Psalm 118:1-2, Psalm 118:19-29, Matthew 21:1-11,
Isaiah 50:4-9, Psalm 31:9-16, Philippians 2:5-11,
Matthew 26:14-75, Matthew 27:1-66.
A). THANKSGIVING AT THE GATE OF JERUSALEM.
Psalm 118:1-2, Psalm 118:19-29.
As the crowd approaches Jerusalem for the great annual feast, the mood is one of thanksgiving (Psalm 118:1-2).
The leader of the pilgrims cries out to the gateman of the Temple: “Open to me the gates of righteousness…” (Psalm 118:19). Jesus is the forerunner, gone into heaven on our behalf (cf. Hebrews 6:20). We too may “enter the gates of righteousness and give thanks (praise) to the LORD.”
The reply comes from within: “This is the gate of the LORD, into which the righteous shall enter” (Psalm 118:20). The righteous are those who have been rescued by the LORD: those who have been made ‘right with God through the Lord Jesus Christ’ (cf. Romans 5:1). It is Jesus who has ascended into heaven (Ephesians 4:8), and we in Him (Ephesians 2:6).
The lone voice is heard once more (Psalm 118:21). In effect - “Thank you, LORD, for hearing and answering my prayer: it is you who have saved me.” The sufferer acknowledges his deliverance; Jesus acknowledges the Father’s hand in overcoming death; and the repenting sinner embraces the full free salvation which is ours in Christ Jesus.
The use of this Psalm in Christian worship, and the association of these words with Jesus, is firmly underlined in Psalm 118:22-23, which is quoted extensively in the New Testament. The irony is that the One who was cast aside and left for dead, is the very One who holds the whole building together (Ephesians 2:20). “The stone which the builders rejected” who is made “head stone of the corner” is Jesus.
Jesus uses these words of Himself (Matthew 21:42). Peter argued for the resurrection from this text (Acts 4:10-12). It is the touchstone (no pun intended) which marks out the difference between those who believe, and the disobedient (1 Peter 2:6-8).
As the feast approaches, every day is acknowledged as the day of the LORD. To the Christian, every day is “the day that the Lord has made” (Psalm 118:24). Every day with the Lord is a season for rejoicing.
Our pilgrims prayed for a holistic salvation (Psalm 118:25; cf. 3 John 1:2). The gatemen welcomed them as those who came in the name of the LORD. The travellers received a benediction from out of the house of the LORD (Psalm 118:26).
The term “save now” (Psalm 118:25) - transliterated as ‘Hosanna’ - was used by the crowds who met Jesus as He entered Jerusalem on Palm Sunday (Matthew 21:9). They recognised Him as the Messiah, and cried with this Psalm “Blessed is He who comes in the name of the LORD” (Psalm 118:26).
It is the light of the LORD which has brought us thus far (Psalm 118:27). Jesus is the light (cf. John 8:12). Out of several possible translations of Psalm 118:27, we may surmise that “the procession is drawn to the altar with branches”, or that “the sacrifice is bound to the altar with cords”.
When the pilgrims entered Jerusalem for any of the festivals, the first place they would want to go is to the altar. When Jesus entered Jerusalem at the beginning of Passover Week, the palm-waving crowd (John 12:13) strew branches in the way before Him (Matthew 21:8). Yet He entered as the Passover Lamb (1 Corinthians 5:7), the full, final sacrifice for our sins.
It is only right that we should praise the LORD, and honour the name of Jesus (cf. Psalm 118:28). Our Psalm ends with the echo of its own refrain. “O give thanks to the LORD, for He is good: for His mercy endures forever” (Psalm 118:29).
B). TRIUMPH OF THE HUMBLE KING.
Matthew 21:1-11.
Jesus approached Jerusalem to celebrate the Passover with His disciples - and to present Himself as the ultimate Passover lamb (1 Corinthians 5:7). Yet it has to be clear from the beginning that Jesus was coming as the rightful heir to David’s throne (cf. 1 Kings 1:33-39). In a deliberate act of providence (Matthew 21:1-3), Jesus entered Jerusalem in a manner which perfectly fulfilled Zechariah 9:9.
This was the ‘triumphant entry’ of Jesus into Jerusalem - upon a humble beast of burden. The city was abuzz with anticipation. Pontius Pilate was about the same time making his own entry into the city from the other direction - probably on a horse.
Those of us who have had the privilege of growing up in the Christian tradition will find this all remarkably familiar. The events of Palm Sunday (as we call it) are recorded in all four Gospels. The donkey (and the colt); the disciples’ clothes to make Jesus comfortable; the crowds strewing their garments in the way; the waving of palm branches (Matthew 21:7-8).
The loud cries of “Hosanna” (save now!) - “Blessed is He that comes in the name of the LORD” (Matthew 21:9; cf. Psalm 118:25-26). Jesus would later warn Jerusalem: ‘You shall not see me henceforth until you say, Blessed is He that comes in the name of the LORD’ (Matthew 23:39). This was because the enthusiastic singing of the Psalm on Palm Sunday had been from lips which would later cry, ‘Let Him be crucified’ (Matthew 27:22).
It would be true to say that the very earth was groaning in anticipation of what was to come over the following week (cf. Romans 8:19-22). This would be evidenced in the seismic events which were soon to follow (Matthew 27:51-54; Matthew 28:2-4) - but even now the spiritual realm was being shaken, as evidenced by the whole city (meaning the people in it) being “moved” by what occurred on Palm Sunday (Matthew 21:10).
Jesus, the meek “prophet of Nazareth in Galilee” (Matthew 21:11) has told us that ‘the meek’ shall inherit the earth (Matthew 5:5).
Yet we only inherit if we are found in Him.
‘The meek’ who ‘inherit the earth’ are those who ‘delight themselves in the abundance of peace’ (Psalm 37:11) - and are synonymous with:
a) ‘those that wait upon the LORD’ (Psalm 37:9);
b) ‘those who are blessed of Him’ (Psalm 37:22);
c) ‘the righteous’ (Psalm 37:29);
d) those that ‘keep His way’ (Psalm 37:34).
Jesus condescended to become man, was born in a stable, entered Jerusalem on a donkey, and washed His disciples’ feet. He took upon Himself the sins of the whole world - your sins and my sins - and died to procure our salvation.
‘Let this mind be in you, which was also in Christ Jesus… who humbled Himself…’ (Philippians 2:5-7).
C). JESUS, OUR PASSOVER LAMB.
Isaiah 50:4-9 - Third Servant Song.
Like the fourth Servant Song, Isaiah’s third Servant Song fits remarkably with some of the details of Jesus’ sufferings.
Jesus did not shrink from His task (Isaiah 50:5). His attitude to the Father who commissioned Him was, “not my will, but yours be done” (Matthew 26:42).
He allowed His back to be sorely whipped (Isaiah 50:6), and suffered the torments of the Roman soldiers. He faced the spiteful vindictive taunts and venomous spitting of his own people.
Jesus knew that the LORD would sustain Him. He set His face like a flint (Isaiah 50:7) so that He might cry “It is finished” (John 19:30) at the completion of the task for which He came to this earth.
In another of the Bible’s many courtroom dramas (Isaiah 50:8), the roles will one day be reversed. He who was the accused will be the judge at the final summons. Those who condemned Jesus will then have to face up to what they have done (Isaiah 50:9), as will those who kindle the fire of rebellion against Jesus (Isaiah 50:11).
Even in the midst of the contemplation of His sufferings, Jesus is calling us out of darkness into light (Isaiah 50:10). He continues to cry out to the weary (Isaiah 50:4) and heavy laden (Matthew 11:28). Put your trust in the LORD, and He shall sustain you (Psalm 55:22).
D). CAUGHT IN A TRAP.
Psalm 31:9-16.
The Psalmist was in a trap. Boxed in. Depressed.
We have all been there. I have been stuck down a pot-hole. Somebody else knows what it is like to feel all alone, abandoned. Others are slandered.
Terror is all around (Psalm 31:13). “But I trusted in you, O LORD: I said, ‘You are my God’” (Psalm 31:14)!
The Psalmist does not at first tell us what his trap is, but after the deliverance David speaks of ‘the marvellous kindness of the LORD in a besieged city’ (Psalm 31:21). Like I say, he has been boxed in.
There is much about this short passage which speaks to us of the Passion of Jesus, also.
His anguish in the Garden (Psalm 31:9-10). (Where we may have ‘iniquity’ in verse 10, He has, in another translation, ‘misery’). He is, after all, ‘a man of sorrows, and acquainted with grief’ (cf. Isaiah 53:3).
The scorning of adversaries, the denial of friends, the dread of acquaintances; a fear to those without (Psalm 31:11; cf. Matthew 26:67-74).
The whispering, scheming, plotting of many - “terror all around!” (Psalm 31:13; cf. Matthew 26:14-16; Matthew 26:59-60).
There is also the brokenness which we commemorate at Communion (cf. 1 Corinthians 11:24); the grave as well: “passed out of mind as one who is dead” (Psalm 31:12).
“But I trust in You, O LORD,” says Jesus. “You are my God” (Psalm 31:14). But even then, the scorners mock: ‘He trusts in God; let Him deliver Him now’ (Matthew 27:43).
Yet trust we must, for there is no other.
“My times are in your hand” (Psalm 31:15). What a blessed reassurance this is!
“I am trusting in you, O LORD,” I say. “You are my God” (Psalm 31:14).
In this trust, in this faith, we can call down upon ourselves the Aaronic blessing, no matter what befalls us (Psalm 31:16; cf. Numbers 6:24-26). The Lord Jesus has been there before us. In His grace, in His mercy, in His covenant love, the LORD will not fail to respond.
E). THE HUMILITY OF CHRIST.
Philippians 2:5-11.
Jesus placed a little child in the midst of His followers telling them that they had to be like a little child in order to enter the kingdom of heaven. By this one symbolic act He teaches us to accept the kingdom of God with the humility and trust of children.
Jesus not only taught humility, but lived it. His journey to the Cross was the most selfless, self-giving, loving act ever performed. He who is the only begotten Son of God gave Himself as the full final sacrifice for the sins of His people. He suffered the wrath of God against sin in His own holy Person, with the ultimate indignity of separation from God the Father.
1. THE EXAMPLE OF HUMILITY (Philippians 2:6).
In teaching the Philippians the need for humility, the Apostle Paul takes Jesus Himself as his model.
Elsewhere Paul urges, “Be imitators of me” (1 Corinthians 4:16), and of course we must seek to be like the best of Christians because they are the most like Christ (Philippians 3:17).
Most importantly, we must follow the example of Jesus. After urging against self-interest (Philippians 2:4), Paul says “Let this mind be in you…” (Philippians 2:5). Paul goes on to describe the wonderful self-emptying of Jesus.
In heaven Jesus, God’s only begotten Son, could enjoy all the benefits of equality with God (Philippians 2:6). However, there came a juncture in the counsels of eternity when God the Father, looking at a world spoiled by sin and in need of a redeemer to put things right between God and man, asked “Whom shall I send?” Jesus uttered the historical answer of Isaiah: “Here am I! Send me” (Isaiah 6:8).
In time Jesus would appear on the stage of history. Foreseen by King David, He uttered the words, “Lo I come; in the roll of the book it is written of me; I delight to do your will, O my God; your law is within my heart” (Psalm 40:7-8 ).
He taught His disciples and us to pray, “Thy will be done.” He carried that attitude to the garden of Gethsemane, and the cross of Calvary, praying, “Not my will, but yours be done!”
2. THE SELF-EMPTYING OF CHRIST (Philippians 2:7).
The incarnation of Christ involved Jesus holding back from the privileges of His Divine Son-ship in order to take upon Himself our frailties and weakness (but not our tendency to sin, as He remains God!) By becoming man, He was able to bring mankind into the Godhead. As one ancient writer said, “He became what He was not so that we might become what He is.”
We may never be equal with Jesus in His unique Son-ship. “But to all the people who received Him, He gave the right (the power, the authority) to become sons of God” (John 1:12). He did this so that His people might be allowed to partake of His privileges by entering into the family of God, male and female becoming entitled to the rights of sons. Paul describes this process as a self-emptying (Philippians 2:7).
Jesus emptied Himself of all that singled Him out as equal with God, so that sinners like you and I can have fellowship with the God whom we have offended. He was born of a woman, and laid in a manger. He lived as an ordinary man until the time came for His ministry to begin.
He knew what it was to suffer want, to be hungry, to be thirsty, to be tired. He knew pain, suffering and bereavement. He wept real tears. He loved and served His fellow man in every way that He could throughout His time on earth. In all things Jesus obeyed God, as no mere man can do.
3. THE OBEDIENCE OF THE CROSS (Philippians 2:8).
Jesus’ obedience reached beyond the keeping of commandments, to the ultimate indignity of “becoming sin for us, who knew no sin, so that we might become the righteousness of God in Him” (2 Corinthians 5:21). Jesus being born and living a good life was not enough to secure salvation for mankind. A price had to be paid: the penalty of our sins.
In Jesus, God was paying that price. He gave His only-begotten Son to die for our sins. Only He could do it, because only He is untarnished by sin.
Jesus had to go all the way to the Cross (Philippians 2:8). This was the ultimate indignity. In Roman times crucifixion was reserved for the lowest of the low: those who were classed as slaves. In fact, when we are told that Jesus became a servant (Philippians 2:7), the Greek word used is the word we translate “slave!”
When Jesus died, all the sins of all His people were laid upon Him. He became sin for us, but was never a sinner like us!
4. THE SACRIFICE ACCEPTED (Philippians 2:9-11).
Thankfully, the death of Jesus was not the end. Death could not hold Him, and the tomb had to expel Him as surely as the whale had to expel the prophet Jonah. On the third day He rose again. Risen, triumphant from the grave!
By His resurrection we can be sure that God has accepted the sacrifice, and that He will also accept us if we put our trust in Jesus. Death could not hold Him, and for us death has lost its sting. The wages of sin is death, spiritual and eternal death, which is the lot of us all without Christ.
The worst death of all is eternal separation from God. This we need not suffer because He has paid our debt to God, suffering all our hells in His holy Person. We are being offered the free gift of eternal life in Christ Jesus.
Jesus rose from the grave, ascended into heaven, and is seated at the right hand of God the Father Almighty. From there He will return to judge the earth, and “every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).
5. “LET THIS MIND BE IN YOU…” (Philippians 2:5).
The reason for Jesus’ death was not primarily to set a good example. It was to pay the price of our sin. Yet it is, incidentally, the best example of humility ever displayed to humankind: “He loved us, and gave Himself for us” (Galatians 2:20).
So likewise, we should be loving and self-giving towards others. We need never re-enact what Jesus has done for us, the once-for-all sacrifice, but we must be ready to do whatever God may require of us in His service. He is exalted, and our labours of love for Him will not be without their reward.
F). THE PASSION ACCORDING TO MATTHEW.
Matthew 26:14-75, Matthew 27:1-66.
I). THE LAST PASSOVER.
Matthew 26:14-30.
Even before the chief priests and the scribes had wrongly determined that the death of Jesus should not take place ‘during the feast’ (Matthew 26:5), Jesus had already predicted exactly when His death would take place (Matthew 26:2). They were wrong, He was right. Jesus remained in control throughout.
Jesus also knew that the anointing which He received at the hands of a woman in Bethany was in preparation for His burial (Matthew 26:12). Today’s passage follows on immediately after Jesus’ prediction concerning that woman (Matthew 26:13).
The Greek wording of Matthew 26:14 is stark, dark, and foreboding: “Then having gone one of the twelve, who was called Judas Iscariot, to the chief priests.” Having gone, Judas asked a price: and “thirty pieces of silver” - the value of a slave (cf. Exodus 21:32) - was fixed upon. Thereafter Judas sought an opportunity to “deliver up” Jesus (Matthew 26:15-16): but the matter was in Jesus’ own hands.
The Passover meal was designed to commemorate the deliverance of Israel out of Egypt (Exodus 12:14). Out of it grew our Lord’s Supper, in which we remember what Jesus was accomplishing on this very night, centuries later, in delivering us out of ‘the bondage of sin and death’ (Romans 8:2). It was only apt that Jesus and His disciples should keep the Passover one last time (Matthew 26:17), before Jesus fulfilled all it stood for in His Passover sacrifice on Calvary’s hill (1 Corinthians 5:7).
Still in control, Jesus sent a message to a man saying, “My (appointed) time is near; I WILL keep the Passover at your house” - and the disciples made ready the Passover (Matthew 26:18-19). It should have been a happy meal but, under the shadow of the Cross, ‘with bitter herbs they shall eat it’ (Exodus 12:8). Jesus had solemn words to speak (Matthew 26:20-21).
Jesus knew who His betrayer was, even before anyone else in His little group knew. The other disciples did not ask, ‘Is it Judas Iscariot?’ but rather each of them asked, “Lord, is it I?” (Matthew 26:22). Well, it was one of them who was dipping in the dish with Him, but woe betide that man. “The Son of man goes as it was written of him,” said Jesus, but “it would have been better for that man (who betrayed Jesus) if he had not been born” (Matthew 26:23-24). Judas Iscariot could not even bring himself to acknowledge Jesus as Lord, but asked, “RABBI, is it I?” - to which Jesus answered, “Thou hast said” (Matthew 26:25).
It is here, at last, that the Passover meal begins to fuse into the Lord’s Supper. “As they were eating” Jesus took bread, blessed it, broke it, and gave it to His disciples. Usually the person presiding over a Passover meal would lift the unleavened bread and say, ‘This is the bread of affliction which our fathers ate in the wilderness.’ Jesus said, “Take, eat; this is my body” (Matthew 26:26).
Jesus knew that He would soon be going to the Cross, and was using the opportunity as a teaching moment. HE is the bread of life, and the bread of Communion represents HIM (cf. John 6:35). And just as He was present with the disciples in the first Communion, so He is a very real presence with us when we remember Him in this way which HE first ordained.
Each of the four cups of the Passover meal was associated with a line of Exodus 6:6-7. The third cup is linked to the words ‘I will redeem you.’ Jesus took this cup and invested it with new meaning (Matthew 26:27-28). Instead of the blood of the original Passover lamb, it comes to represent His own blood.
Jesus inaugurated a new covenant in words similar to the institution of the old (Exodus 24:8). In an echo of the last verse of the fourth Servant Song, ‘He bare the sin of many’ (Isaiah 53:12), Jesus’ blood is “shed for many for the remission of sins.”
Like Passover, Communion refers back to a past deliverance. Like Passover, Communion provides sustenance for the journey. Like Passover, Communion anticipates the future.
For Israel it is the promised land, and even in exile the hope is still expressed: ‘Next year in Jerusalem.’ For Christians it is a heavenly banquet over which Jesus, their Messiah and ours, will preside (Matthew 26:29).
Our passage ends with praise (Matthew 26:30). The disciples' “hymn” book was the book of Psalms. Their Psalms for Passover would end, ‘O give thanks unto the LORD; for he is good: for His mercy endures forever’ (Psalm 118:29). And with that they would proceed to Gethsemane.
II). PETER’S DENIAL.
Matthew 26:31-75.
In the Bible, the weakness of God’s servants is held aloft as an example for all to see. The account of Peter’s denial of Jesus is a humbling reminder that even the best of men is vulnerable to the wiles of the devil, if he allows himself to be caught off guard.
Temptation has a way of creeping up on us, especially when we least expect it. Peter and the other apostles had walked with Jesus and listened to His teachings for three years. They had just attended the first ever service of communion, and yet this was where Peter’s downfall began. This should warn us to be on our guard at all times.
There were several steps which led to Peter’s denial of Jesus.
First, there was his SELF-CONFIDENCE.
Jesus had warned the disciples that they would all be offended because of Him (Matthew 26:31). Peter replied that even if everyone else was offended because of Jesus, yet he would not be offended (Matthew 26:33).
It is easy for Christians to speak courageous words when we are safe and secure, and feel the nearness of Jesus. The real test comes when we are persecuted, and must give an account of the hope that is within us.
If we are depending upon our own strength to see us through the challenges of life, we will surely fail. We must look to God for strength.
Second, we find Peter SLEEPING IN A TIME OF PRAYER.
Jesus took Peter and two other men with Him whilst He prayed in the Garden of Gethsemane. This was a solemn occasion, yet when Jesus came back he found all three disciples sleeping. Our Lord rebuked them, addressing Peter in particular: “What, could you not watch with me one hour? Watch and pray, lest you fall into temptation” (Matthew 26:39-40).
A second and a third time Jesus prayed, and each time He returned the three disciples were sleeping. We all know that it is easier to sleep than to pray!
The third step towards Peter’s denial of Jesus was COWARDICE.
All the disciples fled when Jesus was arrested (Matthew 26:56). Peter was not alone in his fearfulness, but where were his bold words now? How different things seem when we are confronted with the reality rather than just the threat of persecution.
This cowardice was further aggravated by Peter KEEPING AT A DISTANCE FROM JESUS in His crisis hour (Matthew 26:58). It is so easy to distance ourselves from the cause of Christ when persecution comes.
Then Peter found himself in UNSYMPATHETIC COMPANY (Matthew 26:58). We must be careful to surround ourselves by the right kind of companions. The scene was being set for the last stage of Peter’s downfall.
It was here that he would be accused of being one of the disciples of Jesus, and three times deny it. It was here that his cowardice would be reduced to cursing and swearing (Matthew 26:70-74).
Let us not doubt the SERIOUSNESS of Peter’s sin.
Sin first brought death into the world, and for a believer in the Lord Jesus Christ to deny his Master is a sin against the light of the gospel.
It was sin that made it necessary for Jesus to die so that we might be forgiven. Will we deny the one who has loved us and given Himself for us? We should know better!
Sin also has CONSEQUENCES.
Just as it first separated man from God, and brought death into the world, it grieves the conscience of the believer. Bold Peter was at last reduced to bitter tears (Matthew 26:75).
The peace which Jesus had left His disciples in the upper room was shattered. Peter had chosen to keep at a distance from his Lord, and now he could no longer enjoy the closeness of communion with God. This is the lowest point in his experience.
Yet Peter’s tears were TEARS OF REPENTANCE.
We might weep because of our sin. Our tears might be on account of sadness at the pain we have caused. We might cry out to God because we know we have offended Him and fear His judgment.
All this is good, but it might amount to no more than the whimpering of Esau when he regretted having sold his birthright: ‘he found no place for repentance, though he sought it diligently with tears’ (Hebrews 12:17).
Peter’s tears amounted to more than regret. Unlike Judas, Peter did not go and hang himself. Peter felt a sorrow which led him to true repentance.
Paul calls this ‘repentance unto salvation’ (2 Corinthians 7:9-10).
The proof of Peter’s repentance comes in Peter’s RESTORATION.
After the resurrection of Jesus, the angel told the women at the tomb to go and speak to his disciples - ‘and Peter’ (Mark 16:7).
The Lord was still working in the heart of His humbled disciple. In a short time he would be welcomed back into the fold.
And just as Peter had denied Jesus three times, Jesus called upon Peter to confess his love of Jesus three times (John 21:15-17).
The surest sign of our repentance is a renewed love of the Lord Jesus Christ, and the willingness to confess Him before men.
III). THE FALL OF JUDAS ISCARIOT.
Matthew 27:1-10.
Jesus had prophesied how and when He was going to die (Matthew 26:2) and, despite His enemies’ determination that it should not be ‘during the feast’ (Matthew 26:5), things had moved on apace. Judas Iscariot had effectively joined the conspiracy (Matthew 26:15-16), but being ‘one of the twelve’ (Matthew 26:14) he had no evidence against Jesus. If Jesus was anything but innocent, then Judas would have known, and would have had ample opportunity to tell the conspirators of it.
On the night when they ate the Passover, Jesus prophesied that it would be one of the twelve who would betray Him (Matthew 26:20-21). No-one accused Judas Iscariot, but each searched their own heart, ‘Lord, is it I?’ (Matthew 26:22). Then Judas asked, ‘Rabbi, is it I?’ to which Jesus answered, ‘Thou hast said’ (Matthew 26:25).
That was the night of the institution of the Lord’s Supper, after which the rest of the party made their way towards Gethsemane (Matthew 26:30). Judas, again referred to as ‘one of the twelve,’ went again to Jesus’ enemies, who sent armed men to arrest Him (Matthew 26:47). Judas betrayed Jesus with a kiss (Matthew 26:48-50).
‘All this was done,’ we are told ‘that the scriptures of the prophets might be fulfilled’ (Matthew 26:56a). For example: ‘Yea, my own familiar friend, in whom I trusted, who did eat my bread, has lifted up his heel against me’ (Psalm 41:9). Jesus called that man, ‘the son of perdition’ (John 17:12). Judas fell away, we are told, ‘that he might go to his own place’ (Acts 1:25).
‘Then all the disciples forsook (Jesus) and fled’ (Matthew 26:56b).
Jesus was arraigned before an illegal court convened during the night at the high priest’s house (Matthew 26:57). They sought witnesses, but found none (Matthew 26:59-60) - not even Judas Iscariot. So they used false witnesses to twist Jesus’ words - but even they did not agree (cf. Mark 14:59).
Then, at last, the high priest accused Jesus of blasphemy, and they all agreed that Jesus was ‘guilty of death’ (Matthew 26:65-66). If so, then they were obliged to stone Him (Leviticus 24:16). Instead, as the new chapter begins, “they bound Him” (Matthew 27:1-2), and handed Him over to the Gentiles (cf. Jesus’ prophecy in Matthew 20:18-19). Later the same enemies would profess, ‘we have no king but Caesar’ (John 19:15), thus unwittingly indicating that ‘the sceptre’ had indeed ‘passed from Judah,’ and that ‘Shiloh’ was come (Genesis 49:10).
The word used for the “repentance” of Judas Iscariot (Matthew 27:3) is not the usual word for repentance (as in Matthew 3:2), but more a suggestion of regret (as in 2 Corinthians 7:8). 2 Corinthians 7:10 uses both words: ‘for godly sorrow worketh repentance not to be repented of’ (K. J. V.)- or, literally, ‘not to be REGRETTED.’
Now, thus remorseful, “Judas, who had betrayed Him, when He saw He was condemned” at last gave His testimony: “I have sinned in that I have betrayed the innocent blood.” Jesus’ enemies were not interested: “What is that to us?” they retorted, “See thou to that” (Matthew 27:3-4).
Judas threw the silver coins at their feet, and went and hanged himself (Matthew 27:5). ‘Woe unto that man by whom the Son of man is betrayed!’ Jesus had said (Matthew 26:24). According to Matthew, the chief priests took the “blood money” so rudely restored, and bought the potter’s field in which Judas had committed suicide to be used as a cemetery for strangers (Matthew 27:6-8).
Matthew rounds off this section with his familiar glance back into the Old Testament: “Then was fulfilled that which was spoken” (Matthew 27:9-10). Every part of the Passion was playing out not only as Jesus predicted, but as the Scriptures had long before foretold (cf. Zechariah 11:12-13).
IV). A REVERENT ACCOUNT OF A HORRIFIC EVENT.
Matthew 27:11-54.
It is quite remarkable that two acts within Matthew’s account of our Lord’s judicial murder are passed over quite without the gory details which our modern culture seems to demand. Each is referred to by a single word in the Greek, each of which is a participle in a subordinate clause. Roughly translated they would be: “having scourged” Jesus (Matthew 27:26); and “having crucified” Him (Matthew 27:35).
Perhaps we should follow Matthew’s example of reverent reticence, and not attempt to describe something so horrific. Rather, let us look at his account within its own Biblical, historical and theological context. Let us seek to understand (if it be possible) the significance of this event for ourselves.
1. BIBLE
Although Matthew does not use his usual formula of ‘That it might be fulfilled which was spoken by the prophet…,’ this passage is full of Biblical allusions. To name but a few: there is the cry of dereliction (Psalm 22:1); mockery (Psalm 22:7); parting His garments among them (Psalm 22:18); vinegar mingled with gall (Psalm 69:21); and darkness in daytime (Amos 8:9). Jesus’ silence before His accusers is reminiscent of the lamb brought to the slaughter in Isaiah 53:7; Jesus’ death between criminals is His ‘being numbered with the transgressors’ (Isaiah 53:12).
2. HISTORY
The religious leaders and the world government were in cahoots to destroy Jesus. The crowd who had cried ‘Blessed is He who comes in the name of the LORD’ (Matthew 21:9), was now baying for His blood and crying, “Let Him be crucified!” (Matthew 27:22). In order that we are in no doubt, they repeated these same words a second time (Matthew 27:23) - and took full responsibility for their action (Matthew 27:25).
The Governor “marvelled greatly” at Jesus (Matthew 27:14). The Governor’s wife, troubled by a dream, sent a message to say “Let there be nothing between you and that righteous (man)” (Matthew 27:19). The Governor argued with the fickle crowd that Jesus was “free of evil” (Matthew 27:23). Washing his hands and pronouncing his judgment that Jesus was “righteous” (Matthew 27:24), the Governor “delivered (Jesus) up that He might be crucified” (Matthew 27:26)!
The soldiers mocked and bullied Jesus (Matthew 27:28-30). The passers-by railed at Him (Matthew 27:39-40). The chief priests, scribes and elders also mocked Him (Matthew 27:41-43). Those who were crucified with Him reproached Him (Matthew 27:44).
Were YOU there when they crucified my Lord? We are all just as guilty.
Yet that is not the end of the matter.
3. THEOLOGY
The “notable” criminal named Barabbas (Matthew 27:16) could be any one of us. The release of this prisoner, and the “delivering up” of Jesus to be crucified (Matthew 27:26) signals the substitutionary nature of Jesus’ death. Christ died for OUR sins, the just for the unjust, to bring US to God (cf. 1 Peter 3:18).
The significance of the veil in the Temple being rent in two, from the top to the bottom (Matthew 27:51), is that, through the death of our Lord Jesus Christ, God Himself has made a way whereby all people might now approach Him (cf. Hebrews 10:19-20).
The opening of the tombs and subsequent resurrections (Matthew 27:52-53) mark Jesus’ conquest over death, and our own resurrection in Him.
The centurion’s pronouncement of Jesus being the Son of God (Matthew 27:54) is the first-fruits of many similar statements of faith to follow, down through the ages - including our own.
V). THE TOMB.
Matthew 27:55-66.
Most of Jesus’ male disciples had fled, but certain women were nearby when He was crucified (Matthew 27:55-56). In the aftermath of Jesus’ death we are introduced to a rich man named Joseph of Arimathea, “who also himself was discipled to Jesus.” Having gone to Pilate, Joseph begged the body of Jesus, and Pilate commanded that the body be given to him (Matthew 27:57-58).
Having wrapped the body of Jesus in a clean linen cloth, Joseph placed it in his own new tomb, which he had hewn out of the rock. Then he rolled a great stone over the door of the sepulchre. Two of the women were there, sitting over against the sepulchre, and no doubt saw him depart (Matthew 27:59-61).
The next day was the Sabbath, but the chief priests and Pharisees - knowing fine well that Jesus had predicted His own resurrection (cf. Matthew 26:61) - decided to approach Pilate to ask him to secure the tomb in order to prevent Jesus’ disciples from “by night stealing Him away, and saying to the people that He is risen from the dead; and the last deception shall be worse than the first” (Matthew 27:62-64).
Remember that the Jewish leaders had already handed Jesus over to the Roman authorities to be crucified. Now Pilate saw an opportunity to return the responsibility for securing the tomb to them: “You have a watch, make it as sure as you know how.” So they secured the sepulchre, sealing the stone and setting guards on watch outside (Matthew 27:65-66).
