mh_parser/vol_split/40 - Matthew/Chapter 27.xml

<div2 id="Matt.xxviii" n="xxviii" next="Matt.xxix" prev="Matt.xxvii" progress="33.60%" title="Chapter XXVII">
<h2 id="Matt.xxviii-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xxviii-p0.2">CHAP. XXVII.</h3>
<p class="intro" id="Matt.xxviii-p1">It is a very affecting story which is recorded in
this chapter concerning the sufferings and death of our Lord Jesus.
Considering the thing itself, there cannot be a more tragical story
told us; common humanity would melt the heart, to find an innocent
and excellent person thus misused. But considering the design and
fruit of Christ's sufferings, it is gospel, it is good news, that
Jesus Christ was thus delivered for our offences; and there is
nothing we have more reason to glory in than the cross of Christ.
In this chapter, observe, I. How he was prosecuted. 1. The
delivering of him to Pilate, <scripRef id="Matt.xxviii-p1.1" osisRef="Bible:Matt.27.1-Matt.27.2" parsed="|Matt|27|1|27|2" passage="Mt 27:1,2">ver. 1,
2</scripRef>. 2. The despair of Judas, <scripRef id="Matt.xxviii-p1.2" osisRef="Bible:Matt.27.3-Matt.27.10" parsed="|Matt|27|3|27|10" passage="Mt 27:3-10">ver. 3-10</scripRef>. 3. The arraignment and trial of
Christ before Pilate, <scripRef id="Matt.xxviii-p1.3" osisRef="Bible:Matt.27.11-Matt.27.14" parsed="|Matt|27|11|27|14" passage="Mt 27:11-14">ver.
11-14</scripRef>. 4. The clamours of the people against him,
<scripRef id="Matt.xxviii-p1.4" osisRef="Bible:Matt.27.15-Matt.27.25" parsed="|Matt|27|15|27|25" passage="Mt 27:15-25">ver. 15-25</scripRef>. 5. Sentence
passed, and the warrant signed for his execution, <scripRef id="Matt.xxviii-p1.5" osisRef="Bible:Matt.27.26" parsed="|Matt|27|26|0|0" passage="Mt 27:26">ver. 26</scripRef>. II. How he was executed. 1.
He was barbarously used, <scripRef id="Matt.xxviii-p1.6" osisRef="Bible:Matt.27.27-Matt.27.30" parsed="|Matt|27|27|27|30" passage="Mt 27:27-30">ver.
27-30</scripRef>. 2. Led to the place of execution, <scripRef id="Matt.xxviii-p1.7" osisRef="Bible:Matt.27.31-Matt.27.33" parsed="|Matt|27|31|27|33" passage="Mt 27:31-33">ver. 31-33</scripRef>. 3. There he had all
possible indignities done him, and reproaches cast upon him,
<scripRef id="Matt.xxviii-p1.8" osisRef="Bible:Matt.27.34-Matt.27.44" parsed="|Matt|27|34|27|44" passage="Mt 27:34-44">ver. 34-44</scripRef>. 4. Heaven
frowned upon him, <scripRef id="Matt.xxviii-p1.9" osisRef="Bible:Matt.27.45-Matt.27.49" parsed="|Matt|27|45|27|49" passage="Mt 27:45-49">ver.
45-49</scripRef>. 5. Many remarkable things attended his death,
<scripRef id="Matt.xxviii-p1.10" osisRef="Bible:Matt.27.50-Matt.27.56" parsed="|Matt|27|50|27|56" passage="Mt 27:50-56">ver. 50-56</scripRef>. He was
buried and a watch set on his grave, <scripRef id="Matt.xxviii-p1.11" osisRef="Bible:Matt.27.57-Matt.27.66" parsed="|Matt|27|57|27|66" passage="Mt 27:57-66">ver. 57-66</scripRef>.</p>
<scripCom id="Matt.xxviii-p1.12" osisRef="Bible:Matt.27" parsed="|Matt|27|0|0|0" passage="Mt 27" type="Commentary"/>
<scripCom id="Matt.xxviii-p1.13" osisRef="Bible:Matt.27.1-Matt.27.10" parsed="|Matt|27|1|27|10" passage="Mt 27:1-10" type="Commentary"/><div class="Commentary" id="Bible:Matt.27.1-Matt.27.10">
<h4 id="Matt.xxviii-p1.14">The Repentance of Judas; The Confession of
Judas; The Death of Judas; Disposal of the Thirty Pieces of
Silver.</h4>
<p class="passage" id="Matt.xxviii-p2">1 When the morning was come, all the chief
priests and elders of the people took counsel against Jesus to put
him to death:   2 And when they had bound him, they led
<i>him</i> away, and delivered him to Pontius Pilate the governor.
  3 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 priests and elders,   4 Saying,
I have sinned in that I have betrayed the innocent blood. And they
said, What <i>is that</i> to us? see thou <i>to that.</i>   5
And he cast down the pieces of silver in the temple, and departed,
and went and hanged himself.   6 And the chief priests took
the silver pieces, and said, It is not lawful for to put them into
the treasury, because it is the price of blood.   7 And they
took counsel, and bought with them the potter's field, to bury
strangers in.   8 Wherefore that field was called, The field
of blood, unto this day.   9 Then was fulfilled that which was
spoken by Jeremy the prophet, saying, And they took the thirty
pieces of silver, the price of him that was valued, whom they of
the children of Israel did value;   10 And gave them for the
potter's field, as the Lord appointed me.</p>
<p class="indent" id="Matt.xxviii-p3">We left Christ in the hands of the chief
priests and elders, condemned to die, but they could only show
their teeth; about two years before this the Romans had taken from
the Jews the power of capital punishment; they could put no man to
death, and therefore early in the morning another council is held,
to consider what is to be done. And here we are told what was done
in that morning-council, after they had been for two or three hours
consulting with their pillows.</p>
<p class="indent" id="Matt.xxviii-p4">I. Christ is delivered up to Pilate, that
he might execute the sentence they had passed upon him. Judea
having been almost one hundred years before this conquered by
Pompey, had ever since been tributary to Rome, and was lately made
part of the province of Syria, and subject to the government of the
president of Syria, under whom there were several
<i>procurators,</i> who chiefly attended the business of the
<i>revenues,</i> but sometimes, as Pilate particularly, had the
whole power of the president lodged in them. This was a plain
evidence that <i>the sceptre was departed from Judah,</i> and that
therefore now <i>the Shiloh must come,</i> according to Jacob's
prophecy, <scripRef id="Matt.xxviii-p4.1" osisRef="Bible:Gen.49.10" parsed="|Gen|49|10|0|0" passage="Ge 49:10">Gen. xlix. 10</scripRef>.
Pilate is characterized by the Roman writers of that time, as a man
of a rough and haughty spirit, wilful and implacable, and extremely
covetous and oppressive; the Jews had a great enmity to his person,
and were weary of his government, and yet they made use of him as
the tool of their malice against Christ.</p>
<p class="indent" id="Matt.xxviii-p5">1. They <i>bound</i> Jesus. He was bound
when he was first seized; but either they took off these bonds when
he was before the council, or now they added to them. Having found
him guilty, they tied his hands behind him, as they usually do with
convicted criminals. He was already bound with the bonds of love to
man, and of his own undertaking, else he had soon broken these
bonds, as Samson did his. We were fettered with the <i>bond of
iniquity,</i> held in the cords of our sins (<scripRef id="Matt.xxviii-p5.1" osisRef="Bible:Prov.10.22" parsed="|Prov|10|22|0|0" passage="Pr 10:22">Prov. x. 22</scripRef>); but God had bound the <i>yoke
of our transgressions</i> upon the neck of the Lord Jesus
(<scripRef id="Matt.xxviii-p5.2" osisRef="Bible:Isa.50.14" parsed="|Isa|50|14|0|0" passage="Isa 50:14">Isa. l. 14</scripRef>), that we
might be loosed by his bonds, as we are <i>healed by his
stripes.</i></p>
<p class="indent" id="Matt.xxviii-p6">2. <i>They led him away</i> in a sort of
triumph, led him <i>as a lamb to the slaughter;</i> so <i>was he
taken from prison and from judgment,</i> <scripRef id="Matt.xxviii-p6.1" osisRef="Bible:Isa.53.7-Isa.53.8" parsed="|Isa|53|7|53|8" passage="Isa 53:7,8">Isa. liii. 7, 8</scripRef>. It was nearly a mile from
Caiaphas's house to Pilate's. All that way they led him through the
streets of Jerusalem, when in the morning they began to fill, to
make him a spectacle to the world.</p>
<p class="indent" id="Matt.xxviii-p7">3. They <i>delivered him to Pontius
Pilate;</i> according to that which Christ had often said, that he
should be <i>delivered to the Gentiles.</i> Both Jews and Gentiles
were obnoxious to the judgment of God, and <i>concluded under
sin,</i> and Christ was to be the Saviour both of Jews and
Gentiles; and therefore Christ was brought into the judgment both
of Jews and Gentiles, and both had a hand in his death. See how
these corrupt church-rulers abused the civil magistrate, making use
of him to execute their unrighteous decrees, and <i>inflict the
grievance which they had prescribed,</i> <scripRef id="Matt.xxviii-p7.1" osisRef="Bible:Isa.10.1" parsed="|Isa|10|1|0|0" passage="Isa 10:1">Isa. x. 1</scripRef>. Thus have the kings of the earth
been wretchedly imposed upon by the papal powers, and condemned to
the drudgery of extirpating with the sword of war, as well as that
of justice, those whom they have marked for heretics, right or
wrong, to the great prejudice of their own interests.</p>
<p class="indent" id="Matt.xxviii-p8">II. The money which they had paid to Judas
for betraying Christ, is by him delivered back to them, and Judas,
in despair, hangs himself. The chief priests and elders supported
themselves with <i>this,</i> in prosecuting Christ, that his own
disciple betrayed him to them; but now, in the midst of the
prosecution, that string failed them, and even <i>he</i> is made to
them a <i>witness</i> of Christ's innocency and a monument of God's
justice; which served, 1. For glory to Christ in the midst of his
sufferings, and a specimen of his victory over Satan who had
entered into Judas. 2. For warning to his persecutors, and to leave
them the more inexcusable. If their heart had not been fully set in
them to do this evil, what Judas said and did, one would think,
should have stopped the prosecution.</p>
<p class="indent" id="Matt.xxviii-p9">(1.) See here how Judas <i>repented:</i>
not like Peter, who repented, believed, and was pardoned: no, he
repented, despaired, and was ruined. Now observe here,</p>
<p class="indent" id="Matt.xxviii-p10">[1.] What induced him to repent. It was
<i>when he saw that he was condemned.</i> Judas, it is probable,
expected that either Christ would have made his escape out of their
hands, or would so have pleaded his own cause at their bar as to
have come off, and then Christ would have had the honour, the Jews
the shame, and he the money, and no harm done. This he had no
reason to expect, because he had so often heard his Master say that
he must be <i>crucified;</i> yet it is probable that he did expect
it, and when the event did not answer his vain fancy, then he fell
into this horror, when he saw the stream strong against Christ, and
him yielding to it. Note, Those who measure actions by the
consequences of them rather than by the divine law, will find
themselves mistaken in their measures. The way of sin is down-hill;
and if we cannot easily stop ourselves, much less can we stop
others whom we have set a going in a sinful way. He <i>repented
himself;</i> that is, he was filled with grief, anguish, and
indignation, at himself, when reflecting upon what he had done.
When he was tempted to betray his Master, the thirty pieces of
silver looked very fine and glittering, like the <i>wine, when it
is red, and gives its colour in the cup.</i> But when the thing was
done, and the money paid, the silver was become dross, it <i>bit
like a serpent, and stung like an adder.</i> Now his conscience
flew in his face; "What have I done! What a fool, what a wretch, am
I, to sell my Master, and all my comfort and happiness in him, for
such a trifle! All these abuses and indignities done him are
chargeable upon me; it is owing to me, that he is bound and
condemned, spit upon and buffeted. I little thought it would have
come to this, when I made that wicked bargain; so foolish was I,
and ignorant, and so like a beast." Now he curses the bag he
carried, the money he coveted, the priests he dealt with, and the
day that he was born. The remembrance of his Master's goodness to
him, which he had so basely requited, the bowels of mercy he had
spurned at, and the fair warnings he had slighted, steeled his
convictions, and made them the more piercing. Now he found his
Master's words true; <i>It were better for that man, that he had
never been born.</i> Note, Sin will soon change its taste. Though
it be <i>rolled under the tongue</i> as a <i>sweet morsel,</i> in
the bowels it will be turned into the <i>gall of asps</i>
(<scripRef id="Matt.xxviii-p10.1" osisRef="Bible:Job.20.12-Job.20.14" parsed="|Job|20|12|20|14" passage="Job 20:12-14">Job xx. 12-14</scripRef>), like
John's book, <scripRef id="Matt.xxviii-p10.2" osisRef="Bible:Rev.10.9" parsed="|Rev|10|9|0|0" passage="Re 10:9">Rev. x. 9</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p11">[2.] What were the indications of his
repentance.</p>
<p class="indent" id="Matt.xxviii-p12"><i>First,</i> He made restitution; <i>He
brought again the thirty pieces of silver to the chief priests,</i>
when they were all together publicly. Now the money burned in his
conscience, and he was as sick of it as ever he had been fond of
it. Note, That which is ill gotten, will never do good to those
that get it, <scripRef id="Matt.xxviii-p12.1" osisRef="Bible:Jer.13.10 Bible:Job.20.15" parsed="|Jer|13|10|0|0;|Job|20|15|0|0" passage="Jer 13:10,Job 20:15">Jer. xiii. 10;
Job xx. 15</scripRef>. If he had repented, and brought the money
back before he had betrayed Christ, he might have done it with
comfort, then he had <i>agreed while yet in the way;</i> but now it
was too late, now he cannot do it without horror, wishing ten
thousand times he had never meddled with it. See <scripRef id="Matt.xxviii-p12.2" osisRef="Bible:Jas.5.3" parsed="|Jas|5|3|0|0" passage="Jam 5:3">Jam. v. 3</scripRef>. He brought it again. Note, what is
unjustly gotten, must not be kept; for that is a continuance in the
sin by which it was got, and such an avowing of it as is not
consistent with repentance. He brought it to those from whom he had
it, to let them know that he repented his bargain. Note, Those who
have served and hardened others in their sin, when God gives them
repentance, should let them know it whose sins they have been
partakers in, that it may be a means to bring them to
repentance.</p>
<p class="indent" id="Matt.xxviii-p13"><i>Secondly,</i> He made confession
(<scripRef id="Matt.xxviii-p13.1" osisRef="Bible:Matt.27.4" parsed="|Matt|27|4|0|0" passage="Mt 27:4"><i>v.</i> 4</scripRef>); <i>I have
sinner, in that I have betrayed innocent blood.</i> 1. To the
<i>honour of Christ,</i> he pronounces his blood <i>innocent.</i>
If he had been guilty of any sinful practices, Judas, as his
disciple, would certainly have know it, and, as his betrayer, would
certainly have discovered it; but he, freely and without being
urged to it, pronounces him innocent, to the face of those who had
pronounced him <i>guilty.</i> 2. To <i>his own shame,</i> he
confesses that he had sinned, in betraying this blood. He does not
lay the blame on any one else; does not say, "You have sinned, in
hiring me to do it;" but takes it all to himself; "I have sinned,
in doing it." Thus far Judas went toward his repentance, yet it was
<i>not to salvation.</i> He confessed, but not to God, did not go
to him, and say, <i>I have sinned, Father, against heaven.</i> He
confessed the betraying of innocent blood, but did not confess that
wicked love of money, which was the root of this evil. There are
those who betray Christ, and yet justify themselves in it, and so
come short of Judas.</p>
<p class="indent" id="Matt.xxviii-p14">(2.) See here how the chief priests and
elders entertained Judas's penitential confession; they said,
<i>What is that to us? See thou to that.</i> He made them his
confessors, and that was the <i>absolution</i> they gave him; more
like the priests of devils than like the priests of the holy living
God.</p>
<p class="indent" id="Matt.xxviii-p15">[1.] See here how carelessly they speak of
the betraying of Christ. Judas had told them that the blood of
Christ was innocent blood; and they said, <i>What is that to
us?</i> Was it nothing to them that they had thirsted after this
blood, and hired Judas to betray it, and had now condemned it to be
shed unjustly? Is this nothing to them? Does it give no check to
the violence of their prosecution, no warning to take need what
they do to this just man? Thus do fools make a mock at sin, as if
no harm were done, no hazard run, by the commission of the greatest
wickedness. Thus light do many make of Christ crucified; what is it
to them, that he suffered such things?</p>
<p class="indent" id="Matt.xxviii-p16">[2.] See here how carelessly they speak of
the sin of Judas; he said, <i>I have sinned,</i> and they said,
"<i>What is that to us?</i> What are we concerned in thy sin, that
thou tellest us of it?" Note, It is folly for us to think that the
sins of others are nothing to us, especially those sins that we are
any way accessary to, or partakers in. Is it nothing to us, that
God is dishonoured, souls wounded, Satan gratified and his
interests served, and that we have aided and abetted it? If the
elders of Jezreel, to please Jezebel, murder Naboth, is that
nothing to Ahab? Yes, <i>he has killed,</i> for he has <i>taken
possession,</i> <scripRef id="Matt.xxviii-p16.1" osisRef="Bible:1Kgs.21.19" parsed="|1Kgs|21|19|0|0" passage="1Ki 21:19">1 Kings xxi.
19</scripRef>. The guilt of sin is not so easily transferred as
some people think it is. If there were guilt in the matter, they
tell Judas that he must <i>look to it,</i> he must <i>bear it.
First,</i> Because he had betrayed him to them. His was indeed
<i>the greater sin</i> (<scripRef id="Matt.xxviii-p16.2" osisRef="Bible:John.19.11" parsed="|John|19|11|0|0" passage="Joh 19:11">John xix.
11</scripRef>); but it did not therefore follow, that theirs was no
sin. It is a common instance of the deceitfulness of our hearts, to
extenuate our own sin by the aggravation of other people's sins.
But the judgment of God is according to truth, not according to
comparison. <i>Secondly,</i> Because he knew and believed him to be
innocent. "If he be innocent, see thou to it, that is more than we
know; we have adjudged him <i>guilty,</i> and therefore may justly
prosecute him as such," Wicked practices are buoyed up by wicked
principles, and particularly by this, That sin is sin only to those
that think it to be so; that it is no harm to persecute a good man,
if we take him to be a bad man; but those who thus think to mock
God, will but deceive and destroy themselves.</p>
<p class="indent" id="Matt.xxviii-p17">[3.] See how carelessly they speak of the
conviction, terror, and remorse, that Judas was under. They were
glad to make use of him in the sin, and were then very fond of him;
none more welcome to them than Judas, when he said, <i>What will ye
give me, and I will betray him to you?</i> They did not say,
<i>What is that to us?</i> But now that his sin had put him into a
fright, now they slighted him, had nothing to say to him, but
turned him over to his own terrors; why did he come to trouble them
with his melancholy fancies? They had something else to do than to
heed him. But why so shy? <i>First,</i> Perhaps they were in some
fear lest the sparks of his conviction, brought too near, should
kindle a fire in their own consciences, and lest his moans,
listened to, should give an alarm to their own convictions. Note,
Obstinate sinners stand upon their guard against convictions; and
those that are resolvedly impenitent, look with disdain upon the
penitent. <i>Secondly,</i> However, they were in no concern to
succour Judas; when they had brought him into the snare, they not
only left him, but laughed at him. Note, Sinners, under
convictions, will find their old companions in sin but miserable
comforters. It is usual for those that love the treason, to hate
the traitor.</p>
<p class="indent" id="Matt.xxviii-p18">(3.) Here is the utter despair that Judas
was hereby driven into. If the chief priests had promised him to
stay the prosecution, it would have been some comfort to him; but,
seeing no hopes of that, he grew desperate, <scripRef id="Matt.xxviii-p18.1" osisRef="Bible:Matt.27.5" parsed="|Matt|27|5|0|0" passage="Mt 27:5"><i>v.</i> 5</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p19">[1.] <i>He cast down the pieces of silver
in the temple.</i> The chief priests would not take the money, for
fear of taking thereby the whole guilt to themselves, which they
were willing that Judas should bear the load of; Judas would not
keep it, it was too hot for him to hold, he therefore threw it down
in the temple, that, whether they would or no, it might fall into
the hands of the chief priests. See what a <i>drug</i> money was,
when the guilt of <i>sin</i> was tacked to it, or was thought to be
so.</p>
<p class="indent" id="Matt.xxviii-p20">[2.] <i>He went, and hanged himself. First,
He retired</i>—<b><i>anechorese</i></b>; he withdrew into some
solitary place, like the possessed man that was drawn by the devil
into the wilderness, <scripRef id="Matt.xxviii-p20.1" osisRef="Bible:Luke.8.29" parsed="|Luke|8|29|0|0" passage="Lu 8:29">Luke viii.
29</scripRef>. Woe to him that is in despair, and is alone. If
Judas had gone to Christ, or to some of the disciples, perhaps he
might have had relief, bad as the case was; but, missing of it with
the chief priests, he abandoned himself to despair: and the same
devil that with the help of the priests drew him to the sin, with
their help drove him to despair. <i>Secondly,</i> He became his own
executioner; <i>He hanged himself;</i> he was <i>suffocated</i>
with grief, so Dr. Hammond: but Dr. Whitby is clear that our
translation is right. Judas had a <i>sight</i> and <i>sense</i> of
sin, but no apprehension of the mercy of God in Christ, and so
<i>he pined away in his iniquity.</i> His sin, we may suppose, was
not in its own nature unpardonable: there were some of those saved,
that had been Christ's betrayers and murderers; but he concluded,
as Cain, that his iniquity was greater than could be forgiven, and
would rather throw himself on the devil's mercy than God's. And
some have said, that Judas sinned more in <i>despairing</i> of the
mercy of God, than in <i>betraying</i> his Master's blood. Now the
terrors of the Almighty set themselves in array against him. All
the curses written in God's book now <i>came into his bowels like
water, and like oil into his bones,</i> as was foretold concerning
him (<scripRef id="Matt.xxviii-p20.2" osisRef="Bible:Ps.109.18-Ps.109.19" parsed="|Ps|109|18|109|19" passage="Ps 109:18,19">Ps. cix. 18, 19</scripRef>),
and drove him to this desperate shift, for the escaping of a
<i>hell</i> within him, to leap into <i>that</i> before him, which
was but the perfection and perpetuity of this horror and despair.
He throws himself into the fire, to avoid the flame; but miserable
is the case when a man must go to hell for ease.</p>
<p class="indent" id="Matt.xxviii-p21">Now, in this story, 1. We have an instance
of the wretched end of those into whom Satan enters, and
particularly those that are given up to the love of money. This is
the destruction in which many are drowned by it, <scripRef id="Matt.xxviii-p21.1" osisRef="Bible:1Tim.6.9-1Tim.6.10" parsed="|1Tim|6|9|6|10" passage="1Ti 6:9,10">1 Tim. vi. 9, 10</scripRef>. Remember what became of
the swine into which, and of the traitor into whom, <i>the devil
enters;</i> and <i>give not place to the devil.</i> 2. We have an
instance of the wrath of God revealed from heaven against the
ungodliness and unrighteousness of men, <scripRef id="Matt.xxviii-p21.2" osisRef="Bible:Rom.1.18" parsed="|Rom|1|18|0|0" passage="Ro 1:18">Rom. i. 18</scripRef>. As in the story of Peter we behold
the goodness of God, and the triumphs of Christ's grace in the
conversion of some sinners; so in the story of Judas we behold the
severity of God, and the triumphs of Christ's power and justice in
the confusion of other sinners. When Judas, into whom Satan
entered, was thus <i>hung up,</i> Christ made an open show of the
principalities and powers he undertook the <i>spoiling of,</i>
<scripRef id="Matt.xxviii-p21.3" osisRef="Bible:Col.2.15" parsed="|Col|2|15|0|0" passage="Col 2:15">Col. ii. 15</scripRef>. 3. We have an
instance of the direful effects of despair; it often ends in
self-murder. <i>Sorrow,</i> even that for sin, if not <i>according
to God, worketh death</i> (<scripRef id="Matt.xxviii-p21.4" osisRef="Bible:2Cor.7.10" parsed="|2Cor|7|10|0|0" passage="2Co 7:10">2 Cor. vii.
10</scripRef>), the worst kind of death; for <i>a wounded spirit,
who can bear?</i> Let us think as bad as we can of sin, provided we
do not think it unpardonable; let us despair of help in ourselves,
but not of help in God. He that thinks to ease his conscience by
destroying his life, doth, in effect, dare God Almighty to do his
worst. And self-murder, though prescribed by some of the heathen
moralists, is certainly a remedy worse than the disease, how bad
soever the disease may be. Let us watch against the beginnings of
melancholy, and pray, Lord, <i>lead us not into temptation.</i></p>
<p class="indent" id="Matt.xxviii-p22">(4.) The disposal of the money which Judas
brought back, <scripRef id="Matt.xxviii-p22.1" osisRef="Bible:Matt.27.6-Matt.27.10" parsed="|Matt|27|6|27|10" passage="Mt 27:6-10"><i>v.</i>
6-10</scripRef>. It was laid out in the purchase of a field, called
<i>the potter's field;</i> because some potter had owned it, or
occupied it, or lived near it, or because broken potters' vessels
were thrown into it. And this field was to be a burying-place for
strangers, that is, proselytes to the Jewish religion, who were of
other nations, and, coming to Jerusalem to worship, happened to die
there. [1.] It looks like an instance of their humanity, that they
took care for the <i>burying of strangers;</i> and it intimates
that they themselves allowed (as St. Paul saith, <scripRef id="Matt.xxviii-p22.2" osisRef="Bible:Acts.24.15" parsed="|Acts|24|15|0|0" passage="Ac 24:15">Acts xxiv. 15</scripRef>), <i>that there shall be a
resurrection of the dead, both of the just and of the unjust;</i>
for we <i>therefore</i> take care of the dead body, not only
because it has been the habitation of a rational soul, but because
it must be so again. But, [2.] It was no instance of their humility
that they would bury strangers in a place by themselves, as if they
were not worthy to be laid in their burying-places; strangers must
keep their distance, alive and dead, and that principle must go
down to the grace, <i>Stand by thyself, come not near me, I am
holier than thou,</i> <scripRef id="Matt.xxviii-p22.3" osisRef="Bible:Isa.65.5" parsed="|Isa|65|5|0|0" passage="Isa 65:5">Isa. lxv.
5</scripRef>. The sons of Seth were better affected towards
Abraham, though a stranger among them, when they offered him the
choicest of their own sepulchres, <scripRef id="Matt.xxviii-p22.4" osisRef="Bible:Gen.23.6" parsed="|Gen|23|6|0|0" passage="Ge 23:6">Gen.
xxiii. 6</scripRef>. But <i>the sons of the stranger, that have
joined themselves to the Lord,</i> though buried by themselves,
shall rise with all that are <i>dead in Christ.</i></p>
<p class="indent" id="Matt.xxviii-p23">This buying of the potter's field did not
take place on the day that Christ died (they were then too busy to
mind any thing else but hunting him down); but it took place not
long after; for Peter speaks of it soon after Christ's ascension;
yet it is here recorded.</p>
<p class="indent" id="Matt.xxviii-p24"><i>First,</i> To show the hypocrisy of the
chief priests and elders. They were maliciously persecuting the
blessed Jesus, and now,</p>
<p class="indent" id="Matt.xxviii-p25">1. They scruple to put that money into the
treasury, or <i>corban,</i> of the temple, with which they had
hired the traitor. Though perhaps they had taken it out of the
treasury, pretending it was for the public good, and though they
were great sticklers for the <i>corban,</i> and laboured to draw
all the wealth of the nation into it, yet they would not put that
money into it, which was the price of blood. The hire of a traitor
they thought parallel to the hire of a whore, and the price of a
malefactor (such a one they made Christ to be) equivalent to the
price of a dog, neither of which was to be <i>brought into the
house of the Lord,</i> <scripRef id="Matt.xxviii-p25.1" osisRef="Bible:Deut.23.18" parsed="|Deut|23|18|0|0" passage="De 23:18">Deut. xxiii.
18</scripRef>. They would thus save their credit with the people,
by possessing them with an opinion of their great reverence for the
temple. Thus they that <i>swallowed a camel, strained at a
gnat.</i></p>
<p class="indent" id="Matt.xxviii-p26">2. They think to <i>atone</i> for what they
had done, by this public good act of providing a burying-place for
strangers, though not at their own charge. Thus in times of
ignorance people were made to believe that building churches and
endowing monasteries would make amends for immoralities.</p>
<p class="indent" id="Matt.xxviii-p27"><i>Secondly,</i> To signify the favour
intended by the blood of Christ to <i>strangers,</i> and sinners of
the Gentiles. Through the price of his blood, a resting place is
provided for them after death. Thus many of the ancients apply this
passage. The <i>grave</i> is the potter's field, where the bodies
are thrown as despised broken vessels; but Christ by his blood
<i>purchased</i> it for those who by confessing themselves
<i>strangers</i> on earth seek the better country; he has altered
the property of it (as a purchaser doth), so that now death is
ours, the grave is ours, a bed of rest for us. The Germans, in
their language, call burying-places <i>God's fields;</i> for in
them God <i>sows</i> his people as a <i>corn of wheat,</i>
<scripRef id="Matt.xxviii-p27.1" osisRef="Bible:John.12.24" parsed="|John|12|24|0|0" passage="Joh 12:24">John xii. 24</scripRef>. See
<scripRef id="Matt.xxviii-p27.2" osisRef="Bible:Hos.2.23 Bible:Isa.26.19" parsed="|Hos|2|23|0|0;|Isa|26|19|0|0" passage="Ho 2:23,Isa 26:19">Hos. ii. 23; Isa. xxvi.
19</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p28"><i>Thirdly,</i> To perpetuate the infamy of
those that bought and sold the blood of Christ. This field was
commonly called <i>Aceldama—the field of blood;</i> not by the
chief priests, they hoped in this burying-place to bury the
remembrance of their own crime; but by the people; who took notice
of Judas's acknowledgment that he had betrayed the innocent blood,
though the chief priests made nothing of it. They fastened this
name upon the field <i>in perpetuam rei memoriam—for a perpetual
memorial.</i> Note, Divine Providence has many ways of entailing
disgrace upon the wicked practices even of great men, who, though
they seek to cover their shame, are <i>put to a perpetual
reproach.</i></p>
<p class="indent" id="Matt.xxviii-p29"><i>Fourthly,</i> That we may see how the
scripture was fulfilled (<scripRef id="Matt.xxviii-p29.1" osisRef="Bible:Matt.27.9-Matt.27.10" parsed="|Matt|27|9|27|10" passage="Mt 27:9,10"><i>v.</i>
9, 10</scripRef>); <i>Then was fulfilled that which was spoken by
Jeremy the prophet.</i> The words quoted are found in the prophecy
of Zechariah, <scripRef id="Matt.xxviii-p29.2" osisRef="Bible:Matt.11.12" parsed="|Matt|11|12|0|0" passage="Mt 11:12"><i>ch.</i> xi.
12</scripRef>. How they are here said to be spoken by Jeremy is a
difficult question; but the credit of Christ's doctrine does not
depend upon it; for that proves itself perfectly divine, though
there should appear something human as to small circumstances in
the penmen of it. The Syriac version, which is ancient, reads only,
<i>It was spoken by the prophet,</i> not naming any, whence some
have thought that <i>Jeremy</i> was added by some scribe; some
think that the whole volume of the prophets, being in one book, and
the prophecy of Jeremiah put first, it might not be improper,
<i>currente calamo—for a transcriber</i> to quote any passage out
of that volume, under his name. The Jews used to say, <i>The spirit
of Jeremiah was in Zechariah,</i> and so they were as one prophet.
Some suggest that it was <i>spoken</i> by Jeremiah, but written by
Zechariah; or that Jeremiah wrote the ninth, tenth, and eleventh
chapters of Zechariah. Now this passage in the prophet is a
representation of the great contempt of God, that was found among
the Jews, and the poor returns they made to him for rich receivings
from him. But here that is really acted, which was there but
figuratively expressed. The sum of money is the same—<i>thirty
pieces of silver;</i> this they <i>weighed for his price,</i> at
this rate they valued him; a goodly price; and this was <i>cast to
the potter in the house of the Lord;</i> which was here literally
accomplished. Note, We should better understand the events of
Providence, if we were better acquainted even with the language and
expressions of scripture; for even those also are sometimes written
upon the dispensations of Providence so plainly, that <i>he who
runs may read them.</i> What David spoke figuratively (<scripRef id="Matt.xxviii-p29.3" osisRef="Bible:Ps.42.7" parsed="|Ps|42|7|0|0" passage="Ps 42:7">Ps. xlii. 7</scripRef>), Jonah made a literal
application of; <i>All thy waves and thy billows are gone over
me,</i> <scripRef id="Matt.xxviii-p29.4" osisRef="Bible:Jonah.3.3" parsed="|Jonah|3|3|0|0" passage="Jon 3:3">Jonah iii. 3</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p30">The giving of the price of him that was
valued, not for him, but for the <i>potter's field,</i> bespeaks,
1. The high value that ought to be put upon Christ. The price was
given, not for him; no, when it was given for him, it was soon
brought back again with disdain, as infinitely below his worth; he
cannot be <i>valued with the gold of Ophir,</i> nor this
unspeakable Gift <i>brought with money.</i> 2. The low value that
was put upon him. <i>They of the children of Israel</i> did
strangely undervalue him, when his price did but reach to buy a
potter's field, a pitiful sorry spot of ground, not worth looking
upon. It added to the reproach of his being bought and sold, that
it was at so low a rate. <i>Cast it to the potter,</i> so it is in
Zechariah; a contemptible petty chapman, not the merchant that
deals in things of value. And observe, <i>They of the children of
Israel</i> thus <i>undervalued him;</i> they who were his own
people, that should have known better what estimate to put upon
him, they to whom he was first sent, whose glory he was, and whom
he had valued so highly, and bought so dear. He gave kings' ransoms
for them, and the richest countries (so <i>precious were they in
his sight,</i> <scripRef id="Matt.xxviii-p30.1" osisRef="Bible:Isa.43.3-Isa.43.4" parsed="|Isa|43|3|43|4" passage="Isa 43:3,4">Isa. xliii. 3,
4</scripRef>), Egypt, and Ethiopia, and Seba; but they gave a
slave's ransom for him (see <scripRef id="Matt.xxviii-p30.2" osisRef="Bible:Exod.21.32" parsed="|Exod|21|32|0|0" passage="Ex 21:32">Exod. xxi.
32</scripRef>), and valued him but at the rate of a potter's field;
so was that blood trodden under foot, which bought the kingdom of
heaven for us. But all this was <i>as the Lord appointed;</i> so
the prophetic vision was, which typified this event, and so the
event itself, as the other instances of Christ's sufferings, was
<i>by the determinate counsel and foreknowledge of God.</i></p>
</div><scripCom id="Matt.xxviii-p30.3" osisRef="Bible:Matt.27.11-Matt.27.25" parsed="|Matt|27|11|27|25" passage="Mt 27:11-25" type="Commentary"/><div class="Commentary" id="Bible:Matt.27.11-Matt.27.25">
<h4 id="Matt.xxviii-p30.4">Christ at the Bar of Pilate.</h4>
<p class="passage" id="Matt.xxviii-p31">11 And Jesus stood before the governor: and the
governor asked him, saying, Art thou the King of the Jews? And
Jesus said unto him, Thou sayest.   12 And when he was accused
of the chief priests and elders, he answered nothing.   13
Then said Pilate unto him, Hearest thou not how many things they
witness against thee?   14 And he answered him to never a
word; insomuch that the governor marvelled greatly.   15 Now
at <i>that</i> feast the governor was wont to release unto the
people a prisoner, whom they would.   16 And they had then a
notable prisoner, called Barabbas.   17 Therefore when they
were gathered together, Pilate said unto them, Whom will ye that I
release unto you? Barabbas, or Jesus which is called Christ?  
18 For he knew that for envy they had delivered him.   19 When
he was set down on the judgment seat, his wife sent unto him,
saying, Have thou nothing to do with that just man: for I have
suffered many things this day in a dream because of him.   20
But the chief priests and elders persuaded the multitude that they
should ask Barabbas, and destroy Jesus.   21 The governor
answered and said unto them, Whether of the twain will ye that I
release unto you? They said, Barabbas.   22 Pilate saith unto
them, What shall I do then with Jesus which is called Christ?
<i>They</i> all say unto him, Let him be crucified.   23 And
the governor said, Why, what evil hath he done? But they cried out
the more, saying, Let him be crucified.   24 When Pilate saw
that he could prevail nothing, but <i>that</i> rather a tumult was
made, he took water, and washed <i>his</i> hands before the
multitude, saying, I am innocent of the blood of this just person:
see ye <i>to it.</i>   25 Then answered all the people, and
said, His blood <i>be</i> on us, and on our children.</p>
<p class="indent" id="Matt.xxviii-p32">We have here an account of what passed in
Pilate's judgment-hall, when the blessed Jesus was brought thither
betimes in the morning. Though it was no court-day, Pilate
immediately took his case before him. We have there,</p>
<p class="indent" id="Matt.xxviii-p33">I. The trial Christ had before Pilate.</p>
<p class="indent" id="Matt.xxviii-p34">1. His arraignment; <i>Jesus stood before
the governor,</i> as the prisoner before the judge. We could not
stand before God because of our sins, nor lift up our face in his
presence, if Christ had not been thus made sin for us. He was
arraigned that we might be discharged. Some think that this
bespeaks his courage and boldness; he stood <i>undaunted,</i>
unmoved by all their rage. He thus stood in this judgment, that we
might stand in God's judgment. He stood for a <i>spectacle,</i> as
Naboth, when he was arraigned, was <i>set on high among the
people.</i></p>
<p class="indent" id="Matt.xxviii-p35">2. His indictment; <i>Art thou the king of
the Jews?</i> The Jews were now not only under the government, but
under the very jealous inspection, of the Roman powers, which they
were themselves to the highest degree disaffected to, and yet now
pretended a concern for, to serve this turn; accusing Jesus as an
Enemy to Cæsar (<scripRef id="Matt.xxviii-p35.1" osisRef="Bible:Luke.23.2" parsed="|Luke|23|2|0|0" passage="Lu 23:2">Luke xxiii.
2</scripRef>), which they could produce no other proof of, than
that he himself had newly owned he was <i>the Christ.</i> Now they
thought that whoever was the Christ, must be the <i>king of the
Jews,</i> and must deliver them from the Roman power, and restore
to them a temporal dominion, and enable them to trample upon all
their neighbours. According to this chimera of their own, they
accused our Lord Jesus, as making himself king of the Jews, in
opposition to the Roman yoke; whereas, though he said that he was
the Christ, he meant not such a Christ as this. Note, Many oppose
Christ's holy religion, upon a mistake of the nature of it; they
dress it up in false colours, and then fight against it. They
assuring the governor that, if he made himself Christ, he made
himself king of the Jews, the governor takes it for granted, that
he goes about to pervert the nation, and subvert the government.
<i>Art thou a king?</i> It was plain that he was not so <i>de
facto—actually;</i> "But dost thou lay any claim to the
government, or pretend a right to rule the Jews?" Note, It has
often been the hard fate of Christ's holy religion, unjustly to
fall under the suspicions of the civil powers, as if it were
hurtful to kings and provinces, whereas it tends mightily to the
benefit of both.</p>
<p class="indent" id="Matt.xxviii-p36">3. His plea; <i>Jesus said unto him, "Thou
sayest.</i> It is as thou sayest, though not as thou meanest; I am
a king, but not such a king as thou dost suspect me to be." Thus
before Pilate he witnessed a good confession, and was not ashamed
to own himself a king, though it looked ridiculous, nor afraid,
though at this time it was dangerous.</p>
<p class="indent" id="Matt.xxviii-p37">4. The evidence (<scripRef id="Matt.xxviii-p37.1" osisRef="Bible:Matt.27.12" parsed="|Matt|27|12|0|0" passage="Mt 27:12"><i>v.</i> 12</scripRef>); He was <i>accused of the chief
priests.</i> Pilate found <i>no fault in him;</i> whatever was
said, nothing was proved, and therefore what was wanting in matter
they made up in noise and violence, and followed him with repeated
accusations, the same as they had given in before; but by the
repetition they thought to force a belief from the governor. They
had learned, not only <i>calumniari—to calumniate,</i> but
<i>fortiter calumniari—to calumniate stoutly.</i> The best men
have often been accused of the worst crimes.</p>
<p class="indent" id="Matt.xxviii-p38">5. The prisoner's silence as to the
prosecutors' accusations; <i>He answered nothing,</i> (1.) Because
there was no occasion; nothing was alleged but what carried its own
confutation along with it. (2.) He was now taken up with the great
concern that lay between him and his Father, to whom he was
offering up himself a Sacrifice, to answer the demands of his
justice, which he was so intent upon, that he minded not what they
said against him. (3.) His hour was come, and he submitted to his
Father's will; <i>Not as I will, but as thou wilt.</i> He knew what
his Father's will was, and therefore silently <i>committed himself
to him that judgeth righteously. We</i> must not thus by our
silence throw away our lives, because we are not lords of our
lives, as Christ was of his; nor can we know, as he did, when our
hour is come. But hence we must learn, <i>not to render railing for
railing,</i> <scripRef id="Matt.xxviii-p38.1" osisRef="Bible:1Pet.2.23" parsed="|1Pet|2|23|0|0" passage="1Pe 2:23">1 Pet. ii.
23</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p39">Now, [1.] Pilate pressed him to make some
reply (<scripRef id="Matt.xxviii-p39.1" osisRef="Bible:Matt.27.13" parsed="|Matt|27|13|0|0" passage="Mt 27:13"><i>v.</i> 13</scripRef>);
<i>Hearest thou not how many things they witness against thee?</i>
What these things were, may be gathered from <scripRef id="Matt.xxviii-p39.2" osisRef="Bible:Luke.23.3 Bible:Luke.23.5 Bible:John.19.7" parsed="|Luke|23|3|0|0;|Luke|23|5|0|0;|John|19|7|0|0" passage="Lu 23:3,5,Joh 19:7">Luke xxiii. 3, 5, and John xix. 7</scripRef>.
Pilate, having no malice at all against him, was desirous he should
clear himself, urges him to it, and believes he could do it;
<i>Hearest thou not?</i> Yes, he did hear; and still he hears all
that is witnessed unjustly against his truths and ways; but he
keeps silence, because it is the day of his patience, and doth not
answer, as he will shortly, <scripRef id="Matt.xxviii-p39.3" osisRef="Bible:Ps.50.3" parsed="|Ps|50|3|0|0" passage="Ps 50:3">Ps. l.
3</scripRef>. [2.] He wondered at his silence; which was not
interpreted so much into a contempt of the court, as a contempt of
himself. And therefore Pilate is not said to be angry at it, but to
have <i>marvelled greatly</i> at it, as a thing very unusual. He
believed him to be innocent, and had heard perhaps that <i>never
man spake like him;</i> and therefore he thought it strange that he
had not one word to say for himself. We have,</p>
<p class="indent" id="Matt.xxviii-p40">II. The outrage and violence of the people,
in pressing the governor to crucify Christ. The chief priests had a
great interest in the people, they called them <i>Rabbi, Rabbi,</i>
made idols of them, and oracles of all they said; and they made use
of this to incense them against him, and by the power of the mob
gained the point which they could not otherwise carry. Now here are
two instances of their outrage.</p>
<p class="indent" id="Matt.xxviii-p41">1. Their preferring Barabbas before him,
and choosing to have him released rather than Jesus.</p>
<p class="indent" id="Matt.xxviii-p42">(1.) It seems it was grown into a custom
with the Roman governors, for the honouring of the Jews, to grace
the feast of the passover with the release of a prisoner, <scripRef id="Matt.xxviii-p42.1" osisRef="Bible:Matt.27.15" parsed="|Matt|27|15|0|0" passage="Mt 27:15"><i>v.</i> 15</scripRef>. This, they thought, did
honour to the feast, and was agreeable to the commemoration of
their deliverance; but it was an invention of their own, and no
divine institution; though some think that it was ancient, and kept
up by the Jewish princes, before they became a province of the
empire. However, it was a bad custom, an obstruction to justice,
and an encouragement to wickedness. But our gospel-passover is
celebrated with the release of prisoners, by him who hath <i>power
on earth to forgive sins.</i></p>
<p class="indent" id="Matt.xxviii-p43">(2.) The prisoner put in competition with
our Lord Jesus was Barabbas; he is here called a <i>notable</i>
prisoner (<scripRef id="Matt.xxviii-p43.1" osisRef="Bible:Matt.27.16" parsed="|Matt|27|16|0|0" passage="Mt 27:16"><i>v.</i> 16</scripRef>);
either because by birth and breeding he was of some note and
quality, or because he had signalized himself by something
remarkable in his crimes; whether he was so <i>notable</i> as to
recommend himself the more to the favours of the people, and so the
more likely to be interceded for, or whether so <i>notable</i> as
to make himself more liable to their age, is uncertain. Some think
the latter, and therefore Pilate mentioned him, as taking it for
granted that they would have desired any one's release rather than
his. <i>Treason, murder,</i> and <i>felony,</i> are the three most
enormous crimes that are usually punished by the sword of justice;
and Barabbas was guilty of all three, <scripRef id="Matt.xxviii-p43.2" osisRef="Bible:Luke.23.19 Bible:John.18.40" parsed="|Luke|23|19|0|0;|John|18|40|0|0" passage="Lu 23:19,Joh 18:40">Luke xxiii. 19; John xviii. 40</scripRef>. A
<i>notable prisoner</i> indeed, whose crimes were so
complicated.</p>
<p class="indent" id="Matt.xxviii-p44">(3.) The proposal was made by Pilate the
governor (<scripRef id="Matt.xxviii-p44.1" osisRef="Bible:Matt.27.17" parsed="|Matt|27|17|0|0" passage="Mt 27:17"><i>v.</i> 17</scripRef>);
<i>Whom will ye that I release unto you?</i> It is probable that
the judge had the nomination of two, one of which the people were
to <i>choose.</i> Pilate proposed to them to have Jesus
<i>released;</i> he was convinced of his innocency, and that the
prosecution was malicious; yet had not the courage to acquit him,
as he ought to have done, by his own power, but would have him
released by the people's election, and so he hoped to satisfy both
his own <i>conscience,</i> and the <i>people</i> too; whereas,
finding no fault in him, he ought not to have <i>put him upon the
country,</i> or brought him <i>into peril of his life.</i> But such
little tricks and artifices as these, to trim the matter, and to
keep in with conscience and the world too, are the common practice
of those that seek more to please men than God. <i>What shall I do
then,</i> saith Pilate, <i>with Jesus, who is called Christ?</i> He
puts the people in mind of this, that this <i>Jesus,</i> whose
release he proposed, was looked upon by some among them as the
Messiah, and had given pregnant proofs of his being so; "Do not
<i>reject</i> one of whom your nation has professed such an
expectation."</p>
<p class="indent" id="Matt.xxviii-p45">The reason why Pilate <i>laboured</i> thus
to get Jesus <i>discharged</i> was because he knew that <i>for envy
the chief priests had delivered him up</i> (<scripRef id="Matt.xxviii-p45.1" osisRef="Bible:Matt.27.18" parsed="|Matt|27|18|0|0" passage="Mt 27:18"><i>v.</i> 18</scripRef>); that it was not his
<i>guilt,</i> but his goodness, that they were provoked at; and for
this reason he <i>hoped</i> to bring him off by the people's act,
and that they would be for his release. When David was
<i>envied</i> by Saul, he was the <i>darling of the people;</i> and
any one that heard the <i>hosannas</i> with which Christ was but a
few days ago brought into Jerusalem, would have thought that he had
been so, and that Pilate might safely have referred this matter to
the commonalty, especially when so notorious a rogue was set up as
a rival with him for their favours. But it proved otherwise.</p>
<p class="indent" id="Matt.xxviii-p46">(4.) While Pilate was thus labouring the
matter, he was confirmed in his unwillingness to condemn Jesus, by
a message sent him from his wife (<scripRef id="Matt.xxviii-p46.1" osisRef="Bible:Matt.27.19" parsed="|Matt|27|19|0|0" passage="Mt 27:19"><i>v.</i> 19</scripRef>), by way of caution; <i>Have
thou nothing to do with that just man</i> (together with the
reason), <i>for I have suffered many things this day in a cream
because of him.</i> Probably, this message was delivered to Pilate
publicly, in the hearing of all that were present, for it was
intended to be a warning not to him only, but to the prosecutors.
Observe,</p>
<p class="indent" id="Matt.xxviii-p47">[1.] The special providence of God, in
sending this dream to Pilate's wife; it is not likely that she had
heard any thing, before, concerning Christ, at least not so as to
occasion her dreaming of him, but it was immediately from God:
perhaps she was one of the <i>devout and honourable women,</i> and
had some sense of religion; yet God revealed himself by dreams to
some that had not, as to Nebuchadnezzar. She <i>suffered many
things</i> in this dream; whether she dreamed of the cruel usage of
an innocent person, or of the judgments that would fall upon those
that had any hand in his death, or both, it seems that it was a
frightful dream, and her thoughts <i>troubled her,</i> as <scripRef id="Matt.xxviii-p47.1" osisRef="Bible:Dan.2.1 Bible:Dan.4.5" parsed="|Dan|2|1|0|0;|Dan|4|5|0|0" passage="Da 2:1,4:5">Dan. ii. 1; iv. 5</scripRef>. Note, The Father
of spirits has many ways of access to the spirits of men, and can
<i>seal their instruction in a dream, or vision of the night,</i>
<scripRef id="Matt.xxviii-p47.2" osisRef="Bible:Job.33.15-Job.33.16" parsed="|Job|33|15|33|16" passage="Job 33:15,16">Job xxxiii. 15, 16</scripRef>. Yet
to those who have the written word, God more ordinarily speaks by
conscience on a waking bed, than by dreams, when <i>deep sleep
falls upon men.</i></p>
<p class="indent" id="Matt.xxviii-p48">[2.] The tenderness and care of Pilate's
wife, in sending this caution, thereupon, to her husband; <i>Have
nothing to do with that just man. First,</i> This was an honourable
testimony to our Lord Jesus, witnessing for him that he was a
<i>just man,</i> even then when he was persecuted as the worst of
malefactors: when his friends were afraid to appear in defence of
him, God made even those that were strangers and enemies, to speak
in his favour; when Peter denied him, Judas confessed him; when the
chief priests pronounced him guilty of death, Pilate declared he
<i>found no fault</i> in him; when the women that loved him stood
afar off, Pilate's wife, who knew little of him, showed a concern
for him. Note, God will not leave himself without witnesses to the
truth and equity of his cause, even when it seems to be most
spitefully run down by its enemies, and most shamefully deserted by
its friends. <i>Secondly,</i> It was a fair warning to Pilate;
<i>Have nothing to do with him.</i> Note, God has many ways of
giving checks to sinners in their sinful pursuits, and it is a
great mercy to have such checks from Providence, from faithful
friends, and from our own consciences; it is also our great duty to
hearken to them. <i>O do not this abominable thing which the Lord
hates,</i> is what we may hear said to us, when we are entering
into temptation, if we will but regard it. Pilate's lady sent him
this warning, out of the love she had to him; she feared not a
rebuke from him for meddling with that which belonged not to her;
but, let him take it how he would, she would give him the caution.
Note, It is an instance of true love to our friends and relations,
to do what we can to keep them from sin; and the nearer any are to
us, and the greater affection we have for them, the more solicitous
we should be not to suffer sin to come or lie upon them, <scripRef id="Matt.xxviii-p48.1" osisRef="Bible:Lev.19.17" parsed="|Lev|19|17|0|0" passage="Le 19:17">Lev. xix. 17</scripRef>. The best friendship is
friendship to the soul. We are not told how Pilate turned this off,
probably with a jest; but by his proceeding against the just man it
appears that he did not regard it. Thus faithful admonitions are
made light of, when they are given as warnings against sin, but
will not be so easily made light of, when they shall be reflected
upon as aggravations of sin.</p>
<p class="indent" id="Matt.xxviii-p49">(5.) The chief priests and the elders were
busy, all this while, to influence the people in favour of
Barabbas, <scripRef id="Matt.xxviii-p49.1" osisRef="Bible:Matt.27.20" parsed="|Matt|27|20|0|0" passage="Mt 27:20"><i>v.</i> 20</scripRef>.
They <i>persuaded the multitude,</i> both by themselves and their
emissaries, whom they sent abroad among them, <i>that they should
ask Barabbas, and destroy Jesus;</i> suggesting that this Jesus was
a deceiver, in league with Satan, an enemy to their church and
temple; that, if he were let alone, the Romans would come, and take
away their place and nation; that Barabbas, though a bad man, yet,
having not the interest that Jesus had, could not do so much
mischief. Thus they managed the mob, who otherwise were well
affected to Jesus, and, if they had not been so much at the beck of
their priests, would never have done such a preposterous thing as
to prefer Barabbas before Jesus. Here, [1.] We cannot but look upon
these wicked priests with indignation; by the law, in <i>matters of
controversy between blood and blood,</i> the people were to be
guided by the priests, and to do as they informed them, <scripRef id="Matt.xxviii-p49.2" osisRef="Bible:Deut.17.8-Deut.17.9" parsed="|Deut|17|8|17|9" passage="De 17:8,9">Deut. xvii. 8, 9</scripRef>. This great power
put into their hands they wretchedly abused, and the leaders of the
people caused them to err. [2.] We cannot but look upon the deluded
people with pity; <i>I have compassion on the multitude,</i> to see
them hurried thus violently to so great wickedness, to see them
thus priest-ridden, and falling in the ditch with their <i>blind
leaders.</i></p>
<p class="indent" id="Matt.xxviii-p50">(6.) Being thus over-ruled by the priests,
at length they made their choice, <scripRef id="Matt.xxviii-p50.1" osisRef="Bible:Matt.27.21" parsed="|Matt|27|21|0|0" passage="Mt 27:21"><i>v.</i> 21</scripRef>. <i>Whether of the twain</i>
(saith Pilate) <i>will ye that I release unto you?</i> He hoped
that he had gained his point, to have Jesus released. But, to his
great surprise, they said <i>Barabbas;</i> as if his <i>crimes</i>
were <i>less,</i> and therefore he less <i>deserved to die;</i> or
as if his <i>merits</i> were <i>greater,</i> and therefore he
better <i>deserved to live.</i> The cry for Barabbas was so
universal, one and all, that there was no colour to demand a poll
between the candidates. <i>Be astonished, O heavens, at this, and,
thou earth, be horribly afraid!</i> Were ever men that pretended to
reason or religion, guilty of such prodigious madness, such horrid
wickedness! This was it that Peter charged so home upon them
(<scripRef id="Matt.xxviii-p50.2" osisRef="Bible:Acts.3.14" parsed="|Acts|3|14|0|0" passage="Ac 3:14">Acts iii. 14</scripRef>); <i>Ye
desired a murderer to be granted to you;</i> yet multitudes who
choose the world, rather than God, for their ruler and portion,
thus <i>choose their own delusions.</i></p>
<p class="indent" id="Matt.xxviii-p51">2. Their pressing earnestly to have Jesus
crucified, <scripRef id="Matt.xxviii-p51.1" osisRef="Bible:Matt.27.22-Matt.27.23" parsed="|Matt|27|22|27|23" passage="Mt 27:22,23"><i>v.</i> 22,
23</scripRef>. Pilate, being amazed at their choice of Barabbas,
was willing to hope that it was rather from a fondness for him than
from an enmity to Jesus; and therefore he puts it to them, "<i>What
shall I do then with Jesus?</i> Shall I release him likewise, for
the greater honour of your feast, or will you leave it to me?" No,
<i>they all said, Let him be crucified.</i> That death they desired
he might die, because it was looked upon as the most scandalous and
ignominious; and they hoped thereby to make his followers ashamed
to own him, and their relation to him. It was absurd for them to
prescribe to the judge what sentence he should pass; but their
malice and rage made them forget all rules of order and decency,
and turned a court of justice into a <i>riotous, tumultuous,</i>
and <i>seditious assembly.</i> Now was truth fallen in the street,
and equity could not enter; where one <i>looked for judgment,
behold, oppression,</i> the worst kind of oppression; for
righteousness, behold, a cry, the worse cry that ever was,
<i>Crucify, crucify</i> the Lord of glory. Though they that cried
thus, perhaps, were not the same persons that the other day cried
<i>Hosanna,</i> yet see what a change was made upon the mind of the
populace in a little time: when he <i>rode in triumph</i> into
Jerusalem, so <i>general</i> were the <i>acclamations of
praise,</i> that one would have thought he had <i>no enemies;</i>
but now when he was <i>led in triumph</i> to Pilate's
judgment-seat, so <i>general</i> were the <i>outcries</i> of
enmity, that one would think he had <i>no friends.</i> Such
revolutions are there in this changeable world, through which our
way to heaven lies, as our Master's did, <i>by honour and
dishonour, by evil report, and good report,</i> counter-changed
(<scripRef id="Matt.xxviii-p51.2" osisRef="Bible:2Cor.6.8" parsed="|2Cor|6|8|0|0" passage="2Co 6:8">2 Cor. vi. 8</scripRef>); that we may
not be lifted up by honour, as if, when we were applauded and
caressed, we had <i>made our nest among the stars,</i> and should
<i>die in that nest;</i> nor yet be dejected or discouraged by
dishonour, as if, when we were trodden to the lowest hell, from
which there is <i>no redemption. Bides tu istos qui te laudant;
omnes aut sunt hostes, aut (quod in æquo est) esse possunt—You
observe those who applaud you; either they are all your enemies,
or, which is equivalent, they may become so.</i> Seneca de Vita
Beat.</p>
<p class="indent" id="Matt.xxviii-p52">Now, as to this demand, we are further
told,</p>
<p class="indent" id="Matt.xxviii-p53">(1.) How Pilate objected against it;
<i>Why, what evil hath he done?</i> A proper question to ask before
we censure any in common discourse, much more for a judge to ask
before he pass a sentence of death. Note, It is much for the honour
of the Lord Jesus, that, though he suffered as an evil-doer, yet
neither his judge nor his prosecutors could find that he had done
any evil. Had he done any evil <i>against God?</i> No, he <i>always
did those things that pleased him.</i> Had he done any evil against
the <i>civil government?</i> No, as he did himself, so he taught
others, to <i>render to Cæsar the things that were Cæsar's.</i> Had
he done any evil against the <i>public peace?</i> No, he did not
<i>strive or cry,</i> nor did his kingdom <i>come with
observation.</i> Had he done any evil to particular persons?
<i>Whose ox had he taken, or whom had he defrauded?</i> No, so far
from that, that he <i>went about doing good.</i> This repeated
assertion of his unspotted innocency, plainly intimates that he
died to satisfy for the sins of others; for if it had not been for
our transgressions that he was thus wounded, and for our offences
that he was delivered up, and that upon his own voluntary
undertaking to atone for them, I see not how these extraordinary
sufferings of a person that had never thought, said, or done, any
thing amiss, could be reconciled with the justice and equity of
that providence that governs the world, and at least
<i>permitted</i> this to be done in it.</p>
<p class="indent" id="Matt.xxviii-p54">(2.) How they <i>insisted</i> upon it;
<i>They cried out the more, Let him be crucified.</i> They do not
go about to show any evil he had done, but, right or wrong, he must
be <i>crucified.</i> Quitting all pretensions to the proof of the
premises, they resolve to hold the conclusion, and what was wanting
in evidence to make up in clamour; this unjust judge was wearied by
importunity into an unjust sentence, as he in the parable into a
just one (<scripRef id="Matt.xxviii-p54.1" osisRef="Bible:Luke.18.4-Luke.18.5" parsed="|Luke|18|4|18|5" passage="Lu 18:4,5">Luke xviii. 4,
5</scripRef>), and the cause carried purely by noise.</p>
<p class="indent" id="Matt.xxviii-p55">III. Here is the <i>devolving</i> of the
<i>guilt</i> of Christ's blood upon the <i>people</i> and
<i>priests.</i></p>
<p class="indent" id="Matt.xxviii-p56">1. Pilate endeavours to transfer it from
himself, <scripRef id="Matt.xxviii-p56.1" osisRef="Bible:Matt.27.24" parsed="|Matt|27|24|0|0" passage="Mt 27:24"><i>v.</i> 24</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p57">(1.) He sees it <i>to no purpose to
contend.</i> What he said, [1.] Would do no good; <i>he could
prevail nothing;</i> he could not convince them what an unjust
unreasonable thing it was for him to condemn a man whom he believed
innocent, and whom they could not prove guilty. See how strong the
stream of lust and rage sometimes is; neither authority nor reason
will prevail to give check to it. Nay, [2.] It was more likely to
<i>do hurt;</i> he saw that rather a <i>tumult was made.</i> This
rude and brutish people fell to high words, and began to threaten
Pilate what they would do if he did not gratify them; and how great
a matter might this fire kindle, especially when the priests, those
great incendiaries, blew the coals! Now this turbulent tumultuous
temper of the Jews, by which Pilate was awed to condemn Christ
against his conscience, contributed more than any thing to the ruin
of that nation not long after; for their frequent insurrections
provoked the Romans to destroy them, though they had reduced them,
and their inveterate quarrels among themselves made them an easy
prey to the common enemy. Thus their sin was their ruin.</p>
<p class="indent" id="Matt.xxviii-p58">Observe how easily we may be mistaken in
the inclination of the common people; the priests were apprehensive
that their endeavours to <i>seize</i> Christ would have caused an
uproar, especially <i>on the feast day;</i> but it proved that
Pilate's endeavour to <i>save</i> him, caused an uproar, and that
on the feast day; so uncertain are the sentiments of the crowd.</p>
<p class="indent" id="Matt.xxviii-p59">(2.) This puts him into a <i>great
strait,</i> betwixt the peace of his own mind, and the peace of the
city; he is loth to condemn an innocent man, and yet loth to
<i>disoblige</i> the people, and raise a devil that would not be
soon laid. Had he steadily and resolutely adhered to the sacred
laws of justice, as a judge ought to do, he had not been in any
perplexity; the matter was plain and past dispute, that a man in
whom was found <i>no faulty,</i> ought not to be crucified, upon
any pretence whatsoever, nor must an unjust thing be done, to
gratify any man or company of men in the world; the cause is soon
decided; <i>Let justice be done, though heaven and earth come
together—Fiat justitia, ruat cœlum.</i> If <i>wickedness
proceed from the wicked,</i> though they be priests, yet <i>my hand
shall not be upon him.</i></p>
<p class="indent" id="Matt.xxviii-p60">(3.) Pilate thinks to trim the matter, and
to pacify both the people and his own conscience too, by <i>doing
it,</i> and yet <i>disowning</i> it, <i>acting</i> the thing, and
yet <i>acquitting</i> himself from it at the same time. Such
absurdities and self-contradictions do <i>they</i> run upon, whose
convictions are <i>strong,</i> but their corruptions <i>stronger.
Happy is he</i> (saith the apostle, <scripRef id="Matt.xxviii-p60.1" osisRef="Bible:Rom.14.22" parsed="|Rom|14|22|0|0" passage="Ro 14:22">Rom. xiv. 22</scripRef>) <i>that condemneth not himself
in that thing which he alloweth;</i> or, which is all one, that
<i>allows</i> not himself in that thing which he
<i>condemns.</i></p>
<p class="indent" id="Matt.xxviii-p61">Now Pilate endeavours to clear himself from
the guilt,</p>
<p class="indent" id="Matt.xxviii-p62">[1.] By a <i>sign;</i> He <i>took water,
and washed his hands before the multitude;</i> not as if he thought
thereby to cleanse himself from any guilt contracted before God,
but to acquit himself before the people, from so much as
contracting any guilt in this matter; as if he had said, "If it be
done, bear witness that it is none of my doing." He <i>borrowed</i>
the ceremony from that law which appointed it to be used for the
clearing of the country from the guilt of an undiscovered murder
(<scripRef id="Matt.xxviii-p62.1" osisRef="Bible:Deut.21.6-Deut.21.7" parsed="|Deut|21|6|21|7" passage="De 21:6,7">Deut. xxi. 6, 7</scripRef>); and he
used it the more to affect the people with the conviction he was
under of the prisoner's innocency; and, probably, such was the
noise of the rabble, that, if he had not used some such surprising
sign, in the view of them all, he could not have been heard.</p>
<p class="indent" id="Matt.xxviii-p63">[2.] By a <i>saying;</i> in which,
<i>First,</i> He <i>clears</i> himself; <i>I am innocent of the
blood of this just person.</i> What nonsense was this, to condemn
him, and yet protest that he was innocent of his blood! For men to
protest against a thing, and yet to practise it, is only to
proclaim that they sin against their consciences. Though Pilate
professed his innocency, God charges him with guilt, <scripRef id="Matt.xxviii-p63.1" osisRef="Bible:Acts.4.27" parsed="|Acts|4|27|0|0" passage="Ac 4:27">Acts iv. 27</scripRef>. Some think to justify
themselves, by pleading that their <i>hands</i> were not in the
sin; but David kills by the sword of the children of Ammon, and
Ahab by the elders of Jezreel. Pilate here thinks to justify
himself, by pleading that his <i>heart</i> was not in the action;
but this is an averment which will never be admitted.
<i>Protestatio non valet contra factum—In vain does he protest
against the deed which at the same time he perpetrates.
Secondly,</i> He casts it upon the priests and people; "<i>See ye
to it;</i> if it must be done, I cannot help it, do you answer it
before God and the world." Note, Sin is a brat that nobody is
willing to own; and many deceive themselves with this, that they
shall bear no blame if they can but find any to lay the blame upon;
but it is not so easy a thing to transfer the guilt of sin as many
think it is. The condition of him that is infected with the plague
is not the less dangerous, either for his catching the infection
from others, or his communicating the infection to others; we may
be <i>tempted</i> to sin, but cannot be <i>forced.</i> The priests
threw it upon Judas; <i>See thou to it;</i> and now Pilate throws
it upon them; <i>See ye to it; for with what measure ye mete, it
shall be measured to you.</i></p>
<p class="indent" id="Matt.xxviii-p64">2. The priests and people <i>consented</i>
to take the guilt <i>upon themselves;</i> they all said, "<i>His
blood be on us, and one our children;</i> we are so well assured
that there is neither sin nor danger in putting him to death, that
we are willing to run the hazard of it;" as if the guilt would do
no harm to them or theirs. They saw that it was the dread of guilt
that made Pilate hesitate, and that he was getting over this
difficulty by a fancy of transferring it; to prevent the return of
his hesitation, and to confirm him in that fancy, they, in the heat
of their rage, agreed to it, rather than lose the prey they had in
their hands, and cried, <i>His blood be upon us.</i> Now,</p>
<p class="indent" id="Matt.xxviii-p65">(1.) By this they designed to indemnify
Pilate, that is, to make him think himself indemnified, by becoming
bound to divine justice, to save him harmless. But those that are
themselves bankrupts and beggars will never be admitted security
for others, nor taken as a bail for them. None could bear the sin
of others, except him that had none of his own to answer for; it is
a bold undertaking, and too big for any creature, to become bound
for a sinner to Almighty God.</p>
<p class="indent" id="Matt.xxviii-p66">(2.) But they did really imprecate wrath
and vengeance upon themselves and their posterity. What a desperate
word was this, and how little did they think what as the direful
import of it, or to what an abyss of misery it would bring them and
theirs! Christ had lately told them, that upon them would come
<i>all the righteous blood shed upon the earth,</i> from that of
the righteous Abel; but as if that were too little, they here
imprecate upon themselves the guilt of that blood which was more
precious than all the rest, and the guilt of which would lie
heavier. O the daring presumption of wilful sinners, that <i>run
upon God, upon his neck,</i> and defy his justice! <scripRef id="Matt.xxviii-p66.1" osisRef="Bible:Job.15.25-Job.15.26" parsed="|Job|15|25|15|26" passage="Job 15:25,26">Job xv. 25, 26</scripRef>. Observe,</p>
<p class="indent" id="Matt.xxviii-p67">[1.] How <i>cruel</i> they were in their
<i>imprecation.</i> They imprecated the punishment of this sin, not
only upon themselves, but upon <i>their children</i> too, even
those that were yet unborn, without so much as limiting the entail
of the curse, as God himself had been pleased to limit it, to the
<i>third and fourth generation.</i> It was madness to pull it upon
themselves, but the height of barbarity to entail it on their
posterity. Surely they were like the ostrich; they were <i>hardened
against their young ones,</i> as though they were not
<i>theirs.</i> What a dreadful conveyance was this of guilt and
wrath to them and their heirs for ever, and this delivered by
<i>joint consent, nemine contradicents—unanimously,</i> as their
own <i>act and deed;</i> which certainly amounted to a forfeiture
and defeasance of that ancient charter, <i>I will be a God to thee,
and to thy seed.</i> Their entailing the curse of the Messiah's
blood upon their nation, cut off the entail of the blessings of
that blood from <i>their</i> families, that, according to another
promise made to Abraham, in him <i>all the families of the
earth</i> might be blessed. See what enemies wicked men are to
their own children and families; those that damn their own souls,
care not how many they take to hell with them.</p>
<p class="indent" id="Matt.xxviii-p68">[2.] How righteous God was, in his
retribution according to this imprecation; they said, <i>His blood
be on us, and on our children;</i> and God said <i>Amen</i> to it,
so shall thy doom be; as they <i>loved cursing,</i> so it came upon
them. The wretched remains of that abandoned people feel it to this
day; from the time they imprecated this blood upon them, they were
followed with one judgment after another, till they were quite laid
waste, and made an astonishment, a hissing, and a byword; yet on
some of them, and some of theirs, this blood came, not to
<i>condemn</i> them, but to <i>save</i> them; divine mercy, upon
their repenting and believing, cut off this entail, and then <i>the
promise</i> was again <i>to them, and to their children.</i> God is
better to us and ours than we are.</p>
</div><scripCom id="Matt.xxviii-p68.1" osisRef="Bible:Matt.27.26-Matt.27.32" parsed="|Matt|27|26|27|32" passage="Mt 27:26-32" type="Commentary"/><div class="Commentary" id="Bible:Matt.27.26-Matt.27.32">
<h4 id="Matt.xxviii-p68.2">Christ Scourged and Derided; Christ Mocked
by the Soldiers.</h4>
<p class="passage" id="Matt.xxviii-p69">26 Then released he Barabbas unto them: and when
he had scourged Jesus, he delivered <i>him</i> to be crucified.
  27 Then the soldiers of the governor took Jesus into the
common hall, and gathered unto him the whole band <i>of
soldiers.</i>   28 And they stripped him, and put on him a
scarlet robe.   29 And when they had platted a crown of
thorns, they put <i>it</i> upon his head, and a reed in his right
hand: and they bowed the knee before him, and mocked him, saying,
Hail, King of the Jews!   30 And they spit upon him, and took
the reed, and smote him on the head.   31 And after that they
had mocked him, they took the robe off from him, and put his own
raiment on him, and led him away to crucify <i>him.</i>   32
And as they came out, they found a man of Cyrene, Simon by name:
him they compelled to bear his cross.</p>
<p class="indent" id="Matt.xxviii-p70">In these verses we have the
<i>preparatives</i> for, and <i>prefaces</i> to, the crucifixion of
our Lord Jesus. Here is,</p>
<p class="indent" id="Matt.xxviii-p71">I. The sentence passed, and the warrant
signed for his execution; and this <i>immediately,</i> the same
hour.</p>
<p class="indent" id="Matt.xxviii-p72">1. Barabbas was released, that notorious
criminal: if he had not been put in competition with Christ for the
favour of the people, it is probable that he had died for his
crimes; but that proved the means of his escape; to intimate that
Christ was condemned for this purpose, that sinners, even the chief
of sinners, might be <i>released;</i> he was <i>delivered up,</i>
that we might be delivered; whereas the <i>common instance</i> of
divine Providence, is, that <i>the wicked is a ransom for the
righteous, and the transgressor for the upright,</i> <scripRef id="Matt.xxviii-p72.1" osisRef="Bible:Prov.21.18 Bible:Prov.11.18" parsed="|Prov|21|18|0|0;|Prov|11|18|0|0" passage="Pr 21:18,Pr 11:18">Prov. xxi. 18; xi. 18</scripRef>. In
this <i>unparalleled instance</i> of divine grace, the
<i>upright</i> is a <i>ransom for the transgressors,</i> the just
for the unjust.</p>
<p class="indent" id="Matt.xxviii-p73">2. Jesus was <i>scourged;</i> this was an
ignominious cruel punishment, especially as is was inflicted by the
Romans, who were not under the moderation of the Jewish law, which
forbade scourgings, above forty stripes; this punishment was most
unreasonably inflicted on one that was sentenced to die: the
<i>rods</i> were not to introduce the axes, but to supersede them.
Thus the scripture was fulfilled, <i>The ploughers ploughed upon my
back</i> (<scripRef id="Matt.xxviii-p73.1" osisRef="Bible:Ps.129.3" parsed="|Ps|129|3|0|0" passage="Ps 129:3">Ps. cxxix. 3</scripRef>),
<i>I gave my back to the smiters</i> (<scripRef id="Matt.xxviii-p73.2" osisRef="Bible:Isa.50.6" parsed="|Isa|50|6|0|0" passage="Isa 50:6">Isa. l. 6</scripRef>), and, <i>By his stripes we are
healed,</i> <scripRef id="Matt.xxviii-p73.3" osisRef="Bible:Isa.53.5" parsed="|Isa|53|5|0|0" passage="Isa 53:5">Isa. liii. 5</scripRef>.
He was <i>chastised with whips,</i> that we might not be for ever
<i>chastised with scorpions.</i></p>
<p class="indent" id="Matt.xxviii-p74">3. He was then <i>delivered to be
crucified;</i> though his chastisement was in order to our peace,
yet there is no peace made but by the <i>blood of his cross</i>
(<scripRef id="Matt.xxviii-p74.1" osisRef="Bible:Col.1.20" parsed="|Col|1|20|0|0" passage="Col 1:20">Col. i. 20</scripRef>); therefore the
scourging is not enough, he must be <i>crucified;</i> a kind of
death used only among the Romans; the manner of it is such, that it
seems to be the result of wit and cruelty in combination, each
putting forth itself to the utmost, to make death in the highest
degree terrible and miserable. A cross was set up in the ground, to
which the hands and feet were nailed, on which nails the weight of
the body hung, till it died of the pain. This was the death to
which Christ was condemned, that he might answer the type of the
brazen serpent lifted up upon a pole. It was a bloody death, a
painful, shameful, cursed death; it was so miserable a death, that
merciful princes appointed those who were condemned to it by the
law, to be strangled first, and then nailed to the cross; so Julius
Cæsar did by some pirates, <i>Sueton. lib.</i> 1. Constantine, the
first Christian emperor, by an edict abolished the use of that
punishment among the Romans, <i>Sozomen, Hist. lib.</i> 1.
<i>ch.</i> 8. <i>Ne salutare signum subserviret ad perniciem—That
the symbol of salvation might not be subservient to the victim's
destruction.</i></p>
<p class="indent" id="Matt.xxviii-p75">II. The barbarous treatment which the
soldiers gave him, while things were getting ready for his
execution. When he was condemned, he ought to have had some time
allowed him to prepare for death. There was a law made by the Roman
senate, in Tiberius's time, perhaps upon complaint of this and the
like precipitation, that the execution of criminals should be
deferred at least <i>ten days</i> after sentence. <i>Sueton in
Tiber. cap.</i> 25. But there were scarcely allowed so many minutes
to our Lord Jesus; nor had he any breathing-time during those
minutes; it was a <i>crisis,</i> and there were no <i>lucid
intervals</i> allowed him; <i>deep called unto deep,</i> and the
storm continued without any intermission.</p>
<p class="indent" id="Matt.xxviii-p76">When he was <i>delivered</i> to be
<i>crucified,</i> that was enough; they that <i>kill the body,</i>
yield that there is no more that they <i>can do,</i> but Christ's
enemies will <i>do more,</i> and, if it be possible, wrap up a
thousand deaths in one. Though Pilate pronounced him innocent, yet
his soldiers, his guards, set themselves to abuse him, being swayed
more by the fury of the people <i>against him,</i> than by their
master's testimony <i>for him;</i> the Jewish <i>rabble</i>
infected the Roman soldiery, or perhaps it was not so much in spite
to him, as to make <i>sport</i> for themselves, that they thus
abused him. They understood that he <i>pretended to a crown; to
taunt</i> him with that gave them some diversion, and an
opportunity to make themselves and one another merry. Note, It is
an argument of a base, servile, sordid spirit, to insult over those
that are in misery, and to make the calamities of any matter of
sport and merriment.</p>
<p class="indent" id="Matt.xxviii-p77">Observe, 1. <i>Where</i> this was done—in
the <i>common hall.</i> The <i>governor's house,</i> which should
have been a shelter to the wronged and abused, is made the theatre
of this barbarity. I wonder that the governor, who was so desirous
to acquit himself from the blood of this just person, would suffer
this to be done in <i>his</i> house. Perhaps he did not order it to
be done, but he <i>connived</i> at it; and those in authority will
be accountable, not only for the wickedness which they <i>do,</i>
or <i>appoint,</i> but for that which they do not restrain, when it
is in the power of their hands. Masters of families should not
suffer their houses to be places of abuse to any, nor their
servants to make sport with the sins, or miseries, or religion, of
others.</p>
<p class="indent" id="Matt.xxviii-p78">2. <i>Who</i> were concerned in it. They
gathered the <i>whole band,</i> the soldiers that were to attend
the execution, would have the whole regiment (at least five
hundred, some think twelve or thirteen hundred) to share in the
diversion. If Christ was thus made a <i>spectacle,</i> let none of
his followers think it strange to be so used, <scripRef id="Matt.xxviii-p78.1" osisRef="Bible:1Cor.4.9 Bible:Heb.10.33" parsed="|1Cor|4|9|0|0;|Heb|10|33|0|0" passage="1Co 4:9,Heb 10:33">1 Cor. iv. 9; Heb. x. 33</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p79">3. What particular indignities were done
him.</p>
<p class="indent" id="Matt.xxviii-p80">(1.) They <i>stripped him,</i> <scripRef id="Matt.xxviii-p80.1" osisRef="Bible:Matt.27.28" parsed="|Matt|27|28|0|0" passage="Mt 27:28"><i>v.</i> 28</scripRef>. The shame of nakedness
came in with sin (<scripRef id="Matt.xxviii-p80.2" osisRef="Bible:Gen.3.7" parsed="|Gen|3|7|0|0" passage="Ge 3:7">Gen. iii.
7</scripRef>); and therefore Christ, when he came to satisfy for
sin, and take it away, was <i>made naked,</i> and submitted to
<i>that shame,</i> that he might prepare for us <i>white raiment,
to cover us,</i> <scripRef id="Matt.xxviii-p80.3" osisRef="Bible:Rev.3.18" parsed="|Rev|3|18|0|0" passage="Re 3:18">Rev. iii.
18</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p81">(2.) They <i>put on him a scarlet robe,</i>
some old red cloak, such as the Roman soldiers wore, in imitation
of the <i>scarlet robes</i> which kings and emperors wore; thus
upbraiding him with his being called <i>a King.</i> This
<i>sham</i> of majesty they put upon him in his dress, when nothing
but meanness and misery appeared in his countenance, only to expose
him to the spectators, as the more <i>ridiculous;</i> yet there was
something of <i>mystery</i> in it; this was he that was <i>red in
his apparel</i> (<scripRef id="Matt.xxviii-p81.1" osisRef="Bible:Isa.63.1-Isa.63.2" parsed="|Isa|63|1|63|2" passage="Isa 63:1,2">Isa. lxiii. 1,
2</scripRef>), that <i>washed his garments in wine</i> (<scripRef id="Matt.xxviii-p81.2" osisRef="Bible:Gen.49.11" parsed="|Gen|49|11|0|0" passage="Ge 49:11">Gen. xlix. 11</scripRef>); therefore he was
dressed in a <i>scarlet robe.</i> Our sins were as <i>scarlet and
crimson.</i> Christ being clad in a <i>scarlet robe,</i> signified
his bearing our sins, to his shame, in his own body upon the tree;
that we might wash our robes, and make them white, in the blood of
the Lamb.</p>
<p class="indent" id="Matt.xxviii-p82">(3.) They <i>platted a crown of thorns, and
put it upon his head,</i> <scripRef id="Matt.xxviii-p82.1" osisRef="Bible:Matt.27.29" parsed="|Matt|27|29|0|0" passage="Mt 27:29"><i>v.</i>
29</scripRef>. This was to carry on the humour of making him a
<i>mock-king;</i> yet, had they intended it only for a
<i>reproach,</i> they might have <i>platted a crown of straw,</i>
or <i>rushes,</i> but they designed it to be painful to him, and to
be <i>literally,</i> what crowns are said to be figuratively, lined
with thorns; he that invented this abuse, it is likely, valued
himself upon the wit of it; but there was a mystery in it. [1.]
Thorns came in with sin, and were part of the curse that was the
product of sin, <scripRef id="Matt.xxviii-p82.2" osisRef="Bible:Gen.3.18" parsed="|Gen|3|18|0|0" passage="Ge 3:18">Gen. iii.
18</scripRef>. Therefore Christ, being made a <i>curse for us,</i>
and dying to remove the curse from us, felt the pain and smart of
those thorns, nay, and <i>binds them as a crown</i> to him
(<scripRef id="Matt.xxviii-p82.3" osisRef="Bible:Job.31.36" parsed="|Job|31|36|0|0" passage="Job 31:36">Job xxxi. 36</scripRef>); for his
sufferings for us were <i>his glory.</i> [2.] Now he answered to
the type of Abraham's ram that was <i>caught in the thicket,</i>
and so offered up instead of Isaac, <scripRef id="Matt.xxviii-p82.4" osisRef="Bible:Gen.22.13" parsed="|Gen|22|13|0|0" passage="Ge 22:13">Gen. xxii. 13</scripRef>. [3.] Thorns signify
afflictions, <scripRef id="Matt.xxviii-p82.5" osisRef="Bible:2Chr.33.11" parsed="|2Chr|33|11|0|0" passage="2Ch 33:11">2 Chron. xxxiii.
11</scripRef>. These Christ put into a <i>crown;</i> so much did he
alter the property of them to them that are his, giving them cause
to <i>glory in tribulation,</i> and making it to work for them a
weight of glory. [4.] Christ was crowned with thorns, to show that
<i>his kingdom was not of this world,</i> nor the glory of it
worldly glory, but is attended here with bonds and afflictions,
while the glory of it is <i>to be revealed.</i> [5.] It was the
custom of some heathen nations, to bring their sacrifices to the
altars, crowned with garlands; these thorns were the garlands with
which this great Sacrifice was crowned. [6.] these thorns, it is
likely, fetched blood from his blessed head, which trickled down
his face, <i>like the previous ointment</i> (typifying the blood of
Christ with which he consecrated himself) <i>upon the head, which
ran down upon the beard, even Aaron's beard,</i> <scripRef id="Matt.xxviii-p82.6" osisRef="Bible:Ps.133.2" parsed="|Ps|133|2|0|0" passage="Ps 133:2">Ps. cxxxiii. 2</scripRef>. Thus, when he came to espouse
to himself his love, his dove, his undefiled church, his <i>head
was filled with dew,</i> and his <i>locks with the drops of the
night,</i> <scripRef id="Matt.xxviii-p82.7" osisRef="Bible:Song.5.2" parsed="|Song|5|2|0|0" passage="So 5:2">Cant. v. 2</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p83">(4.) They <i>put a reed in his right
hand;</i> this was intended for a <i>mock-sceptre,</i> another of
the <i>insignia</i> of the majesty they jeered him with; as if this
were a sceptre good enough for such a King, as was like <i>a reed
shaken with the wind</i> (<scripRef id="Matt.xxviii-p83.1" osisRef="Bible:Matt.11.7" parsed="|Matt|11|7|0|0" passage="Mt 11:7"><i>ch.</i>
xi. 7</scripRef>); like sceptre, like kingdom, both weak and
wavering, and withering and worthless; but they were quite
mistaken, for his throne is <i>for ever and ever,</i> and the
<i>sceptre of his kingdom is a right sceptre,</i> <scripRef id="Matt.xxviii-p83.2" osisRef="Bible:Ps.45.6" parsed="|Ps|45|6|0|0" passage="Ps 45:6">Ps. xlv. 6</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p84">(5.) <i>They bowed the knee before him, and
mocked him, saying, Hail, King of the Jews!</i> Having made him a
sham King, they thus make a jest of doing homage to him, thus
ridiculing his pretensions to sovereignty, as Joseph's brethren
(<scripRef id="Matt.xxviii-p84.1" osisRef="Bible:Gen.37.8" parsed="|Gen|37|8|0|0" passage="Ge 37:8">Gen. xxxvii. 8</scripRef>); <i>Shalt
thou indeed reign over us?</i> But as they were afterward compelled
to do obeisance to him, and enrich his dreams, so these here bowed
the knee, in scorn to him who was, soon after this, exalted to the
right hand of God, that <i>at his name every knee might bow,</i> or
break before him; it is ill jesting with that which, sooner or
later, will come in earnest.</p>
<p class="indent" id="Matt.xxviii-p85">(6.) They <i>spit upon him;</i> thus he had
been abused in the High Priest's hall, <scripRef id="Matt.xxviii-p85.1" osisRef="Bible:Matt.26.67" parsed="|Matt|26|67|0|0" passage="Mt 26:67"><i>ch.</i> xxvi. 67</scripRef>. In doing homage, the
subject kissed the sovereign, in token of his allegiance; thus
Samuel kissed Saul, and we are bid to <i>kiss the Son:</i> but
they, in this mock-homage, instead of kissing him, spit in his
face; that blessed face which outshines the sun, and before which
the angels cover theirs, was thus polluted. It is strange that the
sons of men should ever do such a piece of <i>villany,</i> and that
the Son of God should ever <i>suffer</i> such a piece of
<i>ignominy.</i></p>
<p class="indent" id="Matt.xxviii-p86">(7.) They <i>took the reed, and smote him
on the head.</i> That which they had made the <i>mock-ensign</i> of
his royalty, they now make the real instrument of <i>their</i>
cruelty, and <i>his pain.</i> They smote him, it is probable, upon
the <i>crown of thorns,</i> and so struck them into his head, that
they might wound it the deeper, which made the more sport for them,
to whom his pain was the greatest pleasure. Thus was he <i>despised
and rejected of men; a man of sorrows, and acquainted with
grief.</i> All this misery and shame he underwent, that he might
purchase for us everlasting life, and joy, and glory.</p>
<p class="indent" id="Matt.xxviii-p87">III. The conveying of him to the place of
execution. After they had mocked and abused him, as long as they
thought fit, they then <i>took the robe off from him;</i> to
signify their divesting him of all the kingly authority they had
invested him with, by putting it on him; and they put his own
raiment on him, because that was to fall to the soldiers' share,
that were employed in the execution. They took off the robe, but no
mention is made of their taking off the <i>crown of thorns,</i>
whence it is commonly supposed (though there is no certainty of it)
that he was crucified with that on his head; for as he is a Priest
upon his throne, so he was a King upon his cross. Christ was led to
be crucified in <i>his own raiment,</i> because he himself was to
<i>bear our sins in his own body upon the tree.</i> And here,</p>
<p class="indent" id="Matt.xxviii-p88">1. They <i>led him away</i> to be
<i>crucified;</i> he was led <i>as a lamb to the slaughter,</i> as
a sacrifice to the altar. We may well imagine how they hurried him
on, and dragged him along, with all the speed possible, lest any
thing should intervene to prevent the glutting of their cruel rage
with his precious blood. It is probable that they now loaded him
with taunts and reproaches, and treated him as the off-scouring of
all things. They led him away <i>out of the city;</i> for Christ,
that he might sanctify the people with his own blood, <i>suffered
without the gate</i> (<scripRef id="Matt.xxviii-p88.1" osisRef="Bible:Heb.13.12" parsed="|Heb|13|12|0|0" passage="Heb 13:12">Heb. xiii.
12</scripRef>), as if he that was the glory of them that <i>waited
for redemption</i> in Jerusalem was not worthy to live among them.
To this he himself had an eye, when in the parable he speaks of his
being <i>cast out of the vineyard,</i> <scripRef id="Matt.xxviii-p88.2" osisRef="Bible:Matt.21.39" parsed="|Matt|21|39|0|0" passage="Mt 21:39"><i>ch.</i> xxi. 39</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p89">2. They compelled Simon of Cyrene <i>to
bear his cross,</i> <scripRef id="Matt.xxviii-p89.1" osisRef="Bible:Matt.27.32" parsed="|Matt|27|32|0|0" passage="Mt 27:32"><i>v.</i>
32</scripRef>. It seems, at first he <i>carried the cross</i>
himself, as Isaac carried the wood for the burnt-offering, which
was to burn him. And this was intended, as other things, both for
pain and shame to him. But after a while they <i>took the cross</i>
off from him, either, (1.) In compassion to him, because they saw
it was too great a load for him. We can hardly think that they had
any consideration of that, yet it teaches us that God <i>considers
the frame</i> of his people, and will not <i>suffer them to be
tempted above what they are able;</i> he gives them some
breathing-time, but they must expect that the cross will return,
and the lucid intervals only give them space to prepare for the
next fit. But, (2.) Perhaps it was because he could not, with the
cross on his back, go forward so fast as they would have him. Or,
(3.) They were afraid, lest he should faint away under the load of
his cross, and die, and so prevent what their malice further
intended to do against him: thus even the <i>tender mercies of the
wicked</i> (which seem to be so) <i>are</i> really <i>cruel.</i>
Taking the cross off from him, they <i>compelled</i> one Simon of
Cyrene to bear it, pressing him to the service by the authority of
the governor or the priests. It was a reproach, and none would do
it but by compulsion. Some think that this Simon was a disciple of
Christ, at least a well-wisher to him, and that they knew it, and
therefore put this upon him. Note, All that will approve themselves
disciples indeed, must follow Christ, <i>bearing his cross</i>
(<scripRef id="Matt.xxviii-p89.2" osisRef="Bible:Matt.16.24" parsed="|Matt|16|24|0|0" passage="Mt 16:24"><i>ch.</i> xvi. 24</scripRef>),
<i>bearing his reproach,</i> <scripRef id="Matt.xxviii-p89.3" osisRef="Bible:Heb.13.13" parsed="|Heb|13|13|0|0" passage="Heb 13:13">Heb.
xiii. 13</scripRef>. We must know the <i>fellowship of his
sufferings for us,</i> and patiently submit to all the sufferings
for him we are called out to; for those only shall <i>reign with
him,</i> that <i>suffer with him;</i> shall sit with him in his
kingdom, that drink of <i>his cup,</i> and are baptized with <i>his
baptism.</i></p>
</div><scripCom id="Matt.xxviii-p89.4" osisRef="Bible:Matt.27.33-Matt.27.49" parsed="|Matt|27|33|27|49" passage="Mt 27:33-49" type="Commentary"/><div class="Commentary" id="Bible:Matt.27.33-Matt.27.49">
<h4 id="Matt.xxviii-p89.5">The Crucifixion.</h4>
<p class="passage" id="Matt.xxviii-p90">33 And when they were come unto a place called
Golgotha, that is to say, a place of a skull,   34 They gave
him vinegar to drink mingled with gall: and when he had tasted
<i>thereof,</i> he would not drink.   35 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.   36 And
sitting down they watched him there;   37 And set up over his
head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
  38 Then were there two thieves crucified with him, one on
the right hand, and another on the left.   39 And they that
passed by reviled him, wagging their heads,   40 And saying,
Thou that destroyest the temple, and buildest <i>it</i> in three
days, save thyself. If thou be the Son of God, come down from the
cross.   41 Likewise also the chief priests mocking
<i>him,</i> with the scribes and elders, said,   42 He saved
others; himself he cannot save. If he be the King of Israel, let
him now come down from the cross, and we will believe him.  
43 He trusted in God; let him deliver him now, if he will have him:
for he said, I am the Son of God.   44 The thieves also, which
were crucified with him, cast the same in his teeth.   45 Now
from the sixth hour there was darkness over all the land unto the
ninth hour.   46 And about the ninth hour Jesus cried with a
loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My
God, my God, why hast thou forsaken me?   47 Some of them that
stood there, when they heard <i>that,</i> said, This <i>man</i>
calleth for Elias.   48 And straightway one of them ran, and
took a sponge, and filled <i>it</i> with vinegar, and put <i>it</i>
on a reed, and gave him to drink.   49 The rest said, Let be,
let us see whether Elias will come to save him.</p>
<p class="indent" id="Matt.xxviii-p91">We have here the crucifixion of our Lord
Jesus.</p>
<p class="indent" id="Matt.xxviii-p92">I. The place where our Lord Jesus was put
to death.</p>
<p class="indent" id="Matt.xxviii-p93">1. They came to a place called
<i>Golgotha,</i> near adjoining to Jerusalem, probably the common
place of execution. If he had had a house of his own in Jerusalem,
probably, for his greater disgrace, they would have crucified him
before his own door. But now in the same place where criminals were
sacrificed to the justice of the government, was our Lord Jesus
sacrificed to the justice of God. Some think that it was called
<i>the place of a skull,</i> because it was the common
charnel-house, where the bones and skulls of dead men were laid
together out of the way, lest people should touch them, and be
defiled thereby. Here lay the trophies of death's victory over
multitudes of the children of men; and when by dying Christ would
destroy death, he added this circumstance of honour to his victory,
that he triumphed over death upon his own dunghill.</p>
<p class="indent" id="Matt.xxviii-p94">2. There they <i>crucified</i> him
(<scripRef id="Matt.xxviii-p94.1" osisRef="Bible:Matt.27.35" parsed="|Matt|27|35|0|0" passage="Mt 27:35"><i>v.</i> 35</scripRef>), nailed his
hands and feet to the cross, and then reared it up, and him hanging
on it; for so the manner of the Romans was to crucify. Let our
hearts be touched with the feeling of that exquisite pain which our
blessed Saviour now endured, and let us look upon him who was thus
pierced, and mourn. Was ever sorrow like unto his sorrow? And when
we behold what manner of death he died, let us in that behold with
<i>what manner of love</i> he <i>loved us.</i></p>
<p class="indent" id="Matt.xxviii-p95">II. The barbarous and abusive treatment
they gave him, in which their wit and malice vied which should
excel. As if death, so great a death, were not bad enough, they
contrived to add to the bitterness and terror of it.</p>
<p class="indent" id="Matt.xxviii-p96">1. By the drink they provided for him
before he was nailed to the cross, <scripRef id="Matt.xxviii-p96.1" osisRef="Bible:Matt.27.34" parsed="|Matt|27|34|0|0" passage="Mt 27:34"><i>v.</i> 34</scripRef>. It was usual to have a cup of
spiced wine for those to drink of, that were to be put to death,
according to Solomon's direction (<scripRef id="Matt.xxviii-p96.2" osisRef="Bible:Prov.31.6-Prov.31.7" parsed="|Prov|31|6|31|7" passage="Pr 31:6,7">Prov. xxxi. 6, 7</scripRef>), <i>Give strong drink to
him that is ready to perish;</i> but with that cup which Christ was
to drink of, they mingled <i>vinegar and gall,</i> to make it sour
and bitter. This signified, (1.) The <i>sin of man,</i> which is a
<i>root of bitterness, bearing gall and wormwood,</i> <scripRef id="Matt.xxviii-p96.3" osisRef="Bible:Deut.29.18" parsed="|Deut|29|18|0|0" passage="De 29:18">Deut. xxix. 18</scripRef>. The sinner perhaps
rolls it under his tongue as a sweet morsel, but to God it is
<i>grapes of gall,</i> <scripRef id="Matt.xxviii-p96.4" osisRef="Bible:Deut.32.32" parsed="|Deut|32|32|0|0" passage="De 32:32">Deut. xxxii.
32</scripRef>. It was so to the Lord Jesus, when he bare our sins,
and sooner or later it will be so to the sinner himself,
<i>bitterness at the latter end, more bitter than death,</i>
<scripRef id="Matt.xxviii-p96.5" osisRef="Bible:Eccl.7.26" parsed="|Eccl|7|26|0|0" passage="Ec 7:26">Eccl. vii. 26</scripRef>. (2.) It
signified the <i>wrath of God,</i> that cup which is Father <i>put
into his hand,</i> a bitter cup indeed, like the <i>bitter water
which caused the curse,</i> <scripRef id="Matt.xxviii-p96.6" osisRef="Bible:Num.5.18" parsed="|Num|5|18|0|0" passage="Nu 5:18">Num. v.
18</scripRef>. This drink they offered him, as was literally
foretold, <scripRef id="Matt.xxviii-p96.7" osisRef="Bible:Ps.69.21" parsed="|Ps|69|21|0|0" passage="Ps 69:21">Ps. lxix. 21</scripRef>.
And, [1.] He <i>tasted thereof,</i> and so had the <i>worst</i> of
it, took the bitter taste into his mouth; he let no bitter cup go
by him untasted, when he was making atonement for all our sinful
tasting of forbidden fruit; now he was <i>tasting</i> death in its
full bitterness. [2.] He <i>would not drink it,</i> because he
would not have the <i>best of it;</i> would have nothing like an
opiate to lessen his sense of pain, for he would die so as to
<i>feel himself die,</i> because he had so much <i>work</i> to
<i>do,</i> as our High Priest, in his suffering work.</p>
<p class="indent" id="Matt.xxviii-p97">2. By the dividing of his garments,
<scripRef id="Matt.xxviii-p97.1" osisRef="Bible:Matt.27.35" parsed="|Matt|27|35|0|0" passage="Mt 27:35"><i>v.</i> 35</scripRef>. When they
nailed him to the cross, they <i>stripped</i> him of his garments,
at least his <i>upper garments;</i> for by sin we were made naked,
to our shame, and thus he purchased for us white raiment to cover
us. If we be at any time stripped of our comforts for Christ, let
us bear it patiently; he was stripped for us. Enemies may strip us
of our <i>clothes,</i> but cannot strip us of our <i>best
comforts;</i> cannot take from us the <i>garments of praise.</i>
The clothes of those that are executed are the executioner's fee:
four soldiers were employed in crucifying Christ, and they must
each of them have a share: his upper garment, if it were divided,
would be of no use to any of them, and therefore they agreed to
<i>cast lots</i> for it. (1.) Some think that the garment was so
fine and rich, that it was worth contending for; but that agreed
not with the poverty Christ appeared in. (2.) Perhaps they had
heard of those that had been cured by touching the hem of his
garment, and they thought it valuable for some magic virtue in it.
Or, (3.) They hoped to get money of his friends for such a sacred
relic. Or, (4.) Because, in derision, they would seem to put a
value upon it, as royal clothing. Or, (5.) It was for diversion; to
pass away the time while they waited for his death, they would play
a game at dice for the clothes; but, whatever they designed, the
word of God is herein accomplished. In that famous <i>psalm,</i>
the first words of which Christ made use of upon the cross, it was
said, <i>They parted my garments among them, and cast lots upon my
vesture,</i> <scripRef id="Matt.xxviii-p97.2" osisRef="Bible:Ps.22.18" parsed="|Ps|22|18|0|0" passage="Ps 22:18">Ps. xxii. 18</scripRef>.
This was never true of David, but looks <i>primarily</i> at Christ,
of whom David, in spirit, spoke. Then is the offence of this part
of the cross ceased; for it appears to have been by the
<i>determinate counsel and foreknowledge of God.</i> Christ
stripped himself of his glories, to divide them among us.</p>
<p class="indent" id="Matt.xxviii-p98">They now <i>sat down, and watched him,</i>
<scripRef id="Matt.xxviii-p98.1" osisRef="Bible:Matt.27.36" parsed="|Matt|27|36|0|0" passage="Mt 27:36"><i>v.</i> 36</scripRef>. The chief
priests were careful, no doubt, in setting this guard, lest the
people, whom they still stood in awe of, should rise, and rescue
him. But Providence so ordered it, that those who were appointed to
<i>watch</i> him, thereby became unexceptionable witnesses for him;
having the opportunity to see and hear that which extorted from
them that noble confession (<scripRef id="Matt.xxviii-p98.2" osisRef="Bible:Matt.27.54" parsed="|Matt|27|54|0|0" passage="Mt 27:54"><i>v.</i>
54</scripRef>), <i>Truly this was the Son of God.</i></p>
<p class="indent" id="Matt.xxviii-p99">3. By the <i>title</i> set up over his
head, <scripRef id="Matt.xxviii-p99.1" osisRef="Bible:Matt.27.37" parsed="|Matt|27|37|0|0" passage="Mt 27:37"><i>v.</i> 37</scripRef>. It was
usual for the vindicating of public justice, and putting the
greater shame upon malefactors that were executed, not only by a
crier to proclaim before them, but by a writing also over their
heads to notify what was the crime for which they suffered; so they
set up over Christ's head his accusation written, to give public
notice of the charge against him; <i>This is Jesus the King of the
Jews.</i> This they designed for his reproach, but God so overruled
it, that even his accusation redounded to his honour. For, (1.)
Here was no crime alleged against him. It is not said that he was a
pretended Saviour, or a usurping King, though they would have it
thought so (<scripRef id="Matt.xxviii-p99.2" osisRef="Bible:John.19.21" parsed="|John|19|21|0|0" passage="Joh 19:21">John xix. 21</scripRef>);
but, <i>This is Jesus, a Saviour;</i> surely that was no crime;
and, <i>This is the King of the Jews;</i> nor was that a crime; for
they expected that the Messiah should be so: so that, his enemies
themselves being judges, he <i>did no evil.</i> Nay, (2.) Here was
a very glorious truth asserted concerning him—that he is <i>Jesus
the King of the Jews,</i> that King whom the Jews expected and
ought to have submitted to; so that his accusation amounts to this,
That he was the true Messiah and Saviour of the world; as Balaam,
when he was sent for to curse Israel, blessed them all together,
and that three times (<scripRef id="Matt.xxviii-p99.3" osisRef="Bible:Num.24.10" parsed="|Num|24|10|0|0" passage="Nu 24:10">Num. xxiv.
10</scripRef>), so Pilate, instead of accusing Christ as a
Criminal, proclaimed him a <i>King,</i> and that <i>three
times,</i> in three inscriptions. Thus God makes men to serve
<i>his</i> purposes, quite beyond <i>their own.</i></p>
<p class="indent" id="Matt.xxviii-p100">4. By his companions with him in suffering,
<scripRef id="Matt.xxviii-p100.1" osisRef="Bible:Matt.27.38" parsed="|Matt|27|38|0|0" passage="Mt 27:38"><i>v.</i> 38</scripRef>. There were
<i>two thieves crucified with him</i> at the same time, in the same
place, under the same guard; two highway-men, or robbers upon the
road, as the word properly signifies. It is probable that this was
appointed to be <i>execution-day;</i> and therefore they hurried
the prosecution of Christ in the morning, that they might have him
ready to be executed with the other criminals. Some think that
Pilate ordered it thus, that this piece of necessary justice, in
executing these thieves, might atone for his injustice in
condemning Christ; others, that the Jews contrived it, to add to
the ignominy of the sufferings of our Lord Jesus; however it was,
the scripture was fulfilled in it (<scripRef id="Matt.xxviii-p100.2" osisRef="Bible:Isa.53.12" parsed="|Isa|53|12|0|0" passage="Isa 53:12">Isa. liii. 12</scripRef>), <i>He was numbered with the
transgressors.</i></p>
<p class="indent" id="Matt.xxviii-p101">(1.) It was a reproach to him, that he was
<i>crucified with them.</i> Though, while he lived, he was
<i>separate from sinners,</i> yet <i>in their deaths they were not
divided,</i> but he was made to partake with the vilest malefactors
in their plagues, as if he had been a partaker with them in their
sins; for he was made sin for us, and took upon him the <i>likeness
of sinful flesh.</i> He was, at his death, numbered among the
transgressors, and had his lot with the wicked, that we, at our
death, might be <i>numbered among the saints,</i> and have our
<i>lot among the chosen.</i></p>
<p class="indent" id="Matt.xxviii-p102">(2.) It was an additional reproach, that he
was crucified <i>in the midst, between them,</i> as if he had been
the worst of the three, the principal malefactor; for among
<i>three</i> the <i>middle</i> is the place for the chief. Every
circumstance was contrived to his dishonour, as if the great
Saviour were of all others the <i>greatest sinner.</i> It was also
intended to ruffle and discompose him, in his last moments, with
the shrieks, and groans, and blasphemies, of these malefactors,
who, it is likely, made a hideous outcry when they were nailed to
the cross; but thus would Christ affect himself with the miseries
of sinners, when he was suffering for their salvation. Some of
Christ's apostles were afterwards crucified, as Peter, and Andrew,
but none of them were crucified <i>with him,</i> lest it should
have looked as if they had been joint undertakers with him, in
satisfying for man's sin, and joint purchasers of life and glory;
therefore he was crucified between two malefactors, who could not
be supposed to contribute any thing to the merit of his death; for
he himself bare our sins <i>in his own body.</i></p>
<p class="indent" id="Matt.xxviii-p103">5. By the blasphemies and revilings with
which they loaded him when he was hanging upon the cross; though we
read not that they cast any reflections on the thieves that were
crucified with him. One would have thought that, when they had
nailed him to the cross, they had done their worst, and malice
itself had been exhausted: indeed if a criminal be put into the
pillory, or carted, because it is a punishment less than death, it
is usually attended with such expressions of abuse; but a dying
man, though an infamous man, should be treated with compassion. It
is an insatiable revenge indeed which will not be satisfied with
death, <i>so great a death.</i> But, to complete the humiliation of
the Lord Jesus, and to show that, when he was dying, he was
<i>bearing iniquity,</i> he was then <i>loaded with reproach,</i>
and, for aught that appears, not one of his friends, who the other
day cried <i>Hosanna</i> to him, durst be seen to show him any
respect.</p>
<p class="indent" id="Matt.xxviii-p104">(1.) The common <i>people, that passed by,
reviled him.</i> His extreme misery and exemplary patience under
it, did not mollify them, or make them to relent; but they who by
their outcries brought him to this, now think to justify themselves
in it by their reproaches, as if they <i>did well to condemn</i>
him. They <i>reviled</i> him: <b><i>eblasphemoun</i></b>—<i>they
blasphemed</i> him; and <i>blasphemy</i> it was, in the strictest
sense, speaking evil of him who <i>thought it not robbery to be
equal with God.</i> Observe here,</p>
<p class="indent" id="Matt.xxviii-p105">[1.] The persons that reviled him; <i>they
that passed by,</i> the travellers that went along the road, and it
was a great <i>road,</i> leading from Jerusalem to Gibeon; they
were possessed with prejudices against him by the reports and
clamours of the High Priest's creatures. It is a hard thing, and
requires more application and resolution than is ordinarily met
with, to keep up a good opinion of persons and things that are
<i>every where</i> run down, and spoken against. Every one is apt
to say as the most say, and to throw a stone at that which is put
into an ill name. <i>Turba Remi sequitur fortunam semper et odit
damnatos—The Roman rabble fluctuate with a man's fluctuating
fortunes, and fail not to depress those that are sinking.</i>
Juvenal.</p>
<p class="indent" id="Matt.xxviii-p106">[2.] The gesture they used, in contempt of
him—<i>wagging their heads;</i> which signifies their triumph in
his fall, and their insulting over him, <scripRef id="Matt.xxviii-p106.1" osisRef="Bible:Isa.37.22 Bible:Jer.18.16 Bible:Lam.2.15" parsed="|Isa|37|22|0|0;|Jer|18|16|0|0;|Lam|2|15|0|0" passage="Isa 37:22,Jer 18:16,La 2:15">Isa. xxxvii. 22; Jer. xviii. 16; Lam.
ii. 15</scripRef>. The language of it was, <i>Aha, so would we have
it,</i> <scripRef id="Matt.xxviii-p106.2" osisRef="Bible:Ps.35.25" parsed="|Ps|35|25|0|0" passage="Ps 35:25">Ps. xxxv. 25</scripRef>. Thus
they insulted over him that was the Saviour of their country, as
the Philistines did over Samson the destroyer of their country.
This very gesture was prophesied of (<scripRef id="Matt.xxviii-p106.3" osisRef="Bible:Ps.22.7" parsed="|Ps|22|7|0|0" passage="Ps 22:7">Ps. xxii. 7</scripRef>); <i>They shake the head at
me.</i> And <scripRef id="Matt.xxviii-p106.4" osisRef="Bible:Ps.109.25" parsed="|Ps|109|25|0|0" passage="Ps 109:25">Ps. cix.
25</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p107">[3.] The taunts and jeers they uttered.
These are here recorded.</p>
<p class="indent" id="Matt.xxviii-p108"><i>First,</i> They upbraided him with his
<i>destroying of the temple.</i> Though the judges themselves were
sensible that what he had said of that was misrepresented (as
appears <scripRef id="Matt.xxviii-p108.1" osisRef="Bible:Mark.14.59" parsed="|Mark|14|59|0|0" passage="Mk 14:59">Mark xiv. 59</scripRef>), yet
they industriously spread it among the people, to bring an
<i>odium</i> upon him, that he had a design to destroy the temple;
than which nothing would more <i>incense</i> the people against
him. And this was not the only time that the enemies of Christ had
laboured to <i>make others believe</i> that of religion and the
people of God, which they themselves have known to be <i>false,</i>
and the charge <i>unjust "Thou that destroyest the temple,</i> that
vast and strong fabric, try thy strength now in plucking up that
<i>cross,</i> and drawing those <i>nails,</i> and so <i>save
thyself;</i> if thou hast the power thou hast boasted of, this is a
proper time to exert it, and give proof of it; for it is supposed
that every man will do his utmost to <i>save himself.</i>" This
made the cross of Christ such a <i>stumbling-block</i> to the Jews,
that they looked upon it to be inconsistent with the <i>power</i>
of the Messiah; he was <i>crucified in weakness</i> (<scripRef id="Matt.xxviii-p108.2" osisRef="Bible:2Cor.13.4" parsed="|2Cor|13|4|0|0" passage="2Co 13:4">2 Cor. xiii. 4</scripRef>), so it seemed to
them; but indeed Christ crucified is the <i>Power of God.</i></p>
<p class="indent" id="Matt.xxviii-p109"><i>Secondly,</i> They upbraided him with
his saying that he was <i>the Son of God;</i> If thou be so, say
they, <i>come down from the cross.</i> Now they take the devil's
words out of his mouth, with which he tempted him in the wilderness
(<scripRef id="Matt.xxviii-p109.1" osisRef="Bible:Matt.4.3 Bible:Matt.4.6" parsed="|Matt|4|3|0|0;|Matt|4|6|0|0" passage="Mt 4:3,6"><i>ch.</i> iv. 3, 6</scripRef>), and
renew the same assault; <i>If thou be the Son of God.</i> They
think that now, or never, he must prove himself to be the <i>Son of
God;</i> forgetting that he had proved it by the miracles he
wrought, particularly his raising of the dead; and unwilling to
wait for the complete proof of it by his own resurrection, to which
he had so often referred himself and them; which, if they had
observed it, would have anticipated the offence of the cross. This
comes of judging things by the present aspect of them, without a
due remembrance of what is <i>past,</i> and a patient expectation
of <i>what may further be produced.</i></p>
<p class="indent" id="Matt.xxviii-p110">(2.) The <i>chief priests and scribes,</i>
the church rulers, and the <i>elders,</i> the state rulers, they
mocked him, <scripRef id="Matt.xxviii-p110.1" osisRef="Bible:Matt.27.41" parsed="|Matt|27|41|0|0" passage="Mt 27:41"><i>v.</i> 41</scripRef>.
They did not think it enough to invite the rabble to do it, but
gave Christ the dishonour, and themselves the diversion, or
reproaching him in their own proper persons. They should have been
in the temple at their devotion, for it was the first day of the
feast of unleavened bread, when there was to be a <i>holy
convocation</i> (<scripRef id="Matt.xxviii-p110.2" osisRef="Bible:Lev.23.7" parsed="|Lev|23|7|0|0" passage="Le 23:7">Lev. xxiii.
7</scripRef>); but they were here at the place of execution,
spitting their venom at the Lord Jesus. How much below the grandeur
and gravity of their character was this! Could any thing tend more
to make them <i>contemptible and base before the people?</i> One
would have thought, that, though they neither feared God nor
regarded man, yet common prudence should have taught them who had
so great a hand in Christ's death, to keep as much as might be
behind the curtain, and to play least in sight; but nothing is so
mean as that malice may stick at it. Did they disparage themselves
thus, to do despite to Christ, and shall we be afraid of
disparaging ourselves, by joining with the multitude to <i>do him
honour,</i> and not rather say, <i>If this be to be vile, I will be
yet more vile?</i></p>
<p class="indent" id="Matt.xxviii-p111">Two things the priests and elders upbraided
him with.</p>
<p class="indent" id="Matt.xxviii-p112">[1.] That he could not <i>save himself,</i>
<scripRef id="Matt.xxviii-p112.1" osisRef="Bible:Matt.27.42" parsed="|Matt|27|42|0|0" passage="Mt 27:42"><i>v.</i> 42</scripRef>. He had been
before abused in his prophetical and kingly office, and now in his
priestly office as a Saviour. <i>First,</i> They take it for
granted that he <i>could not</i> save himself, and therefore had
not the power he pretended to, when really he <i>would not</i> save
himself, because he would die to <i>save us.</i> They should have
argued, "He <i>saved others,</i> therefore he <i>could</i> save
himself, and if he do not, it is for some good reason." But,
<i>Secondly,</i> They would insinuate, that, because he did not now
save himself, therefore all his pretence to save others was but
sham and delusion, and was never really done; though the truth of
his miracles was demonstrated beyond contradiction. <i>Thirdly,</i>
They upbraid him with being <i>the King of Israel.</i> They dreamed
of the external pomp and power of the Messiah, and therefore
thought <i>the cross</i> altogether disagreeable to the King of
Israel, and inconsistent with that character. Many people would
like the <i>King of Israel</i> well enough, if he would but <i>come
down from the cross,</i> if they could have his kingdom without the
tribulation through which they must <i>enter into</i> it. But the
matter is settled; if no cross, then no Christ, no crown. Those
that would reign with him, must be willing to suffer with him, for
Christ and his cross are <i>nailed together</i> in this world.
<i>Fourthly,</i> They challenged him to <i>come down from the
cross.</i> And what had become of us then, and the work of our
redemption and salvation? If he had been provoked by these scoffs
to <i>come down from the cross,</i> and so to have left his
undertaking <i>unfinished,</i> we had been for ever <i>undone.</i>
But his unchangeable love and resolution set him above, and
fortified him against, this temptation, so that he did not
<i>fail,</i> nor was <i>discouraged. Fifthly,</i> They promised
that, if he would <i>come down from the cross, they would believe
him.</i> Let him give them that proof of his being the Messiah, and
they will own him to be so. When they had formerly demanded a sign,
he told them that the sign he would give them, should be not his
<i>coming down from the cross,</i> but, which was a greater
instance of his power, his <i>coming up from the grave,</i> which
they had not patience to wait two or three days for. If he had
<i>come down from the cross,</i> they might with as much reason
have said that the soldiers had juggled in nailing him to it, as
they said, when he was raised from the dead, that the <i>disciples
came by night, and stole him away.</i> But to promise ourselves
that we would believe, if we had such and such means and motives of
faith as we ourselves would prescribe, when we do not improve what
God has appointed, is not only a gross instance of the
deceitfulness of our hearts, but the sorry <i>refuge,</i> or
<i>subterfuge</i> rather, of an obstinate destroying
infidelity.</p>
<p class="indent" id="Matt.xxviii-p113">[2.] That God, <i>his Father,</i> would
<i>not save him</i> (<scripRef id="Matt.xxviii-p113.1" osisRef="Bible:Matt.27.43" parsed="|Matt|27|43|0|0" passage="Mt 27:43"><i>v.</i>
43</scripRef>); <i>He trusted in God,</i> that is, he pretended to
do so; for he said, <i>I am the Son of God.</i> Those who call God
<i>Father,</i> and themselves <i>his children,</i> thereby profess
to put a confidence in him, <scripRef id="Matt.xxviii-p113.2" osisRef="Bible:Ps.9.10" parsed="|Ps|9|10|0|0" passage="Ps 9:10">Ps. ix.
10</scripRef>. Now they suggest, that he did but deceive himself
and others, when he made himself so much the <i>darling of
heaven;</i> for, if he had been the Son of God (as <i>Job's</i>
friends argued concerning him), he would not have been <i>abandoned
to</i> all this misery, much less <i>abandoned in</i> it. This was
a <i>sword in his bones,</i> as David complains of the like
(<scripRef id="Matt.xxviii-p113.3" osisRef="Bible:Ps.42.10" parsed="|Ps|42|10|0|0" passage="Ps 42:10">Ps. xlii. 10</scripRef>); and it was
a <i>two-edged</i> sword, for it was intended, <i>First,</i> To
<i>vilify</i> him, and to make the standers-by think him a deceiver
and an impostor; as if his saying, that he was the <i>Son of
God,</i> were now effectually <i>disproved. Secondly,</i> To
<i>terrify</i> him, and drive him to distrust and despair of his
Father's power and love; which some think, was the thing <i>he
feared, religiously feared,</i> prayed against, and was
<i>delivered from,</i> <scripRef id="Matt.xxviii-p113.4" osisRef="Bible:Heb.5.7" parsed="|Heb|5|7|0|0" passage="Heb 5:7">Heb. v.
7</scripRef>. David complained more of the endeavours of his
persecutors to <i>shake his faith,</i> and drive him from his hope
in God, than of their attempts to <i>shake his throne,</i> and
drive him from his kingdom; their saying, There is <i>no help for
him in God</i> (<scripRef id="Matt.xxviii-p113.5" osisRef="Bible:Ps.3.2" parsed="|Ps|3|2|0|0" passage="Ps 3:2">Ps. iii. 2</scripRef>),
and, <i>God has forsaken him,</i> <scripRef id="Matt.xxviii-p113.6" osisRef="Bible:Ps.71.11" parsed="|Ps|71|11|0|0" passage="Ps 71:11">Ps.
lxxi. 11</scripRef>. In this, as in other things, he was a type of
Christ. Nay, these very words David, in that famous prophecy of
Christ, mentions, as spoken by <i>his enemies</i> (<scripRef id="Matt.xxviii-p113.7" osisRef="Bible:Ps.22.8" parsed="|Ps|22|8|0|0" passage="Ps 22:8">Ps. xxii. 8</scripRef>); He <i>trusted on the
Lord that he would deliver him.</i> Surely these priests and
scribes had forgotten their psalter, or they would not have used
the same words, so exactly to answer the type and prophecy: but the
<i>scriptures must be fulfilled.</i></p>
<p class="indent" id="Matt.xxviii-p114">(3.) To complete the reproach, the
<i>thieves also that were crucified with him</i> were not only not
reviled as he was, as if they had been saints compared with him,
but, though fellow-sufferers with him, joined in with his
prosecutors, and <i>cast the same in his teeth;</i> that is, one of
them did, who said, <i>If thou be the Christ, save thyself and
us,</i> <scripRef id="Matt.xxviii-p114.1" osisRef="Bible:Luke.23.39" parsed="|Luke|23|39|0|0" passage="Lu 23:39">Luke xxiii. 39</scripRef>. One
would think that of all people this thief had <i>least cause,</i>
and should have had <i>least mind,</i> to banter Christ. Partners
in suffering, though for different causes, usually commiserate one
another; and few, whatever they have done before, will breathe
their last in revilings. But, it seems, the greatest mortifications
of the body, and the most humbling rebukes of Providence, will not
of themselves mortify the corruptions of the soul, nor suppress the
wickedness of the wicked, without the grace of God.</p>
<p class="indent" id="Matt.xxviii-p115">Well, thus our Lord Jesus having undertaken
to satisfy the justice of God for the wrong done him in his honour
by sin, he did it by suffering <i>in his honour;</i> not only by
divesting himself of that which was due to him as the Son of God,
but by submitting to the utmost indignity that could be done to the
worst of men; because he was made sin for us, he was thus made a
curse for us, to make reproach easy to us, if at any time we suffer
it, and have all manner of evil said against us falsely, for
righteousness' sake.</p>
<p class="indent" id="Matt.xxviii-p116">III. We have here the frowns of heaven,
which our Lord Jesus was under, in the midst of all these injuries
and indignities from men. Concerning which, observe,</p>
<p class="indent" id="Matt.xxviii-p117">1. How this was signified—by an
extraordinary and miraculous eclipse of the sun, which continued
for <i>three hours,</i> <scripRef id="Matt.xxviii-p117.1" osisRef="Bible:Matt.27.45" parsed="|Matt|27|45|0|0" passage="Mt 27:45"><i>v.</i>
45</scripRef>. There was darkness <b><i>epi pasan ten
gen</i></b>—<i>over all the earth;</i> so most interpreters
understand it, though our translation confines it to <i>that
land.</i> Some of the ancients appealed to the annals of the nation
concerning this extraordinary eclipse at the death of Christ, as a
thing well known, and which gave notice to those parts of the world
of something great then in doing; as the sun's going back in
Hezekiah's time did. It is reported that Dionysius, at Heliopolis
in Egypt, took notice of this darkness, and said, <i>Aut Deus
naturæ patitur, aut mundi machina dissolvitur—Either the God of
nature is suffering, or the machine of the world is tumbling into
ruin.</i> An extraordinary light gave intelligence of the birth of
Christ (<scripRef id="Matt.xxviii-p117.2" osisRef="Bible:Matt.2.2" parsed="|Matt|2|2|0|0" passage="Mt 2:2"><i>ch.</i> ii. 2</scripRef>),
and therefore it was proper that an extraordinary darkness should
notify his death, for he is the <i>Light of the world.</i> The
indignities done to our Lord Jesus, made the <i>heavens
astonished,</i> and <i>horribly afraid,</i> and even put them into
disorder and confusion; such wickedness as this the sun never saw
before, and therefore withdrew, and would not see this. This
surprising, amazing, darkness was designed to stop the mouths of
those blasphemers, who were reviling Christ as he hung on the
cross; and it should seem that, for the present, it struck such a
terror upon them, that though their hearts were not changed, yet
they were silent, and stood doubting what this should mean, till
after <i>three hours</i> the darkness <i>scattered,</i> and then
(as appears by <scripRef id="Matt.xxviii-p117.3" osisRef="Bible:Matt.27.47" parsed="|Matt|27|47|0|0" passage="Mt 27:47"><i>v.</i>
47</scripRef>), like Pharaoh when the plague was over, they
hardened their hearts. But that which was principally intended in
this darkness, was, (1.) Christ's present <i>conflict</i> with the
<i>powers of darkness.</i> Now the prince of this world, and his
forces, the <i>rulers of the darkness of this world,</i> were to be
cast out, to be spoiled and vanquished; and to make his victory the
more illustrious, he fights them on their own ground; gives them
all the advantage they could have against him by this darkness,
lets them take the <i>wind</i> and <i>sun,</i> and yet baffles
them, and so becomes more than a conqueror. (2.) His present want
of heavenly comforts. This darkness signified that dark cloud which
the human soul of our Lord Jesus was now under. God makes his sun
to shine upon the just and upon the unjust; but even the light of
the sun was withheld from our Saviour, when he was <i>made sin for
us. A pleasant thing it is for the eyes to behold the sun;</i> but
because now his soul was exceeding sorrowful, and the cup of divine
displeasure was filled to him without mixture, even the light of
the sun was suspended. When earth denied him a drop of cold water,
heaven denied him a beam of light; having to deliver us from
<i>utter darkness,</i> he did himself, in the depth of his
sufferings, walk in darkness, and had no light, <scripRef id="Matt.xxviii-p117.4" osisRef="Bible:Isa.50.10" parsed="|Isa|50|10|0|0" passage="Isa 50:10">Isa. l. 10</scripRef>. During the <i>three hours</i>
that this darkness continued, we do not find that he said <i>one
word,</i> but passed this time in a silent retirement into his own
soul, which was now in agony, wrestling with the powers of
darkness, and taking in the impressions of his Father's
displeasure, not against himself, but the sin of man, which he was
now <i>making his soul an offering for.</i> Never were there three
such hours since the day that God created man upon the earth, never
such a dark and awful scene; the <i>crisis</i> of that great affair
of man's redemption and salvation.</p>
<p class="indent" id="Matt.xxviii-p118">2. How he complained of it (<scripRef id="Matt.xxviii-p118.1" osisRef="Bible:Matt.27.46" parsed="|Matt|27|46|0|0" passage="Mt 27:46"><i>v.</i> 46</scripRef>); <i>About the ninth
hour,</i> when it began to clear up, after a long and silent
conflict. <i>Jesus cried, Eli, Eli, lama sabachthani?</i> The words
are related in the Syriac tongue, in which they were spoken,
because worthy of double remark, and for the sake of the perverse
construction which his enemies put upon them, in putting
<i>Elias</i> for <i>Eli.</i> Now observe here,</p>
<p class="indent" id="Matt.xxviii-p119">(1.) Whence he borrowed this
complaint—from <scripRef id="Matt.xxviii-p119.1" osisRef="Bible:Ps.22.1" parsed="|Ps|22|1|0|0" passage="Ps 22:1">Ps. xxii. 1</scripRef>.
It is not probable (as some have thought) that he repeated the
whole psalm; yet hereby he intimated that the whole was to be
applied to him, and that David, in spirit, there spoke of his
humiliation and exaltation. This, and that other word, <i>Into thy
hands I commit my spirit,</i> he fetched from David's psalms
(though he could have expressed himself in his own words), to teach
us of what use the word of God is to us, to direct us in prayer,
and to recommend to us the use of scripture-expressions in prayer,
which will <i>help our infirmities.</i></p>
<p class="indent" id="Matt.xxviii-p120">(2.) How he uttered it—<i>with a loud
voice;</i> which bespeaks the extremity of his pain and anguish,
the strength of nature remaining in him, and the great earnestness
of his spirit in this expostulation. Now the scripture was
fulfilled (<scripRef id="Matt.xxviii-p120.1" osisRef="Bible:Joel.3.15-Joel.3.16" parsed="|Joel|3|15|3|16" passage="Joe 3:15,16">Joel iii. 15,
16</scripRef>); <i>The sun and the moon shall be darkened. The Lord
shall also roar out of Zion, and utter his voice form
Jerusalem.</i> David often speaks of his <i>crying aloud</i> in
prayer, <scripRef id="Matt.xxviii-p120.2" osisRef="Bible:Ps.55.17" parsed="|Ps|55|17|0|0" passage="Ps 55:17">Ps. lv. 17</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p121">(3.) What the complaint was—<i>My God, My
God, why hast thou forsaken me?</i> A strange complaint to come
from the mouth of our Lord Jesus, who, we are sure, was <i>God's
elect, in whom his soul delighted</i> (<scripRef id="Matt.xxviii-p121.1" osisRef="Bible:Isa.42.1" parsed="|Isa|42|1|0|0" passage="Isa 42:1">Isa. xlii. 1</scripRef>), and one in whom he was always
<i>well pleased.</i> The Father now loved him, nay, he knew that
<i>therefore he loved him, because he laid down his life for the
sheep;</i> what, and yet forsaken of him, and in the midst of his
sufferings too! Surely never sorrow was like unto that sorrow which
extorted such a complaint as this from one who, being perfectly
free from sin, could never be a terror to himself; but the heart
knows its own bitterness. No wonder that such a complaint as this
made the earth to quake, and rent the rocks; for it is enough to
make both the <i>ears of every one that hears it to tingle,</i> and
ought to be spoken of with great reverence.</p>
<p class="indent" id="Matt.xxviii-p122">Note, [1.] That our Lord Jesus was, in his
sufferings, for a time, <i>forsaken by his Father.</i> So he saith
himself, who we are sure was under no mistake concerning his own
case. Not that the union between the divine and human nature was in
the least weakened or shocked; no, he was <i>now by the eternal
Spirit offering himself:</i> nor as if there were any abatement of
his Father's love to him, or his to his Father; we are sure that
there was upon his mind no horror of God, or despair of his favour,
nor any thing of the torments of hell; but his Father forsook him;
that is, <i>First,</i> He delivered him up into the hands of his
enemies, and did not appear to deliver him out of their hands. He
let loose the powers of darkness against him, and suffered them to
do their worst, worse than against Job. Now was that scripture
fulfilled (<scripRef id="Matt.xxviii-p122.1" osisRef="Bible:Job.16.11" parsed="|Job|16|11|0|0" passage="Job 16:11">Job xvi. 11</scripRef>),
<i>God hath turned me over into the hands of the wicked;</i> and no
angel is sent from heaven to deliver him, no friend on earth raised
up to appear for him. <i>Secondly,</i> He withdrew from him the
present comfortable sense of his complacency in him. When <i>his
soul</i> was first <i>troubled,</i> he had a <i>voice from
heaven</i> to comfort him (<scripRef id="Matt.xxviii-p122.2" osisRef="Bible:John.12.27" parsed="|John|12|27|0|0" passage="Joh 12:27">John xii.
27, 28</scripRef>); when he was in his agony in the garden, there
appeared an angel from heaven strengthening him; but now he had
neither the one nor the other. God hid his face from him, and for
awhile withdrew his rod and staff in the darksome valley. God
<i>forsook</i> him, not as he forsook Saul, leaving him to an
endless despair, but as sometimes he forsook David, leaving him to
a present despondency. <i>Thirdly,</i> He let out upon his soul an
afflicting sense of his wrath against man for sin. Christ was made
<i>Sin</i> for us, a <i>Curse</i> for us; and therefore, though God
loved him as a Son, he frowned upon him as a Surety. These
impressions he was pleased to <i>admit,</i> and to <i>waive</i>
that <i>resistance</i> of them which he <i>could have made;</i>
because he would accommodate himself to this part of his
undertaking, as he had done to all the rest, when it was in his
power to have avoided it.</p>
<p class="indent" id="Matt.xxviii-p123">[2.] That Christ's being <i>forsaken</i> of
his Father was the most grievous of his sufferings, and that which
he complained most of. Here he laid the most doleful accents; he
did not say, "Why am I scourged? And why spit upon? And why nailed
to the cross?" Nor did he say to his disciples, when they turned
their back upon him, <i>Why have ye forsaken me?</i> But when his
Father stood at a distance, he cried out thus; for this as it that
<i>put wormwood and gall</i> into the affliction and misery. This
brought the <i>waters into the soul,</i> <scripRef id="Matt.xxviii-p123.1" osisRef="Bible:Ps.69.1-Ps.69.3" parsed="|Ps|69|1|69|3" passage="Ps 69:1-3">Ps. lxix. 1-3</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p124">[3.] That our Lord Jesus, even when he was
thus forsaken of his Father, kept hold of him as his God,
notwithstanding; <i>My God, my God;</i> though forsaking me, yet
<i>mine.</i> Christ was God's <i>servant</i> in carrying on the
work of redemption, to him he was to make satisfaction, and by him
to be carried through and crowned, and upon that account he calls
him <i>his God;</i> for he was now <i>doing his will.</i> See
<scripRef id="Matt.xxviii-p124.1" osisRef="Bible:Isa.49.5-Isa.49.9" parsed="|Isa|49|5|49|9" passage="Isa 49:5-9">Isa. xlix. 5-9</scripRef>. This
supported him, and bore him up, that even in the depth of his
sufferings God was his God, and this he resolves to keep fast hold
of.</p>
<p class="indent" id="Matt.xxviii-p125">(4.) See how his enemies impiously bantered
and ridiculed this complaint (<scripRef id="Matt.xxviii-p125.1" osisRef="Bible:Matt.27.47" parsed="|Matt|27|47|0|0" passage="Mt 27:47"><i>v.</i> 47</scripRef>); <i>They said, This man calleth
for Elias.</i> Some think that this was the ignorant mistake of the
Roman soldiers, who had heard talk of Elias, and of the Jews'
expectation of the coming of Elias, but knew not the signification
of <i>Eli, Eli,</i> and so made this blundering comment upon these
words of Christ, perhaps not hearing the latter part of what he
said, for the noise of the people. Note, Many of the reproaches
cast upon the word of God and the people of God, take rise from
gross mistakes. Divine truths are often corrupted by ignorance of
the language and style of the scripture. Those that hear by the
halves, pervert what they hear. But others think that it was the
wilful mistake of some of the Jews, who knew very well what he
said, but were disposed to abuse him, and make themselves and their
companions merry, and to misrepresent him as one who, being
forsaken of God, was driven to trust in creatures; perhaps hinting
also, that he who had pretended to be himself the Messiah, would
now be glad to be beholden to Elias, who was expected to be only
the harbinger and forerunner of the Messiah. Note, It is no new
thing for the most pious devotions of the best men to be ridiculed
and abused by profane scoffers; nor are we to think it strange if
what is well said in praying and preaching be misconstrued, and
turned to our reproach; Christ's words were so, though he spoke as
never man spoke.</p>
<p class="indent" id="Matt.xxviii-p126">IV. The cold comfort which his enemies
ministered to him in this agony, which was like all the rest.</p>
<p class="indent" id="Matt.xxviii-p127">1. Some <i>gave him vinegar to drink</i>
(<scripRef id="Matt.xxviii-p127.1" osisRef="Bible:Matt.27.48" parsed="|Matt|27|48|0|0" passage="Mt 27:48"><i>v.</i> 48</scripRef>); instead of
some cordial-water to revive and refresh him under this heavy
burthen, they tantalized him with that which did not only add to
the reproach they were loading him with, but did too sensibly
represent that cup of trembling which his Father had <i>put into
his hand. One of them ran</i> to fetch it, seeming to be officious
to him, but really glad of an opportunity to abuse and affront him,
and afraid lest any one should take it out of his hands.</p>
<p class="indent" id="Matt.xxviii-p128">2. Others, which the same purpose of
disturbing and abusing him, refer him to Elias (<scripRef id="Matt.xxviii-p128.1" osisRef="Bible:Matt.27.49" parsed="|Matt|27|49|0|0" passage="Mt 27:49"><i>v.</i> 49</scripRef>); "<i>Let be, let us see whether
Elias will come to save him.</i> Come, let him alone, his case is
desperate, neither heaven nor earth can help him; let us do nothing
either to hasten his death, or to retard it; he has appealed to
Elias, and <i>to Elias let him go.</i>"</p>
</div><scripCom id="Matt.xxviii-p128.2" osisRef="Bible:Matt.27.50-Matt.27.56" parsed="|Matt|27|50|27|56" passage="Mt 27:50-56" type="Commentary"/><div class="Commentary" id="Bible:Matt.27.50-Matt.27.56">
<h4 id="Matt.xxviii-p128.3">The Crucifixion; The Death of
Christ.</h4>
<p class="passage" id="Matt.xxviii-p129">50 Jesus, when he had cried again with a loud
voice, yielded up the ghost.   51 And, behold, the veil of the
temple was rent in twain from the top to the bottom; and the earth
did quake, and the rocks rent;   52 And the graves were
opened; and many bodies of the saints which slept arose,   53
And came out of the graves after his resurrection, and went into
the holy city, and appeared unto many.   54 Now when the
centurion, and they that were with him, watching Jesus, saw the
earthquake, and those things that were done, they feared greatly,
saying, Truly this was the Son of God.   55 And many women
were there beholding afar off, which followed Jesus from Galilee,
ministering unto him:   56 Among which was Mary Magdalene, and
Mary the mother of James and Joses, and the mother of Zebedee's
children.</p>
<p class="indent" id="Matt.xxviii-p130">We have here, at length, an account of the
death of Christ, and several remarkable passages that attended
it.</p>
<p class="indent" id="Matt.xxviii-p131">I. The <i>manner</i> how he breathed his
last (<scripRef id="Matt.xxviii-p131.1" osisRef="Bible:Matt.27.50" parsed="|Matt|27|50|0|0" passage="Mt 27:50"><i>v.</i> 50</scripRef>);
between the third and the sixth hour, that is, between nine and
twelve o'clock, as we reckon, he was nailed to the cross, and soon
after the ninth hour, that is, between three and four o'clock in
the afternoon, he <i>died.</i> That was the time of the offering of
the evening sacrifice, and the time when the paschal lamb was
killed; and Christ our Passover was sacrificed for us and offered
himself in the evening of the world a sacrifice to God of a
sweet-smelling savour. It was at that time of the day, that the
angel Gabriel delivered to Daniel that glorious prediction of the
Messiah, <scripRef id="Matt.xxviii-p131.2" osisRef="Bible:Dan.9.21 Bible:Dan.9.24" parsed="|Dan|9|21|0|0;|Dan|9|24|0|0" passage="Da 9:21,24">Dan. ix. 21, 24</scripRef>,
&amp;c. And some think that from that very time when the angel
spoke it, to this time when Christ died, was just seventy weeks,
that is, four hundred and ninety years to a day, to an hour; as the
departure of <i>Israel</i> out of Egypt was at the end of the four
hundred and thirty years, <i>even the self-same day,</i> <scripRef id="Matt.xxviii-p131.3" osisRef="Bible:Exod.12.41" parsed="|Exod|12|41|0|0" passage="Ex 12:41">Exod. xii. 41</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p132">Two things are here noted concerning the
manner of Christ's dying.</p>
<p class="indent" id="Matt.xxviii-p133">1. That he <i>cried with a loud voice,</i>
as before, <scripRef id="Matt.xxviii-p133.1" osisRef="Bible:Matt.27.46" parsed="|Matt|27|46|0|0" passage="Mt 27:46"><i>v.</i> 46</scripRef>.
Now,</p>
<p class="indent" id="Matt.xxviii-p134">(1.) This was a sign, that, after all his
pains and fatigues, his life was <i>whole</i> in him, and nature
<i>strong.</i> The voice of dying men is one of the first things
that fails; with a panting breath and a faltering tongue, a few
broken words are hardly spoken, and more hardly heard. But Christ,
just before he expired, spoke like a man <i>in his full
strength,</i> to show that his life was not forced from him, but
was freely <i>delivered</i> by him into his Father's hands, as
<i>his own act and deed.</i> He that had strength to cry thus when
he died, could have got loose from the arrest he was under, and
have bid defiance to the powers of death; but to show that <i>by
the eternal Spirit he offered himself,</i> being the Priest as well
as the Sacrifice, he <i>cried with a loud voice.</i></p>
<p class="indent" id="Matt.xxviii-p135">(2.) It was significant. This <i>loud
voice</i> shows that he attacked our spiritual enemies with an
undaunted courage, and such a bravery of resolution as bespeaks him
hearty in the cause and daring in the encounter. He was now
<i>spoiling principalities and powers,</i> and in this loud voice
he did, as it were, <i>shout for mastery,</i> as one <i>mighty to
save,</i> <scripRef id="Matt.xxviii-p135.1" osisRef="Bible:Isa.63.1" parsed="|Isa|63|1|0|0" passage="Isa 63:1">Isa. lxiii. 1</scripRef>.
Compare with this, <scripRef id="Matt.xxviii-p135.2" osisRef="Bible:Isa.62.13-Isa.62.14" parsed="|Isa|62|13|62|14" passage="Isa 62:13,14">Isa. lxxii. 13,
14</scripRef>. He now bowed himself with all his might, as Samson
did, when he said, <i>Let me die with the Philistines,</i>
<scripRef id="Matt.xxviii-p135.3" osisRef="Bible:Judg.16.30" parsed="|Judg|16|30|0|0" passage="Jdg 16:30">Judg. xvi. 30</scripRef>.
<i>Animamque in vulnere ponit—And lays down his life.</i> His
crying with a loud voice when he died, signified that his death
should be published and proclaimed to all the world; all mankind
being concerned in it, and obliged to take notice of it. Christ's
loud cry was like a trumpet blown over the sacrifices.</p>
<p class="indent" id="Matt.xxviii-p136">2. That then he <i>yielded up the
ghost.</i> This is the usual periphrasis of dying; to show that the
Son of God upon the cross did truly and properly die by the
violence of the pain he was put to. His <i>soul</i> was separated
from his <i>body,</i> and so his body was left really and truly
dead. It was certain that he <i>did die,</i> for it was requisite
that he should die; <i>thus it was written,</i> both in the
<i>close rolls</i> of the <i>divine counsels,</i> and in the
<i>letters patent of</i> the <i>divine predictions,</i> and
therefore thus <i>it behoved him to suffer.</i> Death being the
penalty for the breach of the first covenant (<i>Thou shalt surely
die</i>), the Mediator of the new covenant must make atonement
<i>by means of death,</i> otherwise no remission, <scripRef id="Matt.xxviii-p136.1" osisRef="Bible:Heb.9.15" parsed="|Heb|9|15|0|0" passage="Heb 9:15">Heb. ix. 15</scripRef>. He had undertaken to
make his soul an <i>offering for sin;</i> and he did it, when he
<i>yielded up the ghost,</i> and voluntarily resigned it.</p>
<p class="indent" id="Matt.xxviii-p137">II. The miracles that attended his death.
So many miracles being wrought <i>by him</i> in his life, we might
well expect some to be wrought concerning him at his death, for his
name was called <i>Wonderful.</i> Had he been fetched away as
Elijah in a <i>fiery chariot,</i> that had itself been miracle
enough; but, being sent for away by an ignominious cross, it was
requisite that his humiliation should be attended with some signal
emanations of the divine glory.</p>
<p class="indent" id="Matt.xxviii-p138">1. <i>Behold, the veil of the temple was
rent in twain.</i> This relation is ushered in with <i>Behold;</i>
"Turn aside, and see this great sight, and be astonished at it."
Just as our Lord Jesus expired, at the time of the offering of the
evening-sacrifice, and upon a solemn day, when the priests were
officiating in the temple, and might themselves be eyewitnesses of
it, <i>the veil of the temple was rent</i> by an invisible power;
that veil which parted between the <i>holy place</i> and the
<i>most holy.</i> They had condemned him for saying, <i>I will
destroy this temple,</i> understanding it literally; now by this
specimen of his power he let them know that, if he had pleased, he
could have made his words good. In this, as in others of Christ's
miracles, there was a mystery.</p>
<p class="indent" id="Matt.xxviii-p139">(1.) It was in correspondence with the
temple of Christ's body, which was now in the dissolving. This was
the true temple, in which dwelt <i>the fulness of the Godhead;</i>
when Christ <i>cried with a loud voice, and gave up the ghost,</i>
and so dissolved that temple, the literal temple did, as it were,
echo to that cry, and answer the stroke, by <i>rending its
veil.</i> Note, Death is the rending of the veil of flesh which
interposes between us and the holy of holies; the death of Christ
was so, the death of true Christians is so.</p>
<p class="indent" id="Matt.xxviii-p140">(2.) It signified the revealing and
unfolding of the mysteries of the Old Testament. The veil of the
temple was for concealment, as was that on the face of Moses,
therefore it was called the <i>veil of the covering;</i> for it was
highly penal for any person to see the furniture of the most holy
place, except the High-Priest, and he but once a year, with great
ceremony and through a cloud of smoke; all which signified the
darkness of that dispensation; <scripRef id="Matt.xxviii-p140.1" osisRef="Bible:2Cor.3.13" parsed="|2Cor|3|13|0|0" passage="2Co 3:13">2 Cor.
iii. 13</scripRef>. But now, at the death of Christ, all was laid
open, the mysteries were unveiled, so that now he that runs may
read the meaning of them. Now we see that the mercy-seat signified
<i>Christ</i> the great <i>Propitiation;</i> the pot of
<i>manna</i> signified Christ the Bread of life. Thus <i>we all
with open face behold, as in a glass</i> (which helps the sight, as
the veil hindered it), <i>the glory of the Lord. Our eyes see the
salvation.</i></p>
<p class="indent" id="Matt.xxviii-p141">(3.) It signified the uniting of Jew and
Gentile, by the removing of the partition wall between them, which
was the ceremonial law, by which the Jews were distinguished from
all other people (as a <i>garden enclosed</i>), were brought near
to God, while others were made to <i>keep their distance.</i>
Christ, in his death, repealed the ceremonial law, cancelled that
<i>hand-writing of ordinances,</i> took it out of the way, nailed
it to his cross, and so <i>broke down the middle wall of
partition;</i> and by abolishing those institutions <i>abolished
the enmity,</i> and <i>made in himself of twain one new man</i> (as
two rooms are made one, and that large and lightsome, by taking
down the partition), so <i>making peace,</i> <scripRef id="Matt.xxviii-p141.1" osisRef="Bible:Eph.2.14-Eph.2.16" parsed="|Eph|2|14|2|16" passage="Eph 2:14-16">Eph. ii. 14-16</scripRef>. Christ died, to rend all
dividing veils, and to make all his one, <scripRef id="Matt.xxviii-p141.2" osisRef="Bible:John.17.21" parsed="|John|17|21|0|0" passage="Joh 17:21">John xvii. 21</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p142">(4.) It signified the consecrating and
laying open of <i>a new and living way</i> to God. The veil kept
people off from drawing near to the most holy place, where the
<i>Shechinah</i> was. But the rending of it signified that Christ
by his death opened a way to God, [1.] <i>For himself.</i> This was
the great <i>day of atonement,</i> when our Lord Jesus, as the
great <i>High-Priest,</i> not <i>by the blood of goats and calves,
but by his own blood, entered once for all into the holy place;</i>
in token of which the veil was rent, <scripRef id="Matt.xxviii-p142.1" osisRef="Bible:Heb.9.7" parsed="|Heb|9|7|0|0" passage="Heb 9:7">Heb. ix. 7</scripRef>, &amp;c. Having offered his
sacrifice in the outer court, the blood of it was now to be
sprinkled upon the mercy-seat within the veil; wherefore <i>lift up
your heads, O ye gates,</i> and <i>be ye lift up, ye everlasting
doors; for the King of glory,</i> the Priest of glory, <i>shall
come in.</i> Now was he caused to draw near, and made to approach,
<scripRef id="Matt.xxviii-p142.2" osisRef="Bible:Jer.30.21" parsed="|Jer|30|21|0|0" passage="Jer 30:21">Jer. xxx. 21</scripRef>. Though he
did not personally ascend into the holy place not made with hands
till above forty days after, yet he immediately acquired a right to
enter, and had a virtual admission. [2.] <i>For us in him:</i> so
the apostle applies it, <scripRef id="Matt.xxviii-p142.3" osisRef="Bible:Heb.10.19-Heb.10.20" parsed="|Heb|10|19|10|20" passage="Heb 10:19,20">Heb. x.
19, 20</scripRef>. We have <i>boldness to enter into the holiest,
by that new and living way which he has consecrated for us through
the veil.</i> He died, to <i>bring us to God,</i> and, in order
thereunto, to rend that veil of guilt and wrath which interposed
between us and him, to take away the <i>cherubim</i> and <i>flaming
sword,</i> and to open the way to <i>the tree of life.</i> We have
free access through Christ to the throne of grace, or mercy-seat,
now, and to the throne of glory hereafter, <scripRef id="Matt.xxviii-p142.4" osisRef="Bible:Heb.4.16 Bible:Heb.6.20" parsed="|Heb|4|16|0|0;|Heb|6|20|0|0" passage="Heb 4:16,6:20">Heb. iv. 16; vi. 20</scripRef>. The rending of the
veil signified (as that ancient hymn excellently expresses it),
that, <i>when Christ had overcome the sharpness of death, he opened
the kingdom of heaven to all believers.</i> Nothing can obstruct or
discourage our access to heaven, for the veil is rent; <i>a door is
opened in heaven,</i> <scripRef id="Matt.xxviii-p142.5" osisRef="Bible:Rev.4.1" parsed="|Rev|4|1|0|0" passage="Re 4:1">Rev. iv.
1</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p143">2. The <i>earth did quake;</i> not only
mount Calvary, where Christ was crucified, but the <i>whole
land,</i> and the adjacent countries. This earthquake signified two
things.</p>
<p class="indent" id="Matt.xxviii-p144">(1.) The <i>horrible</i> wickedness of
<i>Christ's crucifiers.</i> The earth, by trembling under such a
load, bore its testimony to the innocency of him that was
persecuted, and against the impiety of those that persecuted him.
Never did the whole creation, before, groan under such a burthen as
the Son of God crucified, and the guilty wretches that crucified
him. The earth <i>quaked,</i> as if it <i>feared to open its
mouth</i> to <i>receive</i> the blood of Christ, so much more
precious than that of Abel, which it had received, and was
<i>cursed</i> for it (<scripRef id="Matt.xxviii-p144.1" osisRef="Bible:Gen.4.11-Gen.4.12" parsed="|Gen|4|11|4|12" passage="Ge 4:11,12">Gen. iv. 11,
12</scripRef>); and as if it <i>fain would open its mouth,</i> to
swallow up those rebels that put him to death, as it had swallowed
up Dathan and Abiram for a much less crime. When the prophet would
express God's great displeasure against the wickedness of the
wicked, he asks, <i>Shall not the land tremble for this?</i>
<scripRef id="Matt.xxviii-p144.2" osisRef="Bible:Amos.8.8" parsed="|Amos|8|8|0|0" passage="Am 8:8">Amos viii. 8</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p145">(2.) The <i>glorious</i> achievements of
<i>Christ's cross.</i> This <i>earthquake</i> signified the mighty
shock, nay, the fatal blow, now given to the devil's kingdom. So
vigorous was the assault Christ now made upon the infernal powers,
that (as of old, <i>when he went out of Seir, when he marched
through the field of Edom</i>) the <i>earth trembled,</i> <scripRef id="Matt.xxviii-p145.1" osisRef="Bible:Judg.5.4 Bible:Ps.68.7-Ps.68.8" parsed="|Judg|5|4|0|0;|Ps|68|7|68|8" passage="Jdg 5:4,Ps 68:7,8">Judg. v. 4; Ps. lxviii. 7,
8</scripRef>. God shakes all nations, when the Desire of all
nations is to come; and there is a <i>yet once more,</i> which
perhaps refers to this shaking, <scripRef id="Matt.xxviii-p145.2" osisRef="Bible:Hag.2.6 Bible:Hag.2.21" parsed="|Hag|2|6|0|0;|Hag|2|21|0|0" passage="Hag 2:6,21">Hag.
ii. 6, 21</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p146">3. The <i>rocks rent;</i> the hardest and
firmest part of the earth was made to feel this mighty shock.
Christ had said, that if the children should cease to cry
<i>Hosanna, the stones would immediately cry out;</i> and now, in
effect, they did so, proclaiming the glory of the suffering Jesus,
and themselves more sensible of the wrong done him than the
hard-hearted Jews were, who yet will shortly be glad to find a
<i>hole in the rocks, and a cleft in the ragged rocks,</i> to hide
them from the face of him that sitteth on the throne. See <scripRef id="Matt.xxviii-p146.1" osisRef="Bible:Rev.6.16 Bible:Isa.2.21" parsed="|Rev|6|16|0|0;|Isa|2|21|0|0" passage="Re 6:16,Isa 2:21">Rev. vi. 16; Isa. ii. 21</scripRef>. But
when God's <i>fury is poured out like fire, the rocks are thrown
down by him,</i> <scripRef id="Matt.xxviii-p146.2" osisRef="Bible:Nah.1.6" parsed="|Nah|1|6|0|0" passage="Na 1:6">Nah. i. 6</scripRef>.
Jesus Christ is <i>the Rock;</i> and the rending of <i>these</i>
rocks, signified the rending of <i>that</i> rock, (1.) That in the
clefts of it was may be <i>hid,</i> as Moses in the cleft of the
rock at Horeb, that there we may <i>behold the glory of the
Lord,</i> as he did, <scripRef id="Matt.xxviii-p146.3" osisRef="Bible:Exod.33.22" parsed="|Exod|33|22|0|0" passage="Ex 33:22">Exod. xxxiii.
22</scripRef>. Christ's dove is said to be <i>hid in the clefts of
the rock</i> (<scripRef id="Matt.xxviii-p146.4" osisRef="Bible:Song.2.14" parsed="|Song|2|14|0|0" passage="So 2:14">Cant. ii. 14</scripRef>),
that is, as some make the allusion, sheltered in the wounds of our
Lord Jesus, the Rock rent. (2.) That from the cleft of it rivers of
living water may flow, and follow us in this wilderness, as from
the rock which Moses <i>smote</i> (<scripRef id="Matt.xxviii-p146.5" osisRef="Bible:Exod.17.6" parsed="|Exod|17|6|0|0" passage="Ex 17:6">Exod. xvii. 6</scripRef>), and which God clave (<scripRef id="Matt.xxviii-p146.6" osisRef="Bible:Ps.78.15" parsed="|Ps|78|15|0|0" passage="Ps 78:15">Ps. lxxviii. 15</scripRef>); and <i>that rock
was Christ,</i> <scripRef id="Matt.xxviii-p146.7" osisRef="Bible:1Cor.10.4" parsed="|1Cor|10|4|0|0" passage="1Co 10:4">1 Cor. x.
4</scripRef>. When we celebrate the memorial of Christ's death, our
hard and rocky hearts must be <i>rent</i>—the heart, and not the
garments. That heart is harder than a rock, that will not
<i>yield,</i> that will not <i>melt,</i> where Jesus Christ is
<i>evidently set forth crucified.</i></p>
<p class="indent" id="Matt.xxviii-p147">4. The <i>graves were opened.</i> This
matter is not related so fully as our curiosity would wish; for the
scripture was not intended to gratify that; it should seem, that
same earthquake that rent the rocks, <i>opened the graves,</i> and
many bodies of <i>saints which slept, arose.</i> Death to the
saints is but the <i>sleep</i> of the body, and the <i>grave</i>
the bed it <i>sleeps in;</i> they awoke by the power of the Lord
Jesus, and (<scripRef id="Matt.xxviii-p147.1" osisRef="Bible:Matt.27.53" parsed="|Matt|27|53|0|0" passage="Mt 27:53"><i>v.</i> 53</scripRef>)
came <i>out of the graves after his resurrection, and went into
Jerusalem, the holy city, and appeared unto many.</i> Now here,</p>
<p class="indent" id="Matt.xxviii-p148">(1.) We may raise many enquiries concerning
it, which we cannot resolve: as, [1.] <i>Who</i> these
<i>saints</i> were, that <i>did arise.</i> Some think, the
<i>ancient patriarchs,</i> that were in such care to be buried in
the land of Canaan, perhaps in the believing foresight of the
advantage of this early resurrection. Christ had lately proved the
doctrine of the resurrection from the instance of the patriarchs
(<scripRef id="Matt.xxviii-p148.1" osisRef="Bible:Matt.22.32" parsed="|Matt|22|32|0|0" passage="Mt 22:32"><i>ch.</i> xxii. 32</scripRef>), and
here was a speedy confirmation of his argument. Others think, these
that arose were <i>modern saints,</i> such as had been Christ in
the flesh, but died before him; as his father Joseph, Zecharias,
Simeon, John Baptist, and others, that had been known to the
disciples, while they lived, and therefore were the fitter to be
witnesses to them in an <i>apparition</i> after. What if we should
suppose that they were the <i>martyrs,</i> who in the Old-Testament
times had sealed the truths of God with their blood, that were thus
<i>dignified</i> and <i>distinguished?</i> Christ particularly
points at them as his forerunners, <scripRef id="Matt.xxviii-p148.2" osisRef="Bible:Matt.23.35" parsed="|Matt|23|35|0|0" passage="Mt 23:35"><i>ch.</i> xxiii. 35</scripRef>. And we find (<scripRef id="Matt.xxviii-p148.3" osisRef="Bible:Rev.20.4-Rev.20.5" parsed="|Rev|20|4|20|5" passage="Re 20:4,5">Rev. xx. 4, 5</scripRef>), that those who were
<i>beheaded for the testimony of Jesus,</i> arose <i>before the
rest of the dead.</i> Sufferers with Christ shall <i>first</i>
reign with him. [2.] It is uncertain whether (as some think) they
arose to life, now at the death of Christ, and disposed of
themselves elsewhere, but did not <i>go into the city</i> till
after his resurrection; or whether (as others think), though
<i>their sepulchres</i> (which the <i>Pharisees</i> had
<i>built</i> and <i>varnished,</i> <scripRef id="Matt.xxviii-p148.4" osisRef="Bible:Matt.23.29" parsed="|Matt|23|29|0|0" passage="Mt 23:29"><i>ch.</i> xxiii. 29</scripRef>), and so made
remarkable, were shattered now by the earthquake (so little did God
regard that hypocritical respect), yet they did not <i>revive</i>
and <i>rise</i> till after the resurrection; only, for
brevity-sake, it is mentioned here, upon the mention of the
<i>opening of the graves,</i> which seems more probable. [3.] Some
think that they arose only to bear witness of Christ's resurrection
to those to whom they appeared, and, having finished their
testimony, retired to their graves again. But it is more agreeable,
both to Christ's honour and theirs, to <i>suppose,</i> though we
cannot <i>prove,</i> that they arose as Christ did, to <i>die no
more,</i> and therefore ascended with him to glory. Surely on them
who did partake of his first resurrection, a <i>second</i> death
had no power. [4.] To whom they appeared (not <i>to all the
people</i> it is certain, but to <i>many</i>), whether enemies or
friends, in what manner they appeared, how often, what they said
and did, and how they disappeared, are secret things which belong
not to us; we must not covet to be <i>wise above what is
written.</i> The relating of this matter so briefly, is a plain
intimation to us, that we must not look that way for a confirmation
of our faith; we have a more sure word of prophecy. See <scripRef id="Matt.xxviii-p148.5" osisRef="Bible:Luke.16.31" parsed="|Luke|16|31|0|0" passage="Lu 16:31">Luke xvi. 31</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p149">(2.) Yet we may learn many good lessons
from it. [1.] That even those who lived and died before the death
and resurrection of Christ, had saving benefit thereby, as well as
those who have lived since; for he <i>was</i> the same
<i>yesterday</i> that he is <i>to-day,</i> and will be <i>for
ever,</i> <scripRef id="Matt.xxviii-p149.1" osisRef="Bible:Heb.13.8" parsed="|Heb|13|8|0|0" passage="Heb 13:8">Heb. xiii. 8</scripRef>.
[2.] That Jesus Christ, by dying, conquered, disarmed, and
disabled, death. These saints that arose, were the present trophies
of the victory of Christ's cross over the powers of <i>death,</i>
which he thus <i>made a show of openly.</i> Having by death
destroyed him that had the power of death, he thus <i>led captivity
captive,</i> and gloried in these <i>re-taken prizes,</i> in them
fulfilling that scripture, <i>I will ransom them from the power of
the grave.</i> [3.] That, in virtue of Christ's resurrection, the
bodies of all the saints shall, in the fulness of time, <i>rise
again.</i> This was an earnest of the general resurrection at the
last day, when <i>all that are in the graves shall hear the voice
of the Son of God.</i> And perhaps Jerusalem is <i>therefore</i>
called here the <i>holy city,</i> because the saints, at the
general resurrection, shall enter into the <i>new Jerusalem;</i>
which will be indeed what the other was in name and type only, the
<i>holy city,</i> <scripRef id="Matt.xxviii-p149.2" osisRef="Bible:Rev.21.2" parsed="|Rev|21|2|0|0" passage="Re 21:2">Rev. xxi.
2</scripRef>. [4.] That all the saints do, by the influence of
Christ's death, and in conformity to it, rise from the <i>death of
sin</i> to the <i>life of righteousness.</i> They are <i>raised up
with him</i> to a divine and spiritual life; they go <i>into the
holy city,</i> become <i>citizens</i> of it, have their
conversation in it, and <i>appear to many,</i> as persons not of
this world.</p>
<p class="indent" id="Matt.xxviii-p150">III. The conviction of his enemies that
were employed in the execution (<scripRef id="Matt.xxviii-p150.1" osisRef="Bible:Matt.27.54" parsed="|Matt|27|54|0|0" passage="Mt 27:54"><i>v.</i> 54</scripRef>), which some make no less than
another miracle, all things considered. Observe,</p>
<p class="indent" id="Matt.xxviii-p151">1. The persons convinced; <i>the centurion,
and they that were with him watching Jesus;</i> a captain and his
company, that were set on the guard on this occasion. (1.) They
were <i>soldiers,</i> whose profession is commonly hardening, and
whose breasts are commonly not so susceptible as some others of the
impressions either of fear or pity. But there is no spirit too big,
too bold, for the power of Christ to break and humble. (2.) They
ware <i>Romans, Gentiles,</i> who knew not the scriptures which
were now fulfilled; yet they only were convinced. A sad presage of
the <i>blindness</i> that should <i>happen to Israel,</i> when the
gospel should be sent to the Gentiles, to open their eyes. Here
were the Gentiles <i>softened,</i> and the Jews <i>hardened.</i>
(3.) They were the persecutors of Christ, and those that but just
before had reviled him, as appears <scripRef id="Matt.xxviii-p151.1" osisRef="Bible:Luke.23.36" parsed="|Luke|23|36|0|0" passage="Lu 23:36">Luke xxiii. 36</scripRef>. How soon can God, by the
power he has over men's consciences, alter their language, and
fetch confessions of his truths, to his own glory, out of the
mouths of those that have <i>breathed</i> nothing but
<i>threatenings, and slaughter,</i> and blasphemies!</p>
<p class="indent" id="Matt.xxviii-p152">2. The means of their conviction; they
perceived <i>the earthquake,</i> which frightened them, and saw the
other <i>things that were done.</i> These were designed to assert
the honour of Christ in his sufferings, and had their end on these
soldiers, whatever they had on others. Note, The dreadful
appearances of God in his providence sometimes work strangely for
the conviction and awakening of sinners.</p>
<p class="indent" id="Matt.xxviii-p153">3. The expressions of this conviction, in
two things.</p>
<p class="indent" id="Matt.xxviii-p154">(1.) The <i>terror</i> that was
<i>struck</i> upon them; they <i>feared greatly;</i> feared lest
they should have been buried in the darkness, or swallowed up in
the earthquake. Note, God can easily frighten the most daring of
his adversaries, and make them know themselves to be but men. Guilt
puts men into fear. He that, when iniquity abounds, doth not
<i>fear always,</i> with a fear of <i>caution,</i> when judgments
are abroad, cannot but <i>fear greatly,</i> with a fear of
<i>amazement;</i> whereas there are those who will not fear,
<i>though the earth be removed,</i> <scripRef id="Matt.xxviii-p154.1" osisRef="Bible:Ps.46.1-Ps.46.2" parsed="|Ps|46|1|46|2" passage="Ps 46:1,2">Ps. xlvi. 1, 2</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p155">(2.) The <i>testimony</i> that was
<i>extorted</i> from them; they said, <i>Truly this was the Son of
God;</i> a noble confession; Peter was blessed for it, <scripRef id="Matt.xxviii-p155.1" osisRef="Bible:Matt.16.16-Matt.16.17" parsed="|Matt|16|16|16|17" passage="Mt 16:16,17"><i>ch.</i> xvi. 16, 17</scripRef>. It was the
great matter now in dispute, the point upon which he and his
enemies had <i>joined issue,</i> <scripRef id="Matt.xxviii-p155.2" osisRef="Bible:Matt.26.63-Matt.26.64" parsed="|Matt|26|63|26|64" passage="Mt 26:63,64"><i>ch.</i> xxvi. 63, 64</scripRef>. His disciples
believed it, but at this time durst not confess it; our Saviour
himself was tempted to question it, when he said, <i>Why hast thou
forsaken me?</i> The Jews, now that he was dying upon the cross,
looked upon it as plainly determined against him, that he was not
the Son of God, because he did not come down from the cross. And
yet now this centurion and the soldiers make this voluntary
confession of the Christian faith, <i>Truly this was the Son of
God.</i> The best of his disciples could not have said more at any
time, and at this time they had not faith and courage enough to say
thus much. Note, God can maintain and assert the honour of a truth
then when it seems to be crushed, and run down; for <i>great is the
truth, and will prevail.</i></p>
<p class="indent" id="Matt.xxviii-p156">IV. The attendance of his friends, that
were witnesses of his death, <scripRef id="Matt.xxviii-p156.1" osisRef="Bible:Matt.27.55-Matt.27.56" parsed="|Matt|27|55|27|56" passage="Mt 27:55,56"><i>v.</i> 55, 56</scripRef>. Observe,</p>
<p class="indent" id="Matt.xxviii-p157">1. Who they were; <i>many women who
followed him from Galilee.</i> Not his apostles (only elsewhere we
find John by the cross, <scripRef id="Matt.xxviii-p157.1" osisRef="Bible:John.19.26" parsed="|John|19|26|0|0" passage="Joh 19:26">John xix.
26</scripRef>), their hearts failed them, they durst not appear,
for fear of coming under the same condemnation. But here were a
company of women, some would have called them <i>silly</i> women,
that <i>boldly</i> stuck to Christ, when the rest of his disciples
had basely deserted him. Note, Even those of the weaker sex are
often, by the grace of God, made strong in faith, that Christ's
strength may be made perfect in weakness. There have been women
martyrs, famous for courage and resolution in Christ's cause. Now
of these women it is said, (1.) That they had <i>followed Jesus
from Galilee,</i> out of the great love they had to him, and a
desire to hear him preach; otherwise, the males only were obliged
to come up, to worship at the feast. Now having followed him such a
long journey as from Galilee to Jerusalem, eighty or a hundred
miles, they resolved not to forsake him now. Note, Our former
services and sufferings for Christ should be an argument with us,
faithfully to persevere to the end in our attendance on him. Have
we followed him <i>so far</i> and so long, done so much, and laid
out so much for him, and shall we forsake him now? <scripRef id="Matt.xxviii-p157.2" osisRef="Bible:Gal.3.3-Gal.3.4" parsed="|Gal|3|3|3|4" passage="Ga 3:3,4">Gal. iii. 3, 4</scripRef>. (2.) That they
<i>ministered to him</i> of their substance, for his necessary
subsistence. How gladly would they have ministered to him now, if
they might have been admitted! But, being forbidden that, they
resolved to <i>follow him.</i> Note, When we are restrained from
doing what we <i>would,</i> we must do what we can, in the service
of Christ. Now that he is <i>in heaven,</i> though he is out of the
reach of our <i>ministration,</i> he is not out of the reach of our
<i>believing views.</i> (3.) Some of them are particularly named;
for God will <i>honour</i> those that <i>honour</i> Christ. They
were such as we have several times met with <i>before,</i> and it
was their praise, that we meet with them <i>to the last.</i></p>
<p class="indent" id="Matt.xxviii-p158">2. What they did; they were <i>beholding
afar off.</i></p>
<p class="indent" id="Matt.xxviii-p159">(1.) They stood <i>afar off.</i> Whether
their own fear or their enemies' fury kept them at a distance, is
not certain; however, it was an aggravation of the sufferings of
Christ, that his <i>lovers and friends stood aloof from his
sore,</i> <scripRef id="Matt.xxviii-p159.1" osisRef="Bible:Ps.38.11 Bible:Job.19.13" parsed="|Ps|38|11|0|0;|Job|19|13|0|0" passage="Ps 38:11,Job 19:13">Ps. xxxviii. 11;
Job xix. 13</scripRef>. Perhaps they might have come nearer, if
they would; but good people, when they are in sufferings, must not
think it strange, if some of their best friends be shy of them.
When Paul's danger was imminent, <i>no man stood by him,</i>
<scripRef id="Matt.xxviii-p159.2" osisRef="Bible:2Tim.4.16" parsed="|2Tim|4|16|0|0" passage="2Ti 4:16">2 Tim. iv. 16</scripRef>. If we be
thus looked strangely upon, remember, our Master was so before
us.</p>
<p class="indent" id="Matt.xxviii-p160">(2.) They were there <i>beholding,</i> in
which they showed a concern and kindness for Christ; when they were
debarred from doing any other office of love to him, they looked a
look of love toward him. [1.] It was a <i>sorrowful</i> look; they
looked unto him who was now pierced, and <i>mourned;</i> and no
doubt, were <i>in bitterness</i> for him. We may well imagine how
it cut them to the heart, to see him in this torment; and what
floods of tears it fetched from their eyes. Let us with an eye of
faith behold Christ and him crucified, and be affected with that
great love wherewith he loved us. But, [2.] It was no more than a
look; they beheld him, but they could not <i>help him.</i> Note,
When Christ was in his sufferings, the best of his friends were but
spectators and lookers on, even the <i>angelic guards stood
trembling by,</i> saith Mr. Norris, for he <i>trod the wine-press
alone,</i> and of the people there was none with him; so <i>his own
arm wrought salvation.</i></p>
</div><scripCom id="Matt.xxviii-p160.1" osisRef="Bible:Matt.27.57-Matt.27.66" parsed="|Matt|27|57|27|66" passage="Mt 27:57-66" type="Commentary"/><div class="Commentary" id="Bible:Matt.27.57-Matt.27.66">
<h4 id="Matt.xxviii-p160.2">The Burial of Christ.</h4>
<p class="passage" id="Matt.xxviii-p161">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
<i>it</i> as sure as ye can.   66 So they went, and made the
sepulchre sure, sealing the stone, and setting a watch.</p>
<p class="indent" id="Matt.xxviii-p162">We have here an account of Christ's
<i>burial,</i> and the manner and circumstances of it, concerning
which observe, 1. The <i>kindness</i> and <i>good will</i> of his
friends that <i>laid him in the grave.</i> 2. The <i>malice</i> and
<i>ill will</i> of his enemies that were very solicitous to keep
him there.</p>
<p class="indent" id="Matt.xxviii-p163">I. His friends gave him a <i>decent
burial.</i> Observe,</p>
<p class="indent" id="Matt.xxviii-p164">1. In general, that Jesus Christ was
<i>buried;</i> 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 <i>made his grave with the wicked.</i> Thus in all things he
must be made <i>like unto his brethren,</i> sin only excepted, and,
like us, unto dust <i>he must return.</i> 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 <i>unburied,</i> there were some hopes concerning them,
<scripRef id="Matt.xxviii-p164.1" osisRef="Bible:Rev.11.8" parsed="|Rev|11|8|0|0" passage="Re 11:8">Rev. xi. 8</scripRef>. But Christ, the
great Witness, is as one <i>free among the dead, like the slain
that lie in the grave.</i> He was <i>buried,</i> 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
<i>buried with him.</i></p>
<p class="indent" id="Matt.xxviii-p165">2. The particular circumstances of his
burial here related.</p>
<p class="indent" id="Matt.xxviii-p166">(1.) The time <i>when</i> he was buried;
<i>when the evening was come;</i> 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 <i>the sabbath;</i> for
burying the dead is not proper work either for a day of rest or for
a day of rejoicing, as the sabbath is.</p>
<p class="indent" id="Matt.xxviii-p167">(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 <i>showed</i> to him after he was beheaded,
who <i>took up his body, and buried it,</i> <scripRef id="Matt.xxviii-p167.1" osisRef="Bible:Matt.14.12" parsed="|Matt|14|12|0|0" passage="Mt 14:12"><i>ch.</i> xiv. 12</scripRef>. 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 <i>rich man.</i> 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 <i>rich man,</i> ready to be employed
in a piece of service which required <i>a man of estate.</i> 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 <i>his
disciple,</i> 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, <scripRef id="Matt.xxviii-p167.2" osisRef="Bible:Rom.11.4" parsed="|Rom|11|4|0|0" passage="Ro 11:4">Rom. xi.
4</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p168">(3.) The grant of the dead body procured
from Pilate, <scripRef id="Matt.xxviii-p168.1" osisRef="Bible:Matt.27.58" parsed="|Matt|27|58|0|0" passage="Mt 27:58"><i>v.</i> 58</scripRef>.
Joseph <i>went to</i> 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, <i>honour</i>
was done to Christ, and a testimony borne to his
<i>integrity.</i></p>
<p class="indent" id="Matt.xxviii-p169">(4.) The dressing of the body in its
grave-clothes (<scripRef id="Matt.xxviii-p169.1" osisRef="Bible:Matt.27.59" parsed="|Matt|27|59|0|0" passage="Mt 27:59"><i>v.</i>
59</scripRef>); though he was an honourable counsellor, yet he
himself <i>took the body,</i> as it should seem, into his own arms,
from the infamous and accursed tree (<scripRef id="Matt.xxviii-p169.2" osisRef="Bible:Acts.13.29" parsed="|Acts|13|29|0|0" passage="Ac 13:29">Acts xiii. 29</scripRef>); 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 <i>clean linen cloth;</i> 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 <i>godly sort,</i> may be made an acceptable piece of
Christianity.</p>
<p class="indent" id="Matt.xxviii-p170">(5.) The depositing of it in the sepulchre,
<scripRef id="Matt.xxviii-p170.1" osisRef="Bible:Matt.27.60" parsed="|Matt|27|60|0|0" passage="Mt 27:60"><i>v.</i> 60</scripRef>. Here there
was nothing of that pomp and solemnity with which the grandees of
the world are <i>brought to the grave, and laid in the tomb,</i>
<scripRef id="Matt.xxviii-p170.2" osisRef="Bible:Job.21.32" parsed="|Job|21|32|0|0" passage="Job 21:32">Job xxi. 32</scripRef>. A private
funeral did best befit him whose kingdom came not with
observation.</p>
<p class="indent" id="Matt.xxviii-p171">[1.] He was laid in a <i>borrowed</i> tomb,
in Joseph's burying place; as he had not a house of his own,
wherein to <i>lay his head</i> while he lived, so he had not a
grave of his own, wherein to <i>lay his body</i> 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
<i>sinner,</i> <scripRef id="Matt.xxviii-p171.1" osisRef="Bible:Job.24.19" parsed="|Job|24|19|0|0" passage="Job 24:19">Job xxiv.
19</scripRef>. There is nothing we can truly call our own but our
sins and our graves; he <i>returneth to his earth,</i> <scripRef id="Matt.xxviii-p171.2" osisRef="Bible:Ps.146.4" parsed="|Ps|146|4|0|0" passage="Ps 146:4">Psalm cxlvi. 4</scripRef>. 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 <i>borrowed</i> grave; the
Jews designed that he should have <i>made his grave with the
wicked,</i> should have been buried with the thieves with whom he
was crucified, but God over-ruled it, so as that he should make it
<i>with the rich in his death,</i> <scripRef id="Matt.xxviii-p171.3" osisRef="Bible:Isa.53.9" parsed="|Isa|53|9|0|0" passage="Isa 53:9">Isa. liii. 9</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p172">[2.] He was laid in a <i>new tomb,</i>
which Joseph, it is likely, designed <i>for himself;</i> it would,
however, be <i>never the worse</i> for <i>his</i> lying in it, who
was to rise so quickly, but a <i>great deal the better</i> for
<i>his</i> lying in it, who has altered the property of the grave,
and made it <i>anew</i> indeed, by turning it into a <i>bed of
rest,</i> nay into a <i>bed of spices,</i> for all the saints.</p>
<p class="indent" id="Matt.xxviii-p173">[3.] In a tomb that was <i>hewn out of a
rock;</i> the ground about Jerusalem was generally rocky. Shebna
had his sepulchre hewn out thereabouts <i>in a rock,</i> <scripRef id="Matt.xxviii-p173.1" osisRef="Bible:Isa.22.16" parsed="|Isa|22|16|0|0" passage="Isa 22:16">Isa. xxii. 16</scripRef>. 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.</p>
<p class="indent" id="Matt.xxviii-p174">[4.] A <i>great stone was rolled to the
door of his sepulchre;</i> this also was according to the custom of
the Jews in burying their dead, as appears by the description of
the grave of Lazarus (<scripRef id="Matt.xxviii-p174.1" osisRef="Bible:John.11.38" parsed="|John|11|38|0|0" passage="Joh 11:38">John xi.
38</scripRef>), signifying that those who are dead, are
<i>separated</i> and <i>cut off from all the living;</i> 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 <i>appointed for all living,</i> they
<i>departed</i> 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 <i>go
home,</i> and <i>leave them behind,</i> no, it is they that are
gone to the better home, and have left us behind.</p>
<p class="indent" id="Matt.xxviii-p175">(6.) The company that attended the funeral;
and that was very <i>small</i> and <i>mean.</i> 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—<i>Mary Magdalene, and the other Mary,</i> <scripRef id="Matt.xxviii-p175.1" osisRef="Bible:Matt.27.56" parsed="|Matt|27|56|0|0" passage="Mt 27:56"><i>v.</i> 56</scripRef>. These, as they had
attended him <i>to the cross,</i> so they followed him to <i>the
grave;</i> as if they composed themselves to sorrow, they <i>sat
over against the sepulchre,</i> 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,
<scripRef id="Matt.xxviii-p175.2" osisRef="Bible:Song.8.6-Song.8.7" parsed="|Song|8|6|8|7" passage="So 8:6,7">Cant. viii. 6, 7</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p176">II. His enemies did what they could to
prevent his resurrection; what they did herein was <i>the next day
that followed the day of the preparation,</i> <scripRef id="Matt.xxviii-p176.1" osisRef="Bible:Matt.27.62" parsed="|Matt|27|62|0|0" passage="Mt 27:62"><i>v.</i> 62</scripRef>. That was the seventh day of the
week, the Jewish <i>sabbath,</i> 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
<i>rested,</i> and was <i>refreshed.</i> 2. On that day, the
<i>chief priests and Pharisees,</i> 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 <i>adding
rebellion to their sin.</i> 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,</p>
<p class="indent" id="Matt.xxviii-p177">(1.) Their address to <i>Pilate;</i> 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.</p>
<p class="indent" id="Matt.xxviii-p178">[1.] Their petition sets forth, that
<i>that deceiver</i> (so they call him who is truth itself) <i>had
said, After three days I will rise again.</i> He had said so, and
his disciples <i>remembered</i> 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
<i>Sir,</i> while they reproach Christ with the title of
<i>Deceiver.</i> Thus the most malicious slanderers of <i>good
men</i> are commonly the most sordid flatterers of <i>great
men.</i></p>
<p class="indent" id="Matt.xxviii-p179">[2.] It further sets forth their jealousy;
<i>lest his disciples come by night, and steal him away, and say,
He is risen.</i></p>
<p class="indent" id="Matt.xxviii-p180"><i>First,</i> That which <i>really</i> they
were afraid of, was, his <i>resurrection;</i> 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
(<scripRef id="Matt.xxviii-p180.1" osisRef="Bible:Gen.37.8" parsed="|Gen|37|8|0|0" passage="Ge 37:8">Gen. xxxvii. 8</scripRef>); and all
they aimed at, in what they did against him, was, to prevent that.
Come, say they, let us <i>slay him,</i> and see <i>what will become
of his dreams.</i> So the chief priests and Pharisees laboured to
defeat the predictions of Christ's resurrection, saying, as David's
enemies of him (<scripRef id="Matt.xxviii-p180.2" osisRef="Bible:Ps.41.8" parsed="|Ps|41|8|0|0" passage="Ps 41:8">Ps. xli. 8</scripRef>),
<i>Now that he lieth, he shall rise up no more;</i> 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 <i>the dead,</i> which so
confounded them.</p>
<p class="indent" id="Matt.xxviii-p181"><i>Secondly,</i> That which they took on
them to be afraid of, was, lest <i>his disciples should come by
night, and steal him away,</i> 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, <i>He is risen;</i> when, if he were not
risen, their faith was vain, and they were <i>of all men the most
miserable?</i> The chief priests apprehend that if the doctrine of
Christ's resurrection be once preached and believed, the <i>last
error will be worse than the first;</i> a proverbial expression,
intimating no more than this, that we shall all be routed, all
undone. They think it was <i>their error,</i> that they had so long
connived at his preaching and miracles, which <i>error</i> they
thought they had <i>rectified</i> by putting him to death; but if
people should be persuaded of his resurrection, that would <i>spoil
all</i> 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 <i>plunged</i> and
<i>embarrassed,</i> their errors each worse than other, and the
last worst of all, <scripRef id="Matt.xxviii-p181.1" osisRef="Bible:Ps.2.4-Ps.2.5" parsed="|Ps|2|4|2|5" passage="Ps 2:4,5">Ps. ii. 4,
5</scripRef>.</p>
<p class="indent" id="Matt.xxviii-p182">[3.] In consideration hereof, they humbly
move to have a guard set upon the sepulchre till the third day;
<i>Command that the sepulchre be made sure.</i> 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 <i>security</i>
enough to itself; but what will not those fear, who are conscious
to themselves both of <i>guilt</i> and <i>impotency,</i> in
opposing the Lord and his anointed?</p>
<p class="indent" id="Matt.xxviii-p183">(2.) Pilate's answer to this address
(<scripRef id="Matt.xxviii-p183.1" osisRef="Bible:Matt.27.65" parsed="|Matt|27|65|0|0" passage="Mt 27:65"><i>v.</i> 65</scripRef>); <i>He have
a watch, make it sure, as sure as you can.</i> 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, <i>pro</i> and <i>con,</i> about the dead body of a man,
looking upon the hopes of one side and the fears of the other to be
alike ridiculous. <i>Ye have a watch;</i> 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, <i>Make it
as sure as you can,</i> looks like a banter, either, [1.] Of their
<i>fears;</i> "Be sure to set a strong guard upon the dead man;" or
rather, [2.] Of their <i>hopes;</i> "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 <i>just man</i> died,
whom he had condemned with such reluctance; and that he gave him
such an account of those things as made him conclude that <i>truly
he was the Son of God;</i> and Pilate would give more credit to him
than to a thousand of those spiteful priests that called him a
<i>Deceiver;</i> 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, <i>Ipse jam pro suâ conscientiâ
Christianus—In his conscience he was a Christian;</i> 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.</p>
<p class="indent" id="Matt.xxviii-p184">(3.) The wonderful care they took,
hereupon, to secure the sepulchre (<scripRef id="Matt.xxviii-p184.1" osisRef="Bible:Matt.27.66" parsed="|Matt|27|66|0|0" passage="Mt 27:66"><i>v.</i> 66</scripRef>); <i>They sealed the stone;</i>
probably with the great seal of their <i>sanhedrim,</i> whereby
they interposed their authority, for who durst break the public
seal? But not trusting too much to that, withal they <i>set a
watch,</i> to keep <i>his disciples</i> from coming to <i>steal him
away,</i> and, if possible, to hinder <i>him</i> from coming out of
the grave. So they intended, but God brought this good out of it,
that they who were set to <i>oppose</i> 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
<i>needless;</i> but to think to guard it against the power of God
was folly, because <i>fruitless</i> and to no purpose; and yet they
thought they had <i>dealt wisely.</i></p>
</div></div2>