Matthew Chapter Twenty-seven
After this (chap. 27), the unhappy priests and heads of the people deliver up their Messiah to the Gentiles, as He had told His disciples. Judas, in despair under Satan's power, hangs himself, having cast the reward of his iniquity at the feet of the chief priests and elders. Satan was forced to bear witness, even by a conscience that he had betrayed, to the Lord's innocence. What a scene! Then the priests, who had made no conscience of buying His blood from Judas, scruple to put the money into the treasury of the temple, because it was the price of blood. In the presence of that which was going on, man was obliged to shew himself as he is and the power of Satan over him. Having taken counsel, they buy a burying-ground for strangers. These were profane enough in their eyes for that, provided they themselves were not defiled with such money. Yet it was the time of God's grace to the stranger, and judgment on Israel. Moreover they established thereby a perpetual memorial of their own sin, and of the blood which has been shed. Aceldama is all that remains in this world of the circumstances of this great sacrifice. The world is a field of blood, but it speaks better things than that of Abel.
This prophecy, we know, is in the book of Zechariah. The name "Jeremiah" may have crept into the text when there was nothing more than "by the prophet"; or it might be because Jeremiah stood first in the order prescribed by the Talmudists for the books of prophecy; for which reason, very likely, also, they said, "Jeremiah, or one of the prophets," as in chapter 16:14. But this is not the place for discussion on the subject.
Their own part in the Jewish scene closes. The Lord stands before Pilate. Here the question is not whether He is the Son of God, but whether He is the King of the Jews. Although He was this, yet it was only in the character of Son of God that He would allow the Jews to receive Him. Had they received Him as the Son of God, He would have been their King. But that might not be: He must accomplish the work of atonement. Having rejected Him as Son of God, the Jews now deny Him as their King. But the Gentiles also become guilty in the person of their head in Palestine, the government of which had been committed to them. The Gentile head should have reigned in righteousness. His representative in Judea acknowledged the malice of Christ's enemies; his conscience, alarmed by his wife's dream, seeks to evade the guilt of condemning Jesus. But the true prince of this world, as regards present exercise of dominion, was Satan. Pilate, washing his hands (futile attempt to exonerate himself), delivers up the guiltless to the will of His enemies, saying, at the same time, that he finds no fault in Him. And he releases to the Jews a man guilty of sedition and murder, instead of the Prince of life. But it was again on His own confession, and that only, that He was condemned, confessing the same thing in the Gentile court as He had done in the Jewish, in each the truth, witnessing a good confession of what concerned the truth as to those before whom He was.
Barabbas,  the expression of the spirit of Satan who was a murderer from the beginning, and of rebellion against the authority which Pilate was there to maintain-Barabbas was loved by the Jews; and with him, the wrongful carelessness of the governor, who was powerless against evil, endeavoured to satisfy the will of the people whom he ought to have governed "All the people" make themselves guilty of the blood of Jesus in the solemn word, which remains fulfilled to this day, till sovereign grace, according to God's purpose, takes it off-solemn but terrible word, "His blood be upon us and upon our children." Sad and frightful ignorance which self-will has brought upon a people who rejected the light! Alas! how each one, I again say, takes his own place in the presence of this touchstone-a rejected Saviour. The company of the Gentiles, the soldiers, do that in derision, with the brutality habitual to them as heathen and as executioners, which the Gentiles shall do with joyful worship, when He whom they now mocked shall be truly the King of the Jews in glory. Jesus endures it all. It was the hour of His submission to the full power of evil. patience must have its perfect work, in order that His obedience may be complete on every side. He bore it all without relief, rather than fail in obedience to His Father. What a difference between this and the conduct of the first Adam surrounded with blessings!
Every one must be the servant of sin, or of the tyranny of wickedness, at this solemn hour, in which all is put to the proof. They compel one Simon (known afterwards, it appears, among the disciples) to bear the cross of Jesus; and the Lord is led away to the place of His crucifixion. There He refuses that which might have stupefied Him. He will not shun the cup He had to drink, nor deprive Himself of His faculties in order to be insensible to that which it was the will of God He should suffer. The prophecies of the Psalms are fulfilled in His Person, by means of those who little thought what they were doing. At the same time, the Jews succeeded in becoming to the last degree contemptible. Their King was hung. They must bear the shame in spite of themselves. Whose fault was it? But, hardened and senseless, they share with a malefactor the miserable satisfaction of insulting the Son of God, their King, the Messiah, to their own ruin, and quote, so blinding is unbelief, from their own scriptures, as the expression of their own mind, that which in them is put into the mouth of the unbelieving enemies of Jehovah. Jesus felt it all; but the anguish of His trial, where after all He was a calm and faithful witness, the abyss of His sufferings, contained something far more terrible then all this malice or abandonment of man. The floods doubtless lifted up their voices.  One after another the waves of wickedness dashed against Him; but the depths beneath that awaited Him, who could fathom? His heart, His soul-the vessel of a divine love-could alone go deeper than the bottom of that abyss which sin had opened for man, to bring up those who lay there, after He had endured its pains in His own soul. A heart that had been ever faithful was forsaken of God. Where sin had brought man, love brought the Lord, but with a nature and an apprehension in which there was no distance, no separation, so that it should be felt in all its fulness. No one but He who was in that place could fathom or feel it.
It is too a wonderful spectacle to see the one righteous man in the world declare at the end of His life He was forsaken of God. But thus it was He glorified Him as none else could have done it, and where none but He could have done it-made sin, in the presence of God as such, with no veil to hide, no mercy to cover or bear it with.
The fathers, full of faith, had in their distress experienced the faithfulness of God, who answered the expectation of their hearts. But Jesus (as to the condition of His soul at that moment) cried in vain. "A worm and no man" before the eyes of men, He had to bear the forsaking of the God in whom He trusted.
Their thoughts far from His, they that surround Him did not even understand His words, but they accomplished the prophecies by their ignorance. Jesus, bearing testimony by the loudness of His voice that it was not the weight of death that oppressed Him, gives up the ghost.
The efficacy of His death is presented to us in this Gospel in a double aspect. First, the veil of the temple was rent in twain from the top to the bottom. God, who had been always hidden behind the veil, discovered Himself completely by means of the death of Jesus. The entrance into the holy place is made manifest-a new and living way which God has consecrated for us through the veil. The entire Jewish system, the relations of man with God under its sway, its priesthood, all fell with the rending of the veil. Every one found himself in the presence of God without a veil between. The priests were to be always in His presence. But, by this same act, the sin, which would have made it impossible for us to stand there, was for the believer entirely put away from before God. The holy God, and the believer, cleansed from his sins, are brought together by the death of Christ. What love was that which accomplished this!
Secondly, besides this, such was the efficacy of His death, that when His resurrection had burst the bonds that held them, many of the dead appeared in the city-witnesses of His power who, having suffered death, had risen above it, and overcome it, and destroyed its power, or taken it into His own hands. Blessing was now in resurrection.
The presence therefore of God without a veil, and sinners without sin before Him, prove the efficacy of Christ's sufferings.
The resurrection of the dead, over whom the king of terrors had no more right, displayed the efficacy of the death of Christ for sinners, and the power of His resurrection. Judaism is over for those that have faith, and the power of death also. The veil is rent. The grave gives up its prey; He is Lord of the dead and of the living. 
There is yet another especial testimony to the mighty power of His death, to the import of that word, "If I be lifted up from the earth, I will draw all men unto me." The centurion who was on guard at the crucifixion of the Lord, seeing the earthquake and those things that were done, trembling, confesses the glory of His Person; and, stranger as he is to Israel, renders the first testimony of faith among Gentiles: "Truly this was the Son of God."
But the narrative goes on. Some poor women-to whom devotedness often gives, on God's part, more courage than to men in their more responsible and busy position-were standing near the cross, beholding what was done to Him they loved. 
But they were not the only ones who filled the place of the terrified disciples. Others-and this often happens-whom the world had held back, when once the depth of their affection is stirred by the question of His sufferings whom they really loved, when the moment is so painful that others are terrified, then (emboldened by the rejection of Christ) they feel that the time is arrived for decision and become fearless confessors of the Lord. Hitherto associated with those that have crucified Him, they must now either accept that act, or declare themselves. Through grace they do the latter.
God had prepared all beforehand. His Son was to have His tomb with the rich. Joseph comes boldly to Pilate and asks for the body of Jesus. He wraps the body, which Pilate grants him, in a clean linen cloth, and lays it in his own sepulchre, which had never served to hide the corruption of man. Mary Magdalene and the other Mary  --for they were known-sat near the sepulchre, bound by all that remained to their faith of Him whom they had loved and followed with adoration during His life.
But unbelief has no faith in itself, and, fearing lest that which it denies be true, it mistrusts everything. The chief priests request Pilate to guard the sepulchre, in order to frustrate any attempt the disciples might make to found the doctrine of the resurrection on the absence of the body of Jesus from the tomb in which it had been laid. Pilate bids them secure the sepulchre themselves; so that all they did was to make themselves involuntary witnesses to the fact, and assure us of the accomplishment of the thing they dreaded. Thus Israel was guilty of this effort of futile resistance to the testimony which Jesus had rendered to His own resurrection. Theywere a testimony against themselves to its truth. The precautions which Pilate would not perhaps have taken they carried to the extreme, so that all mistake as to the fact of His resurrection was impossible.
The Lord's resurrection is briefly related in Matthew. The object is again, after the resurrection, to connect the ministry and service of Jesus-now transferred to His disciples-with the poor of the flock, the remnant of Israel. He again assembled them in Galilee, where He had constantly instructed them, and where the despised among the people dwelt afar from the pride of the Jews. This connected their work with His, in that which especially characterised it with reference to the remnant of Israel.
I shall examine the details of the resurrection elsewhere Here I only consider its bearing in this Gospel. The sabbath ended (Saturday evening with us-chap. 28), the two Marys come to see the sepulchre. At this moment that was all they did. Verses 1, 2 are not consecutive, 2-4 go together. When the earthquake and its attendant circumstances took place, no one was there except the soldiers. At night all was secure. The disciples knew nothing of it in the morning. When the women arrived at dawn, the angel who sat at the door of the sepulchre re-assured them with the tidings of the Lord's resurrection. The angel of the Lord had come down and opened the door of the tomb, which man had closed with every possible precaution.  They had in truth only guaranteed by unexceptionable witnesses the truth of the apostles' preaching, by placing the soldiers there. The women, by their visit the evening before, and in the morning when the angel spoke to them, received a full assurance to faith of the fact of His resurrection. All that is presented here is the facts. The women had been there in the evening. The intervention of the angel certified to the soldiers the true character of His coming forth from the tomb; and the visit of the women in the morning established the fact of His resurrection as an object of faith to themselves. They go and announce it to the disciples, who-so far from having done that which the Jews imputed to them-did not even believe the assertions of the women. Jesus Himself appears to the women who were returning from the sepulchre, having believed the words of the angel.
As I have already said, Jesus connects Himself with His former work among the poor of the flock, afar from the seat of Jewish tradition, and from the temple, and from all that linked the people with God according to the old covenant. He appoints His disciples to meet Him there, and there they find Him and recognise Him; and it is there, in this former scene of the labours of Christ, according to Isaiah 8 and 9, that they receive their commission from Him. Hence we have not the ascension of Christ at all in this Gospel, but all power is given unto Him in heaven and in earth, and accordingly the commission given to His disciples extends to all nations (Gentiles). To them they were to proclaim His rights, and make disciples of them.
It was not however the name of the Lord only, nor in connection with His throne at Jerusalem. Lord of heaven and earth, His disciples were to proclaim Him throughout all nations, founding their doctrine on the confession of the Father, of the Son, and of the Holy Ghost. They were to teach, not the law, but the precepts of Jesus. He would be with them, with the disciples who thus confessed Him, unto the end of the age. It is this which connects all that will be accomplished until Christ sits upon the great white throne with the testimony that He Himself rendered on the earth in the midst of Israel. It is the testimony of the kingdom, and of its Head, once rejected by a people that knew Him not. It links the testimony to the nations with a remnant in Israel owning Jesus as Messiah but now risen from the dead, as He had said, but not to a Christ known as ascended on high. Nor does it present Jesus alone, nor Jehovah, as any longer the subject of testimony, but the revelation of Father, Son, and Holy Ghost as the holy name by which the nations were connected with God.
 Strange to say, this means son of Abba, as if Satan was mocking them with the name.
 We find in Matthew, specially collected, the dishonour done to the Lord and the insults offered Him, and with Mark the forsaking of God.
 The glory of Christ in ascension, and as Lord of all, does not come within the scope of Matthew historically.
 The part that women take in all this history is very instructive, especially to them. The activity of public service, that which may be called "work," belongs naturally to men (all that appertains to what is generally termed ministry), although women share a very precious activity in private. But there is another side of christian life which is particularly theirs; and that is personal and loving devotedness to Christ. It is a woman, who anointed the Lord while the disciples murmured; women, who were at the cross, when all except John had forsaken Him; women, who came to the sepulchre, and who were sent to announce the truth to the apostles who had gone after all to their own home; women, who ministered to the Lord's need. And indeed this goes farther. Devotedness in service is perhaps the part of man; but the instinct of affection, that which enters more intimately into Christ's position, and is thus more immediately in connection with His sentiments, in closer communion with the sufferings of His heart-this is the part of woman: assuredly a happy part. The activity of service for Christ puts man a little out of this position, at least if the Christian is not watchful. Everything has however its place. I speak of that which is characteristic; for there are women who have served much, and men who have felt much. Note also here, what I believe I have remarked, that this clinging of heart to Jesus is the position where the communications of true knowledge are received. The first full gospel is announced to the poor woman that was a sinner who washed His feet, the embalming for His death to Mary, our highest position to Mary Magdalene, the communion Peter desired to John who was in His bosom. And here the women have a large share.
 That is, Mary, the wife of Cleophas, and mother of James and Joses, constantly spoken of as "the other Mary." In John 19:25, Mary the wife of Cleophas has been taken as in apposition with His mother's sister. But this is simply a mistake. It is another person. There were four-three Marys and His mother's sister.
 But I apprehend the Lord Jesus had left the tomb before the stone was rolled away; that was for mortal eyes.
── John Darby《Synopsis of Matthew》
Christ delivered to Pilate, The despair of Judas. (1-10) Christ before Pilate. (11-25) Barabbas loosed, Christ mocked. (26-30) Christ led to be crucified. (31-34) He is crucified. (35-44) The death of Christ. (45-50) Events at the crucifixion. (51-56) The burial of Christ. (57-61) The sepulchre secured. (62-66)
Commentary on Matthew 27:1-10
(Read Matthew 27:1-10)
Wicked men see little of the consequences of their crimes when they commit them, but they must answer for them all. In the fullest manner Judas acknowledged to the chief priests that he had sinned, and betrayed an innocent person. This was full testimony to the character of Christ; but the rulers were hardened. Casting down the money, Judas departed, and went and hanged himself, not being able to bear the terror of Divine wrath, and the anguish of despair. There is little doubt but that the death of Judas was before that of our blessed Lord. But was it nothing to them that they had thirsted after this blood, and hired Judas to betray it, and had condemned it to be shed unjustly? Thus do fools make a mock at sin. Thus many make light of Christ crucified. And it is a common instance of the deceitfulness of our hearts, to make light of our own sin by dwelling upon other people's sins. But the judgment of God is according to truth. Many apply this passage of the buying the piece of ground, with the money Judas brought back, to signify the favour intended by the blood of Christ to strangers, and sinners of the Gentiles. It fulfilled a prophecy, Zechariah 11:12. Judas went far toward repentance, yet it was not to salvation. He confessed, but not to God; he did not go to him, and say, I have sinned, Father, against heaven. Let none be satisfied with such partial convictions as a man may have, and yet remain full of pride, enmity, and rebellion.
Commentary on Matthew 27:11-25
(Read Matthew 27:11-25)
Having no malice against Jesus, Pilate urged him to clear himself, and laboured to get him discharged. The message from his wife was a warning. God has many ways of giving checks to sinners, in their sinful pursuits, and it is a great mercy to have such checks from Providence, from faithful friends, and from our own consciences. O do not this abominable thing which the Lord hates! is what we may hear said to us, when we are entering into temptation, if we will but regard it. Being overruled by the priests, the people made choice of Barabbas. Multitudes who choose the world, rather than God, for their ruler and portion, thus choose their own delusions. The Jews were so bent upon the death of Christ, that Pilate thought it would be dangerous to refuse. And this struggle shows the power of conscience even on the worst men. Yet all was so ordered to make it evident that Christ suffered for no fault of his own, but for the sins of his people. How vain for Pilate to expect to free himself from the guilt of the innocent blood of a righteous person, whom he was by his office bound to protect! The Jews' curse upon themselves has been awfully answered in the sufferings of their nation. None could bear the sin of others, except Him that had no sin of his own to answer for. And are we not all concerned? Is not Barabbas preferred to Jesus, when sinners reject salvation that they may retain their darling sins, which rob God of his glory, and murder their souls? The blood of Christ is now upon us for good, through mercy, by the Jews' rejection of it. O let us flee to it for refuge!
Commentary on Matthew 27:26-30
(Read Matthew 27:26-30)
Crucifixion was a death used only among the Romans; it was very terrible and miserable. A cross was laid on the ground, to which the hands and feet were nailed, it was then lifted up and fixed upright, so that the weight of the body hung on the nails, till the sufferer died in agony. Christ thus answered the type of the brazen serpent raised on a pole. Christ underwent all the misery and shame here related, that he might purchase for us everlasting life, and joy, and glory.
Commentary on Matthew 27:31-34
(Read Matthew 27:31-34)
Christ was led as a Lamb to the slaughter, as a Sacrifice to the altar. Even the mercies of the wicked are really cruel. Taking the cross from him, they compelled one Simon to bear it. Make us ready, O Lord, to bear the cross thou hast appointed us, and daily to take it up with cheerfulness, following thee. Was ever sorrow like unto his sorrow? And when we behold what manner of death he died, let us in that behold with what manner of love he loved us. As if death, so painful a death, were not enough, they added to its bitterness and terror in several ways.
Commentary on Matthew 27:35-44
(Read Matthew 27:35-44)
It was usual to put shame upon malefactors, by a writing to notify the crime for which they suffered. So they set up one over Christ's head. This they designed for his reproach, but God so overruled it, that even his accusation was to his honour. There were crucified with him at the same time, two robbers. He was, at his death, numbered among the transgressors, that we, at our death, might be numbered among the saints. The taunts and jeers he received are here recorded. The enemies of Christ labour to make others believe that of religion and of the people of God, which they themselves know to be false. The chief priests and scribes, and the elders, upbraid Jesus with being the King of Israel. Many people could like the King of Israel well enough, if he would but come down from the cross; if they could but have his kingdom without the tribulation through which they must enter into it. But if no cross, then no Christ, no crown. Those that would reign with him, must be willing to suffer with him. Thus our Lord Jesus, having undertaken to satisfy the justice of God, did it, by submitting to the punishment of the worst of men. And in every minute particular recorded about the sufferings of Christ, we find some prediction in the Prophets or the Psalms fulfilled.
Commentary on Matthew 27:45-50
(Read Matthew 27:45-50)
During the three hours which the darkness continued, Jesus was in agony, wrestling with the powers of darkness, and suffering his Father's displeasure against the sin of man, for which he was now making his soul an offering. Never were there three such hours since the day God created man upon the earth, never such a dark and awful scene; it was the turning point of that great affair, man's redemption and salvation. Jesus uttered a complaint from Psalm 22:1. Hereby he teaches of what use the word of God is to direct us in prayer, and recommends the use of Scripture expressions in prayer. The believer may have tasted some drops of bitterness, but he can only form a very feeble idea of the greatness of Christ's sufferings. Yet, hence he learns something of the Saviour's love to sinners; hence he gets deeper conviction of the vileness and evil of sin, and of what he owes to Christ, who delivers him from the wrath to come. His enemies wickedly ridiculed his complaint. Many of the reproaches cast upon the word of God and the people of God, arise, as here, from gross mistakes. Christ, just before he expired, spake in his full strength, to show that his life was not forced from him, but was freely delivered into his Father's hands. He had strength to bid defiance to the powers of death: and to show that by the eternal Spirit he offered himself, being the Priest as well as the Sacrifice, he cried with a loud voice. Then he yielded up the ghost. The Son of God upon the cross, did die by the violence of the pain he was put to. His soul was separated from his body, and so his body was left really and truly dead. It was certain that Christ did die, for it was needful that he should die. He had undertaken to make himself an offering for sin, and he did it when he willingly gave up his life.
Commentary on Matthew 27:51-56
(Read Matthew 27:51-56)
The rending of the veil signified that Christ, by his death, opened a way to God. We have an open way through Christ to the throne of grace, or mercy-seat now, and to the throne of glory hereafter. When we duly consider Christ's death, our hard and rocky hearts should be rent; the heart, and not the garments. That heart is harder than a rock that will not yield, that will not melt, where Jesus Christ is plainly set forth crucified. The graves were opened, and many bodies of saints which slept, arose. To whom they appeared, in what manner, and how they disappeared, we are not told; and we must not desire to be wise above what is written. The dreadful appearances of God in his providence, sometimes work strangely for the conviction and awakening of sinners. This was expressed in the terror that fell upon the centurion and the Roman soldiers. We may reflect with comfort on the abundant testimonies given to the character of Jesus; and, seeking to give no just cause of offence, we may leave it to the Lord to clear our characters, if we live to Him. Let us, with an eye of faith, behold Christ and him crucified, and be affected with that great love wherewith he loved us. But his friends could give no more than a look; they beheld him, but could not help him. Never were the horrid nature and effects of sin so tremendously displayed, as on that day when the beloved Son of the Father hung upon the cross, suffering for sin, the Just for the unjust, that he might bring us to God. Let us yield ourselves willingly to his service.
Commentary on Matthew 27:57-61
(Read Matthew 27:57-61)
In the burial of Christ was nothing of pomp or solemnity. As Christ had not a house of his own, wherein to lay his head, while he lived, so he had not a grave of his own, wherein to lay his body, when he was dead. Our Lord Jesus, who had no sin of his own, had no grave of his own. The Jews designed that he should have made his grave with the wicked, should have been buried with the thieves with whom he was crucified, but God overruled it, so that he should make it with the rich in his death, Isaiah 53:9. And although to the eye of man the beholding a funeral may cause terror, yet if we remember how Christ by his burial has changed the nature of the grave to believers, it should make us rejoice. And we are ever to imitate Christ's burial in being continually occupied in the spiritual burial of our sins.
Commentary on Matthew 27:62-66
(Read Matthew 27:62-66)
On the Jewish sabbath, the chief priests and Pharisees, when they should have been at their devotions, were dealing with Pilate about securing the sepulchre. This was permitted that there might be certain proof of our Lord's resurrection. Pilate told them that they might secure the sepulchre as carefully as they could. They sealed the stone, and set a guard, and were satisfied that all needful care was taken. But to guard the sepulchre against the poor weak disciples was folly, because needless; while to think to guard it against the power of God, was folly, because fruitless, and to no purpose; yet they thought they dealt wisely. But the Lord took the wise in their own craftiness. Thus shall all the rage and the plans of Christ's enemies be made to promote his glory.
── Matthew Henry《Concise Commentary on Matthew》
 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.
Having bound him — They had bound him when he was first apprehended. But they did it now afresh, to secure him from any danger of an escape, as he passed through the streets of Jerusalem.
 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,
Then Judas seeing that he was condemned — Which probably he thought Christ would have prevented by a miracle.
 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.
They said, what is that to us? — How easily could they digest innocent blood! And yet they had a conscience! It is not lawful (say they) to put it into the treasury - But very lawful to slay the innocent!
 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
In that part of the temple where the sanhedrim met.
 And they took counsel, and bought with them the potter's field, to bury strangers in.
They bought with them the potter's field — Well known, it seems, by that name. This was a small price for a field so near Jerusalem. But the earth had probably been digged for potters' vessels, so that it was now neither fit for tillage nor pasture, and consequently of small value.
Foreigners — Heathens especially, of whom there were then great numbers in Jerusalem.
 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;
Then was fulfilled — What was figuratively represented of old, was now really accomplished.
What was spoken by the prophet — The word Jeremy, which was added to the text in latter copies, and thence received into many translations, is evidently a mistake: for he who spoke what St. Matthew here cites (or rather paraphrases) was not Jeremy, but Zechariah. Zechariah 11:12.
 And gave them for the potter's field, as the Lord appointed me.
As the Lord commanded me — To write, to record.
 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.
Art thou the king of the Jews? — Jesus before Caiaphas avows himself to be the Christ, before Pilate to be a king; clearly showing thereby, that his answering no more, was not owing to any fear.
 Now at that feast the governor was wont to release unto the people a prisoner, whom they would.
 For he knew that for envy they had delivered him.
He knew that for envy they had delivered him — As well as from malice and revenge; they envied him, because the people magnified him.
 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.
They all say, Let him be crucified — The punishment which Barabbas had deserved: and this probably made them think of it. But in their malice they forgot with how dangerous a precedent they furnished the Roman governor. And indeed within the compass of a few years it turned dreadfully upon themselves.
 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.
Then Pilate took water and washed his hands — This was a custom frequently used among the heathens as well as among the Jews, in token of innocency.
 Then answered all the people, and said, His blood be on us, and on our children.
His blood be on us and on our children — As this imprecation was dread. fully answered in the ruin so quickly brought on the Jewish nation, and the calamities which have ever since pursued that wretched people, so it was peculiarly fulfilled by Titus the Roman general, on the Jews whom he took during the siege of Jerusalem. So many, after having been scourged in a terrible manner, were crucified all round the city, that in a while there was not room near the wall for the crosses to stand by each other. Probably this befell some of those who now joined in this cry, as it certainly did many of their children: the very finger of God thus pointing out their crime in crucifying his Son.
 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.
He delivered him to be crucified — The person crucified was nailed to the cross as it lay on the ground, through each hand extended to the utmost stretch, and through both the feet together. Then the cross was raised up, and the foot of it thrust with a violent shock into a hole in the ground prepared for it. This shock disjointed the body, whose whole weight hung upon the nails, till the persons expired through mere dint of pain. This kind of death was used only by the Romans, and by them inflicted only on slaves and the vilest criminals.
 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
The whole troop — or cohort. This was a body of foot commanded by the governor, which was appointed to prevent disorders and tumults, especially on solemn occasions. Mark 15:16.
 And they stripped him, and put on him a scarlet robe.
They put on him a scarlet robe — Such as kings and generals wore; probably an old tattered one.
 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.
Him they compelled to bear his cross — He bore it himself, till he sunk under it, John 19:17.
 And when they were come unto a place called Golgotha, that is to say, a place of a skull,
A place called Golgotha, that is, the place of a skull — Golgotha in Syriac signifies a skull or head: it was probably called so from this time; being an eminence upon Mount Calvary, not far from the king's gardens. Mark 15:22; Luke 23:33; John 19:17
 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.
They gave him vinegar mingled with gall — Out of derision: which, however nauseous, he received and tasted of. St. Mark mentions also a different mixture which was given him, Wine mingled with myrrh: such as it was customary to give to dying criminals, to make them less sensible of their sufferings: but this our Lord refused to taste, determining to bear the full force of his pains.
 And they crucified him, 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.
They parted his garments — This was the custom of the Romans. The soldiers performed the office of executioners, and divided among them the spoils of the criminals.
My vesture — That is, my inner garment. Psalms 22:18.
 Then were there two thieves crucified with him, one on the right hand, and another on the left.
 The thieves also, which were crucified with him, cast the same in his teeth.
 Now from the sixth hour there was darkness over all the land unto the ninth hour.
From the sixth hour, there was darkness over all the earth unto the ninth hour — Insomuch, that even a heathen philosopher seeing it, and knowing it could not be a natural eclipse, because it was at the time of the full moon, and continued three hours together, cried out, "Either the God of nature suffers, or the frame of the world is dissolved." By this darkness God testified his abhorrence of the wickedness which was then committing. It likewise intimated Christ's sore conflicts with the Divine justice, and with all the powers of darkness.
 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
About the ninth hour, Jesus cried with a loud voice — Our Lord's great agony probably continued these three whole hours, at the conclusion of which be thus cried out, while he suffered from God himself what was unutterable.
My God, my God, why hast thou forsaken me? — Our Lord hereby at once expresses his trust in God, and a most distressing sense of his letting loose the powers of darkness upon him, withdrawing the comfortable discoveries of his presence, and filling his soul with a terrible sense of the wrath due to the sins which he was bearing. Psalms 22:1.
 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.
One taking a sponge, filled it with vinegar — Vinegar and water was the usual drink of the Roman soldiers. It does not appear, that this was given him in derision, but rather with a friendly design, that he might not die before Elijah came. John 19:28.
 Jesus, when he had cried again with a loud voice, yielded up the ghost.
After he had cried with a loud voice — To show that his life was still whole in him.
He dismissed his spirit — So the original expression may be literally translated: an expression admirably suited to our Lord's words, John 10:18: No man taketh my life from me, but I lay it down of myself. He died by a voluntary act of his own, and in a way peculiar to himself. He alone of all men that ever were, could have continued alive even in the greatest tortures, as long as he pleased, or have retired from the body whenever he had thought fit. And how does it illustrate that love which he manifested in his death? Insomuch as he did not use his power to quit his body, as soon as it was fastened to the cross, leaving only an insensible corpse, to the cruelty of his murderers: but continued his abode in it, with a steady resolution, as long as it was proper. He then retired from it, with a majesty and dignity never known or to be known in any other death: dying, if one may so express it, like the Prince of life.
 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
Immediately upon his death, while the sun was still darkened, the veil of the temple, which separated the holy of holies from the court of the priests, though made of the richest and strongest tapestry, was rent in two from the top to the bottom: so that while the priest was ministering at the golden altar (it being the time of the sacrifice) the sacred oracle, by an invisible power was laid open to full view: God thereby signifying the speedy removal of the veil of the Jewish ceremonies the casting down the partition wall, so that the Jews and Gentiles were now admitted to equal privileges, and the opening a way through the veil of his flesh for all believers into the most holy place.
And the earth was shaken — There was a general earthquake through the whole globe, though chiefly near Jerusalem: God testifying thereby his wrath against the Jewish nation, for the horrid impiety they were committing.
 And the graves were opened; and many bodies of the saints which slept arose,
Some of the tombs were shattered and laid open by the earthquake, and while they continued unclosed (and they must have stood open all the Sabbath, seeing the law would not allow any attempt to close them) many bodies of holy men were raised, (perhaps Simeon, Zacharias, John the Baptist, and others who had believed in Christ, and were known to many in Jerusalem,) And coming out of the tombs after his resurrection, went into the holy city (Jerusalem) and appeared to many - Who had probably known them before: God hereby signifying, that Christ had conquered death, and would raise all his saints in due season.
 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
The centurion — The officer who commanded the guard; and they that were with him feared, saying, Truly this was the Son of God - Referring to the words of the chief priests and scribes, Matthew 27:43: He said, I am the Son of God.
 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.
James — The less: he was so called, to distinguish him from the other James, the brother of John; probably because he was less in stature.
 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:
 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,
On the morrow, the day that followed the day of the preparation — The day of preparation was the day before the Sabbath, whereon they were to prepare for the celebration of it. The next day then was the Sabbath according to the Jews. But the evangelist seems to express it by this circumlocution, to show the Jewish Sabbath was then abolished.
 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.
That impostor said, while he was yet alive, After three days I will rise again — We do not find that he had ever said this to them, unless when he spoke of the temple of his body, John 2:19,21. And if they here refer to what he then said, how perverse and iniquitous was their construction on these words, when he was on his trial before the council? Matthew 26:61. Then they seemed not to understand them!
 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.
Ye have a guard — Of your own, in the tower of Antonia, which was stationed there for the service of the temple.
 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
They went and secured the sepulchre, sealing the stone, and setting a guard — They set Pilate's signet, or the public seal of the sanhedrim upon a fastening which they had put on the stone. And all this uncommon caution was overruled by the providence of God, to give the strongest proofs of Christ's ensuing resurrection; since there could be no room for the least suspicion of deceit, when it should be found, that his body was raised out of a new tomb, where there was no other corpse, and this tomb hewn out of a rock, the mouth of which was secured by a great stone, under a seal, and a guard of soldiers.
── John Wesley《Explanatory Notes on Matthew》
Chapter 27. Suffering on the Cross
Cannot Save Himself
I. Pilate's Sentence
II. Forsaken by God and Men
III. Laid in a New Tomb
── Chih-Hsin Chang《An Outline of The New Testament》
They Led Him Away (27:1-2)
1. In the night and morning prior to His crucifixion, the Son of God
suffered many ignobilities...
a. Illegal trials held during the night
b. Shuffled back and forth before different authorities
c. Falsely accused, mocked, and physically abused
2. There is a phrase used several times that may be used to summarize
this ill treatment...
a. That phrase is "they led Him away"
b. It (or a variation) is found eight times - Mt 26:57; 27:2,31; Mk
15:1,16; Lk 23:26; Jn 18:13; 19:16
3. Being led around like this was in fulfillment of Isaiah's prophecy:
"He was led as a lamb to the slaughter..." - Isa 53:7
[To remind us of the things Jesus suffered in our stead and for our
sins, let's review how Jesus was led around during that fateful night
and the morning that followed...]
I. THEY LED HIM AWAY TO FACE ANNAS
A. ANNAS, FATHER-IN-LAW TO CAIAPHAS...
1. John records this meeting in his gospel - Jn 18:12-14
2. Annas had been high priest, but was deposed in
15 A.D. by
3. He continued to exercise considerable influence, as he was
still viewed by the Jews as a high priest - Lk 3:2
4. After Pentecost he was involved in the questioning of Peter
and John - Ac 4:6
B. BEFORE ANNAS...
1. Jesus was asked about His disciples and His doctrine - Jn 18:
2. Jesus was struck by one of the officers - Jn 18:22-23
3. At this point, Annas sent Jesus bound to Caiaphas - Jn 18:24
[As we return to the gospel of Matthew, we read of how...]
II. THEY LED HIM AWAY TO FACE CAIAPHAS
A. CAIAPHAS, THE HIGH PRIEST...
1. It was Caiaphas who with others plotted the arrest and death
of Jesus - Mt 26:3-5
2. He also was involved in the later questioning of Peter and
John - Ac 4:6
B. BEFORE CAIAPHAS...
1. Jesus faced an assembly of scribes and elders - Mt 26:57
a. This was an illegal assembly of the Sanhedrin (high council
of the Jews)
b. It was illegal for taking place at night
2. False witnesses were finally found - Mt 26:59-61
3. Jesus first kept silent, then told them of His coming in
judgment - Mt 26:62-64
4. In anger Caiaphas tears his clothes, and accuses Jesus of
blasphemy - Mt 26:65
5. Jesus is pronounced worthy of death - Mt 26:66
6. He is spat in the face, beaten, slapped, and mocked as the
Messiah - Mt 26:67-68
[Meanwhile, Peter is denying Jesus three times in the courtyard (Mt 26:
69-75). With the dawn of morning, the chief priests and elders decide
to put Jesus to death (Mt 27:1). To do this...]
III. THEY LED HIM AWAY TO FACE PILATE
A. PONTIUS PILATE, THE ROMAN GOVERNOR...
1. To whom Jesus was bound and delivered - Mt 27:2
2. He governed
Judeafrom 26 -36 A.D.
3. He did much to anger the Jews - cf. Lk 13:1
4. But without his approval, the Jews could not execute Jesus
B. BEFORE PILATE...
1. Jesus was asked if He was the king of the Jews - Mt 27:11
a. Because Jesus was accused of forbidding to pay taxes and
claiming to be a king - cf. Lk 23:1-2
b. Jesus did not reply to the accusations of the Jews - Mt 27:
c. But He did converse with Pilate about the nature of His
kingdom - Jn 18:33-38
2. Pilate found no fault in Him - cf. Lk 23:4
3. But Jesus was accused further of stirring up people throughout
all Judea, beginning from
Galilee- cf. Lk 23:5
[With the mention of
Galilee, Pilate thought he had a way to pawn Jesus
off on to someone else (Lk 23:6-7). And from Luke's account we learn
IV. THEY LED HIM AWAY TO FACE HEROD
A. HEROD, KING OF THE JEWS...
1. This was Herod Antipas, son of Herod the Great
a. His father was the Herod who massacred the infants - Mt 2:
b. Antipas was the one who beheaded John the Baptist - Mt 14:
c. He was tetrarch over
Galileeand Perea from 4 B.C. -39 A.D.
- Lk 3:1
2. Herod was glad to see Jesus - Lk 23:8
a. He had heard many things about Jesus - cf. Lk 9:7-9
b. He hoped to see some miracle done by Jesus
B. BEFORE HEROD...
1. Jesus was questioned, but answered Herod nothing - Lk 23:9
2. Jesus was vehemently accused by the chief priests and scribes
- Lk 23:10
3. Jesus was treated with contempt and mocked by Herod and his
soldiers - Lk 23:11
[Arrayed in a gorgeous robe mocking His claim to be King, Jesus was
then sent back to Pilate (Lk 23:11-12). And so...]
V. THEY LED HIM AWAY TO FACE PILATE (AGAIN)
A. PILATE SOUGHT TO RELEASE HIM...
1. Using the custom of releasing one prisoner during the feast
- Mt 27:15; Jn 18:38-39
a. Offering a choice between Jesus and Barabbas - Mt 27:16-18
b. The latter a notorious prisoner, who was a robber, rebel
and murderer - Mk 15:7
2. Encouraged by his wife to have nothing to do with Jesus - Mt
B. BEFORE PILATE (AGAIN)...
1. The chief priests and elders persuaded the multitude to ask
for Barabbas and to have Jesus crucified - Mt 27:20-23
2. Bowing to the multitude, Pilate succumbed to their wishes - Mt
3. Jesus was then scourged - Mt 27:26
[At this point Pilate delivered Jesus to be crucified (Mt 27:26). But
before Jesus was taken to the place called
VI. THEY LED HIM AWAY TO FACE THE SOLDIERS
A. THE SOLDIERS OF THE GOVERNOR...
1. Roman soldiers, who likely had little love for any Jew
2. Who took Jesus into the Praetorium (the barracks in the
governor's house) - Mt 27:27
3. Surrounding Jesus with the whole garrison of soldiers - Mt 27:
B. BEFORE THE SOLDIERS...
1. Jesus was stripped and clothed with a scarlet robe - Mt 27:28
2. A twisted crown of thorns was placed on His head, and a reed
in His right hand - Mt 27:
3. The soldiers bowed the knee and mocked Him as King of the Jews
- Mt 27:29b
4. They spat on Him, and struck Him on the head with the reed
- Mt 27:30
5. When they were finished mocking Him...
a. The soldiers took off the robe and put His own clothes on
Him - Mt 27:
b. The soldiers led Him away to be crucified - Mt 27:31b
1. Up to this point, the Son of God had been...
a. Struck by officers of the high priest
b. Spat in the face, beaten, slapped, and mocked as the Messiah by
the chief priests
c. Falsely accused by the chief priests and scribes before Pilate
d. Treated with contempt and mocked by Herod and his soldiers
e. Scourged by Pilate, mocked, spat upon and beaten by his soldiers
-- And then they "led Him away to be crucified", to face the cross
2. Why did Jesus allow Himself to be so led...?
a. At any time He could have called for twelve legions of angels
- cf. Mt 26:53
b. "They Led Him Away" only because He allowed them to do so!
c. Jesus understood that all this was necessary to fulfill Scripture
- cf. Mt 26:54; Lk 24:44-47
And the purpose of the Scripture was that Jesus would die for our sins
(Isa 53:5). As expressed beautifully in the song "Ten Thousand Angels"
by Ray Overholt:
They bound the hands of Jesus
In the garden where He prayed;
They led Him through the streets in shame.
They spat upon the Savior
So pure and free from sin;
They said "Crucify Him, He's to blame."
Upon His precious head
They placed a crown of thorns;
They laughed and said, "Behold the King."
They struck Him and they cursed Him
And mocked His holy name.
All alone He suffered everything.
He could have called ten thousand angels
To destroy the world
And set Him free.
He could have called ten thousand angels
But He died alone
For you and me.
He died alone for you and me...will we not heed and obey His message of
repentance and remission of sins first proclaimed in
? - cf. Jerusalem
Lk 24:46-47; Ac 2:36-38
What Then Shall I Do With Jesus? (27:22)
1. In Mt 27:11-22, we read of Jesus before Pontius Pilate, the Roman
a. While Jesus admitted to being the King of the Jews, He refused to
answer the accusations of the chief priests and elders - Mt 27:
b. His silence caused Pilate to marvel greatly - Mt 27:13-14
c. Pilate sought to release Jesus, but the multitude asked for
Barabbas instead - Mt 27:15-21
d. Which prompted Pilate to ask the question: "When then shall I do
with Jesus who is called Christ?" - Mt 27:22
2. Pilate's question, "What then shall I do with Jesus?", is one that
every person must ask...
a. Many would prefer to ignore it
b. Many try to let others make the choice (as did Pilate)
3. But it is a question from which we cannot run away...
a. We shall all one day stand before the judgment seat of Christ
- 2 Co 5:10
b. His words will be the standard by which we will be judged
- Jn 12:48
[And so each one of us should be asking ourselves, "What Then Shall I
Do With Jesus?" To help answer this question, consider another
I. WHAT HAS JESUS OFFERED YOU?
A. JESUS HAS PROVIDED THE CHANCE...
1. For an abundant life, filled with true peace - Jn 10:10; 16:33
2. To find salvation - Lk 19:10
3. To enjoy cleansing from sin through His blood - 1 Jn 1:7
B. JESUS HAS PROCLAIMED THE CONDITIONS...
1. We must believe in Him - Jn 8:24
2. We must repent of our sins - Lk 13:3
3. We must confess our faith before men - Mt 10:32-33; Ro 10:9-10
4. We must be baptized for the remission of our sins - Mt 28:19;
Mk 16:16; Ac 2:38
5. We must remain faithful even to death - Re 2:10
C. JESUS HAS PREDETERMINED THE ALTERNATIVES...
1. Reject Him, and we will die in our sins to face the terrible
consequences - Jn 8:24; 2 Th 1:7-9; Re 21:8
2. Believe in Him, and we receive everlasting life - Jn 5:24;
[Having consider what Jesus has offered us, we return to our original
II. WHAT WILL YOU DO WITH JESUS?
A. WHAT SOME HAVE TRIED TO DO...
1. Pilate tried to pass the choice on to others - Mt 27:24
a. Are we guilty of doing something similar today?
b. Trying to let others decide for us what we will do or
believe about Jesus?
2. Some in Athens simply mocked - Ac 17:32
a. Many take this route in what they do with Jesus
b. Rather than make the effort to decide what they should do,
they simply laugh
3. Felix tried to wait for a more convenient time - Ac 24:25
a. This is another common reaction
b. Hoping that through delay, they will not have to make the
-- But we cannot escape the fact that we will one day be judged
by Him - Ac 17:30-31
B. WHAT WE SHOULD DO...
1. Accept His gracious offer of salvation by obeying Him - He 5:9
2. Become His disciples, committed to doing what He commanded
- Mt 28:19-20
3. Grow in the grace and knowledge of Jesus Christ - 2 Pe 3:18
4. Walk in Him, well-established in the faith - Co 2:6-7
5. Develop the mind of Christ, the attitude of sacrifice and
service - Ph 2:1-8
1. We have seen the feeble attempt by Pilate and others to answer the
question "What Then Shall I Do With Jesus?"
2. Let us not think we can answer the question by...
a. Simply ignoring Him
b. Simply not doing anything actively against Him
-- For as Jesus said on another occasion: "He who is not with Me is
against Me, and he who does not gather with Me scatters abroad."
- Mt 12:30
Jesus has given us every reason to accept and obey Him as our Savior
and Lord. If you have not yet done so, will you not today respond to
His gracious invitation to receive eternal life?
The Crucifixion Of Jesus (27:32-50)
1. Without question, the crucifixion of Jesus was a terrible event...
a. It was an excruciating and painful way to die, which Jesus was
willing to accept without pain-killing drugs - Mt 27:32-35
b. It was a shameful way to die, mocked by those who watched,
crucified with common thieves - Mt 27:36-44
c. Along with the physical suffering, there was the spiritual agony
- Mt 27:45-50
2. While there may be a place for contemplating upon the actual
physical agony Jesus endured...
a. Jesus did not want people to weep for Him, but for themselves
- cf. Lk 23:26-31
b. Even on the cross, His concern for others was evident - Lk 23:34
-- So the purpose of the crucifixion was not just to engender pity
[The significance and lessons to be learned from the crucifixion go far
beyond feeling sorry for what Jesus suffered. For example, we should
never forget that "The Crucifixion Of Jesus" is...]
I. THE CONDEMNATION OF SIN
A. JESUS DIED BECAUSE OF SIN...
1. As foretold, He died for our sins - 1 Co 15:3; Isa 53:5-6
2. He gave Himself for our sins - Ga 1:4
3. He bore our sins on the cross - 1 Pe 2:24
-- May the thought of the crucifixion remind us of our own
sinfulness and the need for redemption - 1 Jn 1:8-10
B. JESUS KILLED SIN...
1. He condemned sin in the flesh through His death - Ro 8:3
2. Now making it possible for sinners to destroy their own body
of sin, when united with Him by baptism into His death - Ro 6:
-- May the thought of the crucifixion remind us of our duty to
crucify the sinful passions of the flesh - Ga 5:24; Co 3:5-11
[To motivate us in our efforts to let Jesus' death help us deal with
the problem of sin, we should also remember that "The Crucifixion Of
II. THE REVELATION OF LOVE
A. JESUS DIED BECAUSE OF LOVE...
1. The love of the Father for a lost world - Jn 3:16; Ro 5:8
2. The love of the Son - Ep 5:2
-- May our contemplation of the crucifixion never neglect the
love that was behind the fact - 1 Jn 4:9-10
B. JESUS THEREBY DEMONSTRATED WHAT TRUE LOVE IS...
1. We now understand the meaning of true love - 1 Jn 3:16; Jn 15:13
2. His love serves as the pattern for our love - Jn 13:34-35;
-- May our contemplation of the crucifixion remind us of the high
standard of love we are called to show toward one another
- 1 Jn 4:11
[As we strive to overcome sin and love one another, assisted and
motivated by the death of Jesus on the cross, we should also be mindful
that "The Crucifixion Of Jesus" is...]
III. THE REDEMPTION OF THE WORLD
A. JESUS DIED FOR ALL...
1. God desires all men to be saved, not desiring any to perish
- 1 Ti 2:3-6; 2 Pe 3:9
2. Therefore He offered Jesus as a propitiation for all - 1 Jn 2:
-- May our meditation upon the crucifixion include thinking about
the need of others
B. JESUS IS THE WORLD'S ONLY HOPE...
1. He is the only way to the Father - Jn 14:6
2. Only in His name is salvation to be found - Ac 4:12
3. Deny the Son, and one does not have the Father - 1 Jn 2:23
4. Abide in His doctrine, and one has both the Father and the Son
- 2 Jn 9
-- May our meditation upon the crucifixion move us to do what we
can to proclaim the message of redemption to those lost in sin
- cf. 2 Co 5:18-6:1
[And so the death of Jesus on the cross should prompt us to look both
inward and outward, to address both our spiritual needs and those of
others. To what extent effort may be required in these areas, we should
also view "The Crucifixion Of Jesus" as...]
IV. THE INSPIRATION OF SACRIFICE
A. JESUS PROVIDED THE EXAMPLE...
1. His death demonstrated the mind of humility - Ph 2:3-8
2. His suffering demonstrated the example of suffering patiently
- 1 Pe 2:20-24
-- May our reflection upon the crucifixion move us to consider
what His sacrifice should inspire us to do
B. JESUS' SACRIFICE IS DESIGNED TO INSPIRE US...
1. To walk in love - Ep 5:2
2. To walk in humility - Ph 2:3-5
3. To suffer patiently when mistreated for doing good - 1 Pe 2:
4. To give of ourselves to others - 2 Co 8:9; 1 Jn 3:16-18
1. Certainly more could be said about "The Crucifixion Of Jesus"
2. But perhaps these few thoughts will increase our appreciation of
this significant event...
a. His death is the condemnation of sin
b. His death is the revelation of love
c. His death is the redemption of the world
d. His death is the inspiration of sacrifice
3. Have you taken advantage of what "The Crucifixion Of Jesus" means
a. Have you been crucified with Christ?
b. Are you putting to death the deeds of the flesh?
c. Are you growing in love?
d. Are you concerned and doing something about the redemption of the
e. Are you inspired in your service to your brethren and the lost by
the example of Jesus' sacrifice?
In the words of the apostle Paul: "We then, as workers together with
Him also plead with you not to receive the grace of God in vain." (2 Co