59And Joseph took the body and wrapped it in a clean linen cloth, 60and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away. 61And Mary Magdalene was there, and the other Mary, sitting opposite the grave. 62Now on the next day, the day after the preparation, the chief priests and the Pharisees gathered together with Pilate, 63and said, “Sir, we remember that when He was still alive that deceiver said, ‘After three days I am to rise again.’ 64“Therefore, give orders for the grave to be made secure until the third day, otherwise His disciples may come and steal Him away and say to the people, ‘He has risen from the dead,’ and the last deception will be worse than the first.” 65Pilate said to them, “You have a guard; go, make it as secure as you know how.” 66And they went and made the grave secure, and along with the guard they set a seal on the stone.
New American Standard Bible (©1995)
And Joseph took the body and wrapped it in a clean linen cloth,GOD'S WORD® Translation (©1995)
Joseph took the body and wrapped it in a clean linen cloth. King James Bible
And when Joseph had taken the body, he wrapped it in a clean linen cloth, Douay-Rheims Bible
And Joseph taking the body, wrapped it up in a clean linen cloth. Darby Bible Translation
And Joseph having got the body, wrapped it in a clean linen cloth, English Revised Version
And Joseph took the body, and wrapped it in a clean linen cloth, Webster's Bible Translation
And when Joseph had taken the body, he wrapped it in a clean linen cloth, Weymouth New Testament
So Joseph took the body and wrapped it in a clean sheet of fine linen. World English Bible
Joseph took the body, and wrapped it in a clean linen cloth, Young's Literal Translation
And having taken the body, Joseph wrapped it in clean linen,
Isaiah 25:7 And on this mountain He will swallow up the covering which is over all peoples, Even the veil which is stretched over all nations.
Matthew 27:58 This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him.
Matthew 27:60 and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away.
Mark 15:46 Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb.
Luke 23:53 And he took it down and wrapped it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain.
Matthew Henry's Whole Bible Commentary Verses 57-66 We have here an account of Christ's burial, and the manner and circumstances of it, concerning which observe, 1. The kindness and good will of his friends that laid him in the grave. 2. The malice and ill will of his enemies that were very solicitous to keep him there. I. His friends gave him a decent burial. Observe, 1. In general, that Jesus Christ was buried; when his precious soul was gone to paradise, his blessed body was deposited in the chambers of the grave, that he might answer the type of Jonas, and fulfil the prophecy of Isaias; he made his grave with the wicked. Thus in all things he must be made like unto his brethren, sin only excepted, and, like us, unto dust he must return. He was buried, to make his death the more certain, and his resurrection the more illustrious. Pilate would not deliver his body to be buried, till he was well assured that he was really dead; while the witnesses lay unburied, there were some hopes concerning them, Rev. 11:8. But Christ, the great Witness, is as one free among the dead, like the slain that lie in the grave. He was buried, that he might take off the terror of the grave, and make it easy to us, might warm and perfume that cold noisome bed for us, and that we might be buried with him. 2. The particular circumstances of his burial here related. (1.) The time when he was buried; when the evening was come; the same evening that he died, before sun-set, as is usual in burying malefactors. It was not deferred till the next day, because it was the sabbath; for burying the dead is not proper work either for a day of rest or for a day of rejoicing, as the sabbath is. (2.) The person that took care of the funeral was Joseph of Arimathea. The apostles had all fled, and none of them appeared to show this respect to their Master, which the disciples of John showed to him after he was beheaded, who took up his body, and buried it, ch. 14:12. The women that followed him durst not move in it; then did God stir up this good man to do it; for what work God has to do, he will find out instruments to do it. Joseph was a fit man, for, [1.] He had wherewithal to do it, being a rich man. Most of Christ's disciples were poor men, such were most fit to go about the country to preach the gospel; but here was one that was a rich man, ready to be employed in a piece of service which required a man of estate. Note, Worldly wealth, though it is to many an objection in religion's way, yet, in some services to be done for Christ, it is an advantage and an opportunity, and it is well for those who have it, if withal they have a heart to use it for God's glory. [2.] He was well affected to our Lord Jesus, for he was himself his disciple, believed in him, though he did not openly profess it. Note, Christ has more secret disciples than we are aware of; seven thousand in Israel, Rom. 11:4. (3.) The grant of the dead body procured from Pilate, v. 58. Joseph went to Pilate, the proper person to be applied to on this occasion, who had the disposal of the body; for in things wherein the power of the magistrate is concerned, due regard must be had to that power, and nothing done to break in upon it. What we do that is good, must be done peaceably, and not tumultuously. Pilate was willing to give the body to one that would inter it decently, that he might do something towards atoning for the guilt his conscience charged him with in condemning an innocent person. In Joseph's petition, and Pilate's ready grant of it, honour was done to Christ, and a testimony borne to his integrity. (4.) The dressing of the body in its grave-clothes (v. 59); though he was an honourable counsellor, yet he himself took the body, as it should seem, into his own arms, from the infamous and accursed tree (Acts 13:29); for where there is true love to Christ, no service will be thought too mean to stoop to for him. Having taken it, he wrapped it in a clean linen cloth; for burying in linen was then the common usage, which Joseph complied with. Note, Care is to be taken of the dead bodies of good men, for there is a glory intended for them at the resurrection, which we must hereby testify our belief of, and wind up the dead body as designed for a better place. This common act of humanity, if done after a godly sort, may be made an acceptable piece of Christianity. (5.) The depositing of it in the sepulchre, v. 60. Here there was nothing of that pomp and solemnity with which the grandees of the world are brought to the grave, and laid in the tomb, Job 21:32. A private funeral did best befit him whose kingdom came not with observation. [1.] He was laid in a borrowed tomb, in Joseph's burying place; as he had not a house of his own, wherein to lay his head while he lived, so he had not a grave of his own, wherein to lay his body when he was dead, which was an instance of his poverty; yet in this there might be somewhat of a mystery. The grave is the peculiar heritage of a sinner, Job 24:19. There is nothing we can truly call our own but our sins and our graves; he returneth to his earth, Psalm 146:4. When we go to the grave, we go to our own place; but our Lord Jesus, who had no sin of his own, had no grave of his own; dying under imputed sin, it was fit that he should be buried in a borrowed grave; the Jews designed that he should have made his grave with the wicked, should have been buried with the thieves with whom he was crucified, but God over-ruled it, so as that he should make it with the rich in his death, Isa. 53:9. [2.] He was laid in a new tomb, which Joseph, it is likely, designed for himself; it would, however, be never the worse for his lying in it, who was to rise so quickly, but a great deal the better for his lying in it, who has altered the property of the grave, and made it anew indeed, by turning it into a bed of rest, nay into a bed of spices, for all the saints. [3.] In a tomb that was hewn out of a rock; the ground about Jerusalem was generally rocky. Shebna had his sepulchre hewn out thereabouts in a rock, Isa. 22:16. Providence ordered it that Christ's sepulchre should be in a solid entire rock, that no room might be left to suspect his disciples had access to it by some underground passage, or broke through the back wall of it, to steal the body; for there was no access to it but by the door, which was watched. [4.] A great stone was rolled to the door of his sepulchre; this also was according to the custom of the Jews in burying their dead, as appears by the description of the grave of Lazarus (Jn. 11:38), signifying that those who are dead, are separated and cut off from all the living; if the grave were his prison, now was the prison-door locked and bolted. The rolling of the stone to the grave's mouth, was with them as filling up the grave is with us, it completed the funeral. Having thus in silence and sorrow deposited the previous body of our Lord Jesus in the grave, the house appointed for all living, they departed without any further ceremony. It is the most melancholy circumstance in the funerals of our Christian friends, when we have laid their bodies in the dark and silent grave, to go home, and leave them behind; but alas, it is not we that go home, and leave them behind, no, it is they that are gone to the better home, and have left us behind. (6.) The company that attended the funeral; and that was very small and mean. Here were none of the relations in mourning, to follow the corpse, no formalities to grace the solemnity, but some good women that were true mourners-Mary Magdalene, and the other Mary, v. 56. These, as they had attended him to the cross, so they followed him to the grave; as if they composed themselves to sorrow, they sat over against the sepulchre, not so much to fill their eyes with the sight of what was done, as to empty them in rivers of tears. Note, True love to Christ will carry us through, to the utmost, in following him. Death itself cannot quench that divine fire, Cant. 8:6, 7. II. His enemies did what they could to prevent his resurrection; what they did herein was the next day that followed the day of the preparation, v. 62. That was the seventh day of the week, the Jewish sabbath, yet not expressly called so, but described by this periphrasis, because it was now shortly to give way to the Christian sabbath, which began the day after. Now, 1. All that day, Christ lay dead in the grave; having for six days laboured and done all his work, on the seventh day he rested, and was refreshed. 2. On that day, the chief priests and Pharisees, when they should have been at their devotions, asking pardon for the sins of the week past, were dealing with Pilate about securing the sepulchre, and so adding rebellion to their sin. They that had so often quarrelled with Christ for works of the greatest mercy on that day, were themselves busied in a work of the greatest malice. Observe here, (1.) Their address to Pilate; they were vexed that the body was given to one that would bury it decently; but, since it must be so, they desire a guard may be set on the sepulchre. [1.] Their petition sets forth, that that deceiver (so they call him who is truth itself) had said, After three days I will rise again. He had said so, and his disciples remembered those very words for the confirmation of their faith, but his persecutors remember them for the provocation of their rage and malice. Thus the same word of Christ to the one was a savour of life unto life, to the other of death unto death. See how they compliment Pilate with the title of Sir, while they reproach Christ with the title of Deceiver. Thus the most malicious slanderers of good men are commonly the most sordid flatterers of great men. [2.] It further sets forth their jealousy; lest his disciples come by night, and steal him away, and say, He is risen. First, That which really they were afraid of, was, his resurrection; that which is most Christ's honour and his people's joy, is most the terror of his enemies. That which exasperated Joseph's brethren against him, was the presage of his rise, and of his having dominion over them (Gen. 37:8); and all they aimed at, in what they did against him, was, to prevent that. Come, say they, let us slay him, and see what will become of his dreams. So the chief priests and Pharisees laboured to defeat the predictions of Christ's resurrection, saying, as David's enemies of him (Ps. 41:8), Now that he lieth, he shall rise up no more; if he should rise, that would break all their measures. Note, Christ's enemies, even when they have gained their point, are still in fear of losing it again. Perhaps the priests were surprised at the respect shown to Christ's dead body by Joseph and Nicodemus, two honourable counsellors, and looked upon it as an ill presage; nor can they forget his raising Lazarus from the dead, which so confounded them. Secondly, That which they took on them to be afraid of, was, lest his disciples should come by night, and steal him away, which was a very improbable thing; for, 1. They had not the courage to own him while he lived, when they might have done him and themselves real service; and it was not likely that his death should put courage into such cowards. 2. What could they promise themselves by stealing away his body, and making people believe he was risen; when, if he should not rise, and so prove himself a deceiver, his disciples, who had left all for him in this world, in dependence upon a recompence in the other world, would of all others suffer most by the imposture, and would have had reason to throw the first stone at his name? What good would it do them, to carry on a cheat upon themselves, to steal away his body, and say, He is risen; when, if he were not risen, their faith was vain, and they were of all men the most miserable? The chief priests apprehend that if the doctrine of Christ's resurrection be once preached and believed, the last error will be worse than the first; a proverbial expression, intimating no more than this, that we shall all be routed, all undone. They think it was their error, that they had so long connived at his preaching and miracles, which error they thought they had rectified by putting him to death; but if people should be persuaded of his resurrection, that would spoil all again, his interest would revive with him, and theirs must needs sink, who had so barbarously murdered him. Note, Those that opposed Christ and his kingdom, will see not only their attempts baffled, but themselves miserably plunged and embarrassed, their errors each worse than other, and the last worst of all, Ps. 2:4, 5. [3.] In consideration hereof, they humbly move to have a guard set upon the sepulchre till the third day; Command that the sepulchre be made sure. Pilate must still be their drudge, his civil and military power must both be engaged to serve their malice; one would think that death's prisoners needed no other guard, and that the grave were security enough to itself; but what will not those fear, who are conscious to themselves both of guilt and impotency, in opposing the Lord and his anointed? (2.) Pilate's answer to this address (v. 65); He have a watch, make it sure, as sure as you can. He was ready to gratify Christ's friends, in allowing them the body, and his enemies, in setting a guard upon it, being desirous to please all sides, while perhaps he laughed in his sleeve at both for making such ado, pro and con, about the dead body of a man, looking upon the hopes of one side and the fears of the other to be alike ridiculous. Ye have a watch; he means the constant guard that was kept in the tower of Antonia, out of which the allows them to detach as many as they pleased for that purpose, but, as if ashamed to be himself seen in such a thing, he leaves the management of it wholly to them. Methinks that word, Make it as sure as you can, looks like a banter, either, [1.] Of their fears; "Be sure to set a strong guard upon the dead man;" or rather, [2.] Of their hopes; "Do your worst, try your wit and strength to the utmost; but if he be of God, he will rise, in spite of you and all your guards." I am apt to think, that by this time Pilate had had some talk with the centurion, his own officer, of whom he would be apt to enquire how that just man died, whom he had condemned with such reluctance; and that he gave him such an account of those things as made him conclude that truly he was the Son of God; and Pilate would give more credit to him than to a thousand of those spiteful priests that called him a Deceiver; and if so, no marvel that he tacitly derides their project, in thinking to secure the sepulchre upon him who had so lately rent the rocks, and made the earth to quake. Tertullion, speaking of Pilate, saith, Ipse jam pro suâ conscientiâ Christianus-In his conscience he was a Christian; and it is possible that he might be under such convictions at this time, upon the centurion's report, and yet never be thoroughly persuaded, any more than Agrippa or Felix was, to be a Christian. (3.) The wonderful care they took, hereupon, to secure the sepulchre (v. 66); They sealed the stone; probably with the great seal of their sanhedrim, whereby they interposed their authority, for who durst break the public seal? But not trusting too much to that, withal they set a watch, to keep his disciples from coming to steal him away, and, if possible, to hinder him from coming out of the grave. So they intended, but God brought this good out of it, that they who were set to oppose his resurrection, thereby had an opportunity to observe it, and did so, and told the chief priests what they observed, who were thereby rendered the more inexcusable. Here was all the power of earth and hell combined to keep Christ a prisoner, but all in vain, when his hour was come; death, and all those sons and heirs of death, could then no longer hold him, no longer have dominion over him. To guard the sepulchre against the poor weak disciples, was folly, because needless; but to think to guard it against the power of God was folly, because fruitless and to no purpose; and yet they thought they had dealt wisely. Calvin's Commentary Matthew 27:57-61 Mark 15:42-47 Luke 23:50-56 57. And when the evening was come, there came a rich man from Arimathea, named Joseph, who himself was a disciple of Jesus. 58. He went to Pilate, and requested the body of Jesus; then Pilate commanded the body to be delivered. 59. And Joseph, having received the body, 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 having rolled a great stone to the door of the tomb, he departed. 61. And Mary Magdalene and the other Mary were there, sitting opposite to the sepulcher. 42. And when it was now evening, (because it was the preparation, [293] which goes before the Sabbath,) 43. Joseph of Arimathea, an honorable counselor, who was also himself waiting for the kingdom of God, came and boldly went in to Pilate, and asked the body of Jesus. 44. And Pilate wondered if he were already dead; and having called to him the centurion, he asked him if he had been long dead. 45. And having ascertained it from the centurion, he gave the body to Joseph. 46. And he, having brought a linen cloth, took him down (from the cross, [294] ) and wrapped him in the linen cloth, and laid him in the tomb which had been hewn out of the rock; and rolled a stone to the door of the tomb. 47. And Mary Magdalene, and Mary the mother of Joses, saw where he was laid. 50. And, lo, a man named Joseph, a counselor, a good and righteous man, 51. Who had not consented to their decision, and to their deed; a native of Arimathea, a city of the Jews, who also himself waited for the kingdom of God. 52. He came to Pilate, and requested the body of Jesus. 53. And he took him down, and wrapped him in a linen cloth, and laid him in a tomb which had been hewn out in the rock, in which no man had ever been laid. 54. And it was the day of the preparation, and the Sabbath was approaching. 55. And the women who had come with him from Galilee followed, and saw the tomb, and how the body was laid. 56. And they returned, and prepared spices and ointments, and rested on the Sabbath, according to the commandment. The burial of Christ is now added, as an intermediate transition from the ignominy of the cross to the glory of the resurrection. True, indeed, God determined, for another reason, that Christ should be buried, that it might be more fully attested that he suffered real death on our account. But yet it ought to be regarded as the principal design, that in this manner the cursing, which he had endured for a short time, began to be removed; for his body was not thrown into a ditch in the ordinary way, but honorably laid in a hewn sepulcher. Although at that time the weakness of the flesh was still visible, and the divine power of the Spirit was not clearly seen before his resurrection; yet God determined by this, as a sort of preparation, to shadow out what he was shortly afterwards to do, that he might exalt gloriously above the heavens his Son, the conqueror of death. Matthew 27:57. And when the evening was come. Let it be understood that Joseph did not come in the dusk of the evening, but before sunset, that he might perform this office of kindness to his Master, without violating the Sabbath; for the Sabbath commenced in the evening, and therefore it was necessary that Christ should be laid in the grave before night came on. Now from the time that Christ died until the Sabbath began to be observed, there were three free days. And though John does not mention Joseph only, but joins Nicodemus as his companion, (19:39;) yet as he alone undertook the business at first, and as Nicodemus did no more than follow and join him, the three: Evangelists satisfied themselves with relating in a brief narrative what was done by Joseph alone. Now though this affection of Joseph deserved uncommon praise, still we ought first to consider the providence of God, in subduing a man of high and honorable rank among his countrymen, to wipe away the reproach of the cross by the honor of burial. And, indeed, as he exposed himself to the dislike and hatred of the whole nation, and to great dangers, there can be no doubt that this singular courage arose from a secret movement of the Spirit; for though he had formerly been one of Christ's disciples, yet he had never ventured to make a frank and open profession of his faith. When the death of Christ now presents to him a spectacle full of despair, and fitted to break the strongest minds, how comes he suddenly to acquire such noble courage that, amidst the greatest terrors, he feels no dread, and hesitates not to advance farther than he had ever done, when all was in peace? Let us know then that, when the Son of God was buried by the hand of Joseph, it was the work of God. To the same purpose must also be referred the circumstances which are here detailed. Joseph's piety and integrity of life are commended, that in the servant of God we may learn to recognize the work of God. The Evangelists relate that he was rich, in order to inform us that his amazing magnanimity of mind enabled him to rise superior to the obstruction which would otherwise have compelled him to retire. For rich men, being naturally proud, find nothing more difficult than to expose themselves voluntarily to the contempt of the people. Now we know how mean and disgraceful an act it was to receive from the hand of the executioner the body of a crucified man. Besides, as men devoted to riches are wont to avoid everything fitted to excite prejudice, the more eminent he was for wealth, the more cautious and timid he would have been, unless a holy boldness [295] had been imparted to him from heaven. The dignity of his rank is likewise mentioned, that he was a counselor, or senator, that in this respect also the power of God may be displayed; for it was not one of the lowest of the people that was employed to bury the body of Christ in haste and in concealment, but from a high rank of honor he was raised up to discharge this office. For the less credible it was that such an office of kindness should be performed towards Christ, the more clearly did it appear that the whole of this transaction was regulated by the purpose and hand of God. We are taught by this example, that the rich are so far from being excusable, when they deprive Christ of the honor due to him: that they must be held to be doubly criminal, for turning into obstructions those circumstances which ought to have been excitements to activity. It is too frequent and customary, I acknowledge, for those who think themselves superior to others, to withdraw from the yoke, and to become soft and effeminate through excessive timidity and solicitude about their affairs. But we ought to view it in a totally different light; for if riches and honors do not aid us in the worship of God, we utterly abuse them. The present occurrence shows how easy it is for God to correct wicked fears by hindering us from doing our duty; since formerly Joseph did not venture to make an open profession of being a disciple of Christ, when matters were doubtful, but now, when the rage of enemies is at its height, and when their cruelty abounds, he gathers courage, and does not hesitate to incur manifest danger. We see then how the Lord in a moment forms the hearts to new feelings, and raises up by a spirit of fortitude those who had previously fainted. But if, through a holy desire to honor Christ, Joseph assumed such courage, while Christ was hanging on the cross, woe to our slothfulness, [296] if, now that he has risen from the dead, an equal zeal, at least, to glorify him do not burn in our hearts.
Matthew 27 Commentaries: Barnes • Calvin • Clarke • Chrysostom • Darby • Gill • Geneva • Guzik • JFB • KJV Translators' • Henry's Concise • Matthew Henry • People's NT • Scofield • TSK • Vincent • WesleyNIV / NLT / ESV / GWT / KJV / ASV / DRB Jump to Previous Occurrence
Body Clean Cloth Fine Folding Joseph Linen Sheet Shroud Wrapped Jump to Next Occurrence
Body Clean Cloth Fine Folding Joseph Linen Sheet Shroud Wrapped New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org. GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved. Alphabetical: a And body clean cloth in it Joseph linen the took wrapped Bible Browser | |
The Blind Watchers at the Cross
'And sitting down they watched Him there.' --MATT. xxvii. 36. Our thoughts are, rightly, so absorbed by the central Figure in this great chapter that we pass by almost unnoticed the groups round the cross. And yet there are large lessons to be learned from each of them. These rude soldiers, four in number, as we infer from John's Gospel, had no doubt joined with their comrades in the coarse mockery which preceded the sad procession to Calvary; and then they had to do the rough work of the executioners, …
Alexander Maclaren—Expositions of Holy ScriptureThe Veil Rent
'Behold, the veil of the Temple was rent in twain from the top to the bottom.'--MATT. xxvii. 51. As I suppose we are all aware, the Jewish Temple was divided into three parts: the Outer Court, open to all; the Holy Place, to which the ministering priests had daily access to burn incense and trim the lamps; and the Holy of Holies, where only the High Priest was permitted to go, and that but once a year, on the great Day of Atonement. For the other three hundred and sixty-four days the shrine lay silent, …
Alexander Maclaren—Expositions of Holy Scripture The Sentence which Condemned the Judges
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 that feast the governor was wont to release unto the people a prisoner, whom they would. …
Alexander Maclaren—Expositions of Holy Scripture The Crucifixion
'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 thereof, 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 …
Alexander Maclaren—Expositions of Holy Scripture 'See Thou to That!'
'I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. 24. I am innocent of the blood of this just Person: see ye to it.'--MATT. xxvii. 4, 24. So, what the priests said to Judas, Pilate said to the priests. They contemptuously bade their wretched instrument bear the burden of his own treachery. They had condescended to use his services, but he presumed too far if he thought that that gave him a claim upon their sympathies. The tools of more …
Alexander Maclaren—Expositions of Holy Scripture Taunts Turning to Testimonies
'... The chief priests mocking Him ... 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.' --MATT. xxvii. 41-43. It is an old saying that the corruption of the best is the worst. What is more merciful and pitiful than true religion? What is more merciless and malicious than hatred which calls itself 'religious'? These priests, like many a …
Alexander Maclaren—Expositions of Holy Scripture The Fourth Word
"Eloi, Eloi, lama sabachthani."--ST. MATT. XXVII. 46; ST. MARK XV. 34. There are three peculiar and distinguishing features of this fourth word which our Saviour uttered from His Cross. 1. It is the only one of the Seven which finds a place in the earliest record of our Lord's life, contained in the matter common to St. Matthew and St. Mark. 2. It is the only one which has been preserved to us in the original Aramaic, in the very syllables which were formed by the lips of Christ. 3. It is the …
J. H. Beibitz—Gloria Crucis Let Him Deliver Him Now
It is very painful to the heart to picture our blessed Master in his death-agonies, surrounded by a ribald multitude, who watched him and mocked him, made sport of his prayer and insulted his faith. Nothing was sacred to them: they invaded the Holy of holies of his confidence in God, and taunted him concerning that faith in Jehovah which they were compelled to admit. See, dear friends, what an evil thing is sin, since the Sin-bearer suffers so bitterly to make atonement for it! See, also, the shame …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888 The Rent Veil
THE DEATH of our Lord Jesus Christ was fitly surrounded by miracles; yet it is itself so much greater a wonder than all besides, that it as far exceeds them as the sun outshines the planets which surround it. It seems natural enough that the earth should quake, that tombs should be opened, and that the veil of the temple should be rent, when He who only hath immortality gives up the ghost. The more you think of the death of the Son of God, the more will you be amazed at it. As much as a miracle excels …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888 Lama Sabachthani?
Our Lord was then in the darkest part of his way. He had trodden the winepress now for hours, and the work was almost finished. He had reached the culminating point of his anguish. This is his dolorous lament from the lowest pit of misery--"My God, my God, why hast thou forsaken me?" I do not think that the records of time or even of eternity, contain a sentence more full of anguish. Here the wormwood and the gall, and all the other bitternesses, are outdone. Here you may look as into a vast abyss; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 36: 1890 Our Lord's Solemn Enquiry
"Eli, Eli, lama sabachthani? That is to say, My God, my God, why hast thou forsaken me?"--Matthew 27:46. IF any one of us, lovers of the Lord Jesus Christ had been anywhere near the cross when he uttered those words, I am sure our hearts would have burst with anguish, and one thing is certain--we should have heard the tones of that dying cry as long as ever we lived. There is no doubt that at certain times they would come to us again, ringing shrill and clear through the thick darkness. We should …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916 The Eloi.
"My God, my God, why hast thou forsaken me?"--ST MATTHEW xxvii. 46. I do not know that I should dare to approach this, of all utterances into which human breath has ever been moulded, most awful in import, did I not feel that, containing both germ and blossom of the final devotion, it contains therefore the deepest practical lesson the human heart has to learn. The Lord, the Revealer, hides nothing that can be revealed, and will not warn away the foot that treads in naked humility even upon the …
George MacDonald—Unspoken Sermons Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
(Jerusalem. Friday After Dawn.) ^A Matt. XXVII. 1, 2; ^B Mark XV. 1; ^C Luke XXII. 66-23:1; ^D John XVIII. 28. ^a 1 Now when morning was come, ^c 66 And as soon as it was day, ^b straightway ^c the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, ^a all the chief priests and { ^b with} the elders ^a of the people ^b and scribes, and the whole council, held a consultation, and ^a took counsel against Jesus to put …
J. W. McGarvey—The Four-Fold Gospel First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
(Jerusalem. Early Friday Morning.) ^A Matt. XXVII. 11-14; ^B Mark XV. 2-5; ^C Luke XXIII. 2-5; ^D John XVIII. 28-38. ^d and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See p. 641.] 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this man were not an evildoer, we should not have delivered him up unto thee. [The Jewish rulers first attempt to induce …
J. W. McGarvey—The Four-Fold Gospel Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing …
J. W. McGarvey—The Four-Fold Gospel Remorse and Suicide of Judas.
(in the Temple and Outside the Wall of Jerusalem. Friday Morning.) ^A Matt. XXVII. 3-10; ^E Acts I. 18, 19. ^a 3 Then Judas, who betrayed him, when he saw that he was condemned [Judas, having no reason to fear the enemies of Jesus, probably stood in their midst and witnessed the entire trial], repented himself, and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, I have sinned in that I betrayed innocent blood. [There are two Greek words which are translated "repented," …
J. W. McGarvey—The Four-Fold Gospel The Crucifixion.
Subdivision A. On the Way to the Cross. (Within and Without Jerusalem. Friday Morning.) ^A Matt. XXVII. 31-34; ^B Mark XV. 20-23; ^C Luke XXIII. 26-33; ^D John XIX. 17. ^a 31 And when they had mocked him, they took off from him the ^b purple, ^a robe, and put on him his garments [This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who …
J. W. McGarvey—The Four-Fold Gospel The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were …
Alfred Edersheim—The Life and Times of Jesus the Messiah Crucified, Dead, and Buried. '
It matters little as regards their guilt, whether, pressing the language of St. John, [6034] we are to understand that Pilate delivered Jesus to the Jews to be crucified, or, as we rather infer, to his own soldiers. This was the common practice, and it accords both with the Governor's former taunt to the Jews, [6035] and with the after-notice of the Synoptists. They, to whom He was delivered,' led Him away to be crucified:' and they who so led Him forth compelled' the Cyrenian Simon to bear the Cross. …
Alfred Edersheim—The Life and Times of Jesus the Messiah Jesus in the Tomb.
It was about three o'clock in the afternoon, according to our manner of reckoning,[1] when Jesus expired. A Jewish law[2] forbade a corpse suspended on the cross to be left beyond the evening of the day of the execution. It is not probable that in the executions performed by the Romans this rule was observed; but as the next day was the Sabbath, and a Sabbath of peculiar solemnity, the Jews expressed to the Roman authorities[3] their desire that this holy day should not be profaned by such a spectacle.[4] …
Ernest Renan—The Life of Jesus The vicariousness of Prayer
The Vicariousness of Prayer I The work of the ministry labours under one heavy disadvantage when we regard it as a profession and compare it with other professions. In these, experience brings facility, a sense of mastery in the subject, self-satisfaction, self-confidence; but in our subject the more we pursue it, the more we enter into it, so much the more are we cast down with the overwhelming sense, not only of our insufficiency, but of our unworthiness. Of course, in the technique of our work …
P. T. Forsyth—The Soul of Prayer The Fifth Word from the Cross
The fourth word from the cross we looked upon both as the climax of the struggle which had gone on in the mind of the divine Sufferer during the three hours of silence and darkness which preceded its utterance and as the liberation of His mind from that struggle. This view seems to be confirmed by the terms in which St. John introduces the Fifth Word--"After this, Jesus, knowing that all things were now accomplished,[2] that the Scripture might be fulfilled, saith, I thirst." The phrase, "that the …
James Stalker—The Trial and Death of Jesus Christ The Love of the Holy Spirit in Us.
"O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."--Matt. xxvii. 37. The Scripture teaches not only that the Holy Spirit dwells in us, and with Him Love, but also that He sheds abroad that Love in our hearts. This shedding abroad does not refer to the coming of the Holy Spirit's Person, for a person can not be shed abroad. He comes, takes possession, and dwells in us; but that which is shed abroad …
Abraham Kuyper—The Work of the Holy Spirit Lastly; they who Will Not, by the Arguments and Proofs Before Mentioned,
be convinced of the truth and certainty of the Christian religion, and be persuaded to make it the rule and guide of all their actions, would not be convinced, (so far as to influence their practice and reform their lives,) by any other evidence whatsoever; no, not though one should rise on purpose from the dead to endeavour to convince them. That the evidence which God has afforded us of the truth of our religion is abundantly sufficient. From what has been said, upon the foregoing heads, it is …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God |
