of his own, wherein to lay his body when he was dead, which was an instance of his poverty; yet in this there might be somewhat of a mystery. The grave is the peculiar heritage of a sinner,Job 24:19. There is nothing we can truly call our own but our sins and our graves; he returneth to his earth,Psalms 146:4. When we go to the grave, we go to our own place; but our Lord Jesus, who had no sin of his own, had no grave of his own; dying under imputed sin, it was fit that he should be buried in a borrowed grave; the Jews designed that he should have made his grave with the wicked, should have been buried with the thieves with whom he was crucified, but God over-ruled it, so as that he should make it with the rich in his death,Isaiah 53:9.

      [2.] He was laid in a new tomb, which Joseph, it is likely, designed for himself; it would, however, be never the worse for his lying in it, who was to rise so quickly, but a great deal the better for his lying in it, who has altered the property of the grave, and made it anew indeed, by turning it into a bed of rest, nay into a bed of spices, for all the saints.

      [3.] In a tomb that was hewn out of a rock; the ground about Jerusalem was generally rocky. Shebna had his sepulchre hewn out thereabouts in a rock,Isaiah 22:16. Providence ordered it that Christ's sepulchre should be in a solid entire rock, that no room might be left to suspect his disciples had access to it by some underground passage, or broke through the back wall of it, to steal the body; for there was no access to it but by the door, which was watched.

      [4.] A great stone was rolled to the door of his sepulchre; this also was according to the custom of the Jews in burying their dead, as appears by the description of the grave of Lazarus (John 11:38), signifying that those who are dead, are separated and cut off from all the living; if the grave were his prison, now was the prison-door locked and bolted. The rolling of the stone to the grave's mouth, was with them as filling up the grave is with us, it completed the funeral. Having thus in silence and sorrow deposited the previous body of our Lord Jesus in the grave, the house appointed for all living, they departed without any further ceremony. It is the most melancholy circumstance in the funerals of our Christian friends, when we have laid their bodies in the dark and silent grave, to go home, and leave them behind; but alas, it is not we that go home, and leave them behind, no, it is they that are gone to the better home, and have left us behind.

      (6.) The company that attended the funeral; and that was very small and mean. Here were none of the relations in mourning, to follow the corpse, no formalities to grace the solemnity, but some good women that were true mourners--Mary Magdalene, and the other Mary,Matthew 27:56; Matthew 27:56. These, as they had attended him to the cross, so they followed him to the grave; as if they composed themselves to sorrow, they sat over against the sepulchre, not so much to fill their eyes with the sight of what was done, as to empty them in rivers of tears. Note, True love to Christ will carry us through, to the utmost, in following him. Death itself cannot quench that divine fire, Song of Solomon 8:6; Song of Solomon 8:7.

      II. His enemies did what they could to prevent his resurrection; what they did herein was the next day that followed the day of the preparation,Matthew 27:62; Matthew 27:62. That was the seventh day of the week, the Jewish sabbath, yet not expressly called so, but described by this periphrasis, because it was now shortly to give way to the Christian sabbath, which began the day after. Now, 1. All that day, Christ lay dead in the grave; having for six days laboured and done all his work, on the seventh day he rested, and was refreshed. 2. On that day, the chief priests and Pharisees, when they should have been at their devotions, asking pardon for the sins of the week past, were dealing with Pilate about securing the sepulchre, and so adding rebellion to their sin. They that had so often quarrelled with Christ for works of the greatest mercy on that day, were themselves busied in a work of the greatest malice. Observe here,

      (1.) Their address to Pilate; they were vexed that the body was given to one that would bury it decently; but, since it must be so, they desire a guard may be set on the sepulchre.

      [1.] Their petition sets forth, that that deceiver (so they call him who is truth itself) had said, After three days I will rise again. He had said so, and his disciples remembered those very words for the confirmation of their faith, but his persecutors remember them for the provocation of their rage and malice. Thus the same word of Christ to the one was a savour of life unto life, to the other of death unto death. See how they compliment Pilate with the title of Sir, while they reproach Christ with the title of Deceiver. Thus the most malicious slanderers of good men are commonly the most sordid flatterers of great men.

      [2.] It further sets forth their jealousy; lest his disciples come by night, and steal him away, and say, He is risen.

      First, That which really they were afraid of, was, his resurrection; that which is most Christ's honour and his people's joy, is most the terror of his enemies. That which exasperated Joseph's brethren against him, was the presage of his rise, and of his having dominion over them (Genesis 37:8); and all they aimed at, in what they did against him, was, to prevent that. Come, say they, let us slay him, and see what will become of his dreams. So the chief priests and Pharisees laboured to defeat the predictions of Christ's resurrection, saying, as David's enemies of him (Psalms 41:8), Now that he lieth, he shall rise up no more; if he should rise, that would break all their measures. Note, Christ's enemies, even when they have gained their point, are still in fear of losing it again. Perhaps the priests were surprised at the respect shown to Christ's dead body by Joseph and Nicodemus, two honourable counsellors, and looked upon it as an ill presage; nor can they forget his raising Lazarus from the dead, which so confounded them.

      Secondly, That which they took on them to be afraid of, was, lest his disciples should come by night, and steal him away, which was a very improbable thing; for, 1. They had not the courage to own him while he lived, when they might have done him and themselves real service; and it was not likely that his death should put courage into such cowards. 2. What could they promise themselves by stealing away his body, and making people believe he was risen; when, if he should not rise, and so prove himself a deceiver, his disciples, who had left all for him in this world, in dependence upon a recompence in the other world, would of all others suffer most by the imposture, and would have had reason to throw the first stone at his name? What good would it do them, to carry on a cheat upon themselves, to steal away his body, and say, He is risen; when, if he were not risen, their faith was vain, and they were of all men the most miserable? The chief priests apprehend that if the doctrine of Christ's resurrection be once preached and believed, the last error will be worse than the first; a proverbial expression, intimating no more than this, that we shall all be routed, all undone. They think it was their error, that they had so long connived at his preaching and miracles, which error they thought they had rectified by putting him to death; but if people should be persuaded of his resurrection, that would spoil all again, his interest would revive with him, and theirs must needs sink, who had so barbarously murdered him. Note, Those that opposed Christ and his kingdom, will see not only their attempts baffled, but themselves miserably plunged and embarrassed, their errors each worse than other, and the last worst of all, Psalms 2:4; Psalms 2:5.

      [3.] In consideration hereof, they humbly move to have a guard set upon the sepulchre till the third day; Command that the sepulchre be made sure. Pilate must still be their drudge, his civil and military power must both be engaged to serve their malice; one would think that death's prisoners needed no other guard, and that the grave were security enough to itself; but what will not those fear, who are conscious to themselves both of guilt and impotency, in opposing the Lord and his anointed?

      (2.) Pilate's answer to this address (Matthew 27:65; Matthew 27:65); He have a watch, make it sure, as sure as you can. He was ready to gratify Christ's friends, in allowing them the body, and his enemies, in setting a guard upon it, being desirous to please all sides, while perhaps he laughed in his sleeve at both for making such ado, pro and con, about the dead body of a man, looking upon the hopes of one side and the fears of the other to be alike ridiculous. Ye have a watch; he means the constant guard that was kept in the tower of Antonia, out of which the allows them to detach as many as they pleased for that purpose, but, as if ashamed to be himself seen in such a thing, he leaves the management of it wholly to them. Methinks that word, Make it as sure as you can, looks like a banter, either, [1.] Of their fears; "Be sure to set a strong guard upon the dead man;" or rather, [2.] Of their hopes; "Do your worst, try your wit and strength to the utmost; but if he be of God, he will rise, in spite of you and all your guards." I am apt to think, that by this time Pilate had had some talk with the centurion, his own officer, of whom he would be apt to enquire how that just man died, whom he had condemned with such reluctance; and that he gave him such an account of those things as made him conclude that truly he was the Son of God; and Pilate would give more credit to him than to a thousand of those spiteful priests that called him a Deceiver; and if so, no marvel that he tacitly derides their project, in thinking to secure the sepulchre upon him who had so lately rent the rocks, and made the earth to quake. Tertullion, speaking of Pilate, saith, Ipse jam pro suâ conscientiâ Christianus--In his conscience he was a Christian; and it is possible that he might be under such convictions at this time, upon the centurion's report, and yet never be thoroughly persuaded, any more than Agrippa or Felix was, to be a Christian.

      (3.) The wonderful care they took, hereupon, to secure the sepulchre (Matthew 27:66; Matthew 27:66); They sealed the stone; probably with the great seal of their sanhedrim, whereby they interposed their authority, for who durst break the public seal? But not trusting too much to that, withal they set a watch, to keep his disciples from coming to steal him away, and, if possible, to hinder him from coming out of the grave. So they intended, but God brought this good out of it, that they who were set to oppose his resurrection, thereby had an opportunity to observe it, and did so, and told the chief priests what they observed, who were thereby rendered the more inexcusable. Here was all the power of earth and hell combined to keep Christ a prisoner, but all in vain, when his hour was come; death, and all those sons and heirs of death, could then no longer hold him, no longer have dominion over him. To guard the sepulchre against the poor weak disciples, was folly, because needless; but to think to guard it against the power of God was folly, because fruitless and to no purpose; and yet they thought they had dealt wisely.

Kelly Commentary on Books of the Bible

We now enter on the Lord's final presentation of Himself to Jerusalem, traced, however, from Jericho; that is, from the city which had once been the stronghold of the power of the Canaanite. The Lord Jesus presenting Himself in grace, instead of sealing up the curse which had been pronounced on it, makes it contrariwise the witness of His mercy towards those who believed in Israel. It was there that two blind men (for Matthew, we have seen, abounds in this double token of the Lord's grace), sitting by the wayside, cried out, and most appropriately, "Have mercy on us, O Lord, thou Son of David!" They were led and taught of God. It was no question of law, yet strictly in His capacity of Messiah. Their appeal was in thorough keeping with the scene; they felt that the nation had no sense of its own blindness, and so addressed themselves at once to the Lord thus presenting Himself where divine power wrought of old. It is remarkable that, although there had been signs and wonders given from time to time in Israel, miraculous cures wrought, dead even raised to life, and leprosy cleansed, yet never, previously to the Messiah, do we hear of restoring the blind to sight. The Rabbis held that this was reserved for the Messiah; and certainly I am not aware of any case which contradicts their notion. They appear to have founded it upon the remarkable prophecy of Isaiah. (Isaiah 35:1-10) I do not affirm that the prophecy proves their notion to be true in isolating that miracle from the rest; but it is evident that the Spirit of God does connect emphatically the opening of blind eyes with the Son of David, as part of the blessing that He will surely diffuse when He comes to reign over the earth.

What appears further here is, that Jesus does not put the blessing off till His reign. Undoubtedly, the Lord in those days was giving signs and tokens of the world to come; and it was continued by His servants afterwards, as we know from the end of Mark, the Acts, etc. The miraculous powers which He exercised were samples of the power which would fill the earth with Jehovah's glory, casting out the enemy, and effacing the traces of his power, and making it the theatre of the manifestation of His kingdom here below. Thus our Lord gives evidence that the power was in Himself already, so that they need not lack because the kingdom was not yet come, in the full, manifest sense of the word. The kingdom was then come in His own person, as is said by Matthew (Matthew 12:1-50) as well as Luke. Still less did the blessing tarry for the sons of men. Virtue went forth at His kingly touch: this, at least, did not depend on the recognition of His claims by His people. He takes up this sign of Messiah's grace the opening of the eyes of the blind, itself no mean sign of the true condition of the Jews, could they but feel and own the truth. Alas! they sought not mercy and healing at His hands; but if there were any to call on Him at Jericho, the Lord would hearken. Here, then, Messiah answers to the cry of faith of these two blind men. When the multitude rebuked them, that they should hold their peace, they cried the more. The difficulties presented to faith only increased the energy of its desire; and so they cried, "Have mercy on us, O Lord, thou Son of David!" Jesus stands, calls the blind men, and says, "What will ye that I should do?" "Lord, that our eyes should be opened." And so it was according to their faith. Moreover, it is noted that .they follow Him, the pledge of what will be done when the people, by-and-by owning their blindness, and turning to Him for eyes, receive sight from the true Son of David to see Himself in the day of His earthly glory.

Matthew 21:1-46. The Lord thereon enters Jerusalem according to prophecy. He enters it, however, not in the outward pomp and glory which the nations seek after, but according to what the prophet's words now made good literally: Jehovah's King sitting on an ass in the spirit of humiliation. But even in this very thing, the fullest proof was afforded that He was Jehovah Himself. From first to last, as we have seen, it was Jehovah-Messiah. The word to the owner of the ass and colt was, "The Lord hath need of them." Accordingly, on this plea of Jehovah of hosts, all difficulties disappear, though unbelief finds there its stumbling-block. It was indeed the power of the Spirit of God that controlled his heart; even as to Christ "the porter opened." God left nothing undone on any side, but so ordered that the heart of this Israelite should yield a testimony that grace was at work, spite of the lamentable chill that stupefied the people. How good it is thus to raise up a witness, never indeed to leave it absolutely lacking, not even on the road to Jerusalem alas! the road to the cross of Christ. This, as we are told by the evangelist, came to pass that the word of the prophet should be fulfilled: "Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek [for such meekness was the character of His presentation as yet], and sitting upon an ass, and a colt the foal of an ass." All must be in character with the Nazarene. Accordingly, the disciples went and did as Jesus commanded. The multitudes, too, were acted on a very great multitude. It was, of course, but a transient action, yet was it of God for a testimony, this moving of hearts by the Spirit. Not that it penetrated beneath the surface, but was rather a wave that passed over men's hearts, and then was gone. For the moment they followed, crying, "Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest!" (applying to the Lord the congratulations of Psalms 118:1-29)

Jesus, according to our evangelist's account, comes to the temple and cleanses it. Remark the order as well as character of the events. In Mark this is not the first act which is recorded, but the curse on the barren fig tree, between His inspection of all things in the temple and His ejection of those who profaned it. The fact is, there were two days or occasions in which the fig tree comes before us, according to the gospel of Mark, who gives us the details more particularly than any one, notwithstanding his brevity. Matthew, on the contrary, while he is so careful in furnishing us frequently with a double witness of the Lord's gracious ways toward His land and people, gives only as one whole His dealing with both the fig tree and the temple. We should not know from the first evangelist of any interval in either case; nor could we learn from either the first or the third but that the cleansing of the temple occurred on His earlier visit. But we know from Mark, who sets forth an exact account of each of the two days, that in neither case was all done at once. This is the more remarkable because, in the instances of the two demoniacs, or the two blind men in Matthew, Mark, like Luke, speaks only of one. Nothing can account for such phenomena but design; and the more so as there is no ground to assume that each succeeding evangelist was kept in ignorance of his predecessor's account of our Lord. It is evident that Matthew compresses in one the two acts about the temple, as well as about the fig tree. His scope excluded such details, and, I am persuaded, rightly so, according to the mind of God's Spirit. It may render it all the more striking when one observes that Matthew was there, and Mark was not. He who actually saw these transactions, and who therefore, had he been a mere acting human witness, would peculiarly have dwelt on them; he, too, who had been a personal companion of the Lord, and therefore, had it been only a question of treasuring all up as one that loved the Lord, would, naturally speaking, have been the one of the three to have presented the amplest and minutest picture of the circumstance, is just the one who does nothing of the kind. Mark, as confessedly not being an eye-witness, might have been supposed to content himself with the general view. The reverse is the fact unquestionably. This is a notable feature, and not here alone, but elsewhere also. To me it proves that the gospels are the fruit of divine purpose in all, distinctively in each. It establishes the principle that, while God condescended to employ eye-witness, He never confined Himself to it, but, on the contrary, took full and particular care to shew that He is above all creature means of information. Thus it is in Mark and Luke we find some of the most important details; not in Matthew and John, though Matthew and John were eyewitnesses, Mark and Luke not. A double proof of this appears in what has been just advanced. To Matthew, acting according to what was given him of the Spirit, there was no sufficient reason to enter into points which did not bear dispensationally upon Israel. He therefore, as often elsewhere, presents the entrance into the temple in its completeness, as being the sole matter important to his aim. Any thoughtful mind must allow, if I do not greatly err, that entrance into detail would rather detract from the augustness of the act. The minute account has its just place, on the other hand, if it be a question of the Lord's method and bearing in His service and testimony. Here I want to know the particulars; there every trace and shade are full of instruction to me. If I have to serve Him, I do well to learn and ponder His every word and way; and in this the style and mode of Mark's gospel is invaluable. Who but feels that the movements, the pauses, the sighs, the groans, the very looks of the Lord, are fraught with blessing to the soul? But if, as with Matthew, the object be the great change of dispensation consequent on the rejection of the divine Messiah, (particularly if the point, as here, be not the opening out of coming mercy, but, on the contrary, a solemn and a stern judgment on Israel,) the Spirit of God contents Himself with a general notice of the painful scene, without indulging in any circumstantial account of it.

To this it is I attribute the palpable difference in this place of Matthew as compared with Mark, and with Luke also, who omits the cursed fig tree altogether, and gives the barest mention of the temple's cleansing (Matt. 19: 45). The notion of some men, especially a few men of learning, that the difference is due to ignorance on the part of one or other or all the evangelists, is of all explanations the worst, and even the least reasonable (to take the lowest ground); it is in plain truth the proof of their own ignorance, and the effect of positive unbelief. What I have ventured to suggest I believe to be a motive, and an adequate motive, for the difference; but we must remember that divine wisdom has depths of aim infinitely beyond our ability to sound. God may be pleased to vouchsafe us a perception of what is in His mind, if we be lowly, and diligent., and dependent on Him; or He may leave us ignorant of much, where we are careless or self-confident; but sure I am that the very points men ordinarily fix on as blots or imperfections in the inspired word are, when understood, among the strongest proofs of the admirable guidance of the Holy Spirit of God. Nor do I speak with such assurance because of the least satisfaction in any attainments, but because every lesson I have learnt and do learn from God's word brings with it the ever accumulating conviction that Scripture is perfect. For the question in hand, it is enough to produce sufficient evidence that it was not in ignorance, but with full knowledge, that Matthew, Mark, and Luke wrote as they have done; I go farther, and say it was divine intention, rather than, as I conceive, any determinate plan of each evangelist, who may not himself have had before his mind the full scope of what the Holy Ghost gave him to write about it. There is no necessity to suppose that Matthew deliberately designed the result which we have in his gospel. How God brought it all to pass is another question, which, of course, it is not for us to answer. But the fact is, that the evangelist, who was present, he who consequently was an eyewitness of the details, does not give them; while one who was not there states them with the greatest particularity thoroughly harmonious with the account of him who was there, but, nevertheless, with differences as marked as their mutual corroborations. If we might rightly use, in this case, the word "originality," then originality is stamped upon the account of the second. I affirm, then, in the strictest sense, that divine design is stamped upon each, and that consistency of purpose is found everywhere in all the gospels.

The Lord then goes straight to the sanctuary. The kingly Son of David, destined to sit as the Priest upon His throne, the head of all things sacred as well as pertaining to the polity of Israel, we can understand why Matthew should describe such an One visiting the temple of Jerusalem; and why, instead of stopping, like Mark, to narrate that which attests His patient service, the whole scene should be given here without a break. We have seen that a similar principle accounts for the massing of the facts of His ministry in the end of the fourth chapter, and also for giving as a continuous whole the Sermon on the Mount, although, if we enquired into details, we might find many and considerable intervals; for, as undoubtedly those facts were grouped, so I believe also it was between the parts of that sermon. It fell in, however, with the object of Matthew's gospel to pass by all notice of these interstices, and so the Spirit of God has been pleased to interweave the whole into the beautiful web of the first gospel. In this way, as I believe, we may and should account for the difference between Matthew and Mark in this particular, without in the smallest degree casting the shadow of an imperfection upon one any more than on the other; while the fact, already pressed, that eye-witnessing, while employed as a servant, is never allowed to govern in the composition of the gospels, bespeaks loudly that men forget their true Author in searching into the writers He employed, and that the only key to all difficulties is the simple but weighty truth that it was God communicating His mind about Jesus, as by Matthew so by Mark.

Next, the Lord acts upon the word. He finds men selling and buying in the temple (that is, in its buildings) overthrows their tables, and turns out themselves, pronouncing the words of the prophets, both Isaiah and Jeremiah. But at the same time there is another trait noted here only: the blind and the lame (the "hated of David's soul,"2 Samuel 5:8; 2 Samuel 5:8) the pitied of David's greater Son and Lord) find a friend instead of an enemy in Him who loved them, the true beloved of God. Thus, at the very time He showed His hatred and righteous indignation at the covetous profaning of the temple, His love was flowing out to the desolate in Israel. Then we see the chief priests and scribes offended at the cries of the multitude and children, and turning reproachfully to the Lord, who allowed such a right royal welcome to be addressed to Him; but the Lord calmly takes His place according to the sure word of God. It is not now Deuteronomy that is before Him ( that He had quoted when tempted of Satan at the beginning of His career). But now, as they had borrowed the words of Psalms 118:1-29 (and who will say they were wrong?), so the Lord Jesus (and I say He was infinitely right) applies to them, as well as to Himself, the language ofPsalms 8:1-9; Psalms 8:1-9. Its central truth is the entrance of the rejected Messiah, the Son of man by humiliation and suffering unto death, into heavenly glory and dominion over all things. And this was just the point before the Lord: the little ones were thus in the truth and spirit of that oracle. They were sucklings, out of whose mouth praise was ordained for the despised Messiah soon to be in heaven, exalted there and preached here as the once crucified and now glorified Son of man. What could be more appropriate to that time, what more profoundly true for all time, yea, for eternity?

Matthew, as we have seen, crowds into one scene all mention of the barren fig tree (ver. 18-22), without distinguishing the curse of the one day from the manifestation of its accomplishment on the day following. Was it without moral import? Impossible. Did it convey the notion of a hearty and true reception of the Messiah, with fruits meet for His hand who had so long tended it, and failed in no care or culture? Was there anything answering to the welcome of the little ones who cried Hosanna, the type of what grace will effect in the day of His return, when the nation itself will contentedly, thankfully take the place of babes and sucklings, and find their best wisdom in so owning the One whom their fathers rejected, the man thereon exalted to heaven during the night of His people's unbelief? Meanwhile, another picture better suits them, the state and the doom of the fruitless fig tree. Why so scornful of the jubilant multitude, of the joyous babes? What was their condition before the eyes of Him who saw all that passed within their minds? They were no better than that fig tree, that solitary fig tree which met the Lord's eyes as He comes from Bethany, entering once more into Jerusalem. Like it, they, too, were full of promise; like its abundant foliage, they lacked not fair profession, but there was no fruit. That which made its barrenness evident was the fact that it was not yet the time of figs. Therefore, the unripe figs, the harbinger of harvest, ought to have been there. Had the season of figs been come, the fruit might have been already gathered; but that season having not yet arrived, beyond controversy the promise of the coming harvest should, and indeed must, have been still there, had any fruit been really borne. This, therefore, represented too truly what the Jew, what the nation, was in the eye of the Lord. He had come seeking fruit; but there was none; and the Lord pronounced this curse, "Henceforth let no fruit grow on thee for ever." And so it is. No fruit ever sprang from that generation. Another generation there must be; a total change must be wrought if there is to be fruit-bearing. Fruit of righteousness can only be through Jesus to God's glory; and Jesus they yet despised. Not that the Lord will give up Israel, but He will create a generation to come wholly different from the present Christ-rejecting one. Such an issue will be seen to be implied, if we compare our Lord's curse with the rest of the word of God, which points to better things yet in store for Israel.

But He adds more than this. It was not only that the Israel of that day should thus pass away, giving place to another generation, who, honouring the Messiah, will bear fruit to God; He tells the wondering disciples that, had they faith, the mountain would be cast into the sea. This appears to go farther than the disappearance of Israel as responsible to be a fruit-bearing people; it implies their whole polity dissolved; for the mountain is just as much the symbol of a power in the earth, an established world-power, as the fig tree is the special sign of Israel as responsible to produce' fruit for God; and it is clear that both figures have been abundantly verified. For the time Israel is passed away. After no long interval, the disciples saw Jerusalem not only taken, but completely torn as it were from the roots. The Romans came, as the executioners of the sentence of God (according to the just forebodings of the unjust high priest Caiaphas, who prophesied not without the Holy Ghost), and took away their place and nation, not because they did not, but because they did, kill Jesus their Messiah. Notoriously this total ruin of the Jewish state came to pass when the disciples had grown up to be 'a public witness to the world, before the apostles were all taken away from the earth; then their whole national polity sunk and disappeared when Titus sacked Jerusalem, and sold and scattered the people to the ends of the earth. I have no doubt that the Lord intended us to know the uprooting of the mountain just as much as the withering of the fig tree. The latter may be the simpler application of the two, and evidently more familiar to ordinary thought; but there seems no real reason to question, that if the one be meant symbolically, so too is the other. However this may be, these words of the Lord close that part of the subject.

We enter upon a new series in the rest of this chapter and the next. The religious rulers come before the Lord to put the first question that ever enters the minds of such men, "By what authority doest thou these things?" Nothing is more easily asked by those who assume that their own title is unimpeachable. Our Lord answers them by another question, which soon disclosed how thoroughly they themselves, in what was incomparably more serious, failed in moral competence. Who were they, to raise the question of His authority? As guides of religion, surely they ought to be able to decide that which was of the deepest consequence for their own souls, and for those of whom they assumed the spiritual charge. The question He puts involved indeed the answer to theirs; for had they answered Him in truth, this would have decided at once by what, and by whose, authority He acted as He did. "The baptism of John, whence was it (asks the Lord), from heaven, or of men?" There was no singleness of purpose, there was no fear of God, in these men so full of swelling words and fancied authority. Accordingly, instead of its being an answer from conscience declaring the truth as it was, they reason solely how to escape from the dilemma. The only question before their minds was, what answer would be politic? how best to get rid of the difficulty? Vain hope with Jesus! The base conclusion to which they were reduced is, "We cannot tell." It was a falsehood: but what of that, where the interests of religion and their own order were concerned? Without a blush, then, they answer the Saviour, "We cannot tell;" and the Lord with calm dignity strikes home His answer not, "I cannot tell," but, "Neither tell I you by what authority I do these things." Jesus knew and laid bare the secret springs of the heart; and the Spirit of God records it here for our instruction. It is the genuine universal type of worldly leaders of religion in conflict with the power of God. "If we shall say, From heaven, he will say unto us, Why did ye not, then, believe him? But if we shall say, Of men, we fear the people; for all hold John as a prophet." If they owned John, they must bow to the authority of Jesus; if they rejected John, they feared the people. They were thus put to silence; for they would not risk loss of influence with the people, and they were determined at all cost to deny the authority of Jesus. All they cared about was themselves.

The Lord goes on and meets parabolically a wider question than that of the rulers, gradually enlarging the scope, till He terminates these instructions inMatthew 22:14; Matthew 22:14. First, He takes up sinful men where natural conscience works, and where conscience is gone. This is peculiar to Matthew: "A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went." He comes to the second, who was all complacency, and answers to the call, "I go, sir: and went not. Whether of them twain did the will of his father? They say unto Him, The first. Jesus saith unto them [such is the application], Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him." (Matthew 21:28-32.) But He was not content with merely thus touching conscience in a way that was painful enough to the flesh; for they found that, spite of authority or anything else, those who professed most, if disobedient, were counted worse than the most depraved, who repented and did the will of God.

Next, our Lord looks at the entire people, and this from the commencement of their relations with God. In other words, He gives us in this parable the history of God's dealings with them. It was in no, way, so to speak, the accidental circumstance of how they behaved in one particular generation. The Lord sets out clearly what they had been all along, and what they were then. In the parable of the vineyard, they are tested as responsible in view of the claims of God, who had blessed them from the first with exceeding rich privileges. Then, in the parable of the marriage of the king's son, we see what they were, as tested by the grace or gospel of God. These are the two subjects of the parables following.

The householder, who lets out his vineyard to husbandmen, sets forth God trying the Jew, on the ground of blessings abundantly conferred upon him. Accordingly we have, first, servants sent, and then more, not only in vain, but with insult and increase of wrong. Then, at length, He sends His Son, saying, They will reverence my Son. This gives occasion for their crowning sin the utter rejection of all divine claims, in the death of the Son and Heir; for "they caught him, and cast him out of the vineyard, and slew him." "When the lord therefore of the vineyard comes," He asks, "what will he do unto these husbandmen?" They say unto Him, "He will miserably destroy these wicked men, and let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons."

The Lord accordingly pronounces according to the Scriptures, not leaving it merely to the answer of the conscience, "Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?" Then He applies further this prediction about the stone, connecting, it would appear, the allusion inPsalms 118:1-29; Psalms 118:1-29 with the prophecy ofDaniel 2:1-49; Daniel 2:1-49. The principle at least is applied to the case in hand, and, I need hardly say, with perfect truth and beauty; for in that day apostate Jews will be judged and destroyed, as well as Gentile powers. In two positions the stone was to be found. The one is here on the earth the humiliation, to wit, of the Messiah. Upon that Stone, thus humbled, unbelief trips and falls. But, again, when the Stone is exalted, another issue follows; for" the Stone of Israel," the glorified Son of man, shall descend in unsparing judgment, and crush His enemies together. When the chief priests and Pharisees had heard His parables, they perceived that He spake of them.

The Lord, however, turns in the next parable to the call of grace. It is a likeness of the kingdom of heaven. Here we are on new ground. It is striking to see this parable introduced here. In the gospel of Luke there is a similar one, though it might be too much to affirm that it is the same. Certainly an analogous parable is found, but in a totally different connection. Besides, Matthew adds various particulars peculiar to himself, and quite falling in with the Spirit's desire by him; as we find also in Luke his own characteristics. Thus, in Luke, there is a remarkable display of grace and love to the despised poor in Israel; then, further, that love enlarging its sphere, and going out to the highways and hedges to bring in the poor that were there the poor in the city the poor everywhere. I need not say how thoroughly in character all this is. Here, in Matthew, we have not only God's grace, but a kind of history, very strikingly embracing the destruction of Jerusalem, on which Luke is here silent. "The kingdom of heaven is like unto a certain king which made a marriage for his son." It is not merely a man making a feast for those that have nothing that we have fully in Luke; but here rather the king bent upon the glorification of his son. "He sent forth his servants to call them that were bidden to the wedding: and they would not come. Again he sent forth other servants, saving, Tell them which were bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage." There are two missions of the servants of the Lord here: one during His lifetime; the other after His death. On the second mission, not the first, it is said, "All things are ready." The message is, as ever, despised. "They made light of it, and went their ways." It was the second time when there was this most ample invitation which left no excuse for man, that they not only would not come, going one to his farm, and another to his merchandize, but "the remnant took his servants, and entreated them spitefully and slew them," This was not the character of the reception given to the apostles during our Lord's lifetime, but exactly what transpired after His death. Thereupon, though in marvellous patience the blow was suspended for years, nevertheless judgment came at last. "When the king heard thereof, he was wroth, and sent forth his armies and destroyed those murderers, and burnt up their city." This, of course, closes this part of the parable as predicting a providential dealing of God; but, besides being thus judicial after a sort to which we find nothing parallel in the gospel of Luke ( i.e., in what answers to it), as usual, the great change of dispensation is shown in Matthew much more distinctly than in Luke.

There it is rather the idea of grace that began with one sending out to those invited, and a very full exposure of their excuses in a moral point of view, followed by the second mission to the streets and lanes of the city, for the poor, maimed, halt, and blind; and finally, to the highways and hedges, compelling them to come in that the house might be filled. In Matthew it is very much more in a dispensational aspect; and hence the dealings with the Jews, both in mercy and judgment, are first given as a whole, according to that manner of his which furnishes a complete sketch at one stroke, so to speak. It is the more manifest here, because none can deny that the mission to the Gentiles was long before the destruction of Jerusalem. Next is appended the Gentile part to itself. "Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests." But there is a further thing brought out here, in a very distinctive manner. In Luke, we have no judgment pronounced and executed at the end upon him that came to the wedding without the due garment. In Matthew, as we saw the providential dealing with the Jews, so we find the closing scene very particularly described, when the king judges individually in the day that is coming. It is not an external or national stroke, though that too we have here a providential event in connection with Israel. Quite different, but consistent with that, we have a personal appraisal by God of the Gentile profession, of those now bearing Christ's name, but who have not really put on Christ. Such is the conclusion of the parable: nothing more appropriate at the same time than this picture, peculiar to Matthew, who depicts the vast chance at hand for the Gentiles, and God's dealing with them individually for their abuse of His grace. The parable illustrates the coming change of dispensation. Now this falls in with Matthew's design, rather than Luke's, with whom we shall find habitually it is a question of moral features, which the Lord may give opportunity of exhibiting at another time.

After this come the various classes of Jews the Pharisees first of all, and, strange consorts! the Herodians. Ordinarily they were, as men say, natural enemies. The Pharisees were the high ecclesiastical party; the Herodians, on the contrary, were the low worldly courtier party: those, the strong sticklers for tradition and righteousness according to the law; these, the panderers to the powers that then were for whatever could be got in the earth. Such allies now joined hypocritically against the Lord. The Lord meets them with that wisdom which always shines in His words and ways. They demand whether it be lawful to give tribute to Caesar or not. "Show me," says He, "the tribute money . . . . . And he saith unto them, Whose is this image and superscription? They say unto him, Caesar's. Then saith he unto them, Render unto Caesar the things which are Caesar's; and unto God the things that are God's." Thus the Lord deals with the facts as they then came before Him. The piece of money they produced proved their subjection to the Gentiles. It was their sin which had put them there. They writhed under their masters; but still under alien masters they were; and it was because of their sin. The Lord confronts them not only with the undeniable witness of their subjection to the Romans, but also with a graver charge still, which they had entirely overlooked the claims of God, as well as of Caesar. "Render unto Caesar the things which are Caesar's." The money you love proclaims that you are slaves to Caesar. Pay, then, to Caesar his dues. But forget not to "render to God the things that are God's." The fact was, they hated Caesar only less than they hated the true God. The Lord left them therefore under the reflections and confusion of their own guilty consciences.

Next, the Lord is assailed by another great party. "The same day came to him the Sadducees" those most opposed to the Pharisees in doctrine, as the Herodians were in politics. The Sadducees denied resurrection, and put a case which to their mind involved insuperable difficulties. To whom would belong in that state a woman who here had been married to seven brethren successively? The Lord does not cite the clearest Scripture about the resurrection; He does what in the circumstances is much better; He appeals to what they themselves professed most of all to revere. To the Sadducee there was no part of Scripture possessed of such authority as the Pentateuch, or five books of Moses. From Moses, then, He proved the resurrection; and this in the simplest possible way. Every one their own conscience must allow that God is the God, not of the dead, but of the living. Therefore, if God calls Himself the God of Abraham, Isaac, and Jacob, it is not an unmeaning thing. Referring long afterwards to their fathers who were passed away, He speaks of Himself as in relationship with them. Were they not, then, dead? But was all gone? Not so. But far more than that, He speaks as one who not merely had relations with them, but had made promises to them, which never yet were accomplished. Either, then, God must raise them from the dead, in order to make good His promises to the fathers; or He could not be careful to keep His promises. Was this last what their faith in God, or rather their want of faith, came to? To deny resurrection is, therefore, to deny the promises, and God's faithfulness, and in truth God Himself. The Lord, therefore, rebukes them on this acknowledged principle, that God was the God of the living, not of the dead. To make Him God of the dead would have been really to deny Him to be God at all: equally so to make His promises of no value or stability. God, therefore, must raise again the fathers in order to fulfil His promise to them; for they certainly never got the promises in this life. The folly of their thoughts too was manifest in this, that the difficulty presented was wholly unreal it only existed in their imagination. Marriage has nothing to do with the risen state: there they neither marry, nor are given in marriage, but are as the angels of God in heaven. Thus, on their own negative ground of objection, they were altogether in error. Positively, as we have seen, they were just as wrong; for God must raise the dead to make good His own promises. There is nothing now in this world that worthily witnesses God, save only that which is known to faith; but if you speak of the display of God, and the manifestation of His power, you must wait until the resurrection. The Sadducees had not faith, and hence were in total error and blindness: "Ye do err, not knowing the Scriptures, nor the power of God." Therefore it was that, refusing to believe, they were unable to understand. When the resurrection comes, it will be manifest to every eye. Accordingly this was the point of our Lord's answer; and the multitudes were astonished at His doctrine.

Though the Pharisees were not sorry to find the then ruling party, the Sadducees, put to silence, one of them, a lawyer, tempted the Lord in a question of near interest to them. "Master, which is the great commandment in the law?" But He who came full of grace and truth never lowered the law, and at once gives its sum and substance in both its parts Godward and manward.

The time, however, was come for Jesus to put His question, drawn fromPsalms 110:1-7; Psalms 110:1-7. If Christ be confessedly David's Son, how does David in spirit call Him Lord, saying, "Jehovah said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?" The whole truth of His position lies here. It was about to be realized; and the Lord can speak of the things that were not as though they were. Such was the language of David the king in words inspired of the Holy Ghost. What was the language, the thought of the people now, and by whom inspired? Alas! Pharisees, lawyers, Sadducees it was only a question of infidelity in varying forms; and the glory of David's Lord was even more momentous than the dead rising according to promise. Believe it or not, the Messiah was about to take His seat at the right hand of Jehovah. They were indeed, they are critical questions: If the Christ be David's Son, how is He David's Lord? If He be David's Lord, how is He David's Son? It is the turning point of unbelief at all times, now as then, the continual theme of the testimony of the Holy Ghost, the habitual stumbling-block of man, never so vain as when he would be wisest, and either essay to sound by his own wit the unfathomable mystery of Christ's person, or deny that there is in it any mystery whatever. It was the very point of Jewish unbelief It was the grand capital truth of all this gospel of Matthew, that He who was the Son of David, the Son of Abraham, was really Emmanuel, and Jehovah. It had been proved at His birth, proved throughout His ministry in Galilee, proved now at His last presentation in Jerusalem. "And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions." Such was their position in presence of Him who was so soon about to take His seat at the right hand of God; and there each remains to this day. Awful, unbelieving silence of Israel despising their own law, despising their own Messiah, David's Son and David's Lord, His glory their shame!

But if man was silent, it was the Lord's place not merely to question but to pronounce; and in Matthew 23:1-39 most solemnly does the Lord utter His sentence upon Israel. It was an address both to the multitude and to the disciples, with woes for Scribes and Pharisees. The Lord fully sanctioned that kind of mingled address for the time, providing, it would appear, not merely for the disciples, but for the remnant in a future day who will have this ambiguous place; believers in Him, on the one hand, yet withal filled, on the. other, with Jewish hopes and Jewish associations. This seems to me the reason why our Lord speaks in a manner so remarkably different from that which obtains ordinarily in Scripture. "The scribes," He says, "and the Pharisees sit in Moses' seat. All, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen of men." The principle fully applied then, as it will in the latter day; the Church scene coming in meanwhile as a parenthesis. The suitability of such instruction to this gospel of Matthew is also obvious, as indeed here only it is found. Then, again, our souls would shrink from the notion, that what our Lord taught could have merely a passing application. Not so; it has a permanent value for His followers; save only that the special privileges conferred on the Church, which is His body, modify the case, and, concurrently with this, the setting aside meanwhile of the Jewish people and state of things. But as these words applied literally then, so I conceive will it be at a future day. If this be so, it preserves the dignity of the Lord, as the great Prophet and Teacher, in its true place. In the last book of the New Testament we have a similar combination of features, when the Church will have disappeared from the earth; that is, the keeping the commandments of God and having the faith of Jesus. So here, the disciples of Jesus are exhorted to heed what was enjoined by those who sat in Moses' seat to follow what they taught, not what they did. So far as they brought out God's commandments, it was obligatory. But their practice was to be a beacon, not a guide. Their objects were to be seen of men, pride of place, honour in public and private, high-sounding titles, in open contradiction of Christ and that oft-repeated word of His "Whosoever shall exalt himself shall be abased; and he that shall bumble himself shall be exalted." Yet, of course, the disciples had the faith of Jesus.

Next the Lord* launches out woe after woe against the Scribes and Pharisees. They were hypocrites. They shut out the new light of God, while zealous beyond measure for their own thoughts; they undermined conscience by their casuistry, while insisting on the minutest alliteration in ceremonializing; they laboured after external cleanness, while full of rapine and intemperance; and if they could only seem righteously fair without, feared not within to be full of hypocrisy and lawlessness. Finally, their monuments in honour of slain prophets and past worthies were rather a testimony to their own relationship, not to the righteous, but to those who murdered them. Their fathers killed the witnesses of God who, while living, condemned them; they, the sons, only built to their memory when there was no longer a present testimony to their conscience, and their sepulchral honours would cast a halo around themselves.

*The most ancient text, represented by the Vatican, Sinai, Beza's Cambridge, L. of Paris (C. being defective, as well as the Alexandrian), and the Rescript of Dublin, omits verse 14, which may have been foisted in from Mark 12:40 and Luke 20:47. This leaves the complete series of seven woes.

Such is worldly religion and its heads: the great obstructions to divine knowledge, instead of living only to be its channels of communication; narrow, where they should have been large; cold and lukewarm for God, earnest only for self; daring sophists, where divine obligations lay deep, and punctilious pettifoggers in the smallest details, straining at the gnat and swallowing the camel; anxious only for the outside, reckless as to all that lay concealed underneath. The honour they paid those who had suffered in times past was the proof that they succeeded not them but their enemies, the true legitimate successors of those that slew the friends of God. The successors of those that of old suffered for God are those who suffer now; the heirs of their persecutors may build them sepulchres, erect statues, cast monumental brasses, pay them any conceivable honour. When there is no longer the testimony of God that pierces the obdurate heart, when they who render it are no longer there, the names of these departed saints or prophets become a means of gaining religious reputation for themselves. Present application of the truth is lacking, the sword of the Spirit is no longer in the hands of those who wielded it so well To honour those who have passed away is the cheapest means, on the contrary, for acquiring credit for the men of this generation. It is to swell the great capital of tradition out of those that once served God, but are now gone, whose testimony, is no longer a sting to the guilty. Thus it is evident, that as their honour begins in death, so it bears the sure stamp of death upon it. Did they plume themselves on the progress of the age? Did they think and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets? How little they knew their own hearts! Their trial was at hand. Their real character would soon appear, hypocrites though they were, and a serpent brood: how could they escape the judgment of hell?

"Wherefore, behold," says He, after thus exposing and denouncing them, "I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city." It is most eminently a Jewish character and circumstance of persecution; as the aim was the retributive one, "that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily, I say unto you, all these things shall come upon this generation." Yet, just as the blessed Lord, after pronouncing woes on Chorazin, Bethsaida, and Capernaum, that had rejected His words and works, turned at once to the infinite resources of grace, and from the depth of His own glory brought in the secret of better things to the poor and needy; so it was that even at this time, just before He gave utterance to these woes (so solemn and fatal to the proud religious guides of Israel), He had, as we know from Luke 19:1-48, wept over the guilty city, out of which, as His servants, so their Lord could not perish. Here, again, how truly was His heart towards them! "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." It is not "I have," but your house is left unto you desolate; "for I say unto you, ye shall not see me henceforth [what bitterness of destitution theirs Messiah, Jehovah Himself, rejecting those who rejected Him!] till ye shall say, Blessed is he that cometh in the name of the Lord."

Thus we have had our Lord presenting Himself as Jehovah the King; we have had the various classes putting themselves forward to judge Him, but, in fact, judged themselves by Him, There remains another scene of great interest, linking itself on to His farewell to the nation just noticed. It is His last communication to the disciples in view of the future; and this Matthew gives in a very full and rich manner. It would be vain to attempt an exposition of this prophetic discourse within my assigned limits. I will, therefore, but skim its surface now, just enough to indicate its outlines, and specially its distinctive features. It is evident that the greater completeness here exhibited beyond what appears in any other gospel is according to special design. In the gospel given by the other apostle, John, there is not a word of it. Mark gives his report very particularly in connection with the testimony of God, as I hope to show when we come to that point. In Luke there is peculiar distinctness in noticing the Gentiles, and their times of supremacy during the long period of Israel's degradation. Again, it is only in Matthew that we find direct allusion to the question of the end of the age. The reason is evident. That consummation is the grand crisis for the Jew. Matthew, writing under the Holy Ghost's direction for Israel, in view both of the consequences of their past unfaithfulness and of that future crisis, furnishes alike the momentous question and the Lord's special answer to it. This, too, is the reason why Matthew opens out what we do not find in either Mark or Luke, at least in this connection. We have here very comprehensively the Christian part, as it appears to me ( i.e., what belongs to the disciples, viewed as professing Christ's name when Israel rejected Him). This suits Matthew's view of the prophecy; and the reason is plain. Matthew shows us not only the consequences of the rejection of the Messiah to Israel, but the change of dispensation, or what would follow on their fatal opposition to One who was their King, yea, not only Messiah, but Jehovah. The consequences were to be, could not but be, all-important; and the Spirit here records this portion of the Lord's prophecy most appropriately to His purpose by Matthew. Would not God turn the Jewish rejection of that glorious Person to some wondrous and suitable account? Accordingly this is what we find here. The order, though different from that which obtains elsewhere, is regulated by perfect wisdom. First of all, the Jews are taken up, or the disciples as representing them, where they then were. They had not got beyond their old thoughts of the temple, those buildings that had excited their admiration and awe. The Lord announces the judgment that was at hand. Indeed, it was involved in the words said before "Behold, your house is left unto you desolate." It was their house. The Spirit was fled. It was no better than a dead body now. Why should it not be carried out speedily to burial? "See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." All would soon be over for the present. "And as He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" In answer the Lord sets before them a general history so general, indeed, that one might hardly gather at first whether He did not contemplate even here Christians as well as Jews. (vv. 4-14.) They are viewed really as a believing but Jewish remnant, which accounts for the breadth of the language. Then, from verse 15, come the details of Daniel's special last half week, whose prophecy is emphatically appealed to. The establishment of the abomination of desolation in the holy place would be the sign for the instant flight of godly ones, like the disciples, who will then be found in Jerusalem. For this is to be followed by great tribulation, exceeding any time of trouble since the beginning of the world up to that day. Nor will there be outward affliction only, but unparalleled deceits, false Christs and false prophets showing great signs and wonders. But the elect are here warned graciously of the Saviour, and far, far beyond any guards afforded in the prophecies of the Old Testament.

"Immediately after the tribulation of those days shall, the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heaven shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."Matthew 24:29; Matthew 24:29. The appearing of the Son of man is a grand point in Matthew, and indeed in all the gospels. The once rejected Christ will come in glory as the glorious Heir of all things. His advent in the clouds of heaven will be to take the throne, not of Israel only, but of all people, nations, and languages. Returning thus, to the horror and shame of His adversaries, in or out of the land, the first thing spoken of here is His mission of His angels to gather together His elect from the four winds, from one end of heaven to the other. There is no hint of resurrection or of rapture to heaven here. The elect of Israel are in question, and His own glory as Son of man, without a word of His being Head; nor of the Church His body. What we find here is a process of gathering the chosen, not merely of the Jews, but of all Isaiah, as I suppose, from the four winds of heaven. This interpretation derives support, then, if that be needed, from the parable that immediately follows (verses 32, 33). It is the fig tree once more, but used for a far different purpose. Be it curse in one connection, be it blessing in another, the fig tree typifies Israel.

Then comes, not what may be called the natural, but the scriptural, parable. As that alluded to the outside realm of nature, so this was taken from the Old Testament. The reference here is to the days of Noah, applied to illustrate the coming of the Son of man. So should the blow fall suddenly on all its objects. "Then shall two be in the field; the one shall be taken, and the other left, Two women shall be grinding at the mill; the one shall be taken, and the other left." They must not imagine that it would be like an ordinary judgment in providence, which sweeps here, not there, and sweeps here indiscriminately. In such the guiltless suffer with the guilty, without any approach to an adequate personal distinction. But it will not be so in the days of the Son of man, when He returns to deal with mankind at the end of the age. To be without or within will be no protection. Of two men in the field; of two women grinding at the mill, the one shall be taken, and the other left. The discrimination is precise and perfect to the last degree. "Watch therefore," says the Lord, in conclusion of it all; "for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh."

This transition, in my judgment, leads from the part particularly devoted to the destinies of the Jewish people, and opens into that which concerns the Christian profession. The first of these general pictures of Christendom, which drop all reference to Jerusalem, the temple, the people, or their hope, is found in verses 45-51. Next follows the parable of the ten virgins; then, last of these, is that of the talents. Let me observe, however, that there is a clause in Matthew 25:13 which has a little falsified the application. But the truth is, as is well known, that men, in copying the Greek New Testament, added the words, "Wherein the Son of man cometh," to this verse, which is complete without them. The Spirit really wrote, "Watch therefore, for ye know not the day nor the hour." To those versed in the text as it stands in the best copies, this is a fact too familiar to demand many words said about it. No critic of weight considers that these words have any just claim to be in the text that is founded on ancient authority. Others may defend the clause who accept what is commonly received, and what can only be defended by modern or uncertain manuscripts. Surely those I now address are the last men who ought to contend for a mere traditional or vulgar basis in anything which pertains to God. If we accept the traditional text of the printers, we are on this ground; if, on the contrary, we reject human meddling as a principle, assuredly we ought not to accredit such clauses as this, which we have the strongest grounds to pronounce a mere interpolation, and not truly the word of God. But this being so, we may proceed to notice how strikingly beautiful is the effect of omitting these words.

First, then, in the Christian part, came the parable of the household servant. He who, faithful and wise, met the wishes of his Lord that set him over His household to give them meat in due season, being found so doing, when He comes, is made ruler over all His goods. The evil servant, on the contrary, who settled in his heart that his Lord was not coming, and so yielded to overbearing violence and evil commerce with the profane world, shall be surprised by judgment, and have his portion with the hypocrites in hopeless shame and sorrow.

It is an instructive sketch of Christendom; but there is more. "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept." Thus Christendom entirely breaks down. It is not only the foolish who go to sleep, but the wise. All fail to give a right expression to their waiting for the Bridegroom. "They all slumbered and slept." But God takes care, without telling us how, that there shall be an interruption of their slumber. Instead of remaining out to wait, they must have gone in somewhere to sleep. In short, the original position is deserted. Not only have they not discharged their duty of awaiting the return of the Bridegroom, but they are no longer in their true posture. When the hope revives, the position is recovered, not before. At midnight, when all were asleep, there was a cry, "The bridegroom cometh: go ye out to meet him." This acts on the virgins, wise and foolish. So it is now. Who can deny that foolish people enough speak and write about the Lord's coming? An universal agitation of spirit goes on in all countries and all towns. Spite of opposition, the expectation spreads far and wide. It is in no way confined to the children of God. Those who are in quest of oil, going hither and thither, are disturbed by it as certainly as those who have oil in their vessels are cheered to go out once more while waiting for the, Bridegroom's return. But what a difference! The wise were prepared with oil beforehand; the rest proved their folly in doing without it. Let me particularly call your attention to this, The difference consisted not in expecting the Lord's coining or not, but in the possession or the lack of oil (i.e., the unction from the Holy One). All profess Christ; they are all virgins with their lamps. But the want of oil is fatal. He who has not the Spirit of Christ is none of His. Such are the foolish. They know not what has made the others wise unto salvation, whatever they may profess; and their restless search, after that which they have not, finally severs them even here from the company of those they started with as looking for the Lord.

The notion that they are Christians who lack intelligence in prophecy seems to me not false only, but utterly unworthy of a spiritual mind. Is the possession of Christ less precious than a correct chart of the future? I cannot conceive a Christian without oil in his vessel. It is clearly to have the Holy Ghost, whom every saint that submits to the righteousness of God in Christ has dwelling within him. As John teaches us, the least members of God's family are said to have that unction not the fathers and young men but expressly the babes. Of course, if the youngest in Christ are so privileged, the young men and fathers do not want. Therefore I do assert, with the fullest conviction of its truth, that, as the oil in the parable sets forth, not prophetic intelligence, but the gift of God's Spirit, so every Christian, and no other, has the Holy Ghost dwelling in him. These, then, are the wise virgins who make ready for the Bridegroom, and go in with Him to the marriage at His coming. As that hour draws near, the others, on the contrary, are more and more agitated. Not resting on Christ for their souls by faith, they have not the Spirit, and seek the inestimable gift among those who sell it, asking who will show them any good of whom they may buy this priceless oil. The Lord meanwhile comes, they that were ready go in with Him to the wedding, and the door was shut; the rest of the virgins are excluded. The Lord knew them not.

Let me say in passing, that these virgins are distinguished from those who will be called in the end of the age by broad and deep differences. There is no ground to believe that the sufferers in that crisis will ever become heavy with sleep, as saints have done during the long delay of Christendom. That brief season of unprecedented trial and danger does not admit of it. Next, as little ground is there in Scripture to predicate of these latter-day sufferers the possession of the Holy Ghost, which is the peculiar privilege of the believer since the rejected Christ took His place as Head in heaven. The Holy Ghost is to be poured out on all flesh for the millennial day, no doubt; but no prophecy declares that the remnant will be so characterized till they see Jesus. And, again, there is the third point of distinction, that these sufferers are nowhere set forth as going out to meet the Bridegroom. They may flee away because of the abomination that makes desolate, but this is a contrast rather than a similar feature.

The third of these parables presents another phase again. During the absence of the Lord, before He appears to take the kingdom of the world, He gives gifts to men different gifts, and in different measures. This pre-eminently belongs to Christianity and its active testimony in peculiar variety. I am not aware of anything exactly answering to it in its full character in the latter day (which will be distinguished by a brief energetic witness of the kingdom). These gifts ofMatthew 25:1-46; Matthew 25:1-46 seem to me the thorough expression of the activity of grace, that goes out and labours for a rejected and absent Lord on high. However, I may not dwell upon minuter points, which would, of course, frustrate the desire to give a comprehensive sketch in a short compass.

The latter scene of the chapter is, to a simple mind, evident enough. "All the nations" or Gentiles are in question: there can be no mistake as to this. The Jew has already come before us, and at the beginning of the Lord's discourse, because the disciples were then Jews. Next, as disciples emerged from Judaism into Christianity, we have in this very distinctly the reason why the Christian parenthesis comes second in order. Then, in the third place, we find "all the nations" who are formally designated as such, and distinguished in the clearest manner from the two others, both in terms and in the things said of them. They come up and are visibly dealt with as Gentiles at the close, when the Son of man reigns as king over the earth. The question which comes before His throne, and decides their eternal lot, does not consist of the secrets of the heart then laid bare, nor their general life, but of their behaviour to His messengers. How had they treated certain persons that the King calls His brethren? It is an appraisal then, founded on their relation to a brief testimony rendered at the close of the present dispensation (I doubt not, by Jewish brethren of the King, when all the world wonders after the beast, and in general men go back to idols, and fall into Antichrist's hands); a testimony suited to the crisis, after the Christian body has been taken to heaven, and the question of the earth is raised once more. Thus these nations or Gentiles are dealt with according to their behaviour to the messengers of the King, just before and up to the time that the King summons them before the throne of His glory. To own His despised heralds when the time of strong delusion comes, will demand the quickening work of the Spirit; which, indeed, is needful for receiving any and every testimony of God. It is not a question of any general issue that would apply to a course of ages, as to the present preaching of God's grace, or to the ordinary current of men's lives. Nothing of the sort appears to be the ground of the Lord's action with either the sheep or the goats.

Matthew 26:1-75. Formal teaching is over now, whether practical or prophetic. The scene above all scenes draws near, on which, however blessed, I cannot say much at this time. The Lord Jesus has been presented to the people, has preached, has wrought miracles, has instructed disciples, has met all the various classes of His adversaries, has launched into the future up to the end of the age. Now He prepares to suffer, to suffer in absolute surrender of Himself to the Father. Accordingly, in this scene it is no longer man judging Him in words, but God judging Him in His person on the cross. Grace and truth came by Jesus Christ. So it is here. He maintains, too, every affection in its fulness. Here, aside from the crowd, the Lord for a season takes whatever of rest might be vouchsafed to His spirit. The active work was done. The cross remained a few brief hours, but of eternal value and unfathomable import, with which indeed nothing can compare.

At the house of Bethany Jesus is now found. It is one of the few scenes introduced by the Spirit of God into all the gospels save Luke, in contrast with, yet in preparation for, the cross. Was the Spirit of God then acting mightily in the heart of one who loved the Saviour? At this very time Satan was pushing on the heart of man to dare the worst against Jesus. Around these were the parties. What a moment for heaven, and earth, and hell! How much, how little was man seen! for if one feature be prominent in His foes more than another, it is this, that man is powerless, even when Jesus was the victim, exposed to every hostile breath as it might appear. Yet does He accomplish everything, when He was but a sufferer; they nothing, when free to do all (for it was their hour, and the power of darkness) nothing but their iniquity; but even in their iniquity doing the will of God, spite of themselves, and contrary to their own plans. They did their will in point of guilt, but it was never accomplished as they desired. First of all, as we are told, their great anxiety was, that the deed on which their heart was set, the death of Jesus, should not be at the passover. But their resolution was vain. From the beginning God had decided that then, and at no other time, it should be. They assembled, they consulted, "that they might take Jesus by subtilty and kill him." The upshot of their deliberations was only "Not on the feast day, lest there be an uproar among the people." Little did they foresee the treachery of a disciple, or the public sentence of a Roman governor. Again, there was no uproar among the people, contrary to their fears. Yet did Jesus die on that day according to God's word.

But let us turn aside to the company of our Lord for a little while at Bethany in the house of Simon the leper. There was poured out the worship of a heart that loved Him, if ever there was one. She waited not for the promise of the Father; but He who was soon after given to overflowing, even then wrought in the instincts of her new nature. "There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head as he sat at meat." This, John lets us know, she had kept; it was no new thing got up for the occasion; it was her best, and spent on Jesus. How little it was in her eyes, how precious in His, spent on one whom she loved, for whom she felt the impending danger; for love is quick to feel, and feels more truly than man's most sharpened prudence. So it was, then, that this woman pours her ointment on His head. John mentions His feet. Certainly it was poured upon both. But as Matthew has the King before him, and it was usual to pour on, not the feet of a king, but his head, he naturally records that part of the action which was suitable to the Messiah. John, on the contrary, whose point is that Jesus was infinitely more than a king, while lowly enough in love for anything John most appropriately tells us that Mary poured it on His feet. It is interesting, too, to observe, that love, and a profound sense of the glory of Jesus, led her to do that which a sinner's heart, thoroughly broken down in the presence of His grace, prompted her to do. For Luke mentions another person. In this case it was "a woman in the city, who was a sinner," a totally different person, at another and earlier time, and in the house of another Simon, a Pharisee. She too anointed the feet of Jesus with an alabaster box of ointment; but she stood at His feet behind, weeping, and began to wash His feet with tears, and wiped them with the hairs of her head, and kissed His feet. There are thus many added circumstances in harmony with the case. All I would point out now is, the kindred feeling to which is led a poor sinner that tasted His grace in presence of her proved unworthiness, and a loving worshipper, filled with the glory of His person, and sensitive to the malice of His foes. However that may be, the Lord vindicates her in the face of murmuring disaffected disciples. It is a solemn lesson; for it shows how one corrupt mind may defile others, incomparably better than its own. The whole college of the apostles, the twelve, were tainted for the moment by the poison insinuated by one. What hearts are ours at such a season, in the face of such love! But so it was, alas! is. One evil eye may too soon communicate its foul impression, and thereby many be defiled. It was Judas at bottom; but there was also that in the rest which made them susceptible of similar selfishness at the expense of Jesus, although there was not in them the same allowance of diabolical influence which had suggested thoughts to Judas. The example is surely not without serious admonition to ourselves. How often care for doctrine cloaks Satan, as here care for the poor! Morally, too, this connects itself with Christ's sufferings that should follow. The devotedness of the woman is used of Satan to push Judas into his last wickedness, so much the more determined by the outflow of what his heart could not in the smallest degree appreciate. Thence he goes to sell Jesus. If he could not manage to get the box of precious ointment, or its worth, he would, while he could, secure his little profit on the sale of Jesus to His enemies. "What will ye give me," says he to the chief priests, "and I will deliver him unto you?" Accordingly the covenant takes place a covenant with death, and an agreement with hell. "They covenanted with him for thirty pieces of silver" man's, Israel's, worthy price for Jesus!

But now, as the woman had her token for Jesus, and in it her own memorial, wherever, whenever the gospel of the kingdom is preached in the whole world, so Jesus next institutes the standing, undying token of His dying love. He founds the new feast, His own supper for His disciples. At the paschal feast He takes up the bread and the wine, and consecrates them to be on earth the continual remembrance of Himself in the midst of His own. In the language of its institution there are some distinctive features which may claim a notice when we have the opportunity of looking at the other gospels. From this table our Lord goes to Gethsemane, and His agony there. Whatever there was of sorrow, whatever there was of pain, whatever there was of suffering, our Lord never bowed to any suffering from men without, before He bore it on His heart alone with His Father. He went through it in spirit before He went through it in fact. And this, I believe, is the main point here. I say not all that we have; for here He met the terrors of death and what a death! pressed on Him by the prince of this world, who nevertheless found nothing in Him. Thus at the actual hour it was God glorified in Him, the Son of man, even as, when raised from the dead by the glory of the Father, He forthwith declares to His brethren the name of His Father and their Father, of His God and their God, both nature and relationship. Here His cry still is simply to His Father, as in the cross it was, My God, though not this only. However profoundly instructive all this maybe, our Lord in the garden calls upon the disciples to watch and pray; but this is precisely what they find hardest. They slept, and prayed not. What a contrast, too, with Jesus afterwards, when the trial came! And yet for them it was but the merest reflection of that which He passed through. For the world, death is either borne with the obduracy that dares all because it believes nothing, or it is a pang as the end of present enjoyment, the sombre portal of they know not what beyond. To the believer, to the Jewish disciple, before redemption, death was even worse in a sense; for there was a juster perception of God, and of man's state morally. Now all is changed through His death, which the disciples so little estimated, the bare shadow of which, however, was enough to overwhelm them all, and silence every confession of their faith. For him who most of all presumed on the strength of his love, it was enough to prove how little he yet knew of the reality of death, spite of his too ready boasts. And yet what would death have been in his case compared with that of Jesus! But even that was incomparably too much for the strength of Peter; all was proved powerless, save the One who showed, even when He was weakest, that He was alone the Giver of all strength, the Manifester of all grace, even when He was crushed under such judgment as man never knew before, nor can know again.

Matthew 27:1-66. We next see our Lord, not with the disciples, failing, false, or traitorous, but His hour come, in the power of the hostile world, priests, governors, soldiers, and people. What was attempted by man completely broke down. They had their witnesses, but the witnesses agreed not. Failure everywhere is found, even in wickedness failure not in men's will, but in its accomplishment. God alone governs. So now Jesus was condemned, not for their testimony, but for His own. How wondrous, that even to put Him to death they needed the witness of Jesus; they could not condemn Him to die but for His good confession. For His testimony to the truth they consummated their worst deed; and this doubly, before the high priest as well as before the governor. Warned of his wife (for the Lord took care that there should be providential testimony), as well as too keen-sighted to overlook the malice of the Jews and the innocence of the accused, Pontius Pilate acknowledges his prisoner to be guiltless, yet allowed himself to be forced to act contrary to his own conscience, and according to their wishes whom he wholly despised. Once more, ere Jesus is led out to be crucified, the Jews showed what they were morally; for when the coarse-minded heathen put before them the alternative of releasing Jesus or Barabbas, their instant preference (not without priestly instigation) was a wretch, a robber, a murderer. Such was the feeling of the Jews, God's people, toward their King, because He was the Son of God, Jehovah, and not a mere man. With bitter irony, but not without God, wrote Pilate the accusation, "This is Jesus, the King of the Jews." But this was not the only testimony which God gave. For from the sixth hour there was darkness over all the land unto the ninth hour. And then when Jesus, crying with a loud voice, yielded up the ghost, that ensued which particularly would strike the heart of the Jew. The veil of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks rent. What could be conceived more solemn to Israel? His death was the death blow to the Jewish system, struck by one who was unmistakably the Maker of heaven and earth. But it was not the dissolution of that system only, but of the power of death itself; for the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after His resurrection, the witness of the value of His death, though not declared till after His resurrection. The death of Jesus, I hesitate not to say, is the sole groundwork of righteous deliverance from sin. In the resurrection is seen the mighty power of God; but what is power for a sinner, with God before his soul, compared with righteousness? What with grace? And this is precisely what we have here. Hence, it is the death of Jesus alone that is the true centre and pivot of all God's counsels and ways, whether in righteousness or in grace. The resurrection, no doubt, is the power that manifests and proclaims all; but what it proclaims is the power of His death, because that alone has vindicated God morally. The death of Jesus alone has proved that nothing could overcome His love rejection, death itself, so far from this, being only the occasion of displaying love to the uttermost. Therefore it is that, of all things even in Jesus, there is none that affords such a common and perfect resting-place for God and man as the death of Jesus. When it is a question of power, liberty, life, no doubt we must turn to the resurrection; and hence it is, that in the Acts of the apostles this necessarily comes out most prominently, because the matter in hand was to afford proof, on the one hand, of manifested but despised grace; on the other hand, of God's reversing man's attainder of Jesus by raising Him from the dead and exalting Him to His own right hand on high. The death of Jesus would be no demonstration of this sort. On the contrary, His death was what man appeared to triumph in. They had got rid of Jesus thus, but the resurrection proved how vain and short-lived it was, and that God was against them. The object was to make evident that man was wholly opposed to God, and that God even now manifested His sentence on it. The raising up Him whom man slew renders this unquestionable. I admit that in the resurrection of Christ God is for us, for the believer. But the sinner and the believer must not be confounded together, for there is an immense difference between the two things. Whatever the witness of perfect love in the gift and death of Jesus, for the sinner there is not, there cannot be, anything whatever in the resurrection of Jesus save condemnation. I press this the more strongly, because the recovery of the precious truth of Christ's resurrection exposes some, by a kind of reaction, to weaken the value which His death has in God's mind, and ought to have in our faith. Let those, then, who prize the resurrection, see to it that they be exceedingly jealous for the due place of the cross.

The two things we find remarkably guarded here. It was not the resurrection, but the death of Jesus, that rent the veil of the temple; it was not His resurrection that opened the graves, but His cross, though the saints rose not till after He rose. It is just so with us practically. In point of fact, we never do know the full worth of the death of Christ, until we look upon it from the power and results of the resurrection. But what we contemplate from the side of resurrection is not itself, but the death of Jesus. Hence it is that in the Church's assembling, and most properly, on the Lord's day, we do in the breaking of bread show forth, not the resurrection, but the death of the Lord. At the same time, we show forth His death not on the day of death, but upon that of resurrection. Do I forget that it is the day of resurrection? Then I little understand my liberty and joy. If, on the contrary, the resurrection day brings no more before me than the resurrection, it is too plain that the death of Christ has lost its infinite grace for my soul.

The Egyptians would have liked to cross the Red Sea, but they had no care for the doors sprinkled with the blood of the lamb. They essayed to pass through the watery walls, desiring thus to follow Israel to the other side. But we do not read that they ever sought the shelter of the Paschal Lamb's blood. No doubt, this is an extreme case, and the judgment of the world of nature; but we may learn even from an enemy not to value resurrection less, but to value the death and blood-shedding of our precious Saviour more. There is really nothing towards God and man like the death of Christ.

Then, in contrast with the poor but devoted women of Galilee that surrounded the cross, we behold the fears, the just fears, of those who had accomplished the death of Jesus. These guilty men go full of anxiety to Pilate. They feared "that deceiver," and so had their watch, and stone, and seal in vain! The Lord that sat in the heavens had them in derision. Jesus had prepared His own (and His enemies knew it) for His rising on the third day. Women came there the evening before to look at the place where the Lord lay buried. (Matthew 28:1-20) That morning, very early, when there were none there but the guards, the angel of the Lord. descends. We are not told that our Lord rose at that time; still less is it said that the angel of the Lord rolled away the stone for Him. He that passed through the doors, closed for fear of the Jews, could just as easily pass through the sealed stone, despite all the soldiers of the empire. We know that there the angel sat after rolling away the great stone which had closed the sepulchre, where our Lord, despised and rejected of men, nevertheless accomplished Isaiah's prophecy. In making His grave with the rich. The Lord then had this further witness, that the very keepers, hardened and bold as such usually are, trembled, and became as dead men, while the angel bids the women not to fear; for this Jesus which was crucified "is not here: He is risen. Come, and see the place where the Lord lay, and go and tell the disciples, Behold, He goeth before you into Galilee." This is a point of importance for completing the view of His rejection, or its consequences in resurrection, and so Matthew takes particular care of it, though the same fact may be recorded also by Mark for his purpose.

But Matthew does not speak of the various appearances of the Lord in Jerusalem after the resurrection. What he does dwell upon particularly, and of course with his special reasons for it, is, that the Lord, after His resurrection, adheres to the place where the state of the Jews led Him to be habitually, and shed His light around according to prophecy; for the Lord resumed relations once more in Galilee with the remnant represented by" the disciples after He rose from the dead. It was in the place of Jewish contempt; it was where the benighted poor of the flock were, the neglected of the proud scribes and rulers of Jerusalem. There the risen Lord was pleased to go before His servants and rejoin them.

But as the Galilean women went with this word from the angel, the Lord Himself met them. "And they came and held him by the feet, and worshipped him." It is remarkable that in our gospel this was permitted. To Mary Magdalene, who in her desire to pay her wonted obeisance probably was attempting something similar, He altogether declines it; but this is mentioned in the gospel of John. How is it, then, that the two apostolic accounts show us the homage of the women received, and of Mary Magdalene refused, on the same day, and perhaps at the same hour? Clearly the action is significant in both. The reason, I apprehend, was this, Matthew sets before us that while He was the rejected Messiah, though now risen, He not only reverted to His relations in the despised part of the land with His disciples, but gives, in this accepted worship of the daughters of Galilee, the pledge of His special association with the Jews in the latter day; for it is precisely thus that they will look for the Lord. That is, a Jew, as such, counts upon the bodily presence of the Lord. The point in John's record is the very reverse; for it is the taking one, who was a sample of believing Jews, out of Jewish relations into association with Himself just about to ascend to heaven. In Matthew He is touched. They held Him by the feet without remonstrance, and thus worshipped Him in bodily presence. In John He says, "Touch me not;" and the reason is, "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." Worship henceforth was to be offered to Him above, invisible, but known there by faith. To the women in Matthew it was here that He was presented for their worship; to the woman in John it was there only He was to be known now. It was not a question of bodily presence, but of the Lord ascended to heaven and there announcing the new relationships for us with His Father and God. Thus, in the one case, it is the sanction of Jewish hopes of His presence here, below for the homage of Israel; in the other gospel, it is His personal absence and ascension, leading souls to a higher and suited association with Himself, as well as with God, taking even those who were Jews out of their old condition to know the Lord no more after the flesh.

Most consistently, therefore, in this gospel, we have no ascension scene at all. If we had only the gospel of Matthew, we should possess no record of this wonderful fact: so striking is the omission, that a well-known commentary, Mr. Alford's first edition, broached the rash and irreverent hypothesis founded upon it, that our Matthew is an incomplete Greek version of the Hebrew original, because there was no such record; for it was impossible, in the opinion of that writer, that an apostle could have omitted a description of that event. The fact is, if you add the ascension to Matthew, you would overload and mar his gospel. The beautiful end of Matthew is, that (while chief priests and elders essay to cover their wickedness by falsehood and bribery, and their lie "is commonly reported among the Jews until this day,") our Lord meets His disciples on a mountain in Galilee, according to His appointment, and sends them to disciple all the Gentiles. How great is the change of dispensation is manifest from His former commission to the same men in Matthew 10:1-42. Now they were to baptize them unto the name of the Father, etc. It was not a question of the Almighty God of the fathers, or the Jehovah God of Israel. The name of the Father, and of the Son, and of the Holy Ghost, is characteristic of Christianity. Permit me to say, that this is the true formula of Christian baptism, and that the omission of this form of sound words appears to me quite as fatal to the validity of baptism as any change that can be pointed out in other respects. Instead of being a Jewish thing, this is what supplanted it. Instead of a relic of older dispensations to be modified or rather set aside now, on the contrary, it is the full revelation of the name of God as now made known, not before. This only came out after the death and resurrection of Christ. There is no longer the mere Jewish enclosure He had entered during the days of His flesh, but the change of dispensation was now dawning: so consistently does the Spirit of God hold to His design from the first to the very end.

Accordingly He closes with these words, "Lo, I am with you alway, even unto the end of the world [age]." How the form of the truth would have been weakened, if not destroyed, had we then heard of His going up to heaven! It is evident that the moral force of it is infinitely more preserved as it is. He is charging His disciples, sending them on their world-wide mission with these words, "Lo, I am with you always, all the days," etc. The force is immensely increased, and for this very reason that we hear and see no more. He promised His presence with them to the end of the age; and thereon the curtain drops. He is thus heard, if not seen, for ever with His own on earth, as they go forth upon that errand so precious, but perilous. May we gather real profit from all He has given us.