Matthew 27:57-66

CRITICAL NOTES

Matthew 27:57. Even.—The first or early evening. See Deuteronomy 21:23; Jos., B. J., IV. Matthew 27:2. Arimathæa.—Generally identified’ with Ramathaim-zophim, on Mount Ephraim, the birth-place of Samuel (1 Samuel 1:1), the site of which is not certainly known. Joseph.—A member of the Sanhedrin (Luke 23:50). Disciple.—He must undoubtedly have absented himself from the meetings of the Sanhedrin when Jesus was condemned. See Luke 23:51 (Carr).

Matthew 27:58. Begged the body.—It was the Roman custom to allow the bodies to hang upon the cross till they wasted away, or were consumed by the birds of prey. But should friends request the bodies to be taken for interment, the request could not be refused (Meyer). A concession was made in favour of the Jews, whose law did not suffer a man to hang all night upon a tree (Deuteronomy 21:23) (Carr).

Matthew 27:61. The other Mary.—The mother of James and Joses (Matthew 27:56).

Matthew 27:62. The next day.—On the morrow (R.V.). After sunset on Nisan 14. Preparation.—The “preparation” (Paraskeuè) was a technical term, not, as is sometimes said, in reference to preparing for the Passover, but, as in Mark 15:42, to a preparation for the Sabbath. Josephus, Ant., XVI. vi. 2, is decisive on this point (Plumptre). Several reasons have been assigned for this roundabout way of describing the Sabbath day. Bengel suggests, because St. Matthew did not choose to call the Jewish Sabbath any longer “the Sabbath.”

Matthew 27:64. Until the third day.—The phrase is worth noting, as indicating the meaning which the priests attached to the words “after three days.” They were looking for the fraud which they anticipated as likely to be attempted at the beginning of the third day from the death (Plumptre.) By night.—Omitted in R.V. Error.—Better, deceit, to connect the word, in English as in the Greek, with the “deceiver” of Matthew 27:63 (Plumptre).

Matthew 27:65. Ye have a watch.—A guard (R.V.). See also R.V. margin. The verb may be either indicative or imperative. “The guards had already acted under orders of the Sanhedrin, with Pilate’s consent; but probably they were not clear about employing them as a night watch without Pilate’s express authority” (Brown).

Matthew 27:66. Sealing.—Probably effected by drawing one or more ropes across the stone and fastening either end to the rock with wax or cement of some kind (Plumptre). Setting a watch.—The guard being with them (R.V.). What is meant is that the priests were not content to leave the work to the soldiers, but actually took part in it themselves (ibid.).

MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 27:57

Total eclipse.—The mystery attaching to the death of the Saviour does not interfere with its truth. Difficult indeed to account for, it is a fact impossible to deny. This is shown us very convincingly in the words which come next. A like in the behaviour of His friends, on the one hand, and in the conduct of His enemies, on the other, ample evidence is given us here of the absolute certainty of His death.

I. The behaviour of His friends.—The behaviour, in the first place, of one special friend at this time. A certain man of substance (Matthew 27:57) and standing (Mark 15:43), known as Joseph of Arimathæa, was in Jerusalem at this time. A sincere disciple of the now crucified Jesus (Matthew 27:57), he appears yet to have been in such a position (Mark 15:43) as to have had ready access to the governor’s presence. He goes to him accordingly, and asks permission to take down the body of Jesus. After due investigation by the centurion (Mark 15:44), Pilate consents, and gives the requisite orders for having the body committed to Joseph’s care. Convincing proof, therefore, that in the eyes of all three, it is now a body without life. Neither would the centurion have certified, nor Joseph asked, nor Pilate consented, had any one of them had any doubt on this point. The behaviour, next, of those who assisted this chief friend at this time. Under his supervision these (doubtless) willing assistants wrap a fair linen cloth with reverent care round the body of Jesus. With equal reverence and care they next lay it in a new sepulchre (Matthew 27:60), which Joseph had caused to be prepared for himself in the solid rock of that spot. After which they proceed, with at least as much care, to close that sepulchre up; a stone of such apparently unusual magnitude being used for that purpose, that it had to be “rolled” to its place notwithstanding the lateness of the hour (Matthew 27:57), and the consequent need of the most urgent despatch (Matthew 27:60; Luke 23:54). In all these steps, therefore, they give us both indubitable and progressive evidence of two things of capital importance in connection with the reality of His death; the one being that these persons were all themselves convinced of the reality of that death, and the other that no appearance whatever in a contrary direction (had there been such in existence), could possibly have escaped their notice whilst taking such steps. To them, in a word, if He had not been dead, the fact must have come out. By them, notwithstanding, He is treated as dead in everything that they do. The behaviour, lastly, of certain other friends who, in all this, sat by (Matthew 27:61). If they have not personally assisted, they have fully acquiesced, in all they see done. They go away, indeed, to show this (see Luke 23:56) in a way of their own. To them also, therefore, the proper place now for the body of Jesus is the place of the dead. Their breaking hearts, also, that would have hoped if they could, have no doubt of His death.

II. The conduct of His enemies.—Their conduct, first, in waiting on the governor. After the burial of Jesus, on “the next day,” the “chief priests and Pharisees” (Matthew 27:62) “came together” to speak to Pilate about Jesus. But their manner of doing so is widely different from what it had been only a short time before. To their apprehension little is now left of Jesus but the memory of His words (see Matthew 27:63). And even this memory appears to them to be deserving of attention only in connection with other men’s acts. Only if the disciples of Jesus were to adventure on “stealing His body away,” and on “saying” afterwards “to the people” that “He had risen from the dead” would there be cause for alarm. In that case, no doubt, the “last error”—as they spake of it—would be “worse than the first.” But, excepting that, they know of nothing now which has to be feared. As one so undeniably dead do they now speak of Jesus in the governor’s ears! Their conduct, next, in watching the sepulchre of Jesus proclaims just the same thing. Pilate’s almost contemptuous reply to their request for a “guard” is all they wish for in other respects. “Take the guard you desire. Go to the sepulchre. Make everything safe” (Matthew 27:65). They go accordingly, and endeavour to do so in every conceivable way. To the security of the huge stone already closing its mouth, they add that of a seal. To this security they add a third, securer than both. A company of Roman soldiers is stationed there as a guard. A guard to do what? To prevent that “seal” from being tampered with; that stone from being removed; that dead man’s body being taken away. Could there well be a louder proclamation of the undoubted reality of Christ’s death? Verily, if these things do not mean this, they mean nothing at all!

In this remarkable succession of proofs we seem to see not a little:—

1. Of the hand of God in the course of events.—We know what the resurrection of Christ now is to the church. On that great reversal depends the reversal of all that we grieve over or fear. Without assurance of this there is neither faith nor hope for the believer in Christ. See such passages as Acts 1:22; Acts 25:19; 1 Corinthians 15:14; 1 Corinthians 15:17; 1 Peter 3:21, etc. But how can there be certainty of the reversal of an evil, without previous certainty concerning the evil itself? How recovery without previous loss? How restoration without previous destruction? How rising again, except out of the grave? And how could proof of this be better accomplished than by that singular accumulation and clearness and variety of evidence of which we have now taken note? Who could deny what Pilate, and the centurion, and Joseph and his companions, all knew to. be true? Or how could even the priests dispute what they had so loudly proclaimed? And is it not reasonable to think, therefore, yet further, that in such a condition of things, the hand of God may be traced? We certainly believe as much in regard to the superstructure of the resurrection? Why not, therefore, in these circumstances, of this its foundation as well?

2. Of the hand of God in the structure of Scripture.—Not only did the things noted prevent denial for the time. The record we have of them was also such as to prevent it for the future. We ourselves now can see from this account of them the absolute certainty of Christ’s death, and so, as it were, the stability of that foundation on which our whole hope is erected. And this evidence we have, also, which is very much more, in the most natural possible way. If there is everything forcible from this point of view, there is nothing forced, in the story before us. No one can suspect the writer, any more than in the parallel cases of Matthew 9:24; Luke 7:12; John 11:17; John 11:39, of having put this evidence in. All the more reason, therefore, is there for believing that it has come in through a greater Hand than his own.

HOMILIES ON THE VERSES

Matthew 27:57. The rich disciple.—He is rich:—

I. In means.—Some are rich in money only. How poor are they!

II. In silence.—Had the courage to hold his tongue. How few regret that they kept silence!

III. In patience.—Valuable the hostility and salutary the fear which leads a man in silence to spin the silken thread of patience, waiting for the kingdom of God.

IV. In courage.—Mark says he went boldly and begged the body of Jesus. The result of silent patience is surprising might.

V. In service.—Timely, distinguished, unique, essential, personal. Did he, unaided, draw the nails, wrap the body, carry it to rest? Nicodemus carrying his hundred pounds of myrrh and aloes. Heroic burden-bearers. He is rich:—

VI. In praise.—Thy daring devotion in the darkest hour has brought thee imperishable renown.—H. T. Miller.

Joseph of Arimathæa.—

I. Cared more about the sepulchre for the dead Christ than service to the living Saviour.—Nothing heard of Him till now. Rich Christians often more careful about ceremonies than true work and the true spirit.

II. Cared more about the silent body than the speaking lips of Jesus.—Hence did not confess and follow the living Redeemer.

III. Though late in the field as a public confessor, His influence was exerted most usefully for the church.—A poor and influential suppliant would have been spurned by Pilate. The wealth of Joseph was his shield. The rich man’s well-constructed tomb furnished opportunities to both foes and friends for testing the reality of the resurrection.

IV. Rich Christians have their uses.—Their influence often protective, and their wealth sustaining to Christian institutions, etc.—J. C. Gray.

Matthew 27:59. Christ’s deep humiliation.—

I. The deep humiliation of the Lord Jesus, from the time of His death to His resurrection. He continued in the state of the dead for a time, which was the lowest step of His humiliation, and the deepest abasement of the Son of God.

II. Why our Lord continued in the state of the dead, and under the power of it, for a time.—

1. That the types and prophecies relative thereto might have their accomplishment.
2. To ascertain the reality of His death and resurrection from the dead.
3. That He might fully satisfy the demands of the law and justice of God for our sins.

4. That He might conquer death and the grave in their own territories (Hosea 13:14).—Anon.

Matthew 27:62. The guarded sepulchre.—

I. The precautions used to secure the tomb.

II. The advantages derived thence to the cause of Christ.

III. Some general deductions from the subject.—

1. How vain the counsels of the ungodly!
2. How happy are they who have God on their side!—C. Simeon, M.A.