Matthew 27:51-66
51. and the earth did quake—From what follows it would seem that this earthquake was local, having for its object the rending of the rocks and the opening of the graves.
and the rocks rent—"were rent"—the physical creation thus sublimely proclaiming, at the bidding of its Maker, the concussion which at that moment was taking place in the moral world at the most critical moment of its history. Extraordinary rents and fissures have been observed in the rocks near this spot.52. And the graves were opened; and many bodies of the saints which slept arose—These sleeping saints (see on 1Th 4:14) were Old Testament believers, who—according to the usual punctuation in our version—were quickened into resurrection life at the moment of their Lord's death, but lay in their graves till His resurrection, when they came forth. But it is far more natural, as we think, and consonant with other Scriptures, to understand that only the graves were opened, probably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death in victory"; and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life . . . should be the First that should rise from the dead" (Ac 26:23; 1Co 15:20, 23; Col 1:18; Re 1:5).
and went into the holy city—that city where He, in virtue of whose resurrection they were now alive, had been condemned. and appeared unto many—that there might be undeniable evidence of their own resurrection first, and through it of their Lord's. Thus, while it was not deemed fitting that He Himself should appear again in Jerusalem, save to the disciples, provision was made that the fact of His resurrection should be left in no doubt. It must be observed, however, that the resurrection of these sleeping saints was not like those of the widow of Nain's son, of Jairus' daughter, of Lazarus, and of the man who "revived and stood upon his feet," on his dead body touching the bones of Elisha (2Ki 13:21) —which were mere temporary recallings of the departed spirit to the mortal body, to be followed by a final departure of it "till the trumpet shall sound." But this was a resurrection once for all, to life everlasting; and so there is no room to doubt that they went to glory with their Lord, as bright trophies of His victory over death.The Centurion's Testimony (Mt 27:54).
54. Now when the centurion—the military superintendent of the execution.
and they that were with him watching Jesus, saw the earthquake—or felt it and witnessed its effects. and those things that were done—reflecting upon the entire transaction. they feared greatly—convinced of the presence of a Divine Hand. saying, Truly this was the Son of God—There cannot be a reasonable doubt that this expression was used in the Jewish sense, and that it points to the claim which Jesus made to be the Son of God, and on which His condemnation expressly turned. The meaning, then, clearly is that He must have been what He professed to be; in other words, that He was no impostor. There was no medium between those two. See, on the similar testimony of the penitent thief—"This man hath done nothing amiss"—Luke 23. 41.The Galilean Women (Mt 27:55, 56).
55. And many women were there beholding afar off, which followed Jesus—The sense here would be better brought out by the use of the pluperfect, "which had followed Jesus."
from Galilee, ministering unto him—As these dear women had ministered to Him during His glorious missionary tours in Galilee (see on Lu 8:1-3), so from this statement it should seem that they accompanied him and ministered to His wants from Galilee on His final journey to Jerusalem.56. Among which was Mary Magdalene—(See on Lu 8:2).
and Mary the mother of James and Joses—the wife of Cleophas, or rather Clopas, and sister of the Virgin (Joh 19:25). See on Mt 13:55,56. and the mother of Zebedee's children—that is, Salome: compare Mr 15:40. All this about the women is mentioned for the sake of what is afterwards to be related of their purchasing spices to anoint their Lord's body.The Taking Down from the Cross and the Burial (Mt 27:57-60).
For the exposition of this portion, see on Joh 19:38-42.
The Women Mark the Sacred Spot that They Might Recognize It on Coming Thither to Anoint the Body (Mt 27:61).
61. And there was Mary Magdalene, and the other Mary—"the mother of James and Joses," mentioned before (Mt 27:56).
sitting over against the sepulchre—(See on Mr 16:1).The Sepulchre Guarded (Mt 27:62-66).
62. Now the next day, that followed the day of the preparation—that is, after six o'clock of our Saturday evening. The crucifixion took place on the Friday and all was not over till shortly before sunset, when the Jewish sabbath commenced; and "that sabbath day was an high day" (Joh 19:31), being the first day of the feast of unleavened bread. That day being over at six on Saturday evening, they hastened to take their measures.
63. Saying, Sir, we remember that that deceiver—Never, remarks BENGEL, will you find the heads of the people calling Jesus by His own name. And yet here there is betrayed a certain uneasiness, which one almost fancies they only tried to stifle in their own minds, as well as crush in Pilate's, in case he should have any lurking suspicion that he had done wrong in yielding to them.
said, while he was yet alive—Important testimony this, from the lips of His bitterest enemies, to the reality of Christ's death; the corner-stone of the whole Christian religion. After three days—which, according to the customary Jewish way of reckoning, need signify no more than "after the commencement of the third day." I will rise again—"I rise," in the present tense, thus reporting not only the fact that this prediction of His had reached their ears, but that they understood Him to look forward confidently to its occurring on the very day named.64. Command therefore that the sepulchre be made sure—by a Roman guard.
until the third day—after which, if He still lay in the grave, the imposture of His claims would be manifest to all. and say unto the people, he is risen from the dead—Did they really fear this? so the last error shall be worse than the first—the imposture of His pretended resurrection worse than that of His pretended Messiahship.65. Pilate said unto them, Ye have a watch—The guards had already acted under orders of the Sanhedrim, with Pilate's consent; but probably they were not clear about employing them as a night watch without Pilate's express authority.
go your way, make it as sure as ye can—as ye know how, or in the way ye deem securest. Though there may be no irony in this speech, it evidently insinuated that if the event should be contrary to their wish, it would not be for want of sufficient human appliances to prevent it.66. So they went, and made the sepulchre sure, sealing the stone—which Mark (Mr 16:4) says was "very great."
and setting a watch—to guard it. What more could man do? But while they are trying to prevent the resurrection of the Prince of Life, God makes use of their precautions for His own ends. Their stone-covered, seal-secured sepulchre shall preserve the sleeping dust of the Son of God free from all indignities, in undisturbed, sublime repose; while their watch shall be His guard of honor until the angels shall come to take their place.