Matthew 27:62
The next day, the one after Preparation Day, the chief priests and Pharisees assembled before Pilate.
The Treatment of the Body of ChristJ.A. Macdonald Matthew 27:57-66
The ResurrectionMarcus Dods Matthew 27:62-28:15
Anxiety on Account of Christ, Even When DeadJohn Trapp.Matthew 27:62-66
Sabbath-BreakingJ. P. Lange, D. D.Matthew 27:62-66
The Jew and the Roman Watching the SepulchreN. Adams, D. D.Matthew 27:62-66
Unavailing PrecautionsJohn Trapp.Matthew 27:62-66

The resurrection of Jesus Christ is not merely the greatest event of history, it is the hinge on which all history turns. If Christ died and lies still in his grave like other men, then the whole preaching of the apostles falls to the ground. It is plain he can afford us no help of the kind we especially need - he cannot hear our prayer, he cannot guide our life. His own word has failed, for he said he would rise. The whole revelation of God he made, all the information about things unseen and future, has doubt cast upon it. It is the resurrection of Jesus that establishes a clear and close connection between this world and the unseen and spiritual world. If he rose from the dead, then the world into which he is gone is real, and his invitation to us to join him there is one we may confidently trust to. It becomes us, therefore, to consider with candour and seriousness whatever difficulties men have felt in accepting as true this stupendous fact. May not some mistaken and ill-advised person have surreptitiously conveyed away the body and have given out that a resurrection had taken place? The authorities took the most effectual means they could think of to prevent this. So beyond doubt was it that the grave was emptied by an actual resurrection, that when Peter stood before the Sanhedrin and affirmed it, they could not deny it. This ides, therefore, may be dismissed. It is agreed, by those who deny the Resurrection as much as by those who affirm it, that the disciples had a bona fide belief that Jesus had risen from the dead and was alive. The question is - How was this belief produced? There are three answers.

(1) The disciples saw our Lord alive after crucifixion, but he had never been dead.

(2) They only thought they saw him.

(3) They did see him alive after being dead and buried. The first is scarcely worthy of attention, - it is so obviously inadequate. We ask for an explanation of this singular circumstance, that a number of men arrived at the firm conviction they had an Almighty Friend, One who had all power in heaven and on earth, and we are told they had seen their Master after crucifixion, creeping about the earth, scarcely able to move, pale, weak, helpless. This supposition is no explanation of their faith in him as a risen, glorious, almighty Lord. The second would suffice had we only to explain how one person believed he or she had seen the Lord. But what we have here to explain is how several persons, in different places, at different times, and in various moods of mind, came to believe they had seen him. He was recognized, not by persons who expected to see him alive, but by women who went to anoint him dead; not by credulous, excitable persons, but by persons so resolutely sceptical and so keenly alive to the possibility of delusion that nothing but handling his body could convince them. Nothing will explain the faith of the apostles and of the rest but the fact of their really seeing the Lord, after his death, alive and endowed with all power. They were men animated by no paltry spirit of vain glory, but by seriousness, even sublimity of mind - men whose lives require an explanation precisely such as is given by the supposition that they had been brought into contact with the spiritual world in this surprising and solemnizing manner. It is not denied that the evidence for the Resurrection would be quite sufficient to authenticate any ordinary historical event. It can be refused only on the ground that no evidence, however strong, could prove such an incredible event. The supernatural is rejected as a preliminary, so as to bar any consideration of the most important evidences of the supernatural. No account of the belief in the Resurrection has ever been given more credible than that which it seeks to supplant - the simple one that the Lord did rise again. The position of the Resurrection in the system of Christian facts and motives is all-important.

I. It is the chief proof that Jesus was not mistaken regarding his own Person, his own work, his relation to the Father, and the prospects of himself and his people. It is also the Father's attestation to the sufficiency of his work.

II. If our Lord's work be viewed as a revelation of the Father, the Resurrection will equally be seen to be necessary. Were there no resurrection, we should be obliged to seek our highest ideas of God in the tomb, not in the Divine condescension and love which are visible on the cross, but in a being overcome and defeated by the same ills that overwhelm us all.

III. In the risen Lord we find the source of all spiritual strength. Any one who passes through death uninjured, who conquers that which conquers all other men without exception, shows that he has some command over nature which does not belong to other men. And he who shows this superiority in virtue of a moral superiority, and uses it in the furtherance of the highest moral ends, shows a command over the whole affairs of men which makes it easy to believe he can guide us into a condition like his own. Especially does the Resurrection enable us to believe that our Lord can communicate the Holy Spirit. Salvation is reduced to very small limits indeed, and the Christian religion becomes a mere system of morality, if there be not now a living Christ able to bestow a living Spirit.

IV. In the risen Lord we see the character of the life to which we are called in fellowship with him, and also the destiny that awaits us in him. As he passed to God, and lives with him, so must we now live wholly to God, letting this great gulf of death stand between us and our past life of self-pleasing and worldliness. In him risen, with a human body and not a bare spirit, we see what we ourselves are to be in that future life. The Divine Spirit is the source both of holiness and of immortality; if we now have the one evidence of his indwelling, we shall one day have the other. - D.

Command therefore that the sepulchre be made secure.
I. This passage of sacred history illustrates the truth that God has "made all things for Himself, yea, even the wicked for the day of evil." "There is no counsel, nor wisdom, nor understanding against the Lord."

II. Some Christians are chosen of God to display by their great trials His power and wisdom, as Christ was by His death and burial and resurrection.

III. Bad men should be objects of pity rather than of fear or anger.

IV. Everything relating to the resurrection of Christ is unspeakably interesting for this reason, "He was raised again for our justification."

(N. Adams, D. D.)

It is a poetical justice that they who have so often accused the Saviour of Sabbath-breaking, now themselves finally desecrate this day.

(J. P. Lange, D. D.)

It is a common proverb, "Dead men bite not." But here Christ, though dead and buried, bites and beats hard upon these evil men's consciences. They could not rest the whole night before, for fear He should get out of the grave some way, and so create them further trouble. Scipio appointed his sepulchre to be so placed, as his image standing upon it might look directly towards Africa, that being dead, he might still be a terror to the Carthaginians. And Cadwallo, an ancient king of this island, commanded his dead body to be embalmed and put into a brazen image, and so set upon a brazen horse over Ludgate for a terror to the Saxons. It is well-known that Zisca, that brave Bohemian, charged his Taborites to flay his corpse, and head a drum with his skin; the sound whereof, as oft as the enemies heard, they should be appalled and put to flight. And our Edward

I. adjured his son and nobles that if he died in his journey into Scotland, they should carry his corpse about with them, and not suffer it to be interred till they had vanquished the usurper and subdued the country. Something like to this the prophet Isaiah foretelleth of our Saviour (and we see it here accomplished), when he saith, "In that day the root of Jesse shall stand up for an ensign to the people, and even his rest (or, as some read it, his sepulchre) shall be glorious (Isaiah 11:10). There are that think that these words, "The day that followed the day of the preparation," are put ironically, or by way of a jest against the hypocritical sabbatism of the high priests, who would so workday-like, beg the body, seal the sepulchre, and set the watch on that Sabbath, for the which they seemed to prepare so devoutly before it came.

(John Trapp.)

Now they seemed to dance upon Christ's grave, as thinking themselves cock-sure of Him. So did those bloody tyrants of the primitive times make no other reckoning, but to raze out the name of Christ from under heaven. Therefore, also, they did not only constitute laws and proclamations against Christians, but did engrave the same laws in tables of brass, meaning to make all things firm for ever and a day. But He that sat in heaven, and said, "Yet have I set My King upon My holy hill of Zion," laughed at them; Jehovah had them in derision. Look how Daniel was innocently condemned, cast into the lions' den, had the door sealed upon him, and, to see to, no hope or means of life was left him; and yet, by God's good providence, he came forth untouched, and was made a greater man than before. So our blessed Saviour was innocently condemned, cast into the grave, sealed up among the dead, and to common judgment left as out of mind; yet early in the morning, at the time appointed by the power of His Deity, He raised Himself from death, and gloriously triumphed over it and hell.

(John Trapp.)

Barabbas, Eli, Elias, Elijah, Israelites, James, Jeremiah, Jeremias, Jeremy, Jesus, Joseph, Joses, Judas, Mary, Pilate, Simon, Zabdi, Zebedee
Arimathea, Cyrene, Field of Blood, Galilee, Golgotha, Jerusalem, Place of the Skull
Body, Chief, Followed, Gathered, Getting, Morrow, Passover, Pharisees, Pilate, Preparation, Priests, Ready
1. Jesus is delivered bound to Pilate.
3. Judas hangs himself.
19. Pilate, admonished of his wife,
20. and being urged by the multitude, washes his hands, and releases Barabbas.
27. Jesus is mocked and crowned with thorns;
33. crucified;
39. reviled;
50. dies, and is buried;
62. his tomb is sealed and watched.

Dictionary of Bible Themes
Matthew 27:62-28:4

     4366   stones

Matthew 27:62-64

     7552   Pharisees, attitudes to Christ

Matthew 27:62-66

     7330   chief priests

The Blind Watchers at the Cross
'And sitting down they watched Him there.' --MATT. xxvii. 36. Our thoughts are, rightly, so absorbed by the central Figure in this great chapter that we pass by almost unnoticed the groups round the cross. And yet there are large lessons to be learned from each of them. These rude soldiers, four in number, as we infer from John's Gospel, had no doubt joined with their comrades in the coarse mockery which preceded the sad procession to Calvary; and then they had to do the rough work of the executioners,
Alexander Maclaren—Expositions of Holy Scripture

The Veil Rent
'Behold, the veil of the Temple was rent in twain from the top to the bottom.'--MATT. xxvii. 51. As I suppose we are all aware, the Jewish Temple was divided into three parts: the Outer Court, open to all; the Holy Place, to which the ministering priests had daily access to burn incense and trim the lamps; and the Holy of Holies, where only the High Priest was permitted to go, and that but once a year, on the great Day of Atonement. For the other three hundred and sixty-four days the shrine lay silent,
Alexander Maclaren—Expositions of Holy Scripture

The Sentence which Condemned the Judges
And Jesus stood before the governor: and the governor asked Him, saying, Art Thou the King of the Jews? And Jesus said unto him, Thou sayest. 12. And when He was accused of the chief priests and elders, He answered nothing. 13. Then said Pilate unto Him, Hearest Thou not how many things they witness against Thee? 14. And He answered him to never a word; insomuch that the governor marvelled greatly. 15. Now at that feast the governor was wont to release unto the people a prisoner, whom they would.
Alexander Maclaren—Expositions of Holy Scripture

The Crucifixion
'And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34. They gave Him vinegar to drink mingled with gall: and when He had tasted thereof, He would not drink. 35. And they crucified Him, and parted His garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted My garments among them, and upon My vesture did they cast lots. 36. And sitting down they watched Him there; 37. And set up over His head His accusation written, THIS
Alexander Maclaren—Expositions of Holy Scripture

'See Thou to That!'
'I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. 24. I am innocent of the blood of this just Person: see ye to it.'--MATT. xxvii. 4, 24. So, what the priests said to Judas, Pilate said to the priests. They contemptuously bade their wretched instrument bear the burden of his own treachery. They had condescended to use his services, but he presumed too far if he thought that that gave him a claim upon their sympathies. The tools of more
Alexander Maclaren—Expositions of Holy Scripture

Taunts Turning to Testimonies
'... The chief priests mocking Him ... said, 42. He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him. 43. He trusted in God; let Him deliver Him now, if He will have Him.' --MATT. xxvii. 41-43. It is an old saying that the corruption of the best is the worst. What is more merciful and pitiful than true religion? What is more merciless and malicious than hatred which calls itself 'religious'? These priests, like many a
Alexander Maclaren—Expositions of Holy Scripture

The Fourth Word
"Eloi, Eloi, lama sabachthani."--ST. MATT. XXVII. 46; ST. MARK XV. 34. There are three peculiar and distinguishing features of this fourth word which our Saviour uttered from His Cross. 1. It is the only one of the Seven which finds a place in the earliest record of our Lord's life, contained in the matter common to St. Matthew and St. Mark. 2. It is the only one which has been preserved to us in the original Aramaic, in the very syllables which were formed by the lips of Christ. 3. It is the
J. H. Beibitz—Gloria Crucis

Let Him Deliver Him Now
It is very painful to the heart to picture our blessed Master in his death-agonies, surrounded by a ribald multitude, who watched him and mocked him, made sport of his prayer and insulted his faith. Nothing was sacred to them: they invaded the Holy of holies of his confidence in God, and taunted him concerning that faith in Jehovah which they were compelled to admit. See, dear friends, what an evil thing is sin, since the Sin-bearer suffers so bitterly to make atonement for it! See, also, the shame
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Rent Veil
THE DEATH of our Lord Jesus Christ was fitly surrounded by miracles; yet it is itself so much greater a wonder than all besides, that it as far exceeds them as the sun outshines the planets which surround it. It seems natural enough that the earth should quake, that tombs should be opened, and that the veil of the temple should be rent, when He who only hath immortality gives up the ghost. The more you think of the death of the Son of God, the more will you be amazed at it. As much as a miracle excels
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

Lama Sabachthani?
Our Lord was then in the darkest part of his way. He had trodden the winepress now for hours, and the work was almost finished. He had reached the culminating point of his anguish. This is his dolorous lament from the lowest pit of misery--"My God, my God, why hast thou forsaken me?" I do not think that the records of time or even of eternity, contain a sentence more full of anguish. Here the wormwood and the gall, and all the other bitternesses, are outdone. Here you may look as into a vast abyss;
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 36: 1890

Our Lord's Solemn Enquiry
"Eli, Eli, lama sabachthani? That is to say, My God, my God, why hast thou forsaken me?"--Matthew 27:46. IF any one of us, lovers of the Lord Jesus Christ had been anywhere near the cross when he uttered those words, I am sure our hearts would have burst with anguish, and one thing is certain--we should have heard the tones of that dying cry as long as ever we lived. There is no doubt that at certain times they would come to us again, ringing shrill and clear through the thick darkness. We should
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Eloi.
"My God, my God, why hast thou forsaken me?"--ST MATTHEW xxvii. 46. I do not know that I should dare to approach this, of all utterances into which human breath has ever been moulded, most awful in import, did I not feel that, containing both germ and blossom of the final devotion, it contains therefore the deepest practical lesson the human heart has to learn. The Lord, the Revealer, hides nothing that can be revealed, and will not warn away the foot that treads in naked humility even upon the
George MacDonald—Unspoken Sermons

Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
(Jerusalem. Friday After Dawn.) ^A Matt. XXVII. 1, 2; ^B Mark XV. 1; ^C Luke XXII. 66-23:1; ^D John XVIII. 28. ^a 1 Now when morning was come, ^c 66 And as soon as it was day, ^b straightway ^c the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, ^a all the chief priests and { ^b with} the elders ^a of the people ^b and scribes, and the whole council, held a consultation, and ^a took counsel against Jesus to put
J. W. McGarvey—The Four-Fold Gospel

First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
(Jerusalem. Early Friday Morning.) ^A Matt. XXVII. 11-14; ^B Mark XV. 2-5; ^C Luke XXIII. 2-5; ^D John XVIII. 28-38. ^d and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See p. 641.] 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this man were not an evildoer, we should not have delivered him up unto thee. [The Jewish rulers first attempt to induce
J. W. McGarvey—The Four-Fold Gospel

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

Remorse and Suicide of Judas.
(in the Temple and Outside the Wall of Jerusalem. Friday Morning.) ^A Matt. XXVII. 3-10; ^E Acts I. 18, 19. ^a 3 Then Judas, who betrayed him, when he saw that he was condemned [Judas, having no reason to fear the enemies of Jesus, probably stood in their midst and witnessed the entire trial], repented himself, and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, I have sinned in that I betrayed innocent blood. [There are two Greek words which are translated "repented,"
J. W. McGarvey—The Four-Fold Gospel

The Crucifixion.
Subdivision A. On the Way to the Cross. (Within and Without Jerusalem. Friday Morning.) ^A Matt. XXVII. 31-34; ^B Mark XV. 20-23; ^C Luke XXIII. 26-33; ^D John XIX. 17. ^a 31 And when they had mocked him, they took off from him the ^b purple, ^a robe, and put on him his garments [This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Crucified, Dead, and Buried. '
It matters little as regards their guilt, whether, pressing the language of St. John, [6034] we are to understand that Pilate delivered Jesus to the Jews to be crucified, or, as we rather infer, to his own soldiers. This was the common practice, and it accords both with the Governor's former taunt to the Jews, [6035] and with the after-notice of the Synoptists. They, to whom He was delivered,' led Him away to be crucified:' and they who so led Him forth compelled' the Cyrenian Simon to bear the Cross.
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus in the Tomb.
It was about three o'clock in the afternoon, according to our manner of reckoning,[1] when Jesus expired. A Jewish law[2] forbade a corpse suspended on the cross to be left beyond the evening of the day of the execution. It is not probable that in the executions performed by the Romans this rule was observed; but as the next day was the Sabbath, and a Sabbath of peculiar solemnity, the Jews expressed to the Roman authorities[3] their desire that this holy day should not be profaned by such a spectacle.[4]
Ernest Renan—The Life of Jesus

The vicariousness of Prayer
The Vicariousness of Prayer I The work of the ministry labours under one heavy disadvantage when we regard it as a profession and compare it with other professions. In these, experience brings facility, a sense of mastery in the subject, self-satisfaction, self-confidence; but in our subject the more we pursue it, the more we enter into it, so much the more are we cast down with the overwhelming sense, not only of our insufficiency, but of our unworthiness. Of course, in the technique of our work
P. T. Forsyth—The Soul of Prayer

The Fifth Word from the Cross
The fourth word from the cross we looked upon both as the climax of the struggle which had gone on in the mind of the divine Sufferer during the three hours of silence and darkness which preceded its utterance and as the liberation of His mind from that struggle. This view seems to be confirmed by the terms in which St. John introduces the Fifth Word--"After this, Jesus, knowing that all things were now accomplished,[2] that the Scripture might be fulfilled, saith, I thirst." The phrase, "that the
James Stalker—The Trial and Death of Jesus Christ

The Love of the Holy Spirit in Us.
"O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."--Matt. xxvii. 37. The Scripture teaches not only that the Holy Spirit dwells in us, and with Him Love, but also that He sheds abroad that Love in our hearts. This shedding abroad does not refer to the coming of the Holy Spirit's Person, for a person can not be shed abroad. He comes, takes possession, and dwells in us; but that which is shed abroad
Abraham Kuyper—The Work of the Holy Spirit

Lastly; they who Will Not, by the Arguments and Proofs Before Mentioned,
be convinced of the truth and certainty of the Christian religion, and be persuaded to make it the rule and guide of all their actions, would not be convinced, (so far as to influence their practice and reform their lives,) by any other evidence whatsoever; no, not though one should rise on purpose from the dead to endeavour to convince them. That the evidence which God has afforded us of the truth of our religion is abundantly sufficient. From what has been said, upon the foregoing heads, it is
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

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