Matthew 27 Commentary

Jeremy the prophet - The words quoted here are not found in the Prophet Jeremiah, but in Zac 11:13 . But St. Jerome says that a Hebrew of the sect of the Nazarenes showed him this prophecy in a Hebrew apocryphal copy of Jeremiah; but probably they were inserted there only to countenance the quotation here. One of Colbert's, a MS. of the eleventh century, has Ζαχαριου, Zechariah; so has the later Syriac in the margin, and a copy of the Arabic quoted by Bengel. In a very elegant and correct MS. of the Vulgate, in my possession, written in the fourteenth century, Zachariam is in the margin, and Jeremiam in the text, but the former is written by a later hand. Jeremiah is wanting in two MSS., the Syriac, later Persic, two of the Itala, and in some other Latin copies. It is very likely that the original reading was δια τοι προφητου, and the name of no prophet mentioned. This is the more likely, as Matthew often omits the name of the prophet in his quotations. See Mat 1:22 ; Mat 2:5 , Mat 2:15 ; Mat 13:35 ; Mat 21:4 . Bengel approves of the omission. It was an ancient custom among the Jews, says Dr. Lightfoot, to divide the Old Testament into three parts: the first beginning with the law was called The Law; the second beginning with the Psalms was called The Psalms; the third beginning with the prophet in question was called Jeremiah: thus, then, the writings of Zechariah and the other prophets being included in that division that began with Jeremiah, all quotations from it would go under the name of this prophet. If this be admitted, it solves the difficulty at once. Dr. Lightfoot quotes Baba Bathra, and Rabbi David Kimchi's preface to the prophet Jeremiah, as his authorities; and insists that the word Jeremiah is perfectly correct as standing at the head of that division from which the evangelist quoted, and which gave its denomination to all the rest. But Jeremiah is the reading in several MSS. of the Coptic. It is in one of the Coptic Dictionaries in the British Museum, and in a Coptic MS. of Jeremiah, in the library of St. Germain. So I am informed by the Rev. Henry Tattam, Rector of St Cuthbert's, Bedford. Verse 11 Before the governor - My old MS. English Bible translates ηγημων Meyr cheef justyse, Presedent. Art thou the King of the Jews? - The Jews had undoubtedly delivered him to Pilate as one who was rising up against the imperial authority, and assuming the regal office. See on Mat 27:2 (note). Verse 12 He answered nothing - An answer to such accusations was not necessary: they sufficiently confuted themselves. Verse 14 Marveled greatly - Silence under calumny manifests the utmost magnanimity. The chief priests did not admire this because it confounded them; but Pilate, who had no interest to serve by it, was deeply affected. This very silence was predicted. Isa 53:7 . Verse 15 The governor was wont to release - Whence this custom originated among the Jews is not known, - probably it was introduced by the Romans themselves, or by Pilate, merely to oblige the Jews, by showing them this public token of respect; but if it originated with him, he must have had the authority of Augustus; for the Roman laws never gave such discretionary power to any governor. Verse 16 A notable prisoner - Barabbas - This person had, a short time before, raised an insurrection in Jerusalem, in which it appears, from Mar 15:7 , some lives were lost. In some MSS., and in the Armenian and Syriac Hieros., this man has the surname of Jesus. Professor Birch has discovered this reading in a Vatican MS., written in 949, and numbered 354, in which is a marginal note which has been attributed to Anastasius, bishop of Antioch, and to Chrysostom, which asserts that in the most ancient MSS. the passage was as follows: - Τινα θελετε απο των δυω απολυσω υμιν, ΙΝ τον βαραββαν, η ΙΝ τον λεγομενον ΧΝ: Which of the two do ye wish me to release unto you, Jesus Barabbas, or Jesus who is called Christ? As Jesus, or Joshua, was a very common name among the Jews, and as the name of the father was often joined to that of the son, as Simon Barjonah, Simon, son of Jonah; so it is probable it was the case here, Jesus Barabba, Jesus, son of Abba, or Abbiah. If this name were originally written as above, which I am inclined to believe, the general omission of Jesus in the MSS. may be accounted for from the over zealous scrupulosity of Christian copyists, who were unwilling that a murderer should, in the same verse, be honored with the name of the Redeemer of the world. See Birch in New Test. Verse 18 For envy - Δια φθονον, through malice. Then it was his business, as an upright judge, to have dispersed this mob, and immediately released Jesus. Seeing malice is capable of putting even Christ himself to death, how careful should we be not to let the least spark of it harbor in our breast. Let it be remembered that malice as often originates from envy as it does from anger. Verse 19 I have suffered many things - in a dream - There is no doubt that God had appeared unto this woman, testifying the innocence of Christ, and showing the evils which should pursue Pilate if this innocent blood should be shed by his authority. See Mat 27:2 . Verse 20 Ask Barabbas - Who had raised an insurrection and committed murder - and to destroy Jesus, whose voice was never heard in their streets, and who had, during the space of three years and a half, gone about unweariedly, from village to village, instructing the ignorant, healing the diseased, and raising the dead. Verse 21 They said, Barabbas - What a fickle crowd! A little before they all hailed him as the Son of David, and acknowledged him as a gift from God; now they prefer a murderer to him! But this it appears they did at the instigation of the chief priests. We see here how dangerous wicked priests are in the Church of Christ; when pastors are corrupt, they are capable of inducing their flock to prefer Barabbas to Jesus, the world to God, and the pleasures of sense to the salvation of their souls. The invidious epithet which a certain statesman gave to the people at large was, in its utmost latitude, applicable to these Jews, - they were a Swinish Multitude. Verse 22 What shall I do then with Jesus? - Showing, hereby, that it was his wish to release him. Verse 23 What evil hath he done? - Pilate plainly saw that there was nothing laid to his charge for which, consistently with the Roman laws, he could condemn him. But they cried out the more - What strange fury and injustice! They could not answer Pilate's question, What evil hath he done? He had done none, and they knew he had done none; but they are determined on his death. Verse 24 Pilate - took water, and washed his hands - Thus signifying his innocence. It was a custom among the Hebrews, Greeks, and Latins, to wash the hands in token of innocence, and to show that they were pure from any imputed guilt. In case of an undiscovered murder, the elders of that city which was nearest to the place where the dead body was found, were required by the law, Deu 21:1-10 , to wash their hands over the victim which was offered to expiate the crime, and thus make public protestation of their own innocence. David says, I will wash my hands in innocence, so shall I compass thine altar, Psa 26:6 . As Pilate knew Christ was innocent, he should have prevented his death: he had the armed force at his command, and should have dispersed this infamous mob. Had he been charged with countenancing a seditious person, he could have easily cleared himself, had the matter been brought before the emperor. He, therefore, was inexcusable. Verse 25 His blood be on us and on our children - If this man be innocent, and we put him to death as a guilty person, may the punishment due to such a crime be visited upon us, and upon our children after us! What a dreadful imprecation! and how literally fulfilled! The notes on chap. 24, will show how they fell victims to their own imprecation, being visited with a series of calamities unexampled in the history of the world. They were visited with the same kind of punishment; for the Romans crucified them in such numbers when Jerusalem was taken, that there was found a deficiency of crosses for the condemned, and of places for the crosses. Their children or descendants have had the same curse entailed upon them, and continue to this day a proof of the innocence of Christ, the truth of his religion, and of the justice of God. Verse 26 Scourged Jesus - This is allowed to have been a very severe punishment of itself among the Romans, the flesh being generally cut by the whips used for this purpose: so the poet: - - Horribili Sectere flagello. "To be cut by the horrible whip." Hor. Sat. I. 3. 119. And sometimes it seems, they were whipped to death. See the same poet, Sat. I. 2. 41. - Ille Flagellis Ad Mortem caesus See also Horat. Epod. od. iv. v. 11. It has been thought that Pilate might have spared this additional cruelty of whipping; but it appears that it was a common custom to scourge those criminals which were to be crucified, (see Josephus De Bello, lib. ii. c. 25), and lenity in Christ's case is not to be allowed; he must take all the misery in full tale. Delivered him to be crucified - Tacitus, the Roman historian, mentions the death of Christ in very remarkable terms: - Nero - quaesitissimis poenis is affecit, quos - vulgus Christianos appellabat. Auctor nominis ejus Christus, qui Tiberio imperitante, per Procuratorem Pontium Pilatum supplicio affectus erat. - "Nero put those who commonly went by the name of Christians to the most exquisite tortures. The author of this name was Christ, who was capitally punished in the reign of Tiberius, by Pontius Pilate the Procurator." Verse 27 The common hall - Or, praetorium. Called so from the praetor, a principal magistrate among the Romans, whose business it was to administer justice in the absence of the consul. This place night be termed in English the court house, or common hall. Verse 28 Stripped him - Took off his mantle, or upper garment. A scarlet robe - Or, according to Mark and John, a purple robe, such as emperors and kings wore. Verse 29 A crown of thorns - Στεφανον εξ ακανθων. It does not appear that this crown was intended to be an instrument of punishment or torture to his head, but rather to render him ridiculous; for which cause also they put a reed in his hand, by way of scepter, and bowed their knees, pretending to do him homage. The crown was not probably of thorns, in our sense of the word: there are eminently learned men who think that the crown was formed of the herb acanthus; and Bishop Pearce and Michaelis are of this opinion. Mark, Mar 15:17 , and John, Joh 19:5 , term it, Ϛεφανον ακανθινον, which may very well be translated an acanthine crown or wreath, formed out of the branches of the herb acanthus, or bear's foot. This, however, is a prickly plant, though nothing like thorns, in the common meaning of that word. Many Christians have gone astray in magnifying the sufferings of Christ from this circumstance; and painters, the worst of all commentators, frequently represent Christ with a crown of long thorns, which one standing by is striking into his head with a stick. These representations engender ideas both false and absurd. There is a passage produced from Philo by Dr. Lardner, which casts much light on these indignities offered to our blessed Lord. "Caligula, the successor of Tiberius, gave Agrippa the tetrarchy of his uncle Philip, with the right of wearing a diadem or crown. When he came to Alexandria, on his way to his tetrarchate, the inhabitants of that place, filled with envy at the thoughts of a Jew having the title of king, showed their indignation in the following way. They brought one Carabus (a sort of an idiot) into the theater; and, having placed him on a lofty seat, that he might be seen by all, they put a diadem upon his head, made of the herb byblos, (the ancient papyrus, or paper flag); his body they covered with a mat or carpet, instead of a royal cloak. One seeing a piece of reed, παπυρου (the stem, probably, of the aforesaid herb) lying on the ground, picked it up, and put it in his hand in place of a scepter. Having thus given him a mock royal dress, several young fellows, with poles on their shoulders, came and stood on each side of him as his guards. Then there came people, some to pay their homage to him, some to ask justice, and some to consult him on affairs of state and the crowd that stood round about made a confused noise, crying, Mario, that being, as they say, the Syriac word for Lord; thereby showing that they intended to ridicule Agrippa, who was a Syrian." See Philo, Flace. p. 970, and Dr. Lardner, Works, vol. i. p. 159. There is the most remarkable coincidence between this account and that given by the evangelists; and the conjecture concerning the acanthus will probably find no inconsiderable support from the byblos and papyrus of Philo. This plant, Pliny says, grows to ten cubits long in the stem and the flowers were used ad deos coronandos, for Crowning The Gods. See Hist. Nat. lib. xiii. c. 11. The reflections of pious Quesnel on these insults offered to our blessed Lord merit serious attention. "Let the crown of thorns make those Christians blush who throw away so much time, pains, and money, in beautifying and adorning a sinful head. Let the world do what it will to render the royalty and mysteries of Christ contemptible, it is my glory to serve a King thus debased; my salvation, to adore that which the world despises; and my redemption, to go unto God through the merits of him who was crowned with thorns." Verse 30 And they spit upon him - "Let us pay our adoration," says the same pious writer, "and humble ourselves in silence at the sight of a spectacle which faith alone renders credible, and which our senses would hardly endure. Jesus Christ, in this condition, preaches to the kings of the earth this truth - that their scepters are but reeds, with which themselves shall be smitten, bruised, and crushed at his tribunal, if they do not use them here to the advancement of his kingdom." Verse 32 A man of Cyrene - him they compelled to bear his cross - In John, Joh 19:16 , Joh 19:17 , we are told Christ himself bore the cross, and this, it is likely, he did for a part of the way; but, being exhausted with the scourging and other cruel usage which he had received, he was found incapable of bearing it alone; therefore they obliged Simon, not, I think, to bear it entirely, but to assist Christ, by bearing a part of it. It was a constant practice among the Romans, to oblige criminal to bear their cross to the place of execution: insomuch that Plutarch makes use of it as an illustration of the misery of vice. "Every kind of wickedness produces its own particular torment, just as every malefactor, when he is brought forth to execution, carries his own cross." See Lardner's Credib. vol. i. p. 160. Verse 33 A place called Golgotha - From the Hebrew גלגתה or גלגלת, golgoleth, a skull, probably so called from the many skulls of these who had suffered crucifixion and other capital punishments scattered up and down in the place. It is the same as Calvary, Calvaria, i.e. calvi capitis area, the place of bare skulls. Some think the place was thus called, because it was in the form of a human skull. It is likely that it was the place of public execution, similar to the Gemoniae Scalae at Rome. Verse 34 They gave him vinegar - mingled with gall - Perhaps χολη, commonly translated gall, signifies no more than bitters of any kind. It was a common custom to administer a stupefying potion compounded of sour wine, which is the same as vinegar, from the French vinaigre, frankincense, and myrrh, to condemned persons, to help to alleviate their sufferings, or so disturb their intellect that they might not be sensible of them. The rabbins say that they put a grain of frankincense into a cup of strong wine; and they ground this on Pro 31:6 : Give strong drink unto him that is ready to perish, i.e. who is condemned to death. Some person, out of kindness, appears to have administered this to our blessed Lord; but he, as in all other cases, determining to endure the fullness of pain, refused to take what was thus offered to him, choosing to tread the winepress alone. Instead of οξος, vinegar, several excellent MSS. and versions have οινον, wine; but as sour wine is said to have been a general drink of the common people and Roman soldiers, it being the same as vinegar, it is of little consequence which reading is here adopted. This custom of giving stupefying potions to condemned malefactors is alluded to in Pro 31:6 : Give strong drink, שקר shekar, inebriating drink, to him who is ready to Perish, and wine to him who is Bitter of soul - because he is just going to suffer the punishment of death. And thus the rabbins, as we have seen above, understand it. See Lightfoot and Schoettgen. Michaelis offers an ingenious exposition of this place: "Immediately after Christ was fastened to the cross, they gave him, according to Mat 27:34 , vinegar mingled with gall; but, according to Mark, they offered him wine mingled with myrrh. That St. Mark's account is the right one is probable from this circumstance, that Christ refused to drink what was offered him, as appears from both evangelists. Wine mixed with myrrh was given to malefactors at the place of execution, to intoxicate them, and make them less sensible to pain. Christ, therefore, with great propriety, refused the aid of such remedies. But if vinegar was offered him, which was taken merely to assuage thirst, there could be no reason for his rejecting it. Besides, he tasted it before he rejected it; and therefore he must have found it different from that which, if offered to him, he was ready to receive. To solve this difficulty, we must suppose that the words used in the Hebrew Gospel of St. Matthew were such as agreed with the account given by St. Mark, and at the same time were capable of the construction which was put on them by St. Matthew's Greek translator. Suppose St. Matthew wrote חליא במרירא (chaleea bemireera) which signifies, sweet wine with bitters, or sweet wine and myrrh, as we find it in Mark; and Matthew's translator overlooked the yod י in חליא (chaleea) he took it for חלא (chala) which signifies vinegar; and bitter, he translated by χολη, as it is often used in the Septuagint. Nay, St. Matthew may have written חלא, and have still meant to express sweet wine; if so, the difference only consisted in the points; for the same word which, when pronounced chale, signifies sweet, denotes vinegar, as soon as it is pronounced chala." With this conjecture Dr. Marsh (Michaelis's translator) is not satisfied; and therefore finds a Chaldee word for οινος wine, which may easily be mistaken for one that denotes οξος vinegar; and likewise a Chaldee word, which signifies σμυρνα, (myrrh), which may be easily mistaken for one that denotes χολη, (gall). "Now," says he, "חמר (chamar) or חמרא (chamera) really denotes οινος (wine), and חמץ (chamets) or חמצא (charnetsa) really denotes οξος (vinegar). Again, מורא (mura) really signifies σμυρνα (myrrh), and מררא (murera) really signifies χολη (gall). If, then, we suppose that the original Chaldee text was חמרא הליט במורא (chamera heleet bemura) wine mingled with myrrh, which is not at all improbable, as it is the reading of the Syriac version, at Mar 15:23 , it might easily have been mistaken for חמצא הליט במררא (chametsa haleet bemurera) vinegar mingled with gall." This is a more ingenious conjecture than that of Michaelis. See Marsh's notes to Michaelis, vol. iii., part 2d. p. 127-28. But as that kind of sour wine, which was used by the Roman soldiers and common people, appears to have been termed οινος, and vin aigre is sour wine, it is not difficult to reconcile the two accounts, in what is most material to the facts here recorded. Verse 35 And they crucified him - Crucifixion properly means the act of nailing or tying to a cross. The cross was made of two beams, either crossing at the top at right angles, like a T, or in the middle of their length, like an X. There was, besides, a piece on the center of the transverse beam, to which the accusation or statement of the crime of the culprit was attached, and a piece of wood which projected from the middle, on which the person sat, as on a sort of saddle; and by which the whole body was supported. Tertullian mentions this particularly: Nobis, says he, tota crux imputatur, cum antenna scilicet sua, et cum illo Sedills excessu. Advers. Nationes, lib. ii. Justin Martyr, in his dialogue with Trypho the Jew, gives precisely the same description of the cross; and it is worthy of observation that both he and Tertullian flourished before the punishment of the cross had been abolished. The cross on which our Lord suffered was of the former kind; being thus represented in all old monuments, coins, and crosses. St. Jerome compares it to a bird flying, a man swimming, or praying with his arms extended. The punishment of the cross was inflicted among the ancient Hindoos from time immemorial for various species of theft; see Halhead's Code of Gentoo Laws, p. 248, and was common among the Syrians, Egyptians, Persians, Africans, Greeks, and Romans: it is also still in use among the Chinese, who do not nail, but tie the criminal to it. It was probably the Romans who introduced it among the Jews. Before they became subject to the Romans, they used hanging or gibbeting, but not the cross. This punishment was the most dreadful of all others, both for the shame and pain of it: and so scandalous, that it was inflicted as the last mark of detestation upon the vilest of people. It was the punishment of robbers and murderers, provided they were slaves; but if they were free, it was thought too infamous a punishment for such, let their crimes be what they might. The body of the criminal was fastened to the upright beam, by nailing or tying the feet to it, and on the transverse piece by nailing, and sometimes tying the hands to it. As the hands and feet are the grand instruments of motion, they are provided with a greater quantity of nerves; and the nerves in those places, especially the hands, are peculiarly sensible. Now, as the nerves are the instruments of all sensation or feeling, wounds in the parts where they abound must be peculiarly painful; especially when inflicted with such rude instruments as large nails, forced through the places by the violence of a hammer; thus tearing asunder the nervous fibrillae, delicate tendons, and small bones of those parts. This punishment will appear dreadful enough, when it is considered that the person was permitted to hang (the whole weight of his body being borne up by his nailed hands and the projecting piece which passed between the thighs) till he perished through agony and lack of food. Some, we are informed, have lived three whole days in this state. It is true that, in some cases, there was a kind of mercy shown to the sufferer, which will appear sufficiently horrid, when it is known that it consisted in breaking the bones of their legs and thighs to pieces with a large hammer, in order to put them the sooner out of pain! Such a coup de grace as this could only spring from those tender mercies of the wicked which God represents as cruelty itself. Some were permitted to hang on the cross till eaten up by birds of prey, which often began to tear them before life was extinct. Horace alludes to this punishment, and from what he says, it seems to have been inflicted on slaves, etc., not on trifling occasions, but for the most horrible crimes. Si quis eum servum, patinam qui tollere jussus Semesos pisces tepidumque ligurrierit jus, In Cruce suffigat. Hor. Satyr. l. i. s. 3. v. 80 If a poor slave who takes away your plate, Lick the warm sauce, or half cold fragments eat, Yet should you crucify the wretch! Francis Non hominem occidi: non pasces in Cruce corvos. "I have not committed murder: Then thou shalt not be nailed to the cross, to feed the ravens." Hor. Epist. l. i. s. 16. v. 48. The anguish occasioned by crucifixion was so intense, that crucio, (a cruce), among the Romans, was the common word by which they expressed suffering and torment in general. And parted his garments, casting lots - These were the Roman soldiers, who had crucified him: and it appears from this circumstance, that in those ancient times the spoils of the criminal were claimed by the executioners, as they are to the present day. It appears that they divided a part, and cast lots for the rest: viz. for his seamless coat, Joh 19:23 , Joh 19:24 . That it might be fulfilled which was spoken by the prophet, saying, They parted my garments among them, and upon my vesture did they cast lots - The whole of this quotation should be omitted, as making no part originally of the genuine text of this evangelist. It is omitted by almost every MS. of worth and importance, by almost all the versions, and the most reputable of the primitive fathers, who have written or commented on the place. The words are plainly an interpolation, borrowed from Joh 19:24 , in which place they will be properly noticed. Verse 36 They watched him - To prevent his disciples or relatives from taking away the body or affording any relief to the sufferer. Verse 37 His accusation - It was a common custom to affix a label to the cross, giving a statement of the crime for which the person suffered. This is still the case in China, when a person is crucified. Sometimes a person was employed to carry this before the criminal, while going to the place of punishment. It is with much propriety that Matthew calls this αιτια, accusation; for it was false that ever Christ pretended to be King Of The Jews, in the sense the inscription held forth: he was accused of this, but there was no proof of the accusation; however it was affixed to the cross. From Joh 19:21 , we find that the Jews wished this to be a little altered: Write, said they, that He said, l am king of the Jews; thus endeavoring, by the addition of a vile lie, to countenance their own conduct in putting him to death. But this Pilate refused to do. Both Luke, Luk 23:38 , and John, Joh 19:20 , say that this accusation was written in Greek, Latin, and Hebrew. In those three languages, we may conceive the label to stand thus, according to the account given by St. John; the Hebrew being the mixed dialect then spoken. In Hebrew - ΕβραΐϚι: ישוע נצריא מלכא דיהודיא In Greek - ΕλληνιϚι: ΙΗΣΟΥΣ Ο ΝΑΖΩΡΑΙΟΣ Ο ΒΑΣΙΛΕΥΕ ΤΩΝ ΙΟΥΔΑΙΩΝ In Latin - ΡωμαΐϚι: IESUS NAZARENUS REX IUDAEORUM It is only necessary to observe, that all the letters, both of the Greek and Roman alphabets, were those now called square or uncial, similar to these above. Verse 38 Two thieves - ΛῃϚαι, robbers, or cutthroats: men who had committed robbery and murder; for it does not appear that persons were crucified for robbery only. Thus was our Lord numbered (his name enrolled, placed as it were in the death warrant) with transgressors, according to the prophetic declaration, Isa 53:12 ; and the Jews placed him between these two, perhaps to intimate that he was the worst felon of the three. Verse 39 Wagging their heads - In token of contempt. Verse 40 Thou that destroyest - Who didst pretend that thou couldst have destroyed the temple, and built it up again in three days. This malicious torturing of our Lord's words has been noticed before. Cruelty is obliged to take refuge in lies, in order to vindicate its infamous proceedings. If thou be the Son of God - Or rather, Υἱος του Θεου A son of God, i.e. a peculiar favorite of the Most-High; not Ὁ Υἱος του Θεου, The Son of God. "It is not to be conceived," says a learned man, "that every passenger who was going to the city had a competent knowledge of Christ's supernatural conception by the Holy Spirit, or an adequate comprehension of his character as the Messiah, and (κατ' εξοχην) The Son Of God. There is not a single passage where Jesus is designed to be pointed out as the Messiah, The Son Of God, where the article is omitted: nor, on the other hand, is this designation ever specified without the article, thus, 'Ὁ Υἱος του Θεου. See Mat 16:16 ; Mat 26:63 ; Mat 28:19 ." Verse 41 Chief priests - scribes and elders - To these, several ancient MSS. and versions add, και Φαρισαιων, and Pharisees. But though the authority for this reading is respectable, yet it does not appear that the Pharisees joined in with the others in the condemnation of our Lord. Probably his discourses and parables, related in some of the preceding chapters, which were spoken directly to them, had so far convinced them that they would at least have no hand in putting him to death. All the infamy of this seems to fall upon the Priests, scribes, and elders. Verse 42 He saved others; himself he cannot save - Or, Cannot he save himself? Several MSS. read this with the mark of interrogation as above; and this makes the sarcasm still more keen. A high priest who designs to destroy the temple of God: a Savior who saves not himself; and the Son of God crucified: these are the contradictions which give offense to Jews and libertines. But a high priest who dispels the types and shadows, only that he may disclose the substance of religion, and become the minister of a heavenly sanctuary; a Savior who dies only to be the victim of salvation; and the Son of God who confines his power within the bounds of the cross to establish the righteousness of faith: this is what a Christian adores; this is the foundation of his hope, and the fountain of his present comfort and final blessedness. See Quesnel. We will believe him - Instead of αυτῳ, him, many excellent MSS. have επ' αυτῳ, In him: this is a reading which Griesbach and other eminent critics have adopted. Verse 43 If he will have him - Or, if he delight in him - ει θελει αυτον. The verbs θελω and εθελω, are used by the Septuagint in more than forty places for the Hebrew חפץ chaphets, which signifies, earnestly to desire, or delight in. Now as this is a quotation from Psa 22:8 , He trusted in the Lord, that he would deliver him; let him deliver him, (כי חפץ בו ki chaphets bo), for he Hath Delighted In Him: - ὁτι θελει αυτον, Sept. This will sufficiently vindicate the above translation; as the evangelist quotes the words from that version, with the simple change of ει, if, for ὁτι, because. Verse 44 The thieves also - cast the same in his teeth - That is, one of the robbers; for one, we find, was a penitent, Luk 23:39 , Luk 23:40 . See this form of expression accounted for, on Mat 26:8 (note). Verse 45 There was darkness over all the land - I am of opinion that πασαν την γην does not mean all the world, but only the land of Judea. So the word is used Mat 24:30 ; Luk 4:25 , and in other places. Several eminent critics are of this opinion: Beza defends this meaning of the word, and translates the Greek, super universam Regionem over the whole Country. Besides, it is evident that the evangelists speak of things that happened in Judea, the place of their residence. It is plain enough there was a darkness in Jerusalem, and over all Judea; and probably over all the people among whom Christ had for more than three years preached the everlasting Gospel; and that this darkness was supernatural is evident from this, that it happened during the passover, which was celebrated only at the full moon, a time in which it was impossible for the sun to be eclipsed. But many suppose the darkness was over the whole world, and think there is sufficient evidence of this in ancient authors. Phlegon and Thallus, who flourished in the beginning of the second century, are supposed to speak of this. The former says: "In the fourth year of the 202nd Olympiad, there was an extraordinary eclipse of the sun: at the sixth hour, the day was turned into dark night, so that the stars in heaven were seen; and there was an earthquake in Bithynia, which overthrew many houses in the city of Nice." This is the substance of what Phlegon is reputed to have said on this subject: - but 1. All the authors who quote him differ, and often very materially, in what they say was found in him. 2. Phlegon says nothing of Judea: what he says is, that in such an Olympiad, (some say the 102nd, others the 202nd), there was an eclipse in Bithynia, and an earthquake at Nice. 3. Phlegon does not say that the earthquake happened at the time of the eclipse. 4. Phlegon does not intimate that this darkness was extraordinary, or that the eclipse happened at the full of the moon, or that it lasted three hours. These circumstances could not have been omitted by him, if he had known them. 5. Phlegon speaks merely of an ordinary, though perhaps total, eclipse of the sun, and cannot mean the darkness mentioned by the evangelists. 6. Phlegon speaks of an eclipse that happened in some year of the 102nd, or 202nd Olympiad; and therefore little stress can be laid on what he says as applying to this event. The quotation from Thallus, made by Africanus, found in the Chronicle of Syncellus, of the eighth century, is allowed by eminent critics to be of little importance. This speaks "of a darkness over all the world, and an earthquake which threw down many houses in Judea and in other parts of the earth." It may be necessary to observe, that Thallus is quoted by several of the ancient ecclesiastical writers for other matters, but never for this; and that the time in which he lived is so very uncertain, that Dr. Lardner supposes there is room to think he lived rather before than after Christ. Dionysius the Areopagite is supposed to have mentioned this event in the most decided manner: for being at Heliopolis in Egypt, with his friend Apollophanes, when our Savior suffered, they there saw a wonderful eclipse of the sun, whereupon Dionysius said to his friend, "Either God himself suffers, or sympathizes with the sufferer." It is enough to say of this man, that all the writings attributed to him are known to be spurious, and are proved to be forgeries of the fifth or sixth century. Whoever desires to see more on this subject, may consult Dr. Lardner, (vol. vii. p. 371, ed. 1788), a man whose name should never be mentioned but with respect, notwithstanding the peculiarities of his religious creed; who has done more in the service of Divine revelation than most divines in Christendom; and who has raised a monument to the perpetuity of the Christian religion, which all the infidels in creation shall never be able to pull down or deface. This miraculous darkness should have caused the enemies of Christ to understand that he was the light of the world, and that because they did not walk in it it was now taken away from them. Verse 46 My God! My God! why hast thou forsaken me! - These words are quoted by our Lord from Psa 22:1 ; they are of very great importance, and should be carefully considered. Some suppose "that the divinity had now departed from Christ, and that his human nature was left unsupported to bear the punishment due to men for their sins." But this is by no means to be admitted, as it would deprive his sacrifice of its infinite merit, and consequently leave the sin of the world without an atonement. Take deity away from any redeeming act of Christ, and redemption is ruined. Others imagine that our Lord spoke these words to the Jews only, to prove to them that he was the Messiah. "The Jews," say they, "believed this psalm to speak of the Messiah: they quoted the eighth verse of it against Christ - He trusted in God that he would deliver him; let him deliver him, seeing he delighted in him. (See Mat 27:43 ). To which our Lord immediately answers, My God! my God! etc , thus showing that he was the person of whom the psalmist prophesied." I have doubts concerning the propriety of this interpretation. It has been asked, What language is it that our Lord spoke? Eli, Eli, lama sabachthani. Some say it is Hebrew - others Syriac. I say, as the evangelists quote it, it is neither. St. Matthew comes nearest the Hebrew, אלי אלי למה עזבתני Eli, Eli, lamah azabthani, in the words, Ηλι, Ηλι, λαμα σαβαχθανι, Eli, Eli, lama sabachthani. And St. Mark comes nearest the Syriac, Mar 15:34 , Alohi, Alohi, l'mono shebachtheni, in the words Ελωΐ, Ελωΐ, λαμμα σαβαχθανι, Eloi, Eloi, lamma sabachthani. It is worthy of note, that a Hebrew MS. of the twelfth century, instead of עזבתני azabthani, forsaken me, reads שכחתני shechachthani, Forgotten me. This word makes a very good sense, and comes nearer to the sabachthani of the evangelists. It may be observed also, that the words, Why hast thou Forgotten me? are often used by David and others, in times of oppression and distress. See Psa 42:9 . Some have taken occasion from these words to depreciate the character of our blessed Lord. "They are unworthy," say they, "of a man who suffers, conscious of his innocence, and argue imbecility, impatience, and despair." This is by no means fairly deducible from the passage. However, some think that the words, as they stand in the Hebrew and Syriac, are capable of a translation which destroys all objections, and obviates every difficulty. The particle למה lamah, may be translated, to what - to whom - to what kind or sort - to what purpose or profit: Gen 25:32 ; Gen 32:29 ; Gen 33:15 ; Job 9:29 ; Jer 6:20 ; Jer 20:18 ; Amo 5:18 ; and the verb עזב azab signifies to leave - to deposit - to commit to the care of. See Gen 39:6 ; Job 39:11 ; Psa 10:14 , and Jer 49:11 . The words, taken in this way, might be thus translated: My God! my God! to what sort of persons hast thou left me? The words thus understood are rather to be referred to the wicked Jews than to our Lord, and are an exclamation indicative of the obstinate wickedness of his crucifiers, who steeled their hearts against every operation of the Spirit and power of God. See Ling. Brit. Reform. by B. Martin, p. 36. Through the whole of the Sacred Writings, God is represented as doing those things which, in the course of his providence, he only permits to be done; therefore, the words, to whom hast thou left or given me up, are only a form of expression for, "How astonishing is the wickedness of those persons into whose hands I am fallen!" If this interpretation be admitted, it will free this celebrated passage from much embarrassment, and make it speak a sense consistent with itself, and with the dignity of the Son of God. The words of St. Mark, Mar 15:34 , agree pretty nearly with this translation of the Hebrew: Εις τι με εγκατιλεπες; To what [sort of persons, understood] hast thou left me? A literal translation of the passage in the Syriac Testament gives a similar sense: Ad quid dereliquisti me? "To what hast thou abandoned me?" And an ancient copy of the old Itala version, a Latin translation before the time of St. Jerome, renders the words thus: Quare me in opprobrium dedisti? "Why hast thou abandoned me to reproach?" It may he objected, that this can never agree with the ἱνατι, why, of Matthew. To this it is answered, that ἱνατι must have here the same meaning as εις τι - as the translation of למה lama; and that, if the meaning be at all different, we must follow that evangelist who expresses most literally the meaning of the original: and let it be observed, that the Septuagint often translate למה by ἱνατι instead of εις τι, which evidently proves that it often had the same meaning. Of this criticism I say, Valet quod valet, Let it pass for no more than it is worth: the subject is difficult. But whatever may be thought of the above mode of interpretation, one thing is certain, viz. That the words could not be used by our Lord in the sense in which they are generally understood. This is sufficiently evident; for he well knew why he was come unto that hour; nor could he be forsaken of God, in whom dwelt all the fullness of the Godhead bodily. The Deity, however, might restrain so much of its consolatory support as to leave the human nature fully sensible of all its sufferings, so that the consolations might not take off any part of the keen edge of his passion; and this was necessary to make his sufferings meritorious. And it is probable that this is all that is intended by our Lord's quotation from the twenty-second Psalm. Taken in this view, the words convey an unexceptionable sense, even in the common translation. Verse 47 This man calleth for Elias - Probably these were Hellenistic Jews, who did not fully understand the meaning of our Lord's words. Elijah was daily expected to appear as the forerunner of the Messiah, whose arrival, under the character of a mighty prince, was generally supposed to be at hand throughout the east. See Mal 4:5 ; Mat 2:2-4 ; Mat 17:10-12 . Verse 48 Took a sponge - This being the most convenient way to reach a liquid to his mouth; tied it on a reed, that they might be able to reach his lips with it. This reed, as we learn from St. John, was a stalk of hyssop, which, in that country, must have grown to a considerable magnitude. This appears also to have been done in mercy, to alleviate his sufferings. See Mat 27:34 . Verse 49 After this verse, BCL and five others add, Another, taking a spear, pierced his side, and there came out blood and water. Several of the fathers add the same words here: they appear, however, to be an interpolation from Joh 19:34 . Verse 50 Yielded up the ghost - Αφηκε το πνευμα, He dismissed the spirit. He himself willingly gave up that life which it was impossible for man to take away. It is not said that he hung on the cross till he died through pain and agony; nor is it said that his bones were broken, the sooner to put him out of pain, and to hasten his death; but that himself dismissed the soul, that he might thus become, not a forced sacrifice, but a free-will offering for sin. Now, as our English word ghost, from the Anglo-Saxon gast, an inmate, inhabitant, guest, (a casual visitant), also a spirit, is now restricted among us to the latter meaning, always signifying the immortal spirit or soul of man, the guest of the body and as giving up the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety; and as giving up the ghost, i.e. dismissing his spirit from his body, is attributed to Jesus Christ, to whom alone it is proper; I therefore object against its use in every other case. Every man, since the fall, has not only been liable to death, but has deserved it; as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal. No man, says he, taketh it, my life, from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again; therefore doth the Father love me, because I lay down my life that I might take it again, Joh 10:17 , Joh 10:18 . Hence we rightly translate Mat 27:50 , αφηκε το πνευμα, he gave up the ghost; i.e. he dismissed his spirit, that he might die for the sin of the world. The Evangelist St. John ( Joh 19:30 ) makes use of an expression to the same import, which we translate in the same way: παρεδωκε το πνευμα, he delivered up his spirit. We translate Mar 15:37 , and Luk 23:46 , he gave up the ghost, but not correctly, because the word in both these places is very different - εξεπνευσε, he breathed his last, or expired; though in the latter place, Luk 23:46 , there is an equivalent expression - O Father, into thy hands, παρατιθεμαι το πνευμα μου, I commit my spirit; i.e. I place my soul in thy hand: proving that the act was his own; that no man could take his life away from him; that he did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus He Laid Down his life for the sheep. Of Ananias and Sapphira, Act 5:5 , Act 5:10 , and of Herod, Act 12:23 , our translation says, they gave up the ghost; but the word in both places is εξεψυξε, which simply means to breathe out, to expire, or die: but in no case, either by the Septuagint in the Old, or any of the sacred writers in the New Testament, is αφηκε το πνευμα, or παρεδωκε το πνευμα, he dismissed his spirit, or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, etc., breathed their last; Ananias, Sapphira, and Herod, expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or delivered up his own spirit, and was, consequently, free among the dead. Of the patriarchs, etc., the Septuagint use the word εκλειπων, failing; or κατεπαυσεν, he ceased, or rested. Verse 51 The veil of the temple was rent - That is, the veil which separated the holy place, where the priests ministered, from the holy of holies, into which the high priest only entered, and that once a year, to make a general expiation for the sins of the people. This rending of the veil was emblematical, and pointed out that the separation between Jews and Gentiles was now abolished, and that the privilege of the high priest was now communicated to all mankind: All might henceforth have access to the throne of grace, through the one great atonement and mediator, the Lord Jesus. See this beautifully illustrated in Heb 10:19-22 . Verse 52 And the graves were opened - By the earthquake; and many bodies of saints which slept, i.e. were dead, sleep being a common expression for death in the Scriptures. Verse 53 And came out of the graves after his resurrection - Not Before, as some have thought, for Christ was himself the First Fruits of them who slept, 1Cor 15:20 . The graves were opened at his death, by the earthquake, and the bodies came out at his resurrection. And appeared unto many - Thus establishing the truth of our Lord's resurrection in particular, and of the resurrection of the body in general, by many witnesses. Quesnel's reflections on these passages may be very useful. "1. The veil being rent shows that his death is to put an end to the figurative worship, and to establish the true religion. 2. The earthquake, that this dispensation of the Gospel is to make known through the earth the judgments of God against sin and sinners. 3. The rocks being rent declare that the sacrifice of Christ is to make way for the grace of repentance. 4. The graves being opened, that it is to destroy the death of sin, and confer the life grace on sinners. 5. The rising of the bodies of the saints shows that this death of Christ is to merit, and his Gospel publish, the eternal happiness of body and soul for all that believe in his name." It is difficult to account for the transaction mentioned Mat 27:52 , Mat 27:53 . Some have thought that these two verses have been introduced into the text of Matthew from the gospel of the Nazarenes; others think that the simple meaning is this: - by the earthquake several bodies that had been buried were thrown up and exposed to view, and continued above ground till after Christ's resurrection, and were seen by many persons in the city. Why the graves should be opened on Friday, and the bodies not be raised to life till the following Sunday, is difficult to be conceived. The place is extremely obscure. Verse 54 The centurion - The Roman officer who superintended the execution, called centurio, from centum, a hundred, because he had the command of one hundred men. Truly this was the Son of God - An innocent, holy, and Divine person; and God thus shows his disapprobation of this bloody tragedy. It is not likely that this centurion had any knowledge of the expectation of the Jews relative to the Messiah, and did not use the words in this sense. A son of God, as the Romans used the term, would signify no more than a very eminent or Divine person; a hero. Verse 55 Many women - To their everlasting honor, these women evidenced more courage, and affectionate attachment to their Lord and Master, than the disciples did, who had promised to die with him rather than forsake him. Beholding afar off - At a distance - απο μακροθεν. Though this expression may be understood to refer, rather to the distance from which they came, (viz. from Galilee), than the distance they stood from the cross; yet, as all malefactors were crucified naked, perhaps this may account for the distance at which these modest women stood. Verse 56 Mary Magdalene - She probably had her name from Magdala, a village or district in Lower Galilee. See Mat 15:39 . Some think she was called Magdalene from מגדלא magdala, which signifies a plaiter of hair. See Lightfoot. Mary the mother of James - She was mother of him called James the lesser, or junior, who was son of Alpheus or Cleopas - see Mat 10:3 ; Mar 15:40 ; Joh 19:25 ; and she was sister to the holy virgin. Thus it appears that there were four remarkable Marys mentioned in the Gospels. 1. Mary the Virgin, wife of Joseph. 2. Mary Salome, her sister, wife of Cleopas, Joh 19:25 . 3. Mary Magdalene, or Mary of Magdala; and, 4. Mary, the sister of Martha and Lazarus, Joh 11:1 . Though Baronius asserts, and Lightfoot is of the same opinion, that Mary Magdalene, and Mary, the sister of Martha and Lazarus, was one and the same person. It is difficult to ascertain and distinguish these women where their names occur in the Gospels, so many being called by the name of Mary. Joses - Several MSS. and versions read Joseph. Verse 57 When the even - This must have been about three o'clock, or a little after; for our Lord having expired about three o'clock, Mat 27:46 , and the Jewish passover beginning about four, it was necessary that Joseph, who would not fail to eat the passover at the usual time, should have obtained and buried the body of Christ some time before four o'clock. But such was the general consternation, occasioned by the prodigies that took place on this most awful occasion, that we may safely conjecture that nothing was done in order, and perhaps the passover itself was not eaten at the usual hour, if at all, that day. See at the end of the preceding chapter. A rich man - He was a counsellor of the great Sanhedrin, Luk 23:50 ; and, from the accounts given of him by the evangelists we learn that he was a man of the greatest respectability. He now acted a more honorable part than all the disciples of our Lord. He was of Arimathea, or Rama, in the tribe of Benjamin, Mat 2:18 , but lived ordinarily in Jerusalem, as being a member of the great council. Verse 58 Begged the body - That he might bury it honorably otherwise, by the Jewish customs, he would have either been burned, or buried in the common place appointed for executed criminals. Verse 59 Wrapped it in a clean linen cloth - The Jews, as well as the Egyptians, added spices to keep the body from putrefaction, and the linen was wrapped about every part to keep the aromatics in contact with the flesh. From Joh 19:39 , Joh 19:40 , we learn that a mixture of myrrh and aloes of one hundred pounds' weight had been applied to the body of Jesus when he was buried. And that a second embalmment was intended, we learn from Luk 23:56 ; Luk 24:1 , as the hurry to get the body interred before the Sabbath did not permit them to complete, the embalming in the first instance. See an account of the mode of embalming among the Egyptians, in the note on Gen 50:2 , Gen 50:26 (note). Verse 60 Laid it in his own new tomb - To all human appearance the body of Christ must have had the same burial-place with those of the two robbers, as he was numbered with the transgressors, and suffered with them; for then he was a sacrifice, bearing the sin of the world in his own body on the tree; but now the sacrifice is offered, the atonement made and accepted, he is no longer to be enrolled with the transgressors, and, according to a prophecy delivered nearly seven hundred years before that time, he is to have the burying-place of a rich man. See Isa 53:9 , Isa 53:10 . Had our Lord been buried in the common burial-ground of the malefactors, his resurrection could not have been so distinctly remarked, as the chief priests would never have thought of sealing the stone there, or setting a watch; but now that the body is got into the hands of a friend, they judge it necessary to make use of these precautions, in order, as they said, to prevent imposture; and from this very circumstance the resurrection of Christ had its fullest evidence, and was put beyond the power of successful contradiction. What a number of objections would not human prudence have made to Joseph's conduct, had he consulted it on this occasion! It would have represented to him that, "this was to expose himself, to bring himself into trouble, to render himself suspected, to put himself out of all capacity of doing good, to ruin himself irrecoverably; and now it could do no good to his teacher - he is now dead, and needs no longer any office of kindness from men." There is, sometimes in our whole life, but one opportunity in which God designs signally to employ us; and, through our general backwardness to every good work, we are for reserving ourselves to other opportunities, in which God neither requires nor will accept our services. Rolled a great stone to the door - Some are of opinion that this tomb was cut down into the rock, perpendicularly from the surface; and that the great stone spoken of here covered over the entrance to it. The stone, no doubt, was intended to secure the place as much as possible. Verse 61 Mary Magdalene, and the other Mary - The mother of James and Joses, Mat 27:56 . The mother of our Lord had probably, by this time, been taken home to the house of John. See Joh 19:26 , Joh 19:27 . Sitting over against the sepulchre - These holy women, filled with that love to their Lord which death cannot destroy, cleaved to him in life, and in death were not divided. They came to the grave to see the end, and overwhelmed with sorrow and anguish, sat down to mourn. Verse 62 The next day - This was the seventh, or Saturday, and might be what we should term the evening of the sixth, or Friday, because the Jews always ended their day when the sun set, and then began the next. That followed the day of the preparation - That is, of the Sabbath. The victuals, etc., which were to be used on the Sabbath by the Jews, were always prepared the preceding evening before the sun set. It is of this preparation that the evangelist speaks here; and it is the same which is mentioned by Mark, Mar 15:42 ; by Luke, Luk 23:54 ; and by John, Joh 19:31 . But there was another preparation which happened in the same day: viz. The preparation of the passover; this began about twelve o'clock, and continued till four, the time in which they ate the paschal lamb. See Joh 19:14 . Verse 63 Sir, we remember, etc. - While these wicked men are fulfilling their own vicious counsels, they are subserving the great cause of Christianity. Every thing depended on the resurrection of Christ; if it did not appear that he rose from the dead, then the whole system was false, and no atonement was made. It was necessary therefore that the chief priests, etc., should make use of every precaution to prevent an imposture, that the resurrection of Christ might have the fullest evidence to support it. See on Mat 27:60 (note). The word Κυριε is here very properly translated sir, which, in many other places, is as improperly translated Lord. When a Roman is the speaker, or the person addressed, Κυριε should always be translated sir; when strangers address our Lord, the word is a title of civil respect, and should, in general, be translated in the same way. After three days I will rise again - This they probably took from his saying, Destroy this temple, and in three days I will build it up. If so, they destroyed, by their own words, the false accusation they brought against him to put him to death; then they perverted the meaning, now they declare it. Thus the wise are taken in their own craftiness. Neither the devil nor his servants ever speak truth, but when they expect to accomplish some bad purpose by it. Verse 64 Lest his disciples come by night - Νυκτος, by night, is wanting in ten of the uncial MSS., and in several others, and in most of the versions. Erasmus, Aldus, Bengel, and Boghard, with Griesbach, leave it out of the text. Verse 65 Ye have a watch - The Jews had a corps of Roman troops, consisting of several companies, as a guard for the temple, Act 4:1 . These companies mounted guard by turns, see Luk 22:4 . Some of these companies, which were not then on duty, Pilate gave them leave to employ to watch the tomb. Verse 66 Made the sepulchre sure, sealing the stone, and setting a watch - Or rather, made the tomb secure by the guard, and by sealing the stone. I follow Kypke, in construing μετα της κουστωδιας, with ησφαλισαντο. The guard was to take care that the disciples should not steal him away; and the seal, which was probably the seal of the governor, was to prevent the guards from being corrupted so as to permit the theft. So every thing was done which human policy and prudence could, to prevent a resurrection, which these very precautions had the most direct tendency to authenticate and establish. How wonderful are the wisdom and goodness of God! - and how true is it, that there is neither might nor counsel against him! 1. The death of Christ was ordered, so as to be witnessed by thousands; and if his resurrection take place, it must be demonstrated; and it cannot take place without being incontestable, such are the precautions used here to prevent all imposture. 2. The more the circumstances of the death of Christ are examined, the more astonishing the whole will appear. The death is uncommon - the person uncommon - and the object uncommon; and the whole is grand, majestic, and awful. Nature itself is thrown into unusual action, and by means and causes wholly supernatural. In every part, the finger of God most evidently appears. 3. How glorious does Christ appear in his death! Were it not for his thirst, his exclamation on the cross, and the piercing of his side, we should have found it difficult to believe that such a person could ever have entered the empire of death; but the divinity and the manhood equally appear, and thus the certainty of the atonement is indubitably established. 4. But who can reflect on the state of the poor disciples, during the whole of the time in which our blessed Lord lay under the empire of death, without sharing their sorrows! When he expired on the cross their expectation was cut off; and when his body was laid in the grave their hopes were buried; and nothing but the resurrection of Christ from the dead could have given a resurrection to their hopes. It is true they had heard him say that he would rise again the third day; but in this it is evident their faith was very imperfect; and the uncertainty, perplexity, anxiety, and distress which they in consequence must have suffered, can neither be described nor imagined. Though we know the glorious result, yet who can help sympathizing with the pious father, the virgin mother, and the disconsolate disciples! Introduction The resurrection of Christ declared by an angel to the two Marys at the sepulchre, Mat 28:1-6 . They are commissioned to announce this to the disciples, Mat 28:7 . They go, and are met by Christ himself who promises to meet the disciples in Galilee, Mat 28:8-10 . The watch go into the city, and report to the chief priests what had taken place, Mat 28:11 . They give them money, to say that his disciples had stolen the body by night, while they slept, Mat 28:12-15 . Christ meets the eleven disciples in a mountain of Galilee, Mat 28:16 , Mat 28:17 . He gives them a commission to preach the Gospel throughout the earth; to baptize in the name of the Father, and of the Son, and of the Holy Ghost; and promises to be with them to the end of the world, Mat 28:18-20 . Verse 1 In the end of the Sabbath - Οψε δε σαββατων. After the end of the week: this is the translation given by several eminent critics; and in this way the word οψε is used by the most eminent Greek writers. Thucydides, lib. iv. chap. 93, της ημερας οψε ην - the day was ended. Plutarch, οψε των βασιλεως χρονων - after the times of the king. Philostratus οψε των Τροικων - after the Trojan war. See Rosenmuller. In general the Jews divided their natural day, which consisted of twenty-four hours, into day and night. Their artificial day began at the rising and ended at the setting of the sun; all the rest of the time, from the setting to the rising of the sun, they termed night: hence the same word, in Hebrew, signifies both evening and night. Gen 1:5 ; Mar 6:47 . Matthew has employed the word in this extensive sense here, pointing out the latter part of the Jewish night, that which immediately preceded the rising of the sun, and not that first part which we call the evening. The transaction mentioned here evidently took place early on the morning of the third day after our Lord's crucifixion; what is called our Sunday morning, or first day of the next week. Came - to see the sepulchre - That is, they set out at this time in order to visit the tomb of our Lord, and also to weep there, Joh 11:31 , and to embalm the body of our Lord, Luk 24:1 . St. Matthew omits Mary Salome, mentioned by Mark; and Joanna, the wife of Chuza, Herod's steward, mentioned by Luke. The other Mary was the wife of Cleopas, and mother of James and Joses, mentioned before, Mat 27:56 . Were not Mary and Salome two distinct persons? Verse 2 A great earthquake - Σεισμος, a shaking or commotion of any kind: probably the word means no more than the confusion caused among the guards by the angel's appearance. All this had taken place before the women reached the sepulchre. The angel of the Lord descended from heaven - Matthew is very particular in this, to show that the word angel is not to be taken in the sense of an ordinary messenger, who might have come from Joseph of Arimathea, or from any other; but in the sense of an extraordinary messenger, who descended from God, out of heaven, for this very purpose. It is likely that the angel had descended, rolled away the stone, and was sitting on it, before the women reached the tomb. Verse 3 His countenance - His appearance, ἡ ιδεα αυτου; or, his face, for so the word is used in some of the best Greek writers. It seems, from Mar 16:5 , that this angel had assumed the appearance of a young man. Like lightning - Coruscations of glory continually flaming from his face. This might produce the confusion mentioned Mat 28:2 . His raiment white as snow - He was clothed in garments emblematical of the glad tidings which he came to announce. It would have been inconsistent with the message he brought, had the angel appeared in black robes, such as those preposterously wear who call themselves his successors in the ministry of a once suffering, but now risen and highly exalted, Savior. But the world is as full of nonsense as of sin; and who can correct and bring it to reason and piety? Verse 4 The keepers - became as dead men - God can, by one and the same means, comfort his servants, and terrify his enemies. The resurrection of Christ is a subject of terror to the servants of sin, and a subject of consolation to the sons of God; because it is a proof of the resurrection of both, the one to shame and everlasting contempt - the other to eternal glory and joy. Verse 5 I know that ye seek Jesus - Speaking after the manner of men, these women deserved to be the first witnesses of the resurrection of Christ: during life they ministered to him, and in death they were not divided. They attended him to the Cross, notwithstanding their attachment to him exposed them to the most imminent danger; and now they come to watch and weep at his Tomb. The common opinion is, that women are more fickle and less courageous than men. The reverse of this I believe to be the truth, in those who are thoroughly converted to God; and who, previously to conversion, whether man or woman, can be trusted in any case? Verse 6 Come, see the place - The tomb in which our Lord was laid was no doubt like the rest of the Jewish burying places, a receptacle for the several dead of a whole family, divided into separate niches, where each had his place. Come and see the place - was tantamount to, Come and see the niche in which he was laid - it is now empty; nor was there any other body in the place, for the tomb was a new one, in which no man had ever been laid, Joh 19:41 ; so there could be no deception in the case. Verse 7 Go quickly and tell his disciples - Thus these faithful women proclaim the Gospel to those who were afterwards to be the teachers of the whole human race! Behold what honor God puts upon those who persevere in his truth, and continue to acknowledge him before men! That he is risen from the dead - There is a remarkable saying of R. Judah Hakkodesh, which some critics quote on this subject: "After Three Days the Soul of the Messiah shall Return to its body, and he shall Go Out of that Stone in which he shall be Buried." Goeth before you into Galilee - As himself promised, Mat 26:32 . Verse 8 They departed quickly from the sepulchre - At the desire of the angel they went into the tomb, to have the fullest certainty of the resurrection. Fear and great joy - Fear, produced by the appearance of this glorious messenger of God; and great joy occasioned by the glad tidings of the resurrection of their Lord and Master. At the mention of unexpected good news, fear and joy are generally intermingled. - Vix sum apud me, ita animus commotus est metu, Spe, gaudio, mirando hoc tanto, tam repentino bono Terant. Andr. v. 945 "I am almost beside myself, my mind is so agitated with fear, hope, and joy, at this unexpected good news." Verse 9 And as they went to tell his disciples - This clause is wanting in the Codex Vatican, and Codex Bezae, and in twenty others, and in most of the versions. The omission is approved by Mill, Bengel, and Schmid. Griesbach leaves it in the text with a note of doubtfulness. It appears to be superfluous. To connect this with the next clause, the particle και, and, is obliged to be suppressed in all the translations. I think the verse should begin with, And behold he goeth, etc., and the former clause be suppressed. Probabiliter delenda, says Professor White, in his Crisews Griesbachianae, speaking of the preceding words. Jesus met them - Christ bestows his graces and consolations by degrees, first by his angels, and then by himself. He does not reveal himself to incredulous and disobedient souls; he appears not even to these women till he has tried their faith and obedience by his ministering angels. All hail - Anglo-Saxon, Health be to you! Χαιρετε, Be ye safe, rejoice. And they held him by the feet, and worshipped him - This kind of reverence is in daily use among the Hindoos: when a disciple meets his religious guide in the public streets, he prostrates himself before him, and, taking the dust from his teacher's feet, rubs it on his forehead, breast, etc. See Ward's Customs. Verse 10 Be not afraid - They were seized with fear at the sight of the angel; and this was now renewed by this unexpected appearance of Christ. See the note on Mat 28:8 . Go, tell my brethren - This is the first time our Lord called his disciples by this endearing name: they no doubt thought that their Lord would reproach them with their past cowardice and infidelity; but, in speaking thus, he gives them a full assurance, in the most tender terms, that all that was passed was as buried for ever. Verse 11 Some of the watch - Or guards. Probably the rest still remained at the tomb, waiting for orders to depart, and had sent these to intimate to their employers the things that had taken place. Verse 12 With the elders - That is, the senators of the great Sanhedrin or Jewish council of state, elsewhere called the elders of the people; they could now meet, as the Sabbath was over. Verse 13 His disciples came by night - This was as absurd as it was false. On one hand, the terror of the disciples, the smallness of their number (only eleven); and their almost total want of faith; on the other, the great danger of such a bold enterprise, the number of armed men who guarded the tomb, the authority of Pilate and of the Sanhedrin, must render such an imposture as this utterly devoid of credit. Stole him away while we slept - Here is a whole heap of absurdities. 1st. Is it likely that so many men would all fall asleep, in the open air, at once? 2dly. Is it at all probable that a Roman guard should be found off their watch, much less asleep, when it was instant death, according to the Roman military laws, to be found in this state? 3dly. Could they be so sound asleep as not to awake with all the noise which must be necessarily made by removing the great stone, and taking away the body? 4thly. Is it at all likely that these disciples could have had time sufficient to do all this, and to come and return, without being perceived by any person? And 5thly. If they were asleep, how could they possibly know that it was the disciples that stole him, or indeed that any person or persons stole him? - for, being asleep, they could see no person. From their own testimony, therefore, the resurrection may be as fully proved as the theft. Verse 14 If this came to the governor's ears - Pilate - we will persuade him that it is for his own interest and honor to join in the deception; and we will render you secure - we will take care that you shalt not suffer that punishment for this pretended breach of duty which otherwise you might expect. Verse 15 Until this day - That is to say, the time in which Matthew wrote his Gospel; which is supposed by some to have been eight, by others eighteen, and by others thirty years after our Lo

In the morning - As the sanhedrim used to meet in one of the courts of the temple, which was never opened in the night, they were forced to stay till the morning before they could proceed regularly, in the resolution they had taken to put him to death. Mark 15:1 ; Luke 22:66; 23:1; John 18:28.

MATTHEW CHAPTER 27 Verses 1,2. Jesus is brought before Pilate. See also Mk 15:1, Lk 23:1, Jn 18:28, etc. Verse 1. When the morning was come. This was not long after he had been condemned by the sanhedrim. Peter's last denial was probably not far from three o'clock, or near the break of day. As soon as it was light, they consulted together for the purpose of taking his life. The sun rose at that season of the year, in Judea, not far from five o'clock; and the time when they assembled was not long after Peter's denial. The Chief Priests--took counsel. They had agreed that he deserved to die, on a charge of blasphemy. Yet they did not dare to put him to death by stoning, as they did afterwards Stephen, Acts 7:1 and as the law commanded in case of blasphemy, for they feared the people. They therefore consulted, or took counsel together, to determine on what pretence they could deliver him to the Roman emperor, or to fix some charge of a civil nature, by which Pilate might be induced to condemn him. The charge which they fixed on was not that on which they had tried him, and on which they had determined he ought to die, Mt 26:66; but that of "perverting the nation," and of "forbidding to give tribute to Caesar," Lk 23:2. On this accusation, if made out, they supposed Pilate could be induced to condemn Jesus. On a charge of blasphemy they knew he could not, as that was not an offence against the Roman laws, and over which, therefore, Pilate claimed no jurisdiction. To put him to death. To devise some way by which he might be put to death under the authority of the Roman governor. (m) "counsel" Ps 2:2

ple, 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. 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. 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 procurators, who chiefly attended the business of the revenues, but sometimes, as Pilate particularly, had the whole power of the president lodged in them. This was a plain evidence that the sceptre was departed from Judah, and that therefore now the Shiloh must come, according to Jacob's prophecy, Gen. xlix. 10 . 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. 1. They bound 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 bond of iniquity, held in the cords of our sins ( Prov. x. 22 ); but God had bound the yoke of our transgressions upon the neck of the Lord Jesus ( Isa. l. 14 ), that we might be loosed by his bonds, as we are healed by his stripes. 2. They led him away in a sort of triumph, led him as a lamb to the slaughter; so was he taken from prison and from judgment, Isa. liii. 7, 8 . 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. 3. They delivered him to Pontius Pilate; according to that which Christ had often said, that he should be delivered to the Gentiles. Both Jews and Gentiles were obnoxious to the judgment of God, and concluded under sin, 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 inflict the grievance which they had prescribed, Isa. x. 1 . 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. 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 this, 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 he is made to them a witness 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. (1.) See here how Judas repented: not like Peter, who repented, believed, and was pardoned: no, he repented, despaired, and was ruined. Now observe here, [1.] What induced him to repent. It was when he saw that he was condemned. 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 crucified; 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 repented himself; 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 wine, when it is red, and gives its colour in the cup. But when the thing was done, and the money paid, the silver was become dross, it bit like a serpent, and stung like an adder. 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; It were better for that man, that he had never been born. Note, Sin will soon change its taste. Though it be rolled under the tongue as a sweet morsel, in the bowels it will be turned into the gall of asps ( Job xx. 12-14 ), like John's book, Rev. x. 9 . [2.] What were the indications of his repentance. First, He made restitution; He brought again the thirty pieces of silver to the chief priests, 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, Jer. xiii. 10 ; Job xx. 15 . If he had repented, and brought the money back before he had betrayed Christ, he might have done it with comfort, then he had agreed while yet in the way; but now it was too late, now he cannot do it without horror, wishing ten thousand times he had never meddled with it. See Jam. v. 3 . 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. Secondly, He made confession ( v. 4 ); I have sinner, in that I have betrayed innocent blood. 1. To the honour of Christ, he pronounces his blood innocent. 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 guilty. 2. To his own shame, 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 not to salvation. He confessed, but not to God, did not go to him, and say, I have sinned, Father, against heaven. 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. (2.) See here how the chief priests and elders entertained Judas's penitential confession; they said, What is that to us? See thou to that. He made them his confessors, and that was the absolution they gave him; more like the priests of devils than like the priests of the holy living God. [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, What is that to us? 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? [2.] See here how carelessly they speak of the sin of Judas; he said, I have sinned, and they said, " What is that to us? 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, he has killed, for he has taken possession, 1 Kings xxi. 19 . 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 look to it, he must bear it. First, Because he had betrayed him to them. His was indeed the greater sin ( John xix. 11 ); 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. Secondly, 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 guilty, 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. [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, What will ye give me, and I will betray him to you? They did not say, What is that to us? 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? First, 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. Secondly, 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. (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, v. 5 . [1.] He cast down the pieces of silver in the temple. 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 drug money was, when the guilt of sin was tacked to it, or was thought to be so. [2.] He went, and hanged himself. First, He retired — anechorese ; he withdrew into some solitary place, like the possessed man that was drawn by the devil into the wilderness, Luke viii. 29 . 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. Secondly, He became his own executioner; He hanged himself; he was suffocated with grief, so Dr. Hammond: but Dr. Whitby is clear that our translation is right. Judas had a sight and sense of sin, but no apprehension of the mercy of God in Christ, and so he pined away in his iniquity. 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 despairing of the mercy of God, than in betraying 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 came into his bowels like water, and like oil into his bones, as was foretold concerning him ( Ps. cix. 18, 19 ), and drove him to this desperate shift, for the escaping of a hell within him, to leap into that 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. 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, 1 Tim. vi. 9, 10 . Remember what became of the swine into which, and of the traitor into whom, the devil enters; and give not place to the devil. 2. We have an instance of the wrath of God revealed from heaven against the ungodliness and unrighteousness of men, Rom. i. 18 . 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 hung up, Christ made an open show of the principalities and powers he undertook the spoiling of, Col. ii. 15 . 3. We have an instance of the direful effects of despair; it often ends in self-murder. Sorrow, even that for sin, if not according to God, worketh death ( 2 Cor. vii. 10 ), the worst kind of death; for a wounded spirit, who can bear? 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, lead us not into temptation. (4.) The disposal of the money which Judas brought back, v. 6-10 . It was laid out in the purchase of a field, called the potter's field; 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 burying of strangers; and it intimates that they themselves allowed (as St. Paul saith, Acts xxiv. 15 ), that there shall be a resurrection of the dead, both of the just and of the unjust; for we therefore 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, Stand by thyself, come not near me, I am holier than thou, Isa. lxv. 5 . The sons of Seth were better affected towards Abraham, though a stranger among them, when they offered him the choicest of their own sepulchres, Gen. xxiii. 6 . But the sons of the stranger, that have joined themselves to the Lord, though buried by themselves, shall rise with all that are dead in Christ. 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. First, To show the hypocrisy of the chief priests and elders. They were maliciously persecuting the blessed Jesus, and now, 1. They scruple to put that money into the treasury, or corban, 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 corban, 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 brought into the house of the Lord, Deut. xxiii. 18 . 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 swallowed a camel, strained at a gnat. 2. They think to atone 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. Secondly, To signify the favour intended by the blood of Christ to strangers, 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 grave is the potter's field, where the bodies are thrown as despised broken vessels; but Christ by his blood purchased it for those who by confessing themselves strangers 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 God's fields; for in them God sows his people as a corn of wheat, John xii. 24 . See Hos. ii. 23 ; Isa. xxvi. 19 . Thirdly, To perpetuate the infamy of those that bought and sold the blood of Christ. This field was commonly called Aceldama—the field of blood; 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 in perpetuam rei memoriam—for a perpetual memorial. 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 put to a perpetual reproach. Fourthly, That we may see how the scripture was fulfilled ( v. 9, 10 ); Then was fulfilled that which was spoken by Jeremy the prophet. The words quoted are found in the prophecy of Zechariah, ch. xi. 12 . 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, It was spoken by the prophet, not naming any, whence some have thought that Jeremy 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, currente calamo—for a transcriber to quote any passage out of that volume, under his name. The Jews used to say, The spirit of Jeremiah was in Zechariah, and so they were as one prophet. Some suggest that it was spoken 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— thirty pieces of silver; this they weighed for his price, at this rate they valued him; a goodly price; and this was cast to the potter in the house of the Lord; 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 he who runs may read them. What David spoke figuratively ( Ps. xlii. 7 ), Jonah made a literal application of; All thy waves and thy billows are gone over me, Jonah iii. 3 . The giving of the price of him that was valued, not for him, but for the potter's field, 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 valued with the gold of Ophir, nor this unspeakable Gift brought with money. 2. The low value that was put upon him. They of the children of Israel 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. Cast it to the potter, so it is in Zechariah; a contemptible petty chapman, not the merchant that deals in things of value. And observe, They of the children of Israel thus undervalued him; 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 precious were they in his sight, Isa. xliii. 3, 4 ), Egypt, and Ethiopia, and Seba; but they gave a slave's ransom for him (see Exod. xxi. 32 ), 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 as the Lord appointed; so the prophetic vision was, which typified this event, and so the event itself, as the other instances of Christ's sufferings, was by the determinate counsel and foreknowledge of God. Christ at the Bar of Pilate. 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 that 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

And when they had bound him. He was bound when they took him in the garden, Jn 18:12. Probably when he was tried before the sanhedrim, in the palace of Caiaphas, he had been loosed from his bonds--being there surrounded by multitudes, and supposed to be safe. As they were about to lead him to another part of the city now, they again bound him. The binding consisted, probably, in nothing more than tying his hands. Pontius Pilate the governor. The governor, appointed by the Romans, over Judea. The governor commonly resided at Caesarea; but he came up to Jerusalem usually at the great feasts, when most of the Jews were assembled, to administer justice, and to suppress tumults, if any should arise. The title which Pilate received was that of governor, or procurator. The duties of the office were chiefly to collect the revenues due to the Roman emperor, and, in certain cases, to administer justice. Pilate was appointed governor of Judea by Tiberius, then emperor of Rome. John says Jn 18:28 that they led Jesus from Caiaphas to the hall of judgment--that is, to the part of the praetorium, or governor's palace, where justice was administered. The Jews did not, however, enter in themselves, lest they should be defiled, but that they might eat the passover. In Nu 19:22, it is said, that whosoever touched an unclean thing should be unclean, For this reason they would not enter into the house of a heathen, lest they should contract some defilement that would render them unfit to keep the passover. (n) "him to" Mt 20:19

Having bound him - They had bound him when he was first apprehended. But they did it now afresh, to secure him from any danger of an escape, as he passed through the streets of Jerusalem.

Then Judas--when he saw that he was condemned, repented himself. This shows that Judas did not suppose that the affair would have results in this calamitous manner. He probably expected that Jesus would have worked a miracle to deliver himself, and not have suffered this condemnation to come upon him. When he saw him taken, bound, tried, and condemned; when he saw that all probability that he would deliver himself was taken away, he was overwhelmed with disappointment, sorrow, and remorse of conscience. The word rendered repented himself, it has been observed, does not of necessity denote a change for the better, but any change of views and feelings. Here it evidently means no other change than that produced by the horrors of a guilty conscience, and by deep remorse, for crime at its unexpected results. It was not saving repentance; that leads to a holy life: this led to an increase of crime in his own death. True repentance leads the sinner to the Saviour: this led away from the Saviour to the gallows. Judas, if he had been a true penitent, would have come then to Jesus, confessed his crime at his feet, and sought for pardon there. But, overwhelmed with remorse, and the conviction of vast guilt, he was not willing to come into his presence, and added to the crime of a traitor that of self-murder. Assuredly, such a man could not be a true penitent.

Then Judas seeing that he was condemned - Which probably he thought Christ would have prevented by a miracle.

They said, what is that to us? - How easily could they digest innocent blood! And yet they had a conscience! It is not lawful (say they) to put it into the treasury - But very lawful to slay the innocent!

I have sinned, I have been guilty. I have done wrong. In that I have betrayed the innocent blood. That is, in betraying an innocent being to death. Blood is put here for life, or for the man. The meaning is, that he knew and felt that Jesus was innocent. This confession is a remarkable proof that Jesus was innocent. Judas had been with him three years, he had seen him in public and private; he had heard his public teaching and his private views; he had seen him in all circumstances; and if he had done anything evil, or advanced anything against the Roman emperor, Judas was competent to testify it. Had he known any such thing, he would have stated it. He would have appeared to vindicate himself. His testimony, being a disciple of Jesus, would have been, to the chief priests, far more-valuable than that of any other man; and he might not only have escaped the horrors of a troubled conscience, and an awful death, but have looked for an ample reward. That he did not make such a charge--that he fully and frankly confessed that Jesus was innocent--and that he gave up the ill-gotten price of treason --is full proof that, in the belief of Judas, the Saviour was free from crime, and even the suspicion of crime. What is that to us? This form of speaking denoted that they had nothing to do with his remorse of conscience, and his belief that Jesus was innocent. They had secured what they wanted, the person of Jesus, and they cared little now for the feelings of the traitor, So all wicked men, who make use of the agency of others for the accomplishment of crime, or the gratification of passion, will care little for the effect on the instrument. They will soon cast him off and despise him; and, in thousands of instances, them instruments of villainy, and the panders to the pleasures of others, are abandoned to remorse, wretchedness, crime, and death. (o) "innocent blood" 2Kgs 24:4

In that part of the temple where the sanhedrim met.

And he cast down, etc, This was an evidence of his remorse of conscience for his crime. His ill-gotten gain now did him no good. It would not produce relief to his agonized mind. He attempted, therefore, to obtain relief by throwing back the price of treason. But he attempted it in vain. The consciousness of guilt was fastened to his soul; and Judas found, as all win find, that to cast away or abandon ill-gotten wealth will not alleviate the guilty conscience. In the temple, It is not quite certain what part of the temple is here meant. Some have thought it was the place where the sanhedrim was accustomed to sit; others, the treasury; others, the part where the priests offered sacrifice. It is probable that Judas cared little, or thought little, to what particular part of the temple he went. In his deep remorse he hurried to the temple, and probably cast the money down in the most convenient place, and fled to some situation where he might take his life. And went and hanged himself. The word used in the original, here, has given rise to much discussion, whether it means that he was suffocated or strangled by his great grief, or whether he took his life by suspending himself. It is acknowledged on all hands, however, that the latter is its most usual meaning, and it is certainly the most obvious meaning. Peter says, in giving an account of the death of Jesus, Acts 1:18 that Judas, "falling headlong, burst asunder in the midst, and all his bowels gushed out." There has been supposed to be some difficulty in reconciling these two accounts, but there is really no necessary difference. Both accounts are true. Matthew records the mode in which Judas attempted his death by hanging. Peter speaks of the result. Judas probably passed out of the temple in great haste and perturbation of mind. He sought a place where he might perpetrate this crime. He would not, probably, be very careful about the fitness of the means he used. In his anguish, his haste, his desire to die, he seized upon a rope and suspended himself; and it is not at all remarkable, or indeed unusual, that the rope might prove too weak, and break. Falling headlong--that is, on his, face--he burst asunder, and in awful horrors died--a double death, with double pains and double horrors--the reward of his aggravated guilt.

It is not lawful, etc. It was forbidden De 18:18 to take what was esteemed as an abomination, and to offer it to God. The price of blood--that is, of the life of a man--they justly considered as an improper and unlawful offering. The treasury. The treasury was kept in the court of the women. See plan of the temple, Mt 21:12. It was composed of a number of small chests placed in different parts of the courts to receive the voluntary offerings of the people, as well as the half-shekel required of every Jew. The original word, here rendered treasury, contains the notion of an offering to God. What was given there was considered as an offering made to Him. The price of blood. The life is in the blood. The word blood, here, means the same as life. The price of blood, means the price by which the life of a man has been purchased. This was an acknowledgment that in their view Jesus was innocent. They had bought him, not condemned him justly. It is remarkable that they were so scrupulous now about so small a matter comparatively as putting this money in the treasury, when they had no remorse about murdering an innocent being, and crucifying him who had given full evidence that he was the Messiah. Men are often very scrupulous in small matters, who stick not at great crimes.

And they took counsel, etc. They consulted among themselves about the proper way to dispose of this money. And bought with them. In Acts 1:18, it is said of Judas that he "purchased a field with the reward of iniquity." By the passage in the Acts is meant no more than that he furnished the means, or was the occasion of purchasing the field. It is not of necessity implied that Judas actually made the contract, and paid down the money to buy a field to bury strangers in--a thing which would be in itself very improbable; but that it was by his means that the field was purchased. It is very frequent in the Scriptures, as well as in other writings, to represent a man as doing that which he is only the cause or occasion of another's doing. See Acts 2:23, Jn 19:1, Mt 27:59,60. The potter's field. Probably this was some, field well known by that name, which was used for the purpose of making earthen vessels. The price paid for a field so near Jerusalem may appear to be very small; but it is not improbable that it had been worked till the clay was exhausted, and was neither fit for that business nor for tillage, and was therefore considered as of little value. To bury strangers in. Jews, who came up from other parts of the world to attend the great feasts at Jerusalem. The high priests, who regarded the Gentiles as abominable, would not be inclined to provide a burial-place for them.

They bought with them the potter's field - Well known, it seems, by that name. This was a small price for a field so near Jerusalem. But the earth had probably been digged for potters' vessels, so that it was now neither fit for tillage nor pasture, and consequently of small value. Foreigners - Heathens especially, of whom there were then great numbers in Jerusalem.

The field of blood. The field purchased by the price of blood. The name by which this field was called was Aceldama, Acts 1:19. It was just without the walls of Jerusalem, on the south of Mount Zion. It is now used as a burying-place by the Armenian Christians in Jerusalem, who have a magnificent convent on Mount Zion. Miss. Herald, 1824, p. 66. See the map of Jerusalem, and ch. ii. 1. Unto this day. That is, to the day when Matthew wrote this gospel, about thirty years after the field was purchased.

Spoken by Jeremy the prophet. The words quoted here are not to be found in the prophecy of Jeremiah. Words similar to these are recorded in Zech 11:12,13, and from that place this quotation has been doubtless made. Much difficulty has been experienced in explaining this quotation. Anciently, according to the Jewish writers, Jeremiah was reckoned the first of the prophets, and was placed first in the Book of the Prophets: thus Jeremiah, Ezekiel, Isaiah, and the twelve minor prophets. Some have thought that Matthew, quoting this place, quoted the Book of the Prophets under the name of that which had the first place in the book--i, e., Jeremiah; and though the words are those of Zechariah, yet they are quoted correctly as the words of the Book of the Prophets, the first of which was Jeremiah. Others have thought that there was a mistake made by ancient transcribers, writing the name Jeremiah instead of Zechariah; and it is observed that this might be done by the change of only a single letter. It was often the custom to abridge words in writing them, Thus, instead of writing the name of Jeremiah in full, it would be written in Greek Iriou. So Zechariah would be written Zriou. By the mere change of Z into I, therefore, the mistake might easily be made. Probably this is the correct explanation. Others have supposed that the words were spoken by Jeremiah, and that Zechariah recorded them; and that Matthew quoted them as they were, the words of Jeremiah. The passage is not quoted literally; and by its being fulfilled is meant, probably, that the language used by Zechariah on a similar occasion would express also this event. It was language appropriate to this occasion. The price of him that was valued. That is, the price of him on whom a value was set. The word rendered "valued," here, does not, as often in our language, mean to esteem, but to estimate; not to love, approve, or regard, but to fix a price on, to estimate the value of. This they considered to be thirty pieces of silver, the common price of a slave. They of the children of Israel did value. Some of the Jews, the leaders or priests, acting in the name of the nation. Did value. Did estimate, or fix a price on. (q) "spoken" Zech 11:12,13 (1) "valued" or, "whom they bought of the children of Israel."

Then was fulfilled - What was figuratively represented of old, was now really accomplished. What was spoken by the prophet - The word Jeremy, which was added to the text in latter copies, and thence received into many translations, is evidently a mistake: for he who spoke what St. Matthew here cites (or rather paraphrases) was not Jeremy, but Zechariah. Zech 11:12 .

And gave them. In Zechariah it is I gave them. Here it is represented as being given by the priests. The meaning is not, however, different. It is, that this price was given for the potter's field. As the Lord appointed me. That is, commanded me. The meaning of the place in Zechariah is this: He was directed to go to the Jews as a prophet--a pastor of the people. They treated him, as they had done others, with great contempt. He asks them to give him his price -- i.e., the price which they thought he and his pastoral labours were worth, or to show their estimate of his office. If they thought it of value, they were to pay him accordingly; if not, they were to "forbear"-- that is, to give nothing. To show their great contempt of him and his office, and of God who had sent him, they gave him thirty pieces of silver, the price of a slave. This God commanded, or appointed him to give to the potter, or to throw into the pottery--to throw away. So in the time of Jesus the same thing was substantially repeated. Jesus came as the Messiah. They hated and rejected him. To show their contempt of him and his cause, they valued him at the price of a slave. This was thrown down in the temple, taken by the priests, and appropriated to the purchase of a field owned by a potter, worn out, and of little or no value; all showing at how low a price, through the whole transaction, the Son of God was estimated. Though the words quoted here are not precisely like those in Zechariah, yet the sense and general structure are the same.

As the Lord commanded me - To write, to record.

Art thou the king of the Jews? - Jesus before Caiaphas avows himself to be the Christ, before Pilate to be a king; clearly showing thereby, that his answering no more, was not owing to any fear.

And Jesus stood before the governor. Many things are omitted by Matthew in the account of this trial, which are recorded by the other evangelists. A much more full account is found in Jn 18:28-40. And the governor asked him, etc. This question was asked on account of the charge which the Jews brought against Jesus, of "perverting the nation, and forbidding to give tribute to Caesar," Lk 23:2. It was on this charge that, after consultation, they had agreed to arraign him before Pilate. They had condemned him for blasphemy; but they well knew that Pilate would altogether disregard an accusation of that kind. They therefore attempted to substitute a totally different accusation from that on which they had professed to find him guilty; to excite the jealousy of the Roman governor, and to procure his death on a false charge of treason against the Roman emperor. Thou sayest. That is, thou sayest right, or thou sayest the truth. We may wonder why the Jews, if they heard this confession, did not press it upon the attention of Pilate as a full confession of his guilt. It was what they had accused him of. But it might be doubtful whether, in the confusion, they heard the confession; or, if they did, Jesus took away all occasion of triumph by explaining to Pilate the nature of his kingdom, Jn 18:36. Though he acknowledged that he was a king, yet he stated fully that his kingdom was not of this world, and that therefore it could not be alleged against him as treason against the Roman emperor. This was done in the palace, apart from the Jews; and fully satisfied Pilate of his innocence, Jn 18:38.

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? They 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 that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. 25 Then answered all the people, and said, His blood be on us, and on our children. 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, I. The trial Christ had before Pilate. 1. His arraignment; Jesus stood before the governor, 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 undaunted, unmoved by all their rage. He thus stood in this judgment, that we might stand in God's judgment. He stood for a spectacle, as Naboth, when he was arraigned, was set on high among the people. 2. His indictment; Art thou the king of the Jews? 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 ( Luke xxiii. 2 ), which they could produce no other proof of, than that he himself had newly owned he was the Christ. Now they thought that whoever was the Christ, must be the king of the Jews, 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. Art thou a king? It was plain that he was not so de facto—actually; "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. 3. His plea; Jesus said unto him, "Thou sayest. 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. 4. The evidence ( v. 12 ); He was accused of the chief priests. Pilate found no fault in him; 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 calumniari—to calumniate, but fortiter calumniari—to calumniate stoutly. The best men have often been accused of the worst crimes. 5. The prisoner's silence as to the prosecutors' accusations; He answered nothing, (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; Not as I will, but as thou wilt. He knew what his Father's will was, and therefore silently committed himself to him that judgeth righteously. We 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, not to render railing for railing, 1 Pet. ii. 23 . Now, [1.] Pilate pressed him to make some reply ( v. 13 ); Hearest thou not how many things they witness against thee? What these things were, may be gathered from Luke xxiii. 3 , 5 , and John xix. 7 . Pilate, having no malice at all against him, was desirous he should clear himself, urges him to it, and believes he could do it; Hearest thou not? 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, Ps. l. 3 . [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 marvelled greatly at it, as a thing very unusual. He believed him to be innocent, and had heard perhaps that never man spake like him; and therefore he thought it strange that he had not one word to say for himself. We have, 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 Rabbi, Rabbi, 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. 1. Their preferring Barabbas before him, and choosing to have him released rather than Jesus. (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, v. 15 . 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 power on earth to forgive sins. (2.) The prisoner put in competition with our Lord Jesus was Barabbas; he is here called a notable prisoner ( v. 16 ); 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 notable as to recommend himself the more to the favours of the people, and so the more likely to be interceded for, or whether so notable 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. Treason, murder, and felony, are the three most enormous crimes that are usually punished by the sword of justice; and Barabbas was guilty of all three, Luke xxiii. 19 ; John xviii. 40 . A notable prisoner indeed, whose crimes were so complicated. (3.) The proposal was made by Pilate the governor ( v. 17 ); Whom will ye that I release unto you? It is probable that the judge had the nomination of two, one of which the people were to choose. Pilate proposed to them to have Jesus released; 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 conscience, and the people too; whereas, finding no fault in him, he ought not to have put him upon the country, or brought him into peril of his life. 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. What shall I do then, saith Pilate, with Jesus, who is called Christ? He puts the people in mind of this, that this Jesus, 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 reject one of whom your nation has professed such an expectation." The reason why Pilate laboured thus to get Jesus discharged was because he knew that for envy the chief priests had delivered him up ( v. 18 ); that it was not his guilt, but his goodness, that they were provoked at; and for this reason he hoped to bring him off by the people's act, and that they would be for his release. When David was envied by Saul, he was the darling of the people; and any one that heard the hosannas 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. (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 ( v. 19 ), by way of caution; Have thou nothing to do with that just man (together with the reason), for I have suffered many things this day in a cream because of him. 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, [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 devout and honourable women, and had some sense of religion; yet God revealed himself by dreams to some that had not, as to Nebuchadnezzar. She suffered many things 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 troubled her, as Dan. ii. 1 ; iv. 5 . Note, The Father of spirits has many ways of access to the spirits of men, and can seal their instruction in a dream, or vision of the night, Job xxxiii. 15, 16 . Yet to those who have the written word, God more ordinarily speaks by conscience on a waking bed, than by dreams, when deep sleep falls upon men. [2.] The tenderness and care of Pilate's wife, in sending this caution, thereupon, to her husband; Have nothing to do with that just man. First, This was an honourable testimony to our Lord Jesus, witnessing for him that he was a just man, 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 found no fault 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. Secondly, It was a fair warning to Pilate; Have nothing to do with him. 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. O do not this abominable thing which the Lord hates, 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, Lev. xix. 17 . 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. (5.) The chief priests and the elders were busy, all this while, to influence the people in favour of Barabbas, v. 20 . They persuaded the multitude, both by themselves and their emissaries, whom they sent abroad among them, that they should ask Barabbas, and destroy Jesus; 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 matters of controversy between blood and blood, the people were to be guided by the priests, and to do as they informed them, Deut. xvii. 8, 9 . 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 have compassion on the multitude, to see them hurried thus violently to so great wickedness, to see them thus priest-ridden, and falling in the ditch with their blind leaders. (6.) Being thus over-ruled by the priests, at length they made their choice, v. 21 . Whether of the twain (saith Pilate) will ye that I release unto you? He hoped that he had gained his point, to have Jesus released. But, to his great surprise, they said Barabbas; as if his crimes were less, and therefore he less deserved to die; or as if his merits were greater, and therefore he better deserved to live. The cry for Barabbas was so universal, one and all, that there was no colour to demand a poll between the candidates. Be astonished, O heavens, at this, and, thou earth, be horribly afraid! 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 ( Acts iii. 14 ); Ye desired a murderer to be granted to you; yet multitudes who choose the world, rather than God, for their ruler and portion, thus choose their own delusions. 2. Their pressing earnestly to have Jesus crucified, v. 22, 23 . 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, " What shall I do then with Jesus? Shall I release him likewise, for the greater honour of your feast, or will you leave it to me?" No, they all said, Let him be crucified. 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 riotous, tumultuous, and seditious assembly. Now was truth fallen in the street, and equity could not enter; where one looked for judgment, behold, oppression, the worst kind of oppression; for righteousness, behold, a cry, the worse cry that ever was, Crucify, crucify the Lord of glory. Though they that cried thus, perhaps, were not the same persons that the other day cried Hosanna, yet see what a change was made upon the mind of the populace in a little time: when he rode in triumph into Jerusalem, so general were the acclamations of praise, that one would have thought he had no enemies; but now when he was led in triumph to Pilate's judgment-seat, so general were the outcries of enmity, that one would think he had no friends. Such revolutions are there in this changeable world, through which our way to heaven lies, as our Master's did, by honour and dishonour, by evil report, and good report, counter-changed ( 2 Cor. vi. 8 ); that we may not be lifted up by honour, as if, when we were applauded and caressed, we had made our nest among the stars, and should die in that nest; nor yet be dejected or discouraged by dishonour, as if, when we were trodden to the lowest hell, from which there is 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. Seneca de Vita Beat. Now, as to this demand, we are further told, (1.) How Pilate objected against it; Why, what evil hath he done? 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 against God? No, he always did those things that pleased him. Had he done any evil against the civil government? No, as he did himself, so he taught others, to render to Cæsar the things that were Cæsar's. Had he done any evil against the public peace? No, he did not strive or cry, nor did his kingdom come with observation. Had he done any evil to particular persons? Whose ox had he taken, or whom had he defrauded? No, so far from that, that he went about doing good. 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 permitted this to be done in it. (2.) How they insisted upon it; They cried out the more, Let him be crucified. They do not go about to show any evil he had done, but, right or wrong, he must be crucified. 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 ( Luke xviii. 4, 5 ), and the cause carried purely by noise. III. Here is the devolving of the guilt of Christ's blood upon the people and priests. 1. Pilate endeavours to transfer it from himself, v. 24 . (1.) He sees it to no purpose to contend. What he said, [1.] Would do no good; he could prevail nothing; 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 do hurt; he saw that rather a tumult was made. 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. Observe how easily we may be mistaken in the inclination of the common people; the priests were apprehensive that their endeavours to seize Christ would have caused an uproar, especially on the feast day; but it proved that Pilate's endeavour to save him, caused an uproar, and that on the feast day; so uncertain are the sentiments of the crowd. (2.) This puts him into a great strait, 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 disoblige 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 no faulty, 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; Let justice be done, though heaven and earth come together—Fiat justitia, ruat cœlum. If wickedness proceed from the wicked, though they be priests, yet my hand shall not be upon him. (3.) Pilate thinks to trim the matter, and to pacify both the people and his own conscience too, by doing it, and yet disowning it, acting the thing, and yet acquitting himself from it at the same time. Such absurdities and self-contradictions do they run upon, whose convictions are strong, but their corruptions stronger. Happy is he (saith the apostle, Rom. xiv. 22 ) that condemneth not himself in that thing which he alloweth; or, which is all one, that allows not himself in that thing which he condemns. Now Pilate endeavours to clear himself from the guilt, [1.] By a sign; He took water, and washed his hands before the multitude; 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 borrowed the ceremony from that law which appointed it to be used for the clearing of the country from the guilt of an undiscovered murder ( Deut. xxi. 6, 7 ); 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. [2.] By a saying; in which, First, He clears himself; I am innocent of the blood of this just person. 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, Acts iv. 27 . Some think to justify themselves, by pleading that their hands 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 heart was not in the action; but this is an averment which will never be admitted. Protestatio non valet contra factum—In vain does he protest against the deed which at the same time he perpetrates. Secondly, He casts it upon the priests and people; " See ye to it; 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 tempted to sin, but cannot be forced. The priests threw it upon Judas; See thou to it; and now Pilate throws it upon them; See ye to it; for with what measure ye mete, it shall be measured to you. 2. The priests and people consented to take the guilt upon themselves; they all said, " His blood be on us, and one our children; 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, His blood be upon us. Now, (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. (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 all the righteous blood shed upon the earth, 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 run upon God, upon his neck, and defy his justice! Job xv. 25, 26 . Observe, [1.] How cruel they were in their imprecation. They imprecated the punishment of this sin, not only upon themselves, but upon their children 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 third and fourth generation. 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 hardened against their young ones, as though they were not theirs. What a dreadful conveyance was this of guilt and wrath to them and their heirs for ever, and this delivered by joint consent, nemine contradicents—unanimously, as their own act and deed; which certainly amounted to a forfeiture and defeasance of that ancient charter, I will be a God to thee, and to thy seed. Their entailing the curse of the Messiah's blood upon their nation, cut off the entail of the blessings of that blood from their families, that, according to another promise made to Abraham, in him all the families of the earth 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. [2.] How righteous God was, in his retribution according to this imprecation; they said, His blood be on us, and on our children; and God said Amen to it, so shall thy doom be; as they loved cursing, 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 condemn them, but to save them; divine mercy, upon their repenting and believing, cut off this entail, and then the promise was again to them, and to their children. God is better to us and ours than we are. Christ Scourged and Derided; Christ Mocked by the Soldiers. 26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. 27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28 And they stripped him, and put on him a scarlet robe. 29 And when they had platted a crown of thorns, they put it 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 awa

When he was accused, etc. To wit, of perverting the nation, and of forbidding to give tribute to Caesar, Lk 23:2,5. Probably this was done in a tumultuous manner, and in every variety of form. He answered nothing. He was conscious of his innocence. He knew that they could not prove these charges. They offered no testimony to prove them; and, in conscious innocence, he was silent. (r) "answered nothing" Mt 26:63

They witness against thee. This means, rather, that they accused him. They were not witnesses, but accusers. These accusations were repeated and pressed. They charged him with exciting the people, teaching throughout all Judea, from Galilee to Jerusalem, and exciting them to sedition, Lk 23:6.

To never a word. That is, not at all. He said nothing. This is a way of speaking, denoting that it was remarkable. It is an emphatic way of saying that he answered nothing. There was no need of his replying. He was innocent, and they offered no proof of guilt. Besides, his appearance was full evidence in his favour. He was poor, unarmed, without powerful friends, and alone. His life had been public, and his sentiments were well known; and the charge had on the face of it the aspect of absurdity. It deserved, therefore, no answer. Marvelled greatly. Wondered exceedingly, or was much surprised. He was probably more surprised that he bore this so meekly, and did not return railing for railing, than that he did not set up a defence. The latter was unnecessary. The former was unusual. The governor was not accustomed to see it, and was therefore greatly amazed. It was at this time that Pilate, having heard them speak of Galilee, Lk 23:5 asked if he was a Galilean. Having ascertained that he was, and probably desirous of freeing himself from any farther trouble in the affair, under pretence that he belonged to Herod's Jurisdiction, he sent Jesus to Herod, who was then at Jerusalem, attending the feast of the Passover, Lk 23:6-12. Herod having examined him, and finding no cause of death in him, sent him back to Pilate. Pleased with the respect which had been shown him, Herod laid aside his enmity against Pilate, and they became friends. The cause of their friendship does not appear to be at all that they were united in opposing the claims of Jesus to be the Messiah, but the respect which Pilate had shown in sending Jesus to him.

At every feast - Every year, at the feast of the passover. Mark 15:6 ; Luke 23:17; John 18:39.

See also the parallel places in Mk 15:6-14, Lk 23:17-23 Jn 18:39,40. Verse 15. At that feast. The feast of the passover. The governor was wont to release, etc. Was accustomed to release. From what this custom arose, or by whom it was introduced, is not known. It was probably adopted to secure popularity among the Jews, and to render the government of the Romans less odious. Any little indulgence granted to the Jews, during the heavy oppression of the Romans, would serve to conciliate their favour, and to keep the nation from sedition. It might happen often, that when persons were arraigned before the Romans, on charge of sedition, some peculiar favourite of the people, or some leader, might be among the number. It is evident that if they had the privilege of recovering such a person, it would serve much to allay their feelings, and make tolerable the yoke under which they groaned. (s) "Now at that feast" Mk 15:6, Lk 23:17, Jn 18:39

A notable prisoner. The word notable means one that is distinguished in any way, either for great virtues, or great crimes. In this place, it evidently means the latter. He was perhaps a leader of a band who had been guilty of sedition, and had committed murder in an insurrection, Lk 23:19.

Whom will ye that I release, etc. Pilate was satisfied of the innocence of Jesus, Lk 23:13-16 he was therefore desirous of releasing him. He expected to release one to the people. He knew that Jesus, though condemned by the chief priests, was yet popular among the people. He therefore attempted in this manner to rescue him from the hands of the priests, and expected that the people would prefer him to an odious and infamous robber and murderer. Had the people been left to themselves, it would probably have been done. Jesus which is called Christ. That is, Jesus who claims to be the Messiah. Pilate probably did not believe it, or care much for it. He used the name which Jesus had acquired among the people. Perhaps, also, he thought that they would be more likely to ask him to be released, if he was presented to them as the Messiah. Mark Mk 15:9 adds, that he asked them whether they would that he should release "the King of the Jews?" It is probable that he asked the question in both ways. Perhaps it was several times repeated; and Matthew has recorded one way in which it was asked, and Mark another. He asked them whether they would demand him who was called the Christ --expecting that they would be moved by the claims of the Messiah, claims which, when he entered Jerusalem in triumph, and in the temple, they had acknowledged. He asked them whether they would have the King of the Jews --probably to ridicule the priests who had delivered him on that charge. He did it to show the people how absurd the accusation was. There he stood, apparently a poor, inoffensive, unarmed, and despised man. Herod set him at naught, and scourged him, and sent him back. The charge, therefore, of the priests, that he was a king opposed to the Roman emperor, was supremely ridiculous; and Pilate expecting the people would see it so, hoped also that they would ask him to be released.

He knew that for envy they had delivered him - As well as from malice and revenge; they envied him, because the people magnified him.

For he knew that for envy, etc. This was envy at his popularity. He drew away the people from them. This Pilate understood probably from his knowledge of the pride and ambition of the rulers, and from the fact that no danger could arise from a person that appeared like Jesus. If Pilate knew this, he was bound to release him himself. As a governor and judge, he was bound to protect the innocent, and should, in spite of all the opposition of the Jews, at once have set him at liberty. But the Scriptures could not then have been fulfilled. It was necessary, in order that an atonement should be made, that Jesus should be condemned to die. At the same time, it shows the wisdom of the overruling providence of God, that he was condemned by a man who was satisfied of his innocence, and who proclaimed before his accusers his full belief that there was no fault in him. (t) "envy" Prov 27:4, Eccl 4:4

Have thou nothing to do, etc. That is, do not condemn him. Perhaps she was afraid that the vengeance of heaven would follow her husband and family, if he condemned the innocent. That just man. The word just here has the sense of innocent; or not guilty. She might have been satisfied of his innocence from other sources, as well as from the dream. It is possible that the woman might have been a worshipper of the true God, and that she might therefore have desired that the Messiah should be released. I have suffered many things, etc. Dreams were occasionally considered as indications of the Divine will; and, among the Romans and Greeks, as well as the Jews, great reliance was placed on them. Her mind-- probably agitated with the subject; satisfied of the innocence of Jesus; and knowing that the Jews would make every effort to secure his condemnation--was also excited during her sleep, perhaps with a frightful prospect of the judgments that would descend on the family of Pilate if Jesus was condemned. She therefore sent to him to secure if possible his release. (u) "that just man" Isa 53:11, Zech 9:9, Lk 23:47, 1Pet 2:22, 1Jn 2:1

Persuaded the multitude. The release of a prisoner was to be to the people, not to the rulers. The rulers therefore, in order to secure the condemnation of Jesus, urged on the people to demand Barabbas. The people were greatly under the influence of the priests. Galileans among the citizens of Jerusalem were held in contempt. The priests turned the pretensions of Jesus into ridicule. Hence in a popular tumult, among a flexible and changing multitude, they easily excited them, who but a little before had cried hosanna, to cry crucify him. (v) "Barabbas" Acts 3:14

Whether of the twain? Which of the two, Jesus or Barabbas?

They all say, Let him be crucified - The punishment which Barabbas had deserved: and this probably made them think of it. But in their malice they forgot with how dangerous a precedent they furnished the Roman governor. And indeed within the compass of a few years it turned dreadfully upon themselves.

And the governor said, Why? Luke informs us that Pilate put this question to them three times, so anxious was he to release him. He affirmed that he had found no cause of death in him. He said, therefore, that he would chastise him, and let him go. He expected probably, by causing him to be publicly whipped, to excite their compassion, to satisfy them, and thus to evade the demands of the priests, and to set him at liberty with the consent of the people. So weak and irresolute was this Roman governor! Satisfied of his innocence, he should at once have preferred justice to popularity, and acted as became a magistrate in acquitting the innocent. Let him be crucified. Mt 27:39. Luke says they were instant with loud voices demanding this. They urged it. They demanded it with a popular clamour. (w) "Let him be crucified" Mt 21:38,39

Then Pilate took water and washed his hands - This was a custom frequently used among the heathens as well as among the Jews, in token of innocency.

He took water, etc. The Jews were accustomed to wash their hands when they wished to show that they were innocent of a crime committed by others. See De 21:6, Ps 26:6. They often used signs to represent their meaning. Pilate, in doing this, meant to denote that they were guilty of his death, but that he was innocent. But the mere washing of his hands did not free him from guilt, he was bound as a magistrate to free an innocent man; and whatever might be the clamour of the Jews, he was guilty at the bar of God for suffering the holy Saviour to be led to execution, to gratify the malice of enraged priests, and the clamours of a tumultuous populace. See ye to it. That is, take it upon yourselves. Ye are responsible for it, if ye put him to death. (x) "his hands" De 21:6

His blood be on us, etc. That is, let the guilt of putting him to death, if there be any, be on us and our children. We will be answerable for it, and will consent to bear the punishment for it. It is remarked by writers, that among the Athenians, if any one accused another of a capital crime, he devoted himself and children to the same punishment, if the accused was afterwards found innocent. So in all countries the conduct of the parent involves also the children in the consequences of his conduct, The Jews had no right to call down this vengeance on their children, but in the righteous judgment of God it has come upon them. In less than forty years their city and temple were overthrown and destroyed. More than a million of people perished in the siege. Thousands died by famine; thousands by disease; thousands by the sword; and their blood ran down the streets like water, so that, Josephus says, it extinguished things that were burning in the city, Thousands were crucified -- suffering the same punishment that they had inflicted on the Messiah. So great was the number of those who were crucified, that, Josephus says, they were obliged to cease from it, "room being wanting for the crosses, and crosses for the men." To this day, also, the curse has remained. They have been a nation scattered and peeled; persecuted almost everywhere, and a hissing and a by-word among men. No single nation probably has suffered so much; and yet they have been preserved. All classes of men; all the governments of the earth, have conspired to overwhelm them with calamity, and yet they still live as monuments of the justice of God, and as proofs, going down from age to age, that the Christian religion is true-- standing demonstrations of the crime of their fathers in putting the Messiah to death, and in calling down vengeance on their heads.

His blood be on us and on our children - As this imprecation was dread. fully answered in the ruin so quickly brought on the Jewish nation, and the calamities which have ever since pursued that wretched people, so it was peculiarly fulfilled by Titus the Roman general, on the Jews whom he took during the siege of Jerusalem. So many, after having been scourged in a terrible manner, were crucified all round the city, that in a while there was not room near the wall for the crosses to stand by each other. Probably this befell some of those who now joined in this cry, as it certainly did many of their children: the very finger of God thus pointing out their crime in crucifying his Son.

y to crucify him. 32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. In these verses we have the preparatives for, and prefaces to, the crucifixion of our Lord Jesus. Here is, I. The sentence passed, and the warrant signed for his execution; and this immediately, the same hour. 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 released; he was delivered up, that we might be delivered; whereas the common instance of divine Providence, is, that the wicked is a ransom for the righteous, and the transgressor for the upright, Prov. xxi. 18 ; xi. 18 . In this unparalleled instance of divine grace, the upright is a ransom for the transgressors, the just for the unjust. 2. Jesus was scourged; 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 rods were not to introduce the axes, but to supersede them. Thus the scripture was fulfilled, The ploughers ploughed upon my back ( Ps. cxxix. 3 ), I gave my back to the smiters ( Isa. l. 6 ), and, By his stripes we are healed, Isa. liii. 5 . He was chastised with whips, that we might not be for ever chastised with scorpions. 3. He was then delivered to be crucified; though his chastisement was in order to our peace, yet there is no peace made but by the blood of his cross ( Col. i. 20 ); therefore the scourging is not enough, he must be crucified; 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, Sueton. lib. 1. Constantine, the first Christian emperor, by an edict abolished the use of that punishment among the Romans, Sozomen, Hist. lib. 1. ch. 8. Ne salutare signum subserviret ad perniciem—That the symbol of salvation might not be subservient to the victim's destruction. 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 ten days after sentence. Sueton in Tiber. cap. 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 crisis, and there were no lucid intervals allowed him; deep called unto deep, and the storm continued without any intermission. When he was delivered to be crucified, that was enough; they that kill the body, yield that there is no more that they can do, but Christ's enemies will do more, 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 against him, than by their master's testimony for him; the Jewish rabble infected the Roman soldiery, or perhaps it was not so much in spite to him, as to make sport for themselves, that they thus abused him. They understood that he pretended to a crown; to taunt 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. Observe, 1. Where this was done—in the common hall. The governor's house, 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 his house. Perhaps he did not order it to be done, but he connived at it; and those in authority will be accountable, not only for the wickedness which they do, or appoint, 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. 2. Who were concerned in it. They gathered the whole band, 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 spectacle, let none of his followers think it strange to be so used, 1 Cor. iv. 9 ; Heb. x. 33 . 3. What particular indignities were done him. (1.) They stripped him, v. 28 . The shame of nakedness came in with sin ( Gen. iii. 7 ); and therefore Christ, when he came to satisfy for sin, and take it away, was made naked, and submitted to that shame, that he might prepare for us white raiment, to cover us, Rev. iii. 18 . (2.) They put on him a scarlet robe, some old red cloak, such as the Roman soldiers wore, in imitation of the scarlet robes which kings and emperors wore; thus upbraiding him with his being called a King. This sham 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 ridiculous; yet there was something of mystery in it; this was he that was red in his apparel ( Isa. lxiii. 1, 2 ), that washed his garments in wine ( Gen. xlix. 11 ); therefore he was dressed in a scarlet robe. Our sins were as scarlet and crimson. Christ being clad in a scarlet robe, 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. (3.) They platted a crown of thorns, and put it upon his head, v. 29 . This was to carry on the humour of making him a mock-king; yet, had they intended it only for a reproach, they might have platted a crown of straw, or rushes, but they designed it to be painful to him, and to be literally, 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, Gen. iii. 18 . Therefore Christ, being made a curse for us, and dying to remove the curse from us, felt the pain and smart of those thorns, nay, and binds them as a crown to him ( Job xxxi. 36 ); for his sufferings for us were his glory. [2.] Now he answered to the type of Abraham's ram that was caught in the thicket, and so offered up instead of Isaac, Gen. xxii. 13 . [3.] Thorns signify afflictions, 2 Chron. xxxiii. 11 . These Christ put into a crown; so much did he alter the property of them to them that are his, giving them cause to glory in tribulation, and making it to work for them a weight of glory. [4.] Christ was crowned with thorns, to show that his kingdom was not of this world, nor the glory of it worldly glory, but is attended here with bonds and afflictions, while the glory of it is to be revealed. [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, like the previous ointment (typifying the blood of Christ with which he consecrated himself) upon the head, which ran down upon the beard, even Aaron's beard, Ps. cxxxiii. 2 . Thus, when he came to espouse to himself his love, his dove, his undefiled church, his head was filled with dew, and his locks with the drops of the night, Cant. v. 2 . (4.) They put a reed in his right hand; this was intended for a mock-sceptre, another of the insignia of the majesty they jeered him with; as if this were a sceptre good enough for such a King, as was like a reed shaken with the wind ( ch. xi. 7 ); like sceptre, like kingdom, both weak and wavering, and withering and worthless; but they were quite mistaken, for his throne is for ever and ever, and the sceptre of his kingdom is a right sceptre, Ps. xlv. 6 . (5.) They bowed the knee before him, and mocked him, saying, Hail, King of the Jews! 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 ( Gen. xxxvii. 8 ); Shalt thou indeed reign over us? 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 at his name every knee might bow, or break before him; it is ill jesting with that which, sooner or later, will come in earnest. (6.) They spit upon him; thus he had been abused in the High Priest's hall, ch. xxvi. 67 . In doing homage, the subject kissed the sovereign, in token of his allegiance; thus Samuel kissed Saul, and we are bid to kiss the Son: 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 villany, and that the Son of God should ever suffer such a piece of ignominy. (7.) They took the reed, and smote him on the head. That which they had made the mock-ensign of his royalty, they now make the real instrument of their cruelty, and his pain. They smote him, it is probable, upon the crown of thorns, 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 despised and rejected of men; a man of sorrows, and acquainted with grief. All this misery and shame he underwent, that he might purchase for us everlasting life, and joy, and glory. 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 took the robe off from him; 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 crown of thorns, 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 his own raiment, because he himself was to bear our sins in his own body upon the tree. And here, 1. They led him away to be crucified; he was led as a lamb to the slaughter, 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 out of the city; for Christ, that he might sanctify the people with his own blood, suffered without the gate ( Heb. xiii. 12 ), as if he that was the glory of them that waited for redemption 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 cast out of the vineyard, ch. xxi. 39 . 2. They compelled Simon of Cyrene to bear his cross, v. 32 . It seems, at first he carried the cross 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 took the cross 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 considers the frame of his people, and will not suffer them to be tempted above what they are able; 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 tender mercies of the wicked (which seem to be so) are really cruel. Taking the cross off from him, they compelled 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, bearing his cross ( ch. xvi. 24 ), bearing his reproach, Heb. xiii. 13 . We must know the fellowship of his sufferings for us, and patiently submit to all the sufferings for him we are called out to; for those only shall reign with him, that suffer with him; shall sit with him in his kingdom, that drink of his cup, and are baptized with his baptism. The Crucifixion. 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 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 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 th

And when he had scourged Jesus. Mt 10:17. Among the Romans, it was customary to scourge, or whip, a slave before he was crucified. This was done to inflict a greater suffering than crucifixion would be alone; and to add to the horrors of the punishment. Our Lord, being about to be put to death, after the manner of a slave, was also treated as a slave; as one of the lowest and most despised of mankind, He delivered him, etc. Not merely he gave him up to them to crucify him, as if they only were answerable, but he gave him up as a judge when he ought to have saved his life, and might have done it. Crucifixion was a Roman punishment; it was performed by Roman soldiers; Pilate pronounced the sentence from the tribunal, and Pilate affixed the title to the cross. Pilate, therefore, as well as the Jews, was answerable to God for the death of the Saviour of the world. (z) "scourged Jesus" Isa 53:5, Lk 18:33

He delivered him to be crucified - The person crucified was nailed to the cross as it lay on the ground, through each hand extended to the utmost stretch, and through both the feet together. Then the cross was raised up, and the foot of it thrust with a violent shock into a hole in the ground prepared for it. This shock disjointed the body, whose whole weight hung upon the nails, till the persons expired through mere dint of pain. This kind of death was used only by the Romans, and by them inflicted only on slaves and the vilest criminals.

The whole troop - or cohort. This was a body of foot commanded by the governor, which was appointed to prevent disorders and tumults, especially on solemn occasions. Mark 15:16 John 19:2 .

See also Mk 15:15-20, Jn 19:1-3. Verse 27. Into the common hall. Tho original word here means, rather, the governor's palace, or dwelling. The trial of Jesus had taken place out of the palace. The Jews would not enter in; and it is probable that courts were held often in a larger and more public place than would be a room in his dwelling. Jesus, being condemned, was led by the soldiers away from the Jews, within this palace, and subjected to their profane mockery and sport. The whole band. The band or cohort was a tenth part of a Roman legion, and consisted of from four hundred to six hundred men, according to the size of the legion. (1) "common hall" or, "governor's house"

They put on him a scarlet robe - Such as kings and generals wore; probably an old tattered one.

And they stripped him. That is, they either took off all his upper garments, or removed all his clothing, probably the former. A scarlet robe. Mark says they clothed him in purple. The scarlet colour was obtained from a species of fruit; purple from shell-fish. The ancients gave the name purple to any colour that had a mixture of red in it, and consequently these different colours might be some- times called by the same name. The robe here used was the kind worn by Roman generals, and other distinguished officers of the Roman army, and also by the Roman governors. It was made so as to be placed on the shoulders, and was bound around the body so as to leave the right arm at liberty. As we cannot suppose that Pilate would array him in a new and splendid robe, we must suppose that this was one which had been worn and cast off as useless, and was now used to array the Son of God as an object of ridicule and scorn!

Had platted. The word platted here means woven together, or having made a wreath of a thorn-bush. A crown. Or perhaps, rather, a wreath. A crown was worn by kings, commonly made of gold, and precious stones. To ridicule the pretensions of Jesus, that he was a king, they probably plucked up a thorn-bush growing near, made it into something resembling, in shape, a royal crown, so as to correspond with the old purple, and to complete the mockery. Of thorns. What is the precise species of shrub denoted here is not certainly known. It was, however, doubtless one of that species that has sharp points of very hard wood. They could therefore be easily pressed into the skin, and cause considerable pain. Probably they seized upon the first thing in their way that could be made into a crown, and this happened to be a thorn: thus increasing the sufferings of the meek Redeemer. And a reed in his right hand. A reed is a straight slender herb, growing in marshy places, and abundant on the banks of the Jordan. It was often used for the purpose of making staves for walking; and it is not improbable that this was such a staff in the possession of some person present. The word is several times thus used. See 2Kgs 18:21; Isa 36:6, Eze 29:6. Kings commonly carried a sceptre, made of ivory or gold, as a sign of their office or rank, Est 4:11, 8:4. This reed or staff they put in his hand, in imitation of a sceptre, to deride also his pretensions of being a king. And they bowed the knee. This was done for mockery. It was an act of pretended homage. It was to ridicule his saying that he was a king. The common mode of showing respect or homage for kings was by kneeling or prostration. It shows amazing forbearance on the part of Jesus, that he thus consented to be ridiculed, and set at naught. No mere human being would have borne it. None but Him who loved us unto death, and who saw the grand results that would come from this scene of sufferings, could have endured such cruel mockery. Hail, king of the Jews! The term hail was a common mode of salutation to a king, or even to a friend. It implies, commonly, the highest respect for office, as well as the person, and is an invocation of blessings on the person. Here it was used to carry on what they thought to be the farce of his being a king; to ridicule in every possible way the pretensions of a poor, unattended, unarmed man of Nazareth, as if he had been a weak impostor, or had been deranged. (a) "mocked him" Ps 69:19,20

And they spit upon him. This was a token of the deepest contempt and insult. Mt 26:67. And took the reed. The cane, probably so large as to inflict a heavy blow. And smote him on the head. Not merely to injure him by the force of the blow, but to press the thorns into his head, and thus to add cruelty to insult. (b) "spit" Is 49:7, 50:6, 53:3,7

As they came out. That is, out of the governor's palace, where he had been treated with such cruelty and contempt, or out of the gates of the city, to crucify him. A man of Cyrene. Cyrene was a city of Libya, in Africa, lying west of Egypt. There were many Jews there, and they were in the habit, like others, of going frequently to Jerusalem. Him they compelled to bear his cross. John says, Jn 19:17 that Jesus went forth "bearing his cross." Luke says, Lk 23:26, that they laid the cross on Simon, that he might bear it after Jesus. There is no contradiction in these accounts. It was a part of the usual punishment of those who were crucified, that they should bear their own cross to the place of execution. It was accordingly laid at first on Jesus, and he went forth, as John says, bearing it. Weak, however, and exhausted by suffering and watchfulness, he probably sunk under,the heavy burden, and they laid hold of Simon that he might bear one end of the cross, as Luke says, after Jesus. The cross was composed of two pieces of wood, one of which was placed upright in the earth, and the other crossed it, after the form of the figure t. The upright part was commonly so high that the feet of the person crucified were two or three feet from the ground. On the middle of that upright part there was a projection, or seat, on which the person crucified sat, or, as it were, rode. This was necessary, as the hands were not alone strong enough to bear the weight of the body; as the body was left exposed often many days, and not unfrequently suffered to remain till the flesh had been devoured by vultures, or putrefied in the sun. The feet were fastened to this upright piece, either by nailing them with large spikes driven through the tender part, or by being lashed by cords. To the cross-piece at the top, the hands, being extended, were also fastened, either by spikes or by cords, or perhaps in some cases by both. The hands and feet of our Saviour were both fastened by spikes. Crosses were also sometimes made in the form of the letter X, the limbs of the person crucified being extended to the four parts, and he suffered to die a lingering death in this cruel manner. The cross used in the crucifixion of Christ appears to have been the former. The mention of the cross often occurs in the New Testament. It was the instrument on which the Saviour made atonement for the sins of the world. The whole of the Christian's hope of heaven, and all his peace and consolation in trial and in death, depend on the sacrifice there made for sin, and on just views and feelings in regard to the fact and the design of the Redeemer's death. The following cuts are, therefore, inserted as an illustration of the usual form of the cross, and common method of crucifixion. The annexed cut shows the simplest form of the cross. the usual mode of crucifixion is illustrated by the first cut:-- Other modes of crucifixion are illustrated by the second cut. It was in one of these modes, probably, that Peter was crucified. Jn 21:18. (c) "led him" Nu 15:35, 1Kgs 21:10,13, Acts 7:58, Heb 13:12

Him they compelled to bear his cross - He bore it himself, till he sunk under it, John 19:17 .

at destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. 41 Likewise also the chief priests mocking him, 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 that, said, This man calleth for Elias. 48 And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 The rest said, Let be, let us see whether Elias will come to save him. We have here the crucifixion of our Lord Jesus. I. The place where our Lord Jesus was put to death. 1. They came to a place called Golgotha, 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 the place of a skull, 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. 2. There they crucified him ( v. 35 ), 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 what manner of love he loved us. 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. 1. By the drink they provided for him before he was nailed to the cross, v. 34 . 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 ( Prov. xxxi. 6, 7 ), Give strong drink to him that is ready to perish; but with that cup which Christ was to drink of, they mingled vinegar and gall, to make it sour and bitter. This signified, (1.) The sin of man, which is a root of bitterness, bearing gall and wormwood, Deut. xxix. 18 . The sinner perhaps rolls it under his tongue as a sweet morsel, but to God it is grapes of gall, Deut. xxxii. 32 . It was so to the Lord Jesus, when he bare our sins, and sooner or later it will be so to the sinner himself, bitterness at the latter end, more bitter than death, Eccl. vii. 26 . (2.) It signified the wrath of God, that cup which is Father put into his hand, a bitter cup indeed, like the bitter water which caused the curse, Num. v. 18 . This drink they offered him, as was literally foretold, Ps. lxix. 21 . And, [1.] He tasted thereof, and so had the worst 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 tasting death in its full bitterness. [2.] He would not drink it, because he would not have the best of it; would have nothing like an opiate to lessen his sense of pain, for he would die so as to feel himself die, because he had so much work to do, as our High Priest, in his suffering work. 2. By the dividing of his garments, v. 35 . When they nailed him to the cross, they stripped him of his garments, at least his upper garments; 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 clothes, but cannot strip us of our best comforts; cannot take from us the garments of praise. 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 cast lots 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 psalm, the first words of which Christ made use of upon the cross, it was said, They parted my garments among them, and cast lots upon my vesture, Ps. xxii. 18 . This was never true of David, but looks primarily 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 determinate counsel and foreknowledge of God. Christ stripped himself of his glories, to divide them among us. They now sat down, and watched him, v. 36 . 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 watch him, thereby became unexceptionable witnesses for him; having the opportunity to see and hear that which extorted from them that noble confession ( v. 54 ), Truly this was the Son of God. 3. By the title set up over his head, v. 37 . 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; This is Jesus the King of the Jews. 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 ( John xix. 21 ); but, This is Jesus, a Saviour; surely that was no crime; and, This is the King of the Jews; nor was that a crime; for they expected that the Messiah should be so: so that, his enemies themselves being judges, he did no evil. Nay, (2.) Here was a very glorious truth asserted concerning him—that he is Jesus the King of the Jews, 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 ( Num. xxiv. 10 ), so Pilate, instead of accusing Christ as a Criminal, proclaimed him a King, and that three times, in three inscriptions. Thus God makes men to serve his purposes, quite beyond their own. 4. By his companions with him in suffering, v. 38 . There were two thieves crucified with him 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 execution-day; 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 ( Isa. liii. 12 ), He was numbered with the transgressors. (1.) It was a reproach to him, that he was crucified with them. Though, while he lived, he was separate from sinners, yet in their deaths they were not divided, 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 likeness of sinful flesh. He was, at his death, numbered among the transgressors, and had his lot with the wicked, that we, at our death, might be numbered among the saints, and have our lot among the chosen. (2.) It was an additional reproach, that he was crucified in the midst, between them, as if he had been the worst of the three, the principal malefactor; for among three the middle is the place for the chief. Every circumstance was contrived to his dishonour, as if the great Saviour were of all others the greatest sinner. 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 with him, 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 in his own body. 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, so great a death. But, to complete the humiliation of the Lord Jesus, and to show that, when he was dying, he was bearing iniquity, he was then loaded with reproach, and, for aught that appears, not one of his friends, who the other day cried Hosanna to him, durst be seen to show him any respect. (1.) The common people, that passed by, reviled him. 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 did well to condemn him. They reviled him: eblasphemoun — they blasphemed him; and blasphemy it was, in the strictest sense, speaking evil of him who thought it not robbery to be equal with God. Observe here, [1.] The persons that reviled him; they that passed by, the travellers that went along the road, and it was a great road, 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 every where 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. 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. Juvenal. [2.] The gesture they used, in contempt of him— wagging their heads; which signifies their triumph in his fall, and their insulting over him, Isa. xxxvii. 22 ; Jer. xviii. 16 ; Lam. ii. 15 . The language of it was, Aha, so would we have it, Ps. xxxv. 25 . 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 ( Ps. xxii. 7 ); They shake the head at me. And Ps. cix. 25 . [3.] The taunts and jeers they uttered. These are here recorded. First, They upbraided him with his destroying of the temple. Though the judges themselves were sensible that what he had said of that was misrepresented (as appears Mark xiv. 59 ), yet they industriously spread it among the people, to bring an odium upon him, that he had a design to destroy the temple; than which nothing would more incense the people against him. And this was not the only time that the enemies of Christ had laboured to make others believe that of religion and the people of God, which they themselves have known to be false, and the charge unjust "Thou that destroyest the temple, that vast and strong fabric, try thy strength now in plucking up that cross, and drawing those nails, and so save thyself; 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 save himself. " This made the cross of Christ such a stumbling-block to the Jews, that they looked upon it to be inconsistent with the power of the Messiah; he was crucified in weakness ( 2 Cor. xiii. 4 ), so it seemed to them; but indeed Christ crucified is the Power of God. Secondly, They upbraided him with his saying that he was the Son of God; If thou be so, say they, come down from the cross. Now they take the devil's words out of his mouth, with which he tempted him in the wilderness ( ch. iv. 3 , 6 ), and renew the same assault; If thou be the Son of God. They think that now, or never, he must prove himself to be the Son of God; 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 past, and a patient expectation of what may further be produced. (2.) The chief priests and scribes, the church rulers, and the elders, the state rulers, they mocked him, v. 41 . 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 holy convocation ( Lev. xxiii. 7 ); 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 contemptible and base before the people? 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 do him honour, and not rather say, If this be to be vile, I will be yet more vile? Two things the priests and elders upbraided him with. [1.] That he could not save himself, v. 42 . He had been before abused in his prophetical and kingly office, and now in his priestly office as a Saviour. First, They take it for granted that he could not save himself, and therefore had not the power he pretended to, when really he would not save himself, because he would die to save us. They should have argued, "He saved others, therefore he could save himself, and if he do not, it is for some good reason." But, Secondly, 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. Thirdly, They upbraid him with being the King of Israel. They dreamed of the external pomp and power of the Messiah, and therefore thought the cross altogether disagreeable to the King of Israel, and inconsistent with that character. Many people would like the King of Israel well enough, if he would but come down from the cross, if they could have his kingdom without the tribulation through which they must enter into 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 nailed together in this world. Fourthly, They challenged him to come down from the cross. And what had become of us then, and the work of our redemption and salvation? If he had been provoked by these scoffs to come down from the cross, and so to have left his undertaking unfinished, we had been for ever undone. But his unchangeable love and resolution set him above, and fortified him against, this temptation, so that he did not fail, nor was discouraged. Fifthly, They promised that, if he would come down from the cross, they would believe him. 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 coming down from the cross, but, which was a greater instance of his power, his coming up from the grave, which they had not patience to wait two or three days for. If he had come down from the cross, 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 disciples came by night, and stole him away. 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 refuge, or subterfuge rather, of an obstinate destroying infidelity. [2.] That God, his Father, would not save him ( v. 43 ); He trusted in God, that is, he pretended to do so; for he said, I am the Son of God. Those who call God Father, and themselves his children, thereby profess to put a confidence in him, Ps. ix. 10 . Now they suggest, that he did but deceive himself and others, when he made himself so much the darling of heaven; for, if he had been the Son of God (as Job's friends argued concerning him), he would not have been abandoned to all this misery, much less abandoned in it. This was a sword in his bones, as David complains of the like ( Ps. xlii. 10 ); and it was a two-edged sword, for it was intended, First, To vilify him, and to make the standers-by think him a deceiver and an impostor; as if his saying, that he was the Son of God, were now effectually disproved. Secondly, To terrify him, and drive him to distrust and despair of his Father's power and love; which some think, was the thing he feared, religiously feared, prayed against, and was delivered from, Heb. v. 7 . David complained more of the endeavours of his persecutors to shake his faith, and drive him from his hope in God, than of their attempts to shake his throne, and drive him from his kingdom; their saying, There is no help for him in God ( Ps. iii. 2 ), and, God has forsaken him, Ps. lxxi. 11 . 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 his enemies ( Ps. xxii. 8 ); He trusted on the Lord that he would deliver him. 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 scriptures must be fulfilled. (3.) To complete the reproach, the thieves also that were crucified with him 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 cast the same in his teeth; that is, one of them did, who said, If thou be the Christ, save thyself and us, Luke xxiii. 39 . One would think that of all people this thief had least cause, and should have had least mind, 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. 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 in his honour; 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. 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, 1. How this was signified—by an extraordinary and miraculous eclipse of the sun, which continued for three hours, v. 45 . There was darkness epi pasan ten gen — over all the earth; so most interpreters understand it, though our translation confines it to that land. 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, 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. An extraordinary light gave intelligence of the birth of Christ ( ch. ii. 2 ), and therefore it was proper that an extraordinary darkness should notify his death, for he is the Light of the world. The indignities done to our Lord Jesus, made the heavens astonished, and horribly afraid, 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 three hours the darkness scattered, and then (as appears by v. 47 ), 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 conflict with the powers of darkness. Now the prince of this world, and his forces, the rulers of the darkness of this world, 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 wind and sun, 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 made sin for us. A pleasant thing it is for the eyes to behold the sun; 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 utter darkness, he did himself, in the depth of his sufferings, walk in darkness, and had no light, Isa. l. 10 . During the three hours that this darkness continued, we do not find that he said one word, 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 making his soul an offering for. Never were there three such hours since the day that God created man upon the earth, never such a dark and awful scene; the crisis of that great affair of man's redemption and salvation. 2. How he complained of it ( v. 46 ); About the ninth hour, when it began to clear up, after a long and silent conflict. Jesus cried, Eli, Eli, lama sabachthani? 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 Elias for Eli. Now observe here, (1.) Whence he borrowed this complaint—from Ps. xxii. 1 . 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, Into thy hands I commit my spirit, 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 help our infirmities. (2.) How he uttered it— with a loud voice; 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 ( Joel iii. 15, 16 ); The sun and the moon shall be darkened. The Lord shall also roar out of Zion, and utter his voice form Jerusalem. David often speaks of his crying aloud in prayer, Ps. lv. 17 . (3.) What the complaint was— My God, My God, why hast thou forsaken me? A strange complaint to come from the mouth of our Lord Jesus, who, we are sure, was God's elect, in whom his soul delighted ( Isa. xlii. 1 ), and one in whom he was always well pleased. The Father now loved him, nay, he knew that therefore he loved him, because he laid down his life for the sheep; 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 ears of every one that hears it to tingle, and ought to be spoken of with great reverence. Note, [1.] That our Lord Jesus was, in his sufferings, for a time, forsaken by his Father. 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 now by the eternal Spirit offering himself: 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, First, 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 ( Job xvi. 11 ), God hath turned me over into the hands of the wicked; and no angel is sent from heaven to deliver him, no friend on earth raised up to appear for him. Secondly, He withdrew from him the present comfortable sense of his complacency in him. When his soul was first troubled, he had a voice from heaven to comfort him ( John xii. 27, 28 ); 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 forsook him, not as he forsook Saul, leaving him to an endless despair, but as sometimes he forsook David, leaving him to a present despondency. Thirdly, He let out upon his soul an afflicting sense of his wrath against man for sin. Christ was made Sin for us, a Curse for us; and therefore, though God loved him as a Son, he frowned upon him as a Surety. These impressions he was pleased to admit, and to waive that resistance of them which he could have made; 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. [2.] That Christ's being forsaken 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, Why have ye forsaken me? But when his Father stood at a distance, he cried out thus; for this as it that put wormwood and gall into the affliction and misery. This brought the waters into the soul, Ps. lxix. 1-3 . [3.] That our Lord Jesus, even when he was thus forsaken of his Father, kept hold of him as his God, notwithstanding; My God, my God; though forsaking me, yet mine. Christ was God's servant 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 his God; for he was now doing his will. See Isa. xlix. 5-9 . 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. (4.) See how his enemies impiously bantered and ridiculed this complaint ( v. 47 ); They said, This man calleth for Elias. 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 Eli, Eli, 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. IV. The cold comfort which his enemies ministered to him in this agony, which was like all the rest. 1. Some gave him vinegar to drink ( v. 48 ); 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 put into his hand. One of them ran 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. 2. Others, which the same purpose of disturbing and abusing him, refer him to Elias ( v. 49 ); " Let be, let us see whether Elias will come to save him. 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 to Elias let him go. " The Crucifixion; The Death of Christ. 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

A place called Golgotha, that is, the place of a skull - Golgotha in Syriac signifies a skull or head: it was probably called so from this time; being an eminence upon Mount Calvary, not far from the king's gardens. Mark 15:22 ; Luke 23:33; John 19:17

Golgotha. This is the Hebrew word signifying the place of a skull, This is the word which in Luke is called Calvary. In the original, there also, it is a skull. The word calvary is a Latin word meaning skull, or place of skulls. It is not known certainly why this name was given to this place. Some have supposed that it was because the mount resembled in shape a human skull. The most probable opinion, however, is that it was a place of execution; that malefactors were beheaded there, or otherwise put to death, and that their bones remained unburied or unburned. Mount Calvary was a small eminence, usually supposed to have been on the northwest of Jerusalem, without the walls of the city, but at a short distance. Jesus was put to death out of the city, because capital punishments were not allowed within the walls. See Nu 15:35,36, 1Kgs 21:13. This was a law among the Romans, as well as the Jews. He also died there, because the bodies of the beasts slain in sacrifice, as typical of him, were burned without the camp. He also, as the antitype, suffered without the gate, Heb 13:11,12. The place which is shown as Calvary now is within the city, and must also have been within the ancient walls; and there is no reason to suppose that it is the place where the Saviour was put to death.

They gave him vinegar, etc. Mark says that " they gave him to drink wine mingled with myrrh." The two evangelists mean the same thing. Vinegar was made of light wine rendered acid, and was the common drink of the Roman soldiers; and this might be called either vinegar or wine, in common language. Myrrh is a bitter substance, produced in Arabia, but is used often to denote anything bitter. The meaning of the name is bitterness. Mt 2:11. Gall is, properly, a bitter secretion from the liver; but the word is also used to denote anything exceedingly bitter, as wormwood, etc. The drink, therefore, was vinegar or wine, rendered bitter by the infusion of wormwood, or some other very bitter substance. The effect of this, it is said, was to stupify the senses. It was often given to those crucified, to render them insensible to the pains of death. Our Lord knowing this, when he had tasted it, refused to drink, he was unwilling to blunt the pains of dying. The cup which his Father gave him he rather chose to drink, He came to suffer. His sorrows were necessary for the work of the atonement; and he gave himself up to the unmitigated sufferings of the cross. This was presented to him in the early part of his sufferings, or when he was about to be suspended on the cross. Afterward, when he was on the cross, and just before his death, vinegar was offered to him without the myrrh --the vinegar which the soldiers usually drank--and of this he received. See Mt 27:49, Jn 19:28-30. Where Matthew and Mark say that he "would not drink," they refer to a different thing and a different time from John, and there is no contradiction. (d) "gall" Ps 69:21

They gave him vinegar mingled with gall - Out of derision: which, however nauseous, he received and tasted of. St. Mark mentions also a different mixture which was given him, Wine mingled with myrrh: such as it was customary to give to dying criminals, to make them less sensible of their sufferings: but this our Lord refused to taste, determining to bear the full force of his pains.

And they crucified him. To crucify, means to put to death on a cross. The cross has been described at Mt 27:32. The manner of the crucifixion was as follows: After the criminal had carried the cross, attended with every possible jibe and insult, to the place of execution, a hole was dug in the earth to receive the foot of it. The cross was laid on the ground; the person condemned to suffer was stripped, and was extended on it, and the soldiers fastened the hands and feet either by nails or thongs. After they had fixed the nails deeply in the wood, they elevated the cross with the agonizing sufferer on it; and, in order to fix it more firmly in the earth, they let it fall violently into the hole which they had dug to receive it; This sudden fall must have given to the person that was nailed to it a most violent and convulsive shock, and greatly increased his sufferings. The crucified person was then suffered to hang, commonly, till pain, exhaustion, thirst, and hunger ended his life. Sometimes the sufferings continued for days; and when friendly death terminated the life, the body was often suffered to remain--a loathsome object, putrefying in the sun, or devoured by the birds. This punishment was deemed the most disgraceful and ignominious that was practised among the Romans. It was the way in which slaves, robbers, and the most notorious and abandoned wretches, were commonly put to death. It was this, among other things, that exposed those who preached the gospel to so much shame and contempt among the Greeks and Romans. They despised everything that was connected with the death of one who had died as a slave and an outlaw. As it was the most ignominious punishment known, so it was the most painful. The following circumstances make it a death of peculiar pain: (1.) The position of the arms and the body was unnatural, the arms being extended back and almost immovable. The least motion gave violent pain in the hands and feet, and in the back, which was lacerated with stripes. (2.) The nails, being driven through the parts of the hands and feet which abound with nerves and tendons, created the most exquisite anguish. (3.) The exposure of so many wounds to the air brought on a violent inflammation, which greatly increased the poignancy of the suffering. (4.) The free circulation of the blood was prevented. More blood was carried out in the arteries than could be returned by the veins. The consequence was, that there was a great increase in the veins of the head, producing an intense pressure and violent pain. The same was true of other parts of the body. This intense pressure in the blood vessels was the source of inexpressible misery. (5.) The pain gradually increased. There was no relaxation, and no rest. There was no prospect but death. The sufferer was commonly able to endure it till the third, and sometimes even to the seventh day. The intense sufferings of the Saviour, however, were sooner terminated. This was caused perhaps, in some measure, by his previous fatigue and exhaustion, but still more by the intense sufferings of His soul, his bearing our griefs, and carrying our sorrows; in making an atonement for the sins of the world. Mk 15:44. And parted his garments. It was customary to crucify a person naked. The clothes of the sufferer belonged to those who were executioners. John says Jn 19:23 that they divided his garments into four parts, to each soldier a part; but for his coat they cast lots. Jnn 19:23. When Matthew says, therefore, that they parted his garments, casting lots, it is to be understood that they divided one part of them, and for the other part of them they cast lots. That it might be fulfilled, etc. The words here quoted are found in Ps 22:18. The whole psalm is usually referred to Christ, and is a most striking description of his sufferings and death. (e) "crucified" Ps 22:16, Mk 15:24, Lk 23:34, Jn 19:24 (f) "spoken by the prophets" Ps 22:18

They parted his garments - This was the custom of the Romans. The soldiers performed the office of executioners, and divided among them the spoils of the criminals. My vesture - That is, my inner garment. Psalm 22:18 .

They watched him there. That is, the four soldiers who had crucified him. They watched him lest his friends should come and release him.

And set up over his head. John says Jn 19:19 that Pilate wrote the title, and put it upon the cross. Probably Pilate wrote it, or caused it to be written, and directed the soldiers to set it up. A man is often said to do what he directs others to do. It was customary to set up over the heads of persons crucified, the crime for which they suffered, and the name of the sufferer. The accusation on which Jesus had been condemned by Pilate, was his claiming to be the King of the Jews. This is Jesus the King of the Jews. The evangelists differ in the account of this title. Mark Mk 15:26 says it was "the King of the Jews." Luke says, Lk 23:38 this is the King of the Jews." John, Jn 19:19, "Jesus of Nazareth the King of the Jews." But the difficulty may be easily removed. John says, that the title was written in Hebrew, Greek, and Latin. It is not at all improbable that the inscription varied in these languages. One evangelist may have translated it from the Hebrew; another from the Greek; a third from the Latin; and a fourth have translated one of the inscriptions a little differently from another. Besides, the evangelists all agree, in the main point of the inscription, viz., that he was the King of the Jews.

Mark 15:27 ; Luke 23:32.

Two thieves crucified, etc. Rather, two robbers. Pilate did not reside in Jerusalem, When he came there on the great feasts, or at other times, it was, in part, to hold courts for the trial of criminals. These robbers had been probably condemned at that time; and to show greater contempt for Jesus, he was crucified between men of that abandoned character, and on a cross that should have been occupied by their companion and leader, Barabbas. (g) "crucified" Isa 53:12

Wagging their heads. In token of derision and insult. See Job 16:4, Ps 109:25. (h) "wagging" Ps 22:7, 109:25

Thou that destroyest the temple, etc. Meaning, thou that didst boast that thou couldest do it. This was one of the things that had been falsely charged on him. It was intended for painful sarcasm and derision. If he could destroy the temple, they thought he might easily come down from the cross.

(i) "mocking him" Job 13:9, Ps 35:16, Is 28:22, Lk 18:32

He saved others. It does not seem probable that they meant to admit that he had actually saved others, but only that he pretended to save them from death by miracles, or that he claimed to be the Messiah and thus affirmed that he could save them. This is therefore, cutting irony. If he be the King of Israel etc. It may seem strange to some that Jesus did not vindicate by a great miracle his claims to be the Messiah, and come down from the cross. But the time had come for him to make atonement. He had given full and sufficient proof that he was the Christ. The people would have been as little satisfied that he was, if he had come down from the cross. They said this for the purpose of insult; and Jesus chose rather to suffer though his character was assailed, than to work a new miracle for their gratification. He had foretold his death, and the time had come; and now, amidst revilings, and jibes, and curses, and the severe sarcasms of an angry and apparently triumphant priesthood, he chose to die for the sins of the world. To this they added insult to God, profanely calling upon him to interpose by miracle, and save him, if he was his friend. And all this, when their prophets had foretold this very scene, and when they were fulfilling the predictions of their own Scriptures. So wonderful is the way by which God causes his word to be fulfilled. (k) "let him" Ps 3:2, 22:8, 42:10, 71:11 (l) "he said I" Jn 5:17,18, 10:30,36

Mt 27:42 (k) "let him" Ps 3:2, 22:8, 42:10, 71:11 (l) "he said I" Jn 5:17,18, 10:30,36

Mark 15:32 ; Luke 23:33.

The thieves also. The robbers, or highwaymen. Luke says Lk 23:39 that one of them aid it, and that the other reproved him and was penitent. The account in Luke may, however, easily be reconciled with that in Matthew, by supposing that, at first, both of them reviled the Saviour, and that it is of this fact that Matthew speaks. Afterwards one of them relented, and became penitent-- perhaps from witnessing the patient sufferings of Christ. It is of this particularly that Luke speaks. Or it may be, that what is true of one of the malefactors, is by Matthew attributed to both. The evangelists, when for the sake of brevity they avoid particularizing, often attribute to many what is said or done by single persons, meaning no more than that it was done by some one or more of them, without specifying the one. Compare Mk 7:17, with Mt 15:15; Mk 5:31, with Lk 8:45; Lk 9:13, with Jn 6:8,9. Cast the same in his teeth. This is a most unhappy translation. It means in the original, simply, they upbraided him, or reproached him in the same manner.

From the sixth hour, there was darkness over all the earth unto the ninth hour - Insomuch, that even a heathen philosopher seeing it, and knowing it could not be a natural eclipse, because it was at the time of the full moon, and continued three hours together, cried out, "Either the God of nature suffers, or the frame of the world is dissolved." By this darkness God testified his abhorrence of the wickedness which was then committing. It likewise intimated Christ's sore conflicts with the Divine justice, and with all the powers of darkness.

Now from the sixth hour. That is, from our twelve o'clock. The Jews divided their day into twelve hours, beginning to count at sunrise. There was darkness. This could not have been an eclipse of the sun, for the passover was celebrated at the time of the full moon, when the moon is opposite to the sun. Luke says, Lk 23:45, that "the sun was darkened;" but it was not by an eclipse, but, perhaps, by the vapours and clouds that preceded the earthquake. The only cause of this was the interposing power of God--furnishing testimony to the dignity of the Sufferer, and causing the elements to sympathize with the pains of his dying Son. It was also peculiarly proper to furnish this testimony when the Sun of Righteousness was withdrawing his beams for a time, and the Redeemer of men was expiring. A dark, thick cloud, shutting out the light of day, and clothing every object with the darkness of midnight, was the appropriate drapery with which the world should be clad when the Son of God expired, This darkness was noticed by one at least of the pagan writers. Phlegon, a Roman astronomer, speaking of the fourteenth year of the reign of Tiberius, which is supposed to be that in which our Saviour died, says, that "the greatest eclipse of the sun that was ever known happened then, for the day was so turned into night that the stars appeared." Over all the land, That is, probably over the whole land of Judea, and perhaps some of the adjacent countries. The extent of the darkness is not known. The ninth hour. Till about three o'clock in the afternoon, at which time the Saviour is supposed to have died. (m) "darkness" Amos 8:9

Eli, Eli, etc. This language is not pure Hebrew, nor Syriac, but a mixture of both, called commonly Syro-Chaldaic. This was probably the language which he commonly spoke. The words are taken from Ps 22:1. My God, my God, etc. This expression is one denoting intense suffering. It has been difficult to understand in what sense he was forsaken by God. It is certain that God approved his work. It is certain that Jesus was innocent. He had done nothing to forfeit the favour of God. As his own Son: holy, harmless, undefiled, and obedient-- God still loved him. In either of these senses, God could not have forsaken him. But the expression was probably used in reference to the following circumstances, viz.: (1.) His great bodily sufferings on the cross, greatly aggravated by his previous scourging, and by the want of sympathy, and by the revilings of his enemies on the cross. A person suffering thus, might address God as if he was forsaken, or given up to extreme anguish, (2.) He himself said that this was "the power of darkness," Lk 22:53. The time when his enemies, including the Jews and Satan, were suffered to do their utmost. It was said of the serpent, that he should bruise the heel of the seed of the woman, Gen 3:15. By that has been commonly understood to be meant, that though the Messiah should finally crush and destroy the power of Satan, yet he should himself suffer through the power of the devil. When he was tempted, Lk 4:1 it was said that the tempter "departed from him for a season." There is no improbability in supposing that he might be permitted to return at the time of his death, and exercise his power in increasing the sufferings of the Lord Jesus. In what way this might be done, can be only conjectured. It might be by horrid thoughts; by temptation to despair, or to distrust God, who thus permitted his innocent Son to suffer; or by an increased horror of the pains of dying. (3.) There might have been withheld from the Saviour those strong religious consolations; those clear views of the justice and goodness of God, which would have blunted his pains, and soothed his agonies. Martyrs, under the influence of strong religious feeling have gone triumphantly to the stake; but it is possible that those views might have been withheld from the Redeemer when he came to die. His sufferings were accumulated sufferings: and the design of the atonement seemed to require that he should suffer all that human nature could be made to endure in so short a time. Yet, (4.) we have reason to think that there was still something more than all this that produced this exclamation. Had there been no deeper and more awful sufferings, it would be difficult to see why Jesus should have shrunk from these sorrows, and used such a remarkable expression. Isaiah tells us, Isa 53:4,5 "He hath borne our griefs, and carried our sorrows. He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed." He hath redeemed us from the curse of the law, being made a curse for us, Gal 3:13 he was made a sin-offering, 2Cor 5:21 he died in our place, on our account, that he might bring us near to God. It was this, doubtless, which caused his intense sufferings. It was the manifestation of God's hatred of sin to his soul, in some way which he has not explained, that he experienced in that dread hour. It was suffering, endured by him, that was due to us; and suffering by which, and by which alone, we can be saved from eternal death. (n) "to say" Ps 22:1, Isa 53:10, Lam 1:12

About the ninth hour, Jesus cried with a loud voice - Our Lord's great agony probably continued these three whole hours, at the conclusion of which be thus cried out, while he suffered from God himself what was unutterable. My God, my God, why hast thou forsaken me? - Our Lord hereby at once expresses his trust in God, and a most distressing sense of his letting loose the powers of darkness upon him, withdrawing the comfortable discoveries of his presence, and filling his soul with a terrible sense of the wrath due to the sins which he was bearing. Psalm 22:1 .

This man calleth for Elias. This was done purposely to deride him and his pretentions to be the Messiah. The words Eli, Eli, they might easily pretend that they understood to mean Elias, or so pervert them. The taunt would be more cutting, because it was the universal belief of the Jews, as well as the doctrine of Christ, that Elias would come before the Messiah. They derided him now, as calling upon Elias, when God would not help him; still keeping up the pretensions to being the Messiah, and invoking Elijah to come from the dead to aid him. Or it is possible that this might have been said by some bystanders, who did not understand the language in which he spoke, or who might not have been near enough to hear him distinctly.

One of them ran. John Jn 19:28 says, that this was in consequence of Jesus saying, "I thirst." One of the effects of crucifixion was excessive thirst. Took a spunge. A sponge is a well-known porous substance, that easily absorbs water. It was used in this case because, Jesus being elevated, it was difficult to convey a cup to his lips. Filled it with vinegar. This was the common drink of Roman soldiers. It was a light wine, turned sour, and mixed with water. John says, Jn 19:29 there was a vessel set full of vinegar, probably for the use of the soldiers who watched his crucifixion. And put it on a reed. John says, it was put upon hyssop. The hyssop was a shrub, growing so large sometimes as to be called a tree, 1Kgs 4:33. The stalk of this was what Matthew calls a reed. The sponge fastened to this could easily be extended to reach the mouth of Jesus. This vinegar Jesus drank, for it was not intended to stupify him, or blunt his sense of pain like the wine and myrrh. (o) "with vinegar" Ps 69:21

One taking a sponge, filled it with vinegar - Vinegar and water was the usual drink of the Roman soldiers. It does not appear, that this was given him in derision, but rather with a friendly design, that he might not die before Elijah came. John 19:28 .

The rest said, etc. Still deriding his sufferings, and refusing to allow even the poor consolation of a drink, to assuage the thirst of the Saviour of the world in his dying agonies.

Cried again with a loud voice. He cried, "It is finished," Jn 19:30. It was in the height of his agony, probably attended with deep groaning, and uttered amidst sorrows which were never else experienced in our world. It finished the work of atonement; made the way of salvation possible; rolled away the curse from guilty men; and opened the kingdom of heaven to all true believers. Yielded up the ghost. This, though a literal translation, is unhappy. It means, resigned his spirit, or expired. The same phrase is used by the Seventy in describing the death of Rachel, Gen 35:18.

After he had cried with a loud voice - To show that his life was still whole in him. He dismissed his spirit - So the original expression may be literally translated: an expression admirably suited to our Lord's words, John 10:18: No man taketh my life from me, but I lay it down of myself. He died by a voluntary act of his own, and in a way peculiar to himself. He alone of all men that ever were, could have continued alive even in the greatest tortures, as long as he pleased, or have retired from the body whenever he had thought fit. And how does it illustrate that love which he manifested in his death? Insomuch as he did not use his power to quit his body, as soon as it was fastened to the cross, leaving only an insensible corpse, to the cruelty of his murderers: but continued his abode in it, with a steady resolution, as long as it was proper. He then retired from it, with a majesty and dignity never known or to be known in any other death: dying, if one may so express it, like the Prince of life.

of James and Joses, and the mother of Zebedee's children. We have here, at length, an account of the death of Christ, and several remarkable passages that attended it. I. The manner how he breathed his last ( v. 50 ); 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 died. 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, Dan. ix. 21 , 24 , &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 Israel out of Egypt was at the end of the four hundred and thirty years, even the self-same day, Exod. xii. 41 . Two things are here noted concerning the manner of Christ's dying. 1. That he cried with a loud voice, as before, v. 46 . Now, (1.) This was a sign, that, after all his pains and fatigues, his life was whole in him, and nature strong. 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 in his full strength, to show that his life was not forced from him, but was freely delivered by him into his Father's hands, as his own act and deed. 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 by the eternal Spirit he offered himself, being the Priest as well as the Sacrifice, he cried with a loud voice. (2.) It was significant. This loud voice 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 spoiling principalities and powers, and in this loud voice he did, as it were, shout for mastery, as one mighty to save, Isa. lxiii. 1 . Compare with this, Isa. lxxii. 13, 14 . He now bowed himself with all his might, as Samson did, when he said, Let me die with the Philistines, Judg. xvi. 30 . Animamque in vulnere ponit—And lays down his life. 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. 2. That then he yielded up the ghost. 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 soul was separated from his body, and so his body was left really and truly dead. It was certain that he did die, for it was requisite that he should die; thus it was written, both in the close rolls of the divine counsels, and in the letters patent of the divine predictions, and therefore thus it behoved him to suffer. Death being the penalty for the breach of the first covenant ( Thou shalt surely die ), the Mediator of the new covenant must make atonement by means of death, otherwise no remission, Heb. ix. 15 . He had undertaken to make his soul an offering for sin; and he did it, when he yielded up the ghost, and voluntarily resigned it. II. The miracles that attended his death. So many miracles being wrought by him in his life, we might well expect some to be wrought concerning him at his death, for his name was called Wonderful. Had he been fetched away as Elijah in a fiery chariot, 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. 1. Behold, the veil of the temple was rent in twain. This relation is ushered in with Behold; "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, the veil of the temple was rent by an invisible power; that veil which parted between the holy place and the most holy. They had condemned him for saying, I will destroy this temple, 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. (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 the fulness of the Godhead; when Christ cried with a loud voice, and gave up the ghost, and so dissolved that temple, the literal temple did, as it were, echo to that cry, and answer the stroke, by rending its veil. 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. (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 veil of the covering; 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; 2 Cor. iii. 13 . 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 Christ the great Propitiation; the pot of manna signified Christ the Bread of life. Thus we all with open face behold, as in a glass (which helps the sight, as the veil hindered it), the glory of the Lord. Our eyes see the salvation. (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 garden enclosed ), were brought near to God, while others were made to keep their distance. Christ, in his death, repealed the ceremonial law, cancelled that hand-writing of ordinances, took it out of the way, nailed it to his cross, and so broke down the middle wall of partition; and by abolishing those institutions abolished the enmity, and made in himself of twain one new man (as two rooms are made one, and that large and lightsome, by taking down the partition), so making peace, Eph. ii. 14-16 . Christ died, to rend all dividing veils, and to make all his one, John xvii. 21 . (4.) It signified the consecrating and laying open of a new and living way to God. The veil kept people off from drawing near to the most holy place, where the Shechinah was. But the rending of it signified that Christ by his death opened a way to God, [1.] For himself. This was the great day of atonement, when our Lord Jesus, as the great High-Priest, not by the blood of goats and calves, but by his own blood, entered once for all into the holy place; in token of which the veil was rent, Heb. ix. 7 , &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 lift up your heads, O ye gates, and be ye lift up, ye everlasting doors; for the King of glory, the Priest of glory, shall come in. Now was he caused to draw near, and made to approach, Jer. xxx. 21 . 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.] For us in him: so the apostle applies it, Heb. x. 19, 20 . We have boldness to enter into the holiest, by that new and living way which he has consecrated for us through the veil. He died, to bring us to God, and, in order thereunto, to rend that veil of guilt and wrath which interposed between us and him, to take away the cherubim and flaming sword, and to open the way to the tree of life. We have free access through Christ to the throne of grace, or mercy-seat, now, and to the throne of glory hereafter, Heb. iv. 16 ; vi. 20 . The rending of the veil signified (as that ancient hymn excellently expresses it), that, when Christ had overcome the sharpness of death, he opened the kingdom of heaven to all believers. Nothing can obstruct or discourage our access to heaven, for the veil is rent; a door is opened in heaven, Rev. iv. 1 . 2. The earth did quake; not only mount Calvary, where Christ was crucified, but the whole land, and the adjacent countries. This earthquake signified two things. (1.) The horrible wickedness of Christ's crucifiers. 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 quaked, as if it feared to open its mouth to receive the blood of Christ, so much more precious than that of Abel, which it had received, and was cursed for it ( Gen. iv. 11, 12 ); and as if it fain would open its mouth, 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, Shall not the land tremble for this? Amos viii. 8 . (2.) The glorious achievements of Christ's cross. This earthquake 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, when he went out of Seir, when he marched through the field of Edom ) the earth trembled, Judg. v. 4 ; Ps. lxviii. 7, 8 . God shakes all nations, when the Desire of all nations is to come; and there is a yet once more, which perhaps refers to this shaking, Hag. ii. 6 , 21 . 3. The rocks rent; 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 Hosanna, the stones would immediately cry out; 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 hole in the rocks, and a cleft in the ragged rocks, to hide them from the face of him that sitteth on the throne. See Rev. vi. 16 ; Isa. ii. 21 . But when God's fury is poured out like fire, the rocks are thrown down by him, Nah. i. 6 . Jesus Christ is the Rock; and the rending of these rocks, signified the rending of that rock, (1.) That in the clefts of it was may be hid, as Moses in the cleft of the rock at Horeb, that there we may behold the glory of the Lord, as he did, Exod. xxxiii. 22 . Christ's dove is said to be hid in the clefts of the rock ( Cant. ii. 14 ), 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 smote ( Exod. xvii. 6 ), and which God clave ( Ps. lxxviii. 15 ); and that rock was Christ, 1 Cor. x. 4 . When we celebrate the memorial of Christ's death, our hard and rocky hearts must be rent —the heart, and not the garments. That heart is harder than a rock, that will not yield, that will not melt, where Jesus Christ is evidently set forth crucified. 4. The graves were opened. 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, opened the graves, and many bodies of saints which slept, arose. Death to the saints is but the sleep of the body, and the grave the bed it sleeps in; they awoke by the power of the Lord Jesus, and ( v. 53 ) came out of the graves after his resurrection, and went into Jerusalem, the holy city, and appeared unto many. Now here, (1.) We may raise many enquiries concerning it, which we cannot resolve: as, [1.] Who these saints were, that did arise. Some think, the ancient patriarchs, 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 ( ch. xxii. 32 ), and here was a speedy confirmation of his argument. Others think, these that arose were modern saints, 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 apparition after. What if we should suppose that they were the martyrs, who in the Old-Testament times had sealed the truths of God with their blood, that were thus dignified and distinguished? Christ particularly points at them as his forerunners, ch. xxiii. 35 . And we find ( Rev. xx. 4, 5 ), that those who were beheaded for the testimony of Jesus, arose before the rest of the dead. Sufferers with Christ shall first 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 go into the city till after his resurrection; or whether (as others think), though their sepulchres (which the Pharisees had built and varnished, ch. xxiii. 29 ), and so made remarkable, were shattered now by the earthquake (so little did God regard that hypocritical respect), yet they did not revive and rise till after the resurrection; only, for brevity-sake, it is mentioned here, upon the mention of the opening of the graves, 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 suppose, though we cannot prove, that they arose as Christ did, to die no more, and therefore ascended with him to glory. Surely on them who did partake of his first resurrection, a second death had no power. [4.] To whom they appeared (not to all the people it is certain, but to many ), 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 wise above what is written. 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 Luke xvi. 31 . (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 was the same yesterday that he is to-day, and will be for ever, Heb. xiii. 8 . [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 death, which he thus made a show of openly. Having by death destroyed him that had the power of death, he thus led captivity captive, and gloried in these re-taken prizes, in them fulfilling that scripture, I will ransom them from the power of the grave. [3.] That, in virtue of Christ's resurrection, the bodies of all the saints shall, in the fulness of time, rise again. This was an earnest of the general resurrection at the last day, when all that are in the graves shall hear the voice of the Son of God. And perhaps Jerusalem is therefore called here the holy city, because the saints, at the general resurrection, shall enter into the new Jerusalem; which will be indeed what the other was in name and type only, the holy city, Rev. xxi. 2 . [4.] That all the saints do, by the influence of Christ's death, and in conformity to it, rise from the death of sin to the life of righteousness. They are raised up with him to a divine and spiritual life; they go into the holy city, become citizens of it, have their conversation in it, and appear to many, as persons not of this world. III. The conviction of his enemies that were employed in the execution ( v. 54 ), which some make no less than another miracle, all things considered. Observe, 1. The persons convinced; the centurion, and they that were with him watching Jesus; a captain and his company, that were set on the guard on this occasion. (1.) They were soldiers, 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 Romans, Gentiles, who knew not the scriptures which were now fulfilled; yet they only were convinced. A sad presage of the blindness that should happen to Israel, when the gospel should be sent to the Gentiles, to open their eyes. Here were the Gentiles softened, and the Jews hardened. (3.) They were the persecutors of Christ, and those that but just before had reviled him, as appears Luke xxiii. 36 . 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 breathed nothing but threatenings, and slaughter, and blasphemies! 2. The means of their conviction; they perceived the earthquake, which frightened them, and saw the other things that were done. 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. 3. The expressions of this conviction, in two things. (1.) The terror that was struck upon them; they feared greatly; 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 fear always, with a fear of caution, when judgments are abroad, cannot but fear greatly, with a fear of amazement; whereas there are those who will not fear, though the earth be removed, Ps. xlvi. 1, 2 . (2.) The testimony that was extorted from them; they said, Truly this was the Son of God; a noble confession; Peter was blessed for it, ch. xvi. 16, 17 . It was the great matter now in dispute, the point upon which he and his enemies had joined issue, ch. xxvi. 63, 64 . His disciples believed it, but at this time durst not confess it; our Saviour himself was tempted to question it, when he said, Why hast thou forsaken me? 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, Truly this was the Son of God. 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 great is the truth, and will prevail. IV. The attendance of his friends, that were witnesses of his death, v. 55, 56 . Observe, 1. Who they were; many women who followed him from Galilee. Not his apostles (only elsewhere we find John by the cross, John xix. 26 ), 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 silly women, that boldly 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 followed Jesus from Galilee, 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 so far and so long, done so much, and laid out so much for him, and shall we forsake him now? Gal. iii. 3, 4 . (2.) That they ministered to him 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 follow him. Note, When we are restrained from doing what we would, we must do what we can, in the service of Christ. Now that he is in heaven, though he is out of the reach of our ministration, he is not out of the reach of our believing views. (3.) Some of them are particularly named; for God will honour those that honour Christ. They were such as we have several times met with before, and it was their praise, that we meet with them to the last. 2. What they did; they were beholding afar off. (1.) They stood afar off. 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 lovers and friends stood aloof from his sore, Ps. xxxviii. 11 ; Job xix. 13 . 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, no man stood by him, 2 Tim. iv. 16 . If we be thus looked strangely upon, remember, our Master was so before us. (2.) They were there beholding, 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 sorrowful look; they looked unto him who was now pierced, and mourned; and no doubt, were in bitterness 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 help him. Note, When Christ was in his sufferings, the best of his friends were but spectators and lookers on, even the angelic guards stood trembling by, saith Mr. Norris, for he trod the wine-press alone, and of the people there was none with him; so his own arm wrought salvation. The Burial of Christ. 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

Immediately upon his death, while the sun was still darkened, the veil of the temple, which separated the holy of holies from the court of the priests, though made of the richest and strongest tapestry, was rent in two from the top to the bottom: so that while the priest was ministering at the golden altar (it being the time of the sacrifice) the sacred oracle, by an invisible power was laid open to full view: God thereby signifying the speedy removal of the veil of the Jewish ceremonies the casting down the partition wall, so that the Jews and Gentiles were now admitted to equal privileges, and the opening a way through the veil of his flesh for all believers into the most holy place. And the earth was shaken - There was a general earthquake through the whole globe, though chiefly near Jerusalem: God testifying thereby his wrath against the Jewish nation, for the horrid impiety they were committing.

The veil of the temple. This was doubtless the veil, curiously wrought, which separated the holy from the most holy place, dividing the temple into two apartments, Ex 26:31-33. In twain. In two pieces, or parts. This was the time of day when the priest was burning incense in the holy place, and it is probable that he witnessed it. The most holy place has been usually considered as a type of heaven, and the rending of the veil to signify that the way to heaven was now open to all-- the great high Priest, the Lord Jesus, being about to enter in as the Forerunner of his people. However, about the design of the rending of the veil the Scriptures are silent, and conjecture is useless. And the earth did quake. Or shook, Earthquakes are violent convulsions of the ground, caused commonly by confined and rarefied air. This was probably, however, a miraculous convulsion of the earth, in attestation of the truth that the Sufferer was the Messiah, the Son of God; and as an exhibition of his wrath at the crimes of those who put him to death. It was not confined to Judea, but was felt in other countries. It is mentioned by Roman writers. The rocks rent. That is, were torn asunder. Rocks are still seen at Mount Calvary thus rent asunder, which are said to be the ones that were convulsed when the Saviour died. (p) "veil" Ex 26:31, Lev 16:2,15, 21:23, 2Chr 3:14 (q) "rent in twain" Isa 25:7

Some of the tombs were shattered and laid open by the earthquake, and while they continued unclosed (and they must have stood open all the Sabbath, seeing the law would not allow any attempt to close them) many bodies of holy men were raised, (perhaps Simeon, Zacharias, John the Baptist, and others who had believed in Christ, and were known to many in Jerusalem,) And coming out of the tombs after his resurrection, went into the holy city (Jerusalem) and appeared to many - Who had probably known them before: God hereby signifying, that Christ had conquered death, and would raise all his saints in due season.

And the graves were opened. Graves, or sepulchres, were most commonly made, among the Jews, in solid rocks, or in caves of rocks. The rending of the rocks, therefore, would lay them open. The graves were opened by this earthquake, but the dead in them did not rise till after his resurrection. And many bodies of the saints --arose. Of course it is not known who these were, nor what became of them. It is probable that they were persons who had recently died, and they appear to have been known in Jerusalem. At least, had the ancient saints risen, they would not have been known, and would not so soon have been credited as those who had recently died. Which slept. Which had died. The death of saints is often called sleep, Dan 12:2, 1Cor 15:18, 1Thes 4:15. (r) "And the graves" Isa 25:8, 26:19, Hoss 13:14, Jn 5:25,28 (s) "which slept" Dan 12:2, 1Thes 4:14

And came out of the graves after his resurrection. The narrative of Matthew does not determine whether they came to life before Jesus rose, and remained in the tombs, or came to life after he died. The latter is the probable opinion. There is nothing said of the reason why they were raised. It is not improbable to suppose that it was, amidst the other wonders attending the death of Jesus, to convince the Jews that he was the Messiah. Perhaps some who had been his open friends were raised up now as an attestation, that he in whom they had believed was the Christ. What became of them after they had entered into the city--whether they again died, or ascended to heaven--is not revealed, and conjecture is vain. The holy city. Jerusalem, called holy because the temple was there; because it was devoted to God, and was the place of their religious solemnities. (t) "the graves" 1Cor 15:20

Now when the centurion, etc. Centurion, a captain of a hundred soldiers. He was here placed over the band that attended the crucifixion. They feared greatly. They regarded these things as proof that God was angry, and they were terrified at the prospect that vengeance was coming on them. Truly this was the Son of God. They had heard, probably, that before Pilate he professed to be the Son of God. Seeing these wonders, they believed that he was true, and that God was now attesting the truth of his professions. The centurion was a heathen, and had probably no very distinct notions of the phrase the Son of God; perhaps understanding by it only that he was like the heathen heroes who had been deified; but he certainly regarded these wonders as proof that he was what he professed to be. In the original it is, "A son of a god;" an expression perfectly suitable to a polytheist, who believed in the existence of many gods. Mk 15:39 says, that they affirmed that "this man was the Son of God." Luke, Lk 23:47 that they said, "Certainly this was a righteous man." These things were said by different persons, or at different periods of his sufferings--one evangelist having recorded one saying, and another another. (u) "Now when" Mk 15:39, Lk 23:47

The centurion - The officer who commanded the guard; and they that were with him feared, saying, Truly this was the Son of God - Referring to the words of the chief priests and scribes, Mt 27:43: He said, I am the Son of God.

Beholding afar off. They were probably not suffered to come near the cross, because it was surrounded by soldiers. They witnessed, with intense feelings, his sufferings from some convenient place as near as they could approach. Ministering unto him. Attending him, and providing for his wants. While multitudes of men joined in the cry, Crucify him, and forsook him in his trying moments, it does not appear that any of his female followers were thus unfaithful. In the midst of all his trials, and all the contempt poured upon him, they adhered to their Redeemer. Never did female constancy shine more brightly, and never was a happier example set for all who should afterwards believe on him. (v) "which followed" Lk 8:2,3

Mary Magdalene. Mary of Magdala. She had peculiar cause of attachment to the Saviour, having been relieved by him of a most dreadful calamity, and restored to her right mind, after being possessed by seven devils, Mk 16:9. And the mother of Zebedee's children. That is, of James and John, Mt 10:2. Her name was Salome, Mk 15:40.

James - The less: he was so called, to distinguish him from the other James, the brother of John; probably because he was less in stature.

When the evening was come - That is, after three o'clock; the time from three to six they termed the evening. Mark 15:42 ; Luke 23:50; John 19:38.

When the even was come. That is, some time after three o'clock in the afternoon. Before this, the Jews had besought Pilate that the legs of those who were crucified might be broken, and the bodies be taken down, that they might not remain on the cross during the sabbath. The soldiers coming to Jesus, for that purpose, found that he was already dead, contrary to their expectation. A soldier, however, thrust a spear into his side, and there was furnished the fullest proof that he had expired. Jn 19:31 through verse 37. A rich man of Arimathaea. It is uncertain where Arimathaea was. There were several cities of that name in Judea. It is commonly supposed to be the same as Rama. Mt 2:18. Luke says that this was a" city of the Jews;" and it is probable, therefore, that it was in the tribe of Benjamin, and but a short distance from Jerusalem. This man sustained a high character. He was an "honourable counsellor," Mr 15:43; he "waited for the kingdom of God;" he was "a good man, and a just;" he had nobly set himself against the wicked purposes of the sanhedrim, Lk 23:51; he was a disciple of Jesus, though he was not openly his follower, because he feared the Jews, Jn 19:38. (w) "When the even" Mk 15:42, Lk 23:50, Jn 19:38

that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. 66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch. We have here an account of Christ's burial, and the manner and circumstances of it, concerning which observe, 1. The kindness and good will of his friends that laid him in the grave. 2. The malice and ill will of his enemies that were very solicitous to keep him there. I. His friends gave him a decent burial. Observe, 1. In general, that Jesus Christ was buried; when his precious soul was gone to paradise, his blessed body was deposited in the chambers of the grave, that he might answer the type of Jonas, and fulfil the prophecy of Isaias; he made his grave with the wicked. Thus in all things he must be made like unto his brethren, sin only excepted, and, like us, unto dust he must return. He was buried, to make his death the more certain, and his resurrection the more illustrious. Pilate would not deliver his body to be buried, till he was well assured that he was really dead; while the witnesses lay unburied, there were some hopes concerning them, Rev. xi. 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. xiv. 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. xi. 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 xiii. 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 xxi. 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 xxiv. 19 . There is nothing we can truly call our own but our sins and our graves; he returneth to his earth, Psalm cxlvi. 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. liii. 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. xxii. 16 . Providence ordered it that Christ's sepulchre should be in a solid entire rock, that no room might be left to suspect his disciples had access to it by some underground passage, or broke through the back wall of it, to steal the body; for there was no access to it but by the door, which was watched. [4.] A great stone was rolled to the door of his sepulchre; this also was according to the custom of the Jews in burying their dead, as appears by the description of the grave of Lazarus ( John xi. 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. viii. 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. xxxvii. 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. xli. 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. ii. 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. In the foregoing chapters, we saw the Captain of our salvation engaged with the powers of darkness, attacked by them, and vigorously attacking them; victory seemed to hover between the combatants; nay, at length, it inclined to the enemies' side, and our Champion fell before them; behold, God has delivered his strength into captivity, and his glory into the enemies' hand. Christ in the grave is like the ark in Dagon's temple; the powers of darkness seemed to ride masters, but then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine, Ps. lxxviii. 61 , 65 . The prince of our peace is in this chapter rallying again, coming out of the grave, a Conqueror, yea, more than a conqueror, leading captivity captive; though

He went to Pilate. Because no one had a right to remove the body but the magistrate, he was condemned to be crucified--usually a long and most bitter death; and, in common cases, it would have been unlawful to have removed the body so soon.

He wrapped it in a clean linen cloth. John adds, that this was done with spices, Jn 19:40. The Jews were accustomed to use myrrh, aloes, and other aromatics, in large quantities, when they buried their dead. When they were not regularly embalmed, which was a long and tedious process, they enclosed the spices in the folds of the linen, or wrapped the body in it. Spices were sometimes used in such quantities as to form a heap or bed, on which the dead body was laid. Thus it is said of Asa, ( 2Chr 16:14,) they "laid him in the bed which was filled with sweet odours and spices," etc. There not being time properly to embalm the body of Jesus, he was buried in this manner. The women who attended him, either not being aware of this or desirous of showing a farther regard for him, returned from the sepulchre on the first day of the week, and prepared other spices with which to embalm him, Lk 23:56, 24:1.

In his own new tomb. John says, ( Jn 19:41 ), that this was in a garden that was in or near the place where he was crucified. This tomb Joseph had prepared for himself, as was not uncommon among the Jews. In this tomb Luke and John inform us that no man had been laid. This was so ordered in the providence of God, doubtless, that there might be no suspicion about his identity when he rose; that it might not be alleged that another person had risen; or that he was raised by touching the bones of some prophet, as happened to the corpse that touched the bones of Elisha, 2Kgs 13:21. Farther, by being buried here, an important prophecy was remarkably fulfilled, ( Isa 53:9 ) "he made his grave--with the rich in his death." The fulfillment of this is the more remarkable, because during his life he associated with the poor, and was himself poor. Which he had hewn out in the rock. This was a common way of constructing tombs in Judea. Mt 8:28. Being cut out of a rock, there was no way by which the disciples could have access to it but by the entrance, at which the guard was placed, and consequently it was impossible for them to steal him away. The sepulchre, thus secure, was rendered more so by rolling a great stone at its entrance; all possible precautions thus being used, in the providence of God, against imposition and deceit. (x) "and laid" Isa 53:9

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

On the morrow, the day that followed the day of the preparation - The day of preparation was the day before the Sabbath, whereon they were to prepare for the celebration of it. The next day then was the Sabbath according to the Jews. But the evangelist seems to express it by this circumlocution, to show the Jewish Sabbath was then abolished.

That impostor said, while he was yet alive, After three days I will rise again - We do not find that he had ever said this to them, unless when he spoke of the temple of his body, John 2:19 ,21. And if they here refer to what he then said, how perverse and iniquitous was their construction on these words, when he was on his trial before the council? Mt 26:61 . Then they seemed not to understand them!

We remember. They had either heard him say this, or, more probably, had understood that this was one of his doctrines. That deceiver. One of the charges against him was, that he deceived the people. By this title they still chose to designate him, thinking that his death had fully confirmed the truth of the charges against him. (y) "deceiver" Jn 7:12,47, 2Cor 6:8 (z) "After three" Mt 16:21, 17:23, 20:19, Lk 24:6,7, Jn 2:19

Until the third day. That is, during two nights and the intervening day. This proves, that when the Jews spoke of three days, they did not of necessity mean three whole days, but parts of three days, as was the case in our Saviour's lying in the grave. The last error shall be worse than the first. That is, the last deception, or taking him from the tomb, pretending that he rose, shall have a wider influence among the people than the first, or his pretending to be the Messiah. (a) "steal" Mt 28:13

Ye have a watch. The Jews had a guard or watch of Roman soldiers, who kept watch in the tower of Antonia, on the north-west of the temple. Pilate either referred to these, or to the watch that attended the crucifixion: the whole band that had been appointed for that. As the torments of crucifixion sometimes lasted many days, the band had been probably granted to them during that time, and they were, therefore, still at the direction of the chief priests.

Ye have a guard - Of your own, in the tower of Antonia, which was stationed there for the service of the temple.

They went and secured the sepulchre, sealing the stone, and setting a guard - They set Pilate's signet, or the public seal of the sanhedrim upon a fastening which they had put on the stone. And all this uncommon caution was overruled by the providence of God, to give the strongest proofs of Christ's ensuing resurrection; since there could be no room for the least suspicion of deceit, when it should be found, that his body was raised out of a new tomb, where there was no other corpse, and this tomb hewn out of a rock, the mouth of which was secured by a great stone, under a seal, and a guard of soldiers.

Sealing the stone. The sepulchre was made sure, by affixing the large stone to the entrance in such a way that it could not be removed without detection. It was sealed. In what way this was done cannot now be certainly told. The cave in which Daniel was cast was fastened in the same manner, and sealed with the king's signet, ( Dan 6:17 ) perhaps by fastening the stone in its place with cords, and bringing them together and uniting them with wax, and impressing on that the seal of the king. In this way letters and books were anciently sealed. Possibly on the sepulchre of Jesus was impressed in this manner the seal of Pilate--the seal of office-- making it doubly sure. Or it may be, that the stone was fitted into the tomb with clay or cement, and on that was impressed the seal of Pilate. Setting a watch. That is, as large a number of soldiers as they judged necessary to secure the tomb. We cannot but be struck with the wisdom of God, in ordering the circumstances of the Saviour's burial in such a manner as to avoid the possibility of deception. Had all this been done by his friends, it might have been said that they only pretended to secure the tomb, and only pretended that he was dead. But he was adjudged to be dead by the Jews themselves; Pilate was satisfied that that was the fact they had their own way about his burial; he was buried alone; the place of his sepulchre was made sure-- expressly to prevent his being removed; and they placed around him a guard, in their own judgment, large enough to prevent his being taken away by force or strength. His very enemies, therefore, took every possible precaution to place his resurrection beyond the possibility of suspicion of fraud and imposture, and were the very means of furnishing the most striking proof that his death, burial, and resurrection were not impositions, but most affecting, awful, and yet cheering realities. (b) "sealing" Dan 6:27