Matthew 27:57-66 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: The body of Christ is mystically taken to represent his Church (see 1 Corinthians 10:17; Ephesians 4:16; Colossians 1:18). In this figure the fact is strongly set forth, viz. that Christ takes home to himself whatever treatment his Church may receive (see Proverbs 19:31; Matthew 25:35-46; Acts 9:1, 4, 5). This also applies to individual members. And agreeably to this analogy, what was done to the literal body of Jesus is suggestive of the treatment he also receives as he is represented in his followers. The actors may be described as - I. THOSE LOVINGLY SOLICITOUS FOR HIS HONOUR. 1. Christ has disciples, secretly so through fear. (1) Joseph of Arimathaea was a "rich man" and yet "Jesus' disciple." Things impossible with men are possible with God (see Matthew 19:23-26). "Judge nothing before the time." (2) He was an "honourable counsellor," a member of that wicked Sanhedrin that condemned Christ, but "he had not consented to the counsel and deed of them." In difficult circumstances he was true. He was "a good and righteous man, who was looking for the kingdom of God" (cf. Mark 15:43; Luke 23:50). Genuine honour is the associate of goodness and righteousness. These come to us through Christ. (3) Yet he had been a disciple "secretly through fear of the Jews." Probably he had been converted by his friend and fellow ruler, Nicodemus, and his timidity was in keeping with the caution which prompted Nicodemus to visit Jesus under the cover of "night" (see John 3:1, 2 ). Note: There are family likenesses in spiritual relationships. (4) But he did not allow his timidity to involve him in the wickedness of the council. He doubtless gave his voice as well as his vote against their Crime. It was he probably who cross examined the suborned witnesses, making their disagreement too apparent for the comfort of the priests (see Mark 14:56, 59). In his protest he probably took some such line of argument as that of Gamaliel on a subsequent occasion (see Acts 6:34-39). 2. They will show kindness to his body. (1) The righteous soul of Joseph was grieved at the indignities to which it had been subjected, and at the earliest opportunity he went to Pilate and asked for it. He then proceeded without loss of time to remove it from the accursed tree (see Acts 13:29). He had it decently swathed in linen, and laid in his own new tomb which he had hewn out in the rock. His friend Nicodemus laid in with it "a mixture of myrrh and aloes, about a hundred pound weight" (see John 19:39). Then, rolling a great stone to the door of the tomb, they departed. God can find fit instruments for his work. His providence had reserved these two secret disciples for this solemn duty. Secret disciples are more generally employed in rendering service to the body of Christ, or material interests of his Church. (2) God honours the faithfulness of his secret disciples by encouraging and strengthening their faith. Had Joseph listened to the promptings of human prudence, he would have hesitated to interfere for the body of Christ, lest he should be brought under suspicion, incapacitated for doing good, perhaps utterly ruined. Probably his timidity had been removed by the prodigies at our Lord's death, working in him a stronger conviction that Jesus was the Messiah. Now he went "boldly" to Pilate (Mark 15:43). 3. Thereby they advance the interests of his truth. (1) The riches and honourable station of Joseph are mentioned, not only because of the influence they would have with Pilate, but to show the fulfilment of the words of Isaiah, "And his grave was appointed with the wicked, but with the rich man was his tomb" (Isaiah 53:9, Lowth's translation). His grave would have been with the malefactors had not Joseph interposed. How infallibly the providence vindicates the truth of God! (2) See here also an admirable Divine propriety. It was proper that the grave of Jesus should be borrowed, because the grave is the heritage of sinners (see Job 24:19; Psalm 146:4). It was proper it should be new - never tainted with corruption, for in no sense should the Holy One see corruption. It was proper that the cavil should be obviated, as if the body of Christ had been resuscitated by touching the bones of some prophet (see 2 Kings 13:20). Christ's burial takes off the terror of the grave, and we may now be buried with him. 4. Christ has disciples who openly confess him. (1) The women were at the tomb. There was Mary of Magdala. She was a respectable woman, out of whom the Lord had cast seven devils, whose power over her was probably her affliction rather than her crime. She is without warrant confounded with the woman who was "a sinner," but whose name is not mentioned. There was "the other Mary," evidently "the mother of James and Joses," mentioned in ver. 56, who appears to have been a sister of the mother of our Lord. There was also Salome, unless "the other Mary" and Salome are the same, which is doubtful (see Mark 16:1). Joanna the wife of Chuza, Herod's steward, appears to have been there too (see Luke 24:10). The mother of our Lord had probably at this time been taken to the home of John (see John 19:26, 27). (2) These noble women had followed Jesus, some of them at least from Galilee, were ever ready to minister to his temporal necessities, were present at his crucifixion, and here they are again at his burial. They are in the posture of mourners, and so testify to his innocency, for the Jews had forbidden to show any external marks of mourning at the burial of malefactors. They had heard the Lord speak of his resurrection, but probably interpreted him in some figurative sense. But though their faith was confused and unsettled, their love was strong. Where love is there is everything; and it will all come out as the ways of Providence unfold. (3) These women were there gratefully to witness and commend the kindness of Joseph and Nicodemus. And after the men had retired, they went into the city just before the setting in of the sabbath, to purchase spices for the embalming of the body as soon as the sabbath should have passed. Their love was constant (cf. Matthew 26:12, 13). II. THOSE MALICIOUSLY ANXIOUS TO DISCREDIT HIM. 1. Notice the villainy of the rulers. (1) See it in their guilty fears. The kindness of the friends of Jesus gave him a tomb; the malice of his enemies would keep him in it. Should he rise again his blood will be upon them. They cannot forget the raising of Lazarus. Resurrections are terrible things to the wicked, especially of those murdered by them for their testimony to the truth (see Revelation 11:11). If the disciples of Jesus had lost all hope, his enemies had not lost all fear. The fears of the wicked should encourage the hopes of the good. (2) See it in their nervous promptitude. They are with Pilate soon after Joseph had left him. The morrow after the preparation was just after six in the evening. The celerity of hatred is only exceeded by that of love. (3) See it in their sycophancy. They were "gathered together unto Pilate, saying, Sir, we remember that that deceiver said." Pilate is "Sir," Jesus "That deceiver." What an outrageous inversion of propriety! "The malicious slanderers of good men are commonly the most sordid flatterers of great men." (Henry). (4) See it in their unscrupulousness. They had often quarrelled with Christ for doing works of mercy on the sabbath, they hesitate not themselves to be busied with a work of malice on it. Neither do they hesitate to procure soldiers to mount guard upon it. Again they say, "We remember," etc. Thus these base hypocrites made it evident that they well enough knew that the words of Christ, "Destroy this temple, and in three days I will raise it up," referred to "the temple of his body," when they perverted them at the trial (cf. Matthew 26:61). 2. See how Providence rebuked it. (1) By their confession it was publicly known that Jesus had uttered the prediction that he should rise again the third day. The prediction, then, was not read into the narrative after the event of the Resurrection. They were anxious "until the third day," because he had "said while yet alive, After three days I rise again." Note: The mode of computation was that which still obtains in the East. "After three days" means "until the third day." (2) They relied upon the seal and the guard. The seal supplied the place of a lock. It was in use as anciently as the time of Daniel (see Daniel 6:17). The sepulchre was cut into the rock, so had but one entrance, which was not only blocked by a great stone sealed, but guarded by sixty soldiers. The disciples could not possibly "steal him away." Their case rendered the evidence of the Resurrection all the more convincing. (3) "So the last error," etc. The devil never speaks the truth but when he intends to promote some evil purpose by it. The rulers were true prophets against their will Little did they imagine that the measures they adopted would in the most powerful manner contribute to the result they dreaded. There is neither might nor council against God (see Acts 5:23; Acts 16:23); III. THOSE WHO AFFECT INDIFFERENCE TO HIS CLAIMS. 1. Pilate affected a haughty indifference. (1) He conceded the body of Christ to the request of Joseph. He wan the more willing to do so, having found no fault in Jesus at his trial. (2) He also conceded the guard to the request of the rulers. (3) He leaves the watch to the priests, not caring to be seen himself in such a thing. "Make it as sure as ye can," looks like banter. 2. The soldiers of the watch were mercenaries. (1) They guarded the tomb because they were paid to render obedience to command. Can a man reduce himself to the condition of an automaton? (2) When they took the bribe of the rulers to conceal the resurrection of Christ and give publicity to a lie, they acted as free agents. (3) There can be no neutrality in relation to Christ. To affect it cannot be innocent. Every age has its Pharisees, who make the written Word of God a sealed book, perverting the letter and denying the spirit (cf. Revelation 22:10). "Do thou hinder the resurrection of thy sin; seal it down with strong purposes, solemn covenants, and watch it by a wakeful, circumspect walking" (Gurnall). - J.A.M. Parallel Verses KJV: When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: |
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