A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 27
CHAP. XXVII.
After Christ is delivered unto Pilate, Judas hangeth himself, and leaveth the money to the priests to be disposed, ver. 10. Pilate examineth Christ, and without cause condemneth him, and delivereth him to be scourged and crucified, ver. 45. after which Christs God-head is more manifested, and he is buried with some respect.
Ver. 1. WHen the morning was come, all the chief priests and elders of the people took counsell against Iesus to put him to death.
2. And when they had bound him, they led him away, and delivered him to Pontius Pilate the governour.
THe corrupt church-men having unjustly condemned Christ, do seek now to put him to death by the power of the civill Magistrate. Doct. 1. The wicked a…e exceeding watchfull and painfull to accomplish an ill turne, especially against Christ; for late at night, and early in the morning, are the chief Priests and others busie to have Christ put to death. 2. It is no new thing to see corrupt church governours abuse the civil Magistrate, in execution of their unjust and cruel conclusions; as here the chief Priests and Elders Deliver Christ bound to Pilate the governour.
Ver. 3. Then Iudas which had betrayed him, when he saw that he was condemned, repented himselfe, and brought again the thirty pieces of silver to the chief priests and elders,
4. Saying, I have sinned, in that I have betrayed innocent blood. And they said, What is that to us? see thou to that.
5. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
Now Judas his conscience is wakened, but out of time, whereupon he confesseth his sin to them who insnared him; but finding them to despise him, he casteth back the price of his treachery, and hangeth himself. Doct. 1. Though before a sin be committed the bait and allurement is …nly seen, and the conscience blindfolded, kept captive and benummed; yet after sin is committed it shall be wakened at last, and see the ugliness of sin discovered; for as Judas seeth now, and saith now, that He hath betrayed the innocent blood. 2. When the evill of sin is discovered, then is the naughtinesse of every inducement unto it discovered also; and the grief is more then any gain or pleasure inducing unto it can counterballance; for Judas now counteth little of the thirty peices of silver, bringeth back the price, and casteth it down in the temple. 3. Such as sin by the inducement of others, need not look for comfort from the inticers of them unto it, but must bear the guiltiness of it alone; for when Judas regrateth his sin to the Priests, What is that to us? say they to him, see thou …e that. 4. When Justice pursueth the sinner, and he flyeth not to Gods mercy in Christ, there needeth no other Judge, or witnesse, or Burrio against him, but his own conscience only; it is sufficient to convict, condemn, and torture him so, as he will chuse to strangle himselfe, rather then indure the vexation of it: for, Judas being forsaken of those who insnared him in the sin, goeth not to God, but departeth and hangeth himself.
Ver. 6. And the chief Priests took the silver peices, and said, It is not lawful for us to put them into the treasury, because it is the price of blood.
7. And they took counsel, and bought with them the potters field to bury strangers in.
8. Wherfore that field was called, The field of blood unto this day.
This cursed mony the priests wil not bring into the Treasury of the Temple, but doe imploy it in a charitable worke, to buy a buriall place for strangers, by which meanes a prophesie of the Scripture is fulfilled in Gods providence. Doct. 1. The Lord will have no off…ring made unto him, of that which is not a mans own, and that in su…h a way, as may be free of all appearance of allowing of mens unjust or dishonourable gaine; for, It is not lawful, say they, Deut. 23.18. to put this mony unto the treasury. 2. It is no new thing to see Christs most cruel adversaries deep in hypocrisie, pretending to be feared to offend in the least things; as these men stand not to give Judas a hire to betray innocent blood, but will not meddle with the gain, when it is cast back. 3. Hypocrites, even when they are deepest in a mischief, wil seek to hide their course with seeming to do some good work, as these men will be charitable to the poor, in buying a burying place to the strangers, with the price of Christs Blood. 4. The Lord can make the Mask of mens hypocrisie the special Means to discover them, as here these wicked Priests do seek to hide their cruelty against Christ, by seeming to be charitable, in buying the potters field, for burying of strangers with the price of Christs life; and in Gods providence it is turned to the contrary, that this field should in all time coming bear the name of their bloudy bargain made with Judas; for, the field was called, The field of bloud unto this day, saith the Evangelist.
Ver. 9. (Then was fulfilled that which was spoken by Ieremiah 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 potters field, as the Lord appointed me.)
The Evangelist doth observe the Lords over-ruling providence, who by this means, fulfilled the words of the P…ophet Zachary, cha. …1. ver. 12. where the Lord complaineth of the ungratitude of the people, who accounted less of all his personall care over them, then ordinarily men do account of their basest servants, on whom they wil, one way or other, in a short time bestow more then what they do p…ise all the Lords labour on them to be worth, and withall the Lord foretelleth that at length they should put no other price upon him, when he should come to be bought and sold among them, saye thirty pieces of silver, with which mony should be bought the potters field, for a memoriall unto all ages of their undervaluing of him. As for the calling of the Prophet Zachary by the name of Jeremy, albeit it were presupposed that this verball mistake did creep into the T…xt, by the inadvertance of the first transcribers of the Evangelists Copy; yet this is no materiall depraving of the Text, but such an accident of the letter only, as an intelligent reader being acquainted with scripture, could easily satisfie himself into, calling to mind the place of Zachary, where this is written: but seeing it is noted, that the Hebrews usually were called by divers names, it is most reasonable to affirme that Zachary was also called Jeremy, seeing in the scripture we find him called by both their names: In the inscription of the prophesie, he is called Zacharias, and in this Scripture Jeremias; now the Spirit who dyted Scripture, knew his names best of any: As for the citation of the words, it is severall times observed before, that the Evangelist stood not upon letters and syllables, but took hold of the sense, in so far as concerned their present purpose. Doct. 1. The pastorall care which God manifested over his people by his Ministers, is of lesse value to misbeleevers, then the basest service of any …adesman; for Christ, and all the works done by his Ministers, are not valued above thirty pieces of silver By the children of Israel. 2. The stumbling block of the indignities done to Christ, are best removed, when we consider that they were all foretold in Scripture; for so doth the Evangelist ward off the offence of the crosse, by telling of us, that thereby Was fulfilled what was spoken by the Prophet.
Ver. 11. And Iesus stood before the governour; and the governour asked him, saying, Art thou the king of the Iews? And Iesus said unto him, Thou sayest.
What our Lord suffered before the civill Judges, is here set down, and first of what things he is accused: wherin observe, 1. That as Christ is brought before the Ecclesiastick court, so also before the civil; and as he is charged before the high Priest of blasphemy, which is the summe of all sins against the first Table; so is he charged before the civill Judge of sedition and treason, the summe of all sins against the second Table: That he might bear the imputation of, and take away all our sins, both against the first and second Table, and prevent our arraignment before the justice seat of God; for here while he …tood before the Governour, he is asked, Art thou the king of the Iews? as if he had usurped an earthly kingdome, to the prejudice of Cesar. 2. There was not so much as a probable appearance of sedition in Christ, but a meer calumny alledged; Therefore Christ answered, Thou sayest, that is, so thou alledgest.
Ver. 12. And when he was accused of the chief Priests and elders, he answered nothing.
13. Then saith Pilate unto him, Hearest thou not how many things they witnesse against thee?
14. And he answered him to never a word, insomuch that the governour marvelled greatly.
Christ being accused of many things, answered not, partly because the contrary was notourly known, and the conscience of the chief Accusers did answer for him; and partly, because he had taken on him to stand in our room, and to bear our sins: therefore he held his peace, as in some sense guilty, in our name of all, though free in himself. Doct. 1. Never was there such a person arraigned before any court as Christ, so innocent and willing to be condemned, as guilty of other mens faults, for he loved our Justification, more then his own reputation; no wonder therfore that the Governour wondred greatly. 2. There is more honesty to be expected of heathen men and pagans, then of corrupt professours, for the chiefe Priests and elders do load men with false imputations, but Pontius Pilate will not admit the accusation, till he hear Christs answer.
Ve. 15. Now at that feast the Governour was wont to release unto the people a prisoner, whom they would.
16. And they had then a notable prisoner called Barabbas.
17. Therfore when they were gathered together, Pilate said unto them, Whom wil ye that I release unto you? Barabbas, or Iesus which is called Christ?
18. For he knew that for envy they had delivered him.
Pilate seeketh indirectly to set Christ free, knowing in his conscience that they had delivered him for envy, and not for any fault in him: and this he doth by making use of an unwarrantable custome of releasing at the Feast some notable prisoner, whom the people should chuse. Doct. 1. It is a notable providence tha… Christs sufferings were at the time of the Feast of the Passover; for then were all the Jews gathered together unto Jerusalem, then was a confluence of all sorts of people from all countries about, wherby Christs sufferings might be the more publick, and the type of the sacrificing of the paschall Lamb, more notably fulfilled; Therfore it is marked, that It was on the feast, to wit, of the Passeover. 2. It is no new thing to see corrupt customes, prejudiciall to Justice, to creep in among people, and to be kept for gratifying of people, as here the governour was wont to Release unto the people a prisoner, whom they would. 3. Carnall men use not to resist sin directly, but to go about to shift it by, if they can, without the losse of credit or profit, or any other beloved l…st; for when Pilate should have expresly dealt for innocent Jesus, hee proponeth to the people their choise, whether They will have released Barabbas or Iesus. 4. As Avarice is one, so Envy is another of the sins which killed Christ; as avarice is ready to sell Christ, so is malice and envy to pursue Christ to the death: as Judas his avarice is already manifested, so now the Priests envy is made manifest also; for, Pilate knew that for envy they had delivered him.
Ver. 19. When he was set down on the judgment seat, his wife sent unto him, saying. Have thou nothing to doe with that just man; for I have suffered many things this day in a dream because of him.
A special warning is given to Pilate from his wife, to beware to condemn righteous Christ. Doct. 1. It was necessary that by all meanes the righteosnesse of Christ should be born witnesse unto, that in his condemnation, not for his own sins, but for ours, our justification from sin might shine the more clearly; therfore among other testimonies of Christs innocency, Pilats Wife extraordinarily moved, sent unto Pilat, saying, Have nothing to do with that just man. 2. How natural soever dreames are, yet God hath a hand in them, and sometime in a speciall manner doth make use thereof for notable ends; as here, Pilat's Wife is troubled in her sleep, about the wrongs done to Christ, and Pilate the Judge hath advertisement hereby, so as in God's providence Pilate was moved, though not to set Christ free from suffering, yet to absolve him of all fault laid to his charge.
Vers. 20. But the chief Priests and elders perswaded the multitude that they should aske Barrabbas, and destroy Iesus.
21. The Governour answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barrabbas.
22. Pilate saith unto them, What shall I do then with Iesus, which is called Christ? They all say unto him, Let him be crucified.
23. And the governour said, Why, What evill hath he done? But they cried out the more, saying, Let him be crucified.
The people choose Barrabbas, and refuse Christ by their rulers perswasion. Doct. 1. Wicked men have a greater hatred against Christ, then against the most vitious amongst them, as here they ask Barrabbas to be saved, and seek that Christ may be destroyed. 2. Wo to the people when their leaders are corrupt, for then shall they be tempted by wicked counsel; and wo unto them yet more, if they follow their wicked directions, for so might they be led with these cursed Jewes to preserve Barrabbas, and destroy Christ. 3. Halfe friendship, lake warme affection toward Christ, wily-working for him, so as men who are Christs adversaries, may be pleased also, may well shew the righteousnesse of Christs cause, but cannot deliver him or his servants from suffering, nor exempt the cold-rise friend from sin: therfore either must a man be a right down friend, plain, and frank for Christ, or nothing. Pilates wiles striving to save Christ, and to please the people also, do not serve the turn, but do rather ensnare him, and inrage Christ's adversaries the more; for, They cryed out the more, Let him be crucified.
Ver. 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.
Pilat overcome with the temptation of pleasing the People, first absolveth Christ, and then yeildeth him over to the fury of his adversaries, and will have them only to be guilty of his death. Doct. 1. He that is not resolute to resist sin upon all hazards, will yeild to it at last, as Pilat doth here. 2. Ignorant men are easily deceived, counting themselvs free of such sins, as men, or inconveniencies from men do presse them unto, as Pilat is here; for because the people made a tumult, he washeth his hands, and saith, I am innocent of the blood of this just person. 3. Whatsoever be the fault of instruments in a wicked deed, the prime authours and instigatours have the chief guiltinesse; therefore not without ground saith Pilate to the Jews, See you to it.
Ver. 25. Then answered all the people, and said, His blood be on us, and on our children.
The mad people, deluded by their leaders, take on them the guilt without fear. Doct. The stupidity of a misled conscience is fearfull, when it is most deep in guiltinesse, it dare defie Gods Justice, in the opinion it hath of its owne innocency, as here the people answer …ilate, His blood be upon us, wherein their mouth doth pronounce their own doom, and Wrath is from that time come on them unto this day.
Ver. 26. Then released he Barrabbas unto them: and when he had scourged Iesus, he delivered him to be crucified.
Thus is Jesus absolved from all guiltinesse in himselfe, and declared in the face of his Accusers to be a just person, and yet is he dealt with as a guilty man, scourged and delivered to be crucified, wherein we must look up unto the dispensation of a higher Judge, (who had the sins of the whole Elect in a Roll, to charge upon him, and now to exact of him, above what he had already suffered, yet more satisfaction to justice, for the full Redemption of his people) that so they may behold him, as he is, to wit, the eternall, and only begotten Son of God, in his humane Nature suffering, according to the paction of Redemption past between him and the Father, all that Justice could crave for the expiation of our sins, and purchase of righteousnesse and life eternall unto us: and to this end we must take along with us in all Christ's sufferings, 1. The consideration of the worthinesse of the person who is surety suffering for us, that he is the Lord God Almighty, filling the whole Earth with his Glory, the Redeemer and holy One of Israel, personally united with our Nature, now upon him while he standeth before Pontius Pilate. Secondly, The consideration of the fearfull and horrible deservings of sin in us, which calleth for our everlasting torments, with the curse of God upon us. Thirdly, the consideration of the strictnesse of Divine Justice, which will have sin punished condignly, and will neither quit the sinner without a ransome, nor the Redeemer without full satisfaction and punishment, equivalent to the principall Debters deservings. Fourthly, the consideration of the wonderfull grace of God, who is content to take satisfaction unto justice for the sins of men from one man in the name of all those, for whom he offereth to satisfie. Fifthly, the consideration of the unspeakable love of God, who giveth his own eternall Son to be the man, who shall pay for the rest of the adopted children. Sixthly, the consideration of the meeknesse and patience of our dear Lord and Saviour Jesus Christ, who loved us, and gave himselfe for us, even to the cursed Death of the crosse, yea to be made a curse for us, that we might obtain the blessing of righteousnesse and eternall life through him: if these considerations go along with us, we shall see our selves worthy for ever of the shame and torment which our Lord endured for a short time, and we shall see Christ in his deepest humiliation shining gloriously in our eyes; our faith shall find food, and our sins shall find poison in the sufferings of our Redeemer. Doct. 1. Such as think they cannot stand, except by the good will of Princes or People, whensoever they are put to declare themselves, whether they love Christ or the World better, will certainly choose to please Princes or People, whatsoever may become of Christ; as here the People will have Barabbas set free, and Christ executed, to please their Rulers; and Pilate will both release Barabbas, and scourge Christ, to give unto the People satisfaction. 2. It is no wonder that Christ's Servants find hard measure of men at the Bar of Justice; for, no fault is found in Christ, And yet he is scourged, and delivered to his Adversaries to be crucified. 3. Christ's Servants should resolve after lesser sufferings, to endure yet more, and at last to suffer death; for Christ after suffering of many things is scourged, and then delivered to be crucified. 4. Our sins deserve to be punished with extremity of pain and torment, and with extremity of shame and disgrace; for our Redeemer behoved to be scourged and crucified also.
Ver. 27. Then the Souldiers of the Governour took Iesus into the common Hall, and gathered unto him the whole Band of souldiers.
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 Iews.
30. And they spit upon him, and took a Reed, and smote him on the Head.
31. And after they had mocked him, they took the Robe from off him, and put his own Raiment on him, and led him away to crucifie him.
While the crosse is making ready, the Souldiers fall on Christ, and abuse him despitefully. Doct. 1. When Governours and great men are against Christ, no wonder to see their Servants against him also, and to go about to please their Masters by wronging of Christ's members; for here, The Souldiers of the Governour gathered together to take their sport in abusing Christ himself. 2. As the Doctrine of Christ's God-head is counted Blasphemy by the corrupt Church-rulers, Chap. 26.65. So is Christ's by gracelesse States-men, and Servants of civill Rulers; the Souldiers of the civill Governour here do make a laughing-stock of Christ, the King of the Jews, offering him a Souldiers coat for a Robe, a Reed for a Scepter, Thorns for a Crown, a mocking Beck for Reverence, spitting on his Face, for a Kisse of love and subjection, and smiting on the head of loyalty and service; but so behoved our pride and vain glory to be punished and explate. 3. The malice of Christs enemies will not be satiate with lesse then bloud; for when they have mocked Christ, and shamefully used him, They led him away to be crucified.
Ver. 32. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his Crosse.
Our Lord was so exercised in the Garden through agony of Spirit, so tossed all the night with the Souldiers, so agitate and vexed before the judgment seat of Caiphas and Pilat; so sore spent by scourging, by buffeting, by piercing his Head with Thorns, that now there remained not so much natural strength in his body, as to bear the tree of the crosse through the way unto the place of execution; therefore they finding one Simon of Cyrene by the way, coming from his work in the field, they compel him to bear Christs crosse. Doc. 1. It was not by any humane strength that Christ did bear the weight of the curse of God, due to our sins; for as his body, so also his naturall strength of body was like another mans; and here he who upon the tree of the crosse bare our sins (which are of more weight then all the mountaines, and the sand of the Sea) hath not so much naturall strength, as to bear that tree unto the place of execution: for Simon, a fresh man, must bear it after him. 2. The death of the crosse was so shameful, so abhorred, and so cursed a death, that none of all the multitude which followed him would touch the crosse, but Simon must be compelled to bear it.
Ver. 33. And when they were come into a place called Golgotha, that is to say, a place of a skul.
Followeth that which our Lord did suffer in Golgotha, or Calvary, (to which place; the skuls or bones of malefactors executed, there to be seen apparently, did give the name) … filthy place without the Town, …s was fore-signified by the offering of these beasts which we…e burnt without the camp. Doc. Our sins deserve that punishment should be poured in upon us by the conduit of every sense, that as we have abused all our senses unto sin, so we in every one of them should be tormented: for beside wearines and much pain, the place of Christs execution is Golgotha, where the sight of dead mens bones forme…ly executed as malefactours, and the scent of their rotten reliques might offend both his sight and smel.
Ver. 34. They gave him vineger to drink, mingled with gal: and when he had tasted therof, he would not drink.
A further degree of suffering, is his thi…st, which he could have willingly quenched with wate…; but they gave Him vineger and gal to drink; no wonder he was thirsty, being now spent with his bloudy swear and Agony in the Garden, being tossed and toiled all night, scourged and beaten, and burdened with the crosse, and such like other exe…ises. Doct. 1. For our abuse of meat and drink, and to the end that liberty might be purchased unto us to eat and drink the Sweet with Gods blessing, Christ our Lord is put to thirst, and not so much as a cup of cold water is furnished unto him, but in stead of the common favour of some refreshful drink, usually granted even to Malefactors; the Father out of justice, and his Enemies out of malice, Give unto him to drink of vineger mixed with gall. 2. Our Lord, how great soever his pain was, was so patient in his suffering, that he would not hasten his owne death by such a drink; therefore, Having tasted thereof, he would not drinke: thereby also teaching us, that no paine nor misery should make us so impatient; as to do any thing which may shorten our life.
Ver. 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.
Our Lords Enemies go on to fulfil their malice, mean-time they do nothing but what was agreed upon in the counsel of God, and was foretold in the Scripture. Doct. 1. No other death could satisfie mens cruel malice, or Gods justice, or was fit to deliver us from the curse of the Law due to us, except the cursed death of the crosse, therefore they crucified him. 2. Though the death of the crosse had in it shame abundant above all other sorts of death; yet for satisfaction of justice, for expiation of our abuse of apparell, and for purchasing unto us not only liberty, wi…h Gods blessing, to put on comely raiment, each man according to his place; but also to cover our sinfull nakednesse with righteousnesse and glory, our Lord was stript naked, and his garments parted in his sight. 3. It is necessary in looking upon our Lords suffe…ings, that we keep our eye upon the determinate counsell of God, and upon the Prophesies, and Types, foretelling the sufferings of the Messiah, that we may be kept from stumbling at the crosse of our Lord; for this was done, that what was typified in thespoliation of Davids goods, might be literally fulfilled in Christ, They parted my garments among them.
Ver. 36. And sitting down, they watched him there.
It was necessary, that Jesus being nailed on the crosse, should lay down his life, and that we should be certified of the compleat payment of our ransome, therefore malice on mens part, and divine justice and Wisdome on Gods part, do provide for a guard to secure the crosse, and to be witnesses of the certainty of our Lords suffering. Doct. God so disposeth of matters, that when his Enemies are doing their worst against him, they are doing most for him, contrary to their minde; therefore it is marked, that They who crucified Christ, sate down, and watched him there.
Ver. 37. And set up over his head his accusation written, THIS IS IESUS, THE KING OF THE IEWS.
It was ordinary to put the cause of mens crucifying over their head upon the crosse, for the clearing of Justice, and shaming of the condemned: but here is a Superscription put over Christs Head intended for shame, namely to brand him fasly with the calumny of usurpation of an earthly kingdom, yet it tended indeed to his glory, for Christ is indeed Jesus the Saviour, indeed a King, and specially of the Iews, or the true Israelites of God. Doct. 1. All the shame which men could devise against Christ, i… matter of his glory, the mouths and hands of the wicked are so ruled by God, that when he pleaseth they shall honour him, nil they wil they, as the Inscription of the crosse is here a crown of glory to Christ. 2. No wonder to see Christs servants charged of treason, when we see what the wicked made to be Christs ditty. 3. Christ died for no fault in himself, for even his ditty was no fault, and Pilate absolved him.
Ver. 38. Then were there two Thieves crucified with him, one on the right hand, and another on the left.
There are here two thieves crucified, to bear Christ company, and he is set in the midst as a greater malefactour then either of them. Doc. 1. Though humane justice could not charge Christ as a sinner, yet our sins being imputed, that he might bear them on the Tree, divine justice can well put our Cationer with his own consent, in the chiefest room of sinners; for here is Christ reckoned among Thieves, Robbers, Throat-cutters, Traitours, and is executed in the midst of them. 2. No wonder that Christs Servants (how innocent soever) be accounted of, and used as malefactours, seeing Christ is crucified between two thieves. 3. Wonderful is our Lords love, who is contented to be used as a malefactour, that we malefactours might be set free.
Ver. 39. And they that passed by reviled him, wagging their heads.
40 And saying, Thou that destroyest the Temple, and buildest it in three dayes, save thy self, if thou be the Son of God, come down from the crosse.
When malice hath done what it can to Christs body, now Satan in his instruments maketh assault on his mind, by mocking his holinesse and fellowship with God, and so wil God's justice have it, that our sins may be condignly punished in Christs person. Doct. 1. It is the top and height of affliction to be mocked in trouble; for here cruel mockings are marked as the cap-stone of the malice of Christs Enemies. 2. The affliction of the most vile malefactour will find more compassion and humanity from beholders, than Christ or his followers; for, They who go by, revile none of the thieves on the crosse, but Christ only. 3. How unjustly soever Christ or his Servants be condemned of men, the World wil hold all accusations of them to be true, as here, the deposition of false Witnesses is made a reproach unto Christ, Thou that destroyest the Temple ▪ say they. 4. The World doth think that the crosse and fellowship with God, cannot consist together; the crosse so blindeth their eyes that they cannot see the glory of the Saints, as here they think Christ cannot be Gods Son, because he is crucified. No wonder that in trouble the adoption of Gods children be questioned also, If thou be the Son of God, say they. 5. No proof of the Saints interest in God, wil suffice Satan and his instruments, except they will give such evidences as he and they do prescribe, and which cannot be given without sin and offending of God; for, If thou be the Son of God, say they, come down from the crosse. 6. No temptation so, sore, no dart so poysonable as is the question of the grounds of Faith; If thou be the Son of God, is the sharpest arrow which Satan could shoot.
Ver. 41. Likewise also the chief Priests mocking him, with the Scribes and Elders, said,
42. He saved others, himselfe he cannot save: if he be the King of Israel, let him now come down from the crosse, and we will beleeve 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.
In the mocking of the chiefe Priests, and Scribes, and Elders, here marked, as a higher degree of insolent insulting over Christ, Learn, 1. That the opposition which men of place and understanding do make unto Christ, and the Wrongs which they do, are observed of God, and agreged by the gifts, office, and place, which they have above the rest of the people; as here, such men are marked by themselves, with a speciall description of them, The chiefe Priests mocked him. 2. Present sufferings do blind worldly mens eyes so, as they can neither see the glory of the Saints by-gone, nor to come; for all Christ's Miracles and Evidences of his being the Saviour of others, are counted nothing of now, by these Wretches, because of his sufferings; and yet in these sufferings, Christ was doing the part of a Saviour, more than in any of his miracles: for not his miracles, but his sufferings, are the price of our redemption. 3. The most vile and wicked reprobates will offer to believe, upon such conditions as they themselves shall prescribe unto God, as here these men do; but they who wil not believe upon the grounds of Faith, offered unto them, shall not have any such grounds as they would be at, Come down from the Crosse, say they, and we will believe him: but Christ will not come down, till he satisfie justice for us. 4. It is the nature of misbelief to esteem little of whatsoever God hath said or done, except he satisfie present demands, and take orders and directions from the misbeliever, Let him come down now, and we will believe him: He saved others, himselfe he cannot save, and such like say they. 5. The world will not believe that Gods love toward a man, and the subjection of him unto trouble till he die, can consist together; Therefore, Let God deliver him, say they, if he will have him. 6. The world count faith in God, which endureth longer then prosperity lasteth, or then prosperity may be had in this life, to be but fancy; Therefore mockingly, say they, He trusted in God, let him deliver him now: as if they said, His trust is nothing, if he be suffered to die on the crosse. 7. The point of truth, which the divell and reprobate men can least endure, is the Doctrine of the God-head of Christ, which is the Rock whereupon the Elect are builded; Therefore, say they, He said, I am the Son of God. This point among all did gall them most.
Ver. 44. The theeves also which were crucified with him, cast the same in his teeth.
Christ suffereth at the hands of those that were crucified with him; it is not unusuall in the Scripture, to speak indefinitely of a plurality, that which is to be instanced of any one of that sort: for the meaning is, that not onelyonly common beholders, and formerly known enemies, did mock our Lord, but also the two theeves hanging now on the crosse beside him, justly condemned for their robbery, were not free of mocking the innocent Son of God; for one of them did cast the same scoffe in his teeth also. Doct. 1. It is no wonder to see the innocency of Christ mocked by rascals; for our Lord did suffer cruell mocking by a condemned robber. 2. Straits and torments will not tame a reprobate, even in the threshold of hell he will blaspheme God, without a cause offered, as here is to be seen.
Ver. 45. Now from the sixth hour there was darknesse over all the land, unto the ninth hour.
In the midst of this infirmity of the humane Nature, Christ lets forth the Glory of his God-head in shewing himselfe Lord of Heaven and Earth, as by other evidences remarked by the rest of the Evangelists, so by darkning the whole land, at the Noon-tide of the Day, for the space of three Houres; and drawing (as it were) the curtain of darknesse over his naked Body, while he hung upon the crosse, and thus not suffering the creatures to shew their glory, where their Maker is suffering the extremity of Shame. Doct. Our Lord did not empty himselfe in the dayes of his humiliation, but so as he did ever let some spark of his Glory appear to such as believed in him, whereby they might discern the Divine Majesty of his Person, even in his lowest condition.
Ver. 46. And about the ninth hour Iesus cried with a loud voice, saying, Eli, Eli, lama-sabachthani? that is to say, My God, my God, why hast thou forsaken me?
Our Lord, a little before his Death, being now under the full weight and burden of the curse due to our sins, and finding all sensible consolation from Heaven and Earth withdrawn from his humane Spirit, breaketh forth into this heavy representation of his case, in the words of Psalm 22. wherein this agony was foretold. By which speech we understand, that howsoever the humane Nature of the Mediatour, kept constantly the same room in Gods estimation and love, and could no more be loosed from the incomprehensible-fervent love of God, then the Personall Union of the Divine and humane Nature could be dissolved; yet was it necessary, that it should suffer the punishment of our sins, and feel the effects of the wrath and curse of God due to us for sin, in as high a degree and measure, as should be equivalent to our perpetuall destruction, and be found satisfactory to Divine Justice for us: and therefore, albeit it was impossible that the humane nature could be deserted, in regard of Gods love, or of sustaining strength, or in regard of inherent Holinesse, or any other thing else necessarily joyned with the stability of the Hypostaticall Union, yet in regard of sensible consolation, it was not onelyonly possible, but also necessary, that for a time it should be deserted, and should taste of horrible bitternesse, and accompanying such a desertion; and this sort of torment and anguish of Spirit could as well consist with the personall Union, as the Pain and Torment of Body could consist with it: yea, as the Personall Union gave way to his death, and remained fast till the time of the seperation of His Soul and body, so did it also give way to the temporall affliction of his humane Spirit, and to this desertion in regard of Felt comfort, and yet remained constantly fixed, and unmoveable notwithstanding; and if any should doubt how Christ his perswasion of the union of the two Natures, and of the necessity and profitablenesse of his sufferings could stand with this expression, let us consider, that no perswasion of whatsoever truth can make holy Nature senslesse of what is destructive of it, nor hinder it to expresse how it is naturally affected, and what it naturally feeleth; and as perswasion of the necessity and profitableness of the searing of a bleeding wound with a hot iron, cannot hinder nature to be sensible of the pain, or to crie out in the sense thereof; so no knowledge or perswasion of the Personall Union of the two Natures in Christ, or certainty of the necessity and profitablenesse of his sufferings could reasonably hinder such an expression as this, wherein perswasion of love, and union with God, crieth, My God, my God; and holy nature, filled with the sense of wrath, due to our sins, and destitute of all comfortable feeling of Gods presence for the time, crieth forth, Why hast thou forsaken me? not by way of quarelling, but by way of admiring the terriblenesse, and abhorring the bitternesse of Divine Wrath now felt, to be far surpassing all humane apprehension, which could precede the feeling of it. Doct. 1. Christ our surety, beside all the sufferings which he suffered in his body, did suffer also sorrow, grief, anguish, torment, and desertion, in regard of comfort in his soul; for this and other expressions prove so much. 2. Our sins deserved that we should have been utterly forsaken of God, and it behoved our Redeemer to taste a little of the hell of being forsaken, ere we could be redeemed. 3. Heavinesse of spirit, sense of wrath, appearance of being forsaken, and want of fel consolation, may consist with the Love of God toward a mants person, yea and with a mans adoption unto the state of a child of God, for here is consisteth with the personall union of the Man-hood of Christ with the Divine Nature. 4. Whensoever naturall sense doth misse the consolations of God, faith must gripe more straitly unto God, as Christ his faith doth here, crying, My God, my God, when sense seeth nothing but forsaking.
Ver. 47. Some of them that stood there, when they heard that, said, This man calleth for Elias.
This his speech unto God, some of the beholders did mock, and say of him as much as if he had left God, and prayed to Elias. Doct. 1. No wonder the griefs and troubles of the souls of Gods children be ridiculous to the World; for even the deep anguish of Christ, and his prayer to the Father, were mocked by some, as here we see. 2. In common reason it is a just reproach for any man to call upon any other, except God only; for even profane sinners here do make it a matter of mocking to pray to Elias, supposing that Christ had done so, This man calleth for Elias, say they.
Ver. 48. And straightway one of them ran, and took a spunge, and filled it with vineger, and put it on a reed, and gave him to drink.
Here in his thirst, as was before signified Psal. 69. vineger is given him to drink. Doct. No consolation, no not so much as a drink of water was yeilded unto our Lord, till he paied all our debt, but only what could be devised to augment his grief; as here, They gave him vineger to drink.
Ver. 49. The rest said, Let be, let us see whether Elias will come to save him.
They had wrested his Prayer before, as if he had prayed not to God, but to Elias: now they mock also the falsly supposed Prayer to Elias, in this speech, importing, that there was no help for him neither from God nor Man. Doct. 1. Satan by what means he can, doth drive hard to have men despairing, when they are in extremity, as here speaking by his instruments, he tempteth Christ. 2. Till Christ had ended the worke of redemption, all sort of vexations did run together, and by course upon him; for now, unto all the former exercises in body and soul, he must hear his prayer unto the father wrested and mocked, he must see himself insulted over, as a man smitten and plagued of God, and as forsaken of God and man; Let us see, say they, if Elias will come to him.
Ver. 50. Iesus, when he had cried again with a loud voice yeilded up the ghost.
In this close of Christ his suffering, learn, 1. That the Son of God according to his man-hood verily died, and his soul was separate from his body; for, He yeilded up the ghost. 2. He died not by constraint, but willingly; for of his own accord. He yeelded up his Spirit. 3. In dying, he was conquerour over death; for before death could come at him, as a weakling which cannot live any longer, Christ being so strong, as To cry with a loud voice, sets upon death, and yeeldeth up the ghost.
Ver. 51. And behold, the vail of the temple was rent in twain, from the top to the bottome, and the earth did quake, and the rocks rent.
Our Lord being dead as man, letteth forth the glory of his God-head more then before in four wonders. The first wonder is, The vail of the temple, or the mid-wal of partition, which divided between the Sanctuary and the body of the temple, was rent in twain from the top to the bottom, wherein Christ gave all men to understand, 1. That his death was the fulfilling, and the accomplishment of all the Levitical rites and figures of the temple, and of all the ceremonies annexed unto it, and that now they were to be esteemed as rent, and to be done away. 2. That now by the Gospel sealed up in his death, the way unto heaven was made plain and open. 3. That the partition wall between Jew and Gentiles, to wit, The ceremonial Law, which divided them asunder, was rent, and no more to stand in force.
The second wonder, is, The earth did quake: wherby the Lord gave men to understand, 1. That as he is Lord of heaven, which had given testimony unto him, by hiding its glory, when he is suffering shame; so also he is Lord of the earth, which now doth tremble before her Lord. 2. That he was to shake the heavens and the Earth by the gospel of his sufferings, and of the redemption purchased unto sinners by his sufferings.
The third wonder, is, The rocks rent, to shew the power of Jesus, who could subdue the greatest difficulties, and overcome the hardnesse of whatsoever obstinate hearts, upon whom he pleaseth to shew his power.
Ver. 52. And the graves were opened, and many bodies of the Saints which slept, arose,
53. And came out of their graves after his Resurrection, and went into the holy city, and appeared unto many.
The fourth wonder, is, The opening of the graves, and the resurrection of many deceased Saints after Christ's resurrection. which was done, 1. To shew that Christ died and was buried, not to remain under the great power of death and the grave, but to quicken the dead, and to raise them out of their graves; and that he neither died nor rose for his own particular, but that he might redeem his own from death, and give unto them resurrection and life. 2. To let us understand that he is the Saviour of all those that believed in him before his Incarnation, and were deceased, who were to be saved by the Messiah, no lesse then of those who believed since; and that the former are partakers of the fruit of his death and resurrection, no lesse then the later. 3. The death of the godly is only a sleep of the body, till the morning of the Resurrection come; for it is said, The bodies of the Saints which slept. 4. Resurrection, and the rest of the effects of Christ's death and resurrection, are benefits only unto the Saints, therefore only the bodies of the Saints arose. 5. Albeit the great Harvest of Christ's death and resurrection is not to be expected till the day of judgement, yet the first fruits of that Harvest are abundantly manifested, In that many of the bodies of the Saints arose. 6. The resurrection of the Saints dependeth upon the resurrection of Christ, who is their Head; for, He is the first born from the dead; The rest who arose unto an immortall life, came out of their graves after his resurrection. 7. The wonders which our Lord did worke, were all able to abide the light, and wanted not sufficient witnesses; for among the rest, these Saints which were raised out of their graves, came into Ierusalem, and appeared unto many. 8. Such as did not believe in Jesus, and did not belong unto his election, were not worthy to be called to be witnesses of the blessing following upon his death and resurrection: it is sufficient that these Saints raised from death, did appear to many; for they which believe in any measure shall have confirmation abundant, that they may believe still more; unto them that have, it shall be given, others are worthy to be despised. 9. Albeit a visible Church be very corrupt, yet so long as there is a number of true believers in it, so long as it hath not gotten a bill of divorcement from God, it is to be esteemed of honourably, as a Church belonging unto Christ; Therefore is Jerusalem here called, The holy City.
Ver. 54. Now when the Centurion, and they that were with him, watching Iesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truely, this was the Son of God.
These wonders wanted not their effects; for the Captain of the Guard, and the Souldiers which were with him, were convinced by these wonders, that truely Christ was the Son of God. Doct. 1. The Lords works as well as his word, do the errand for which they are sent; for when the wonders were seen, the Souldiers were afraid, and confessed the Deity of Jesus Christ, saying, Truly, this was the Son of God. 2. Profane Souldiers are more easily gained unto Christ, then misbelieving Rabbies, for we hear thus much of the one, but nothing of the other, that they were any whit moved. 3. Christ's love is such, that when sinners are doing him all the dishonour they can, he will reveale himselfe unto them, and overcome them with free love: for here is a Centurion, and other Souldiers with him, turned Subjects to him, and confessours of his Name: even when he is hanging dead on the crosse, life springeth forth of him to open the eyes of these Souldiers to see his God-head, and giveth them courage to confesse it in his deepest humiliation.
Ver 55. And many women were there (beholding afar off) which followed Iesus from Galilee, ministring unto him.
56. Among which was Mary Magdalene, and Mary the mother of Iames and Ioses, and the mother of Zebedees children.
When the Disciples were fled except John, It is observed here, that many women waited on, and were witnesses of Christs Death. Doct. 1. It is usuall with the Lord, to shew his power and grace most upon the weak and the despised; for here he giveth strength and courage to women to attend his sufferings, when men had failed. 2. Whatsoever grace the Lord bestoweth upon his own, it is so bestowed, as their weaknesse in themselves doth usually appear also; for these women attend, But for fear, they behold afar off. 3. The power of faith in Christ, and love to him is such, that it will make these that are weakest in the midst of fear and infirmities, to spare no travell nor expences, but to hazard, if need be, their life for him; Many, even women, were there, who had followed Iesus from Galilee, ministring unto him. 4. So acceptable unto Christ are the evidences of Believers love, that he will subject himselfe to the standing in need thereof, and will receive the fruit of their love, and cause to register it for the parties honour, and others edification; as here he causeth to write down, that these women ministred unto him of their means, followed him out of Galilee, and attended on him at his death; The name of some of whom he causeth to be set down, to let us see, that none of them, nor such as they, are forgotten.
Ver. 57. When the even was come, there came a rich man of Arimathea, named Ioseph, who also himself was Iesus disciple.
58. he went to Pilate, and begged the body of Iesus: then Pilate commanded the body to be delivered.
59. And when Ioseph had taken the body, he wrapped it in a clean linnen cloth,
60. And laid it in his own 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.
The manner of our Lords buriall is set down to verse 61. and the securing of the buriall place by the adversa…ies, to the end: Our Lord being dead, it was expedient that he should be buried, 1. That the type of Jonah, and other figures in Scripture should be fulfilled. 2. That the truth of his death might be known. 3. That his buriall might be as a step lower in humiliation, so also a mid passage unto a more glorious resurrection. 4. That he might sanctifie our burials, and by following death, as it were, to its den, make a way through the grave unto our resurrection, and full victory over death and the grave. Doct. 1. When shame and sufferings are ended, some degrees of glory do begin, as God provideth here for an honourable buriall unto Christ, after the shame of the crosse is past. 2. Grace maketh no difference of rich or poor, but sanctifieth riches and poverty to his own; for, Ioseph of Arimathea is a rich man, and a Disciple of Iesus also. 3. Love to Christ feareth no inconveniences, neither thinketh shame of any service unto Christ, for Ioseph goeth boldly unto Pilate, and professeth it a favour to have liberty to take care of Christs crucified body. 4. Christ both in life and death was a friend to magistracy, he will have justice satisfied, and order kept in his taking down from the crosse, no lesse then in his crucifying, he will be taken down at Pilates command. 5. God provided for Christs buriall so, as it should be known, that he verily arose; for he is put in A new Tombe, hewen out of a rock, wherein never man did lie before him. 6. As persons are more zealous for Christ, so are they more particularly taken notice of by God; Therefore these women which did attend him so carefully, are specially spoken of. 7. Love will never shed with Christ, in what condition soever he be, and will bestow on him what it may; as these holy women do bestow looks upon the place he is put into, when they can do no more.
Vers. 62. Now the next day that followed the day of the preparation, the chiefe Priests and Pharisees came together unto Pilate.
63. Saying, Sir, we remember that that deceiver said, while he was yet alive, After three dayes I will rise again.
64. Command therfore that the sepulchre be made sure, untill the third day, left his disciples come by night and steal him away, and say unto the people, He is risen from the dead: so the last errour shal bee worse then 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 a stone, and setting a watch.
To make the matter of our Lords buriall and resurrection yet more cleare, Divine providence makes use of the adversaries malice; they think to keep Christ under, and to provide against his resurrection, by setting a guard about the Sepolchre, and sealing of the stone. Doct. 1. Christs enemies are vexed about him, how to suppresse him, as here is to be seen; while he is alive, and while he is dead they can never be secure enough, for fear he shall overcome them: when they have him dead, they know not how to make the sepulcher sure. 2. They make of his words, and of his servants words, as best serveth their purpose; for when hee told them that though they destroyed the Temple of his body, yet hee would raise it again the third day, they passed by his meaning, and made it a matter of his ditty; and now they take up his meaning and make advantage of it against him. 3. When Christ and his cause is brought low, every wicked man wil speak as he pleaseth, as here they call the God of truth, A deceiv…r. 4. Hypocrites do respect religion, only for their own ends, and as it may serve their turn: They pretended to have great respect to the sabbath, that they may have Christ shortly out of the way; and now they stand not to pollute the sabbath, by making a business to secure his sepulchre. 5. Magistrates are in a dangerous condition when the rulers of the church are enemies to Christ, they will ever be insnaring them in some one thing or other against Christ, as here Pilat is used. 6. He that sets not God before his eyes, but is given to please men, will prove a slave to every mans affection; such a man is Pilat, who granteth whatsoever Christs enemies doe require. 7. Whatsoever power of craftinesse can work for obscuring of Christs glory, his enemies will go about it carefully, albeit with ill successe; as here, They seal the grave-stone, and set a watch, thinking to keep Christ fast in the tomb.