His Word Today

⁶¹ Mary Magdalene and the other Mary were there, sitting opposite the tomb. ⁶² The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate ⁶³ and said, “Sir, we remember how that impostor said, while he was still alive, ‘After three days I will rise.’ ⁶⁴ Therefore order the tomb to be made secure until the third day, lest his disciples go and steal him away and tell the people, ‘He has risen from the dead,’ and the last fraud will be worse than the first.” ⁶⁵ Pilate said to them, “You have a guard of soldiers. Go, make it as secure as you can.” ⁶⁶ So they went and made the tomb secure by sealing the stone and setting a guard.” (Matthew 27:61–66 (ESV)

⁴⁷ Mary Magdalene and Mary the mother of Joses saw where he was laid.” (Mark 15:47 (ESV)

⁵⁵ The women who had come with him from Galilee followed and saw the tomb and how his body was laid. ⁵⁶ Then they returned and prepared spices and ointments. On the Sabbath they rested according to the commandment.” (Luke 23:55–56 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

There is a lot of information surrounding the burial of Jesus Christ following His death on the cross. All four Gospels provide insight into this historical moment. The Synoptic Gospels all refer to the Jewish religious leaders’ efforts to secure Jesus’ tomb.

On the day after the Day of Preparation, which was the Sabbath, the Jewish religious leaders met with Pontius Pilate. They wanted Jesus’ tomb sealed and protected from theft or invasion. Their reasons were not altruistic. They remembered the Lord saying He would rise from the dead. While the leaders were sure Jesus would not rise from the dead, they did not want His disciples to steal His body and then say He had come back to life.

Therefore, the chief priests and the Pharisees wanted Pilate to make the tomb secure. Pilate was in no mood for discussion. He said to the Jews, ““You have a guard of soldiers. Go, make it as secure as you can.” They did so by sealing the tomb and setting a guard.

Concurrently, some of the women who were Jesus’ disciples followed these events and knew the exact location of the tomb where Jesus lay. During the Sabbath Day, they prepared spices and ointments in order to complete their annotating of Jesus’ body. This they would do on the first day of week.

“Jesus died late on a Friday afternoon nearly two thousand years ago. Ordinarily in that day, the Jews anointed the bodies of the dead with oil and spices as a sign of respect and to cover up the odor of decaying flesh. But since there was not enough time before the Sabbath to prepare Jesus’ body for burial according to all the proper customs, the body of our Lord could only be wrapped in a cloth and laid in a tomb before the sun set and the day of rest began (Mark 15:46),” explains Dr. R. C. Sproul.

“Ancient Jews reckoned their days from sundown to sundown. Jesus died on a Friday, was laid in the tomb from late afternoon Friday through early Sunday, and then was resurrected sometime Sunday morning near the break of dawn (Mark 16:1–8). That represents a total of three days—Friday, Saturday, and Sunday—because the Jews counted time inclusively. That is, when they said three days from Friday, they included Friday as one of those days.”

One lyricist put it this way: “It’s Friday; but Sunday’s coming.”

Soli deo Gloria!

⁵⁷”When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus. ⁵⁸ He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. ⁵⁹ And Joseph took the body and wrapped it in a clean linen shroud ⁶⁰ and laid it in his own new tomb, which he had cut in the rock. And he rolled a great stone to the entrance of the tomb and went away. ⁶¹ Mary Magdalene and the other Mary were there, sitting opposite the tomb.” (Matthew 27:57–61 (ESV)

⁴² “And when evening had come, since it was the day of Preparation, that is, the day before the Sabbath, ⁴³ Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus. ⁴⁴ Pilate was surprised to hear that he should have already died. And summoning the centurion, he asked him whether he was already dead. ⁴⁵ And when he learned from the centurion that he was dead, he granted the corpse to Joseph. ⁴⁶ And Joseph bought a linen shroud, and taking him down, wrapped him in the linen shroud and laid him in a tomb that had been cut out of the rock. And he rolled a stone against the entrance of the tomb.” (Mark 15:42–46 (ESV)

⁵⁰ “Now there was a man named Joseph, from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, ⁵¹ who had not consented to their decision and action; and he was looking for the kingdom of God. ⁵² This man went to Pilate and asked for the body of Jesus. ⁵³ Then he took it down and wrapped it in a linen shroud and laid him in a tomb cut in stone, where no one had ever yet been laid. ⁵⁴ It was the day of Preparation, and the Sabbath was beginning.” (Luke 23:50–54 (ESV)

³⁸ “After these things Joseph of Arimathea, who was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body. ³⁹ Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight. ⁴⁰ So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. ⁴¹ Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. ⁴² So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.” (John 19:38–42 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

There is a lot of information surrounding the burial of Jesus Christ following His death on the cross. All four Gospels provide insight into this historical moment.

First, Matthew and Mark state it was evening. Mark, Luke and John indicate it was the Day of Preparation, the day before the Sabbath. Since Preparation Day was the day before the Sabbath, Jesus therefore died on a Friday since the Sabbath was/is Saturday (Mark 15:42; Luke 23:54; John 19:42).  

Second, all four Gospels mention Joseph of Arimathea. Arimathea, also known as Ramah, was the birthplace of Samuel (I Sam. 1:1, 19; 2:11). It was located 15-20 miles from Jerusalem. Joseph was a rich man. He was a respected member of the Sanhedrin Council (Mark 15:43). He was a good and righteous man (Luke 23:50) who had not consented to have Jesus crucified (Luke 23:51). He was a disciple of Jesus, but secretly for fear of the Jews (John 19:38). He was also looking for the kingdom of God (Mark 15:43).

Third, Joseph courageously went to Pontius Pilate and asked for the body of Jesus. Pilate was initially surprised Jesus was dead so soon and summoned the centurion to know whether this was true. Victims of crucifixion often hung for days before they died. The centurion confirmed Jesus’ death to Pilate (Mark 15:44-45). Pilate then released the Lord’s body to Joseph.

“Though prisoners sentenced to death forfeited the right to burial under Roman law, their bodies were usually granted to relatives who asked for them, but Jesus’ mother was emotionally exhausted from the ordeal. There is no evidence that his brothers and sisters were in Jerusalem, and his closest friends, the disciples, had fled (except for John, who had Mary to take care of; John 19:26–27). In the absence of those closest to Jesus, Joseph courageously asked Pilate for Jesus’ body,” explains Dr. John MacArthur. .

Fourth, having received permission from Pilate, Joseph and Nicodemas, who himself brought a mixture of myrrh and aloes weighing about 75 pounds (John 19:39), wrapped Jesus’ body in a clean, linen shroud Joseph provided (Matt. 27:59; Mark 15:46; Luke 23:33; John 19:40).

Fifth, Joseph and Nicodemas laid Jesus’ body in Joseph’s own tomb cut out of/in the rock. Joseph then rolled a stone over the entrance to the tomb (Matt. 27:60; Mark 15:46). Luke and John record the new tomb had never been used, and was located in a garden close by (Luke 23:53; John 19:41). Matthew alone mentions that Mary Magdalene and the other Mary were also in attendance (Matt. 27:61).

“Joseph needs all the help he can get because he must take Jesus down from the cross, wash His body, anoint Him for burial, and finally place His body in the grave. He and Nicodemus only have a three-hour window in which to accomplish this work; Jesus died at the ninth hour (Matt. 27:45–50) and all work must stop when the Sabbath begins at the twelfth hour. Because he is a rich man, Joseph likely has servants who are helping in the process, although even with this help there will remain more work to be done, which is why the women return to His tomb on the first day of the week (Mark 16:1). That Jesus is buried in a rich man’s tomb is yet another fulfillment of prophecy (Isa. 53:9),” explains Dr. R. C. Sproul.

“Jesus’ fellow Israelites consider it especially charitable to provide a proper burial for someone who might not otherwise get one. No doubt this fact motivates Joseph of Arimathea; however, he is not merely doing a good deed. In coming forward to bury Jesus, Joseph identifies himself as a disciple of Christ and risks the Sanhedrin’s fury. After years of following Jesus behind closed doors, Joseph makes his true allegiance known.”  

May our allegiance to Jesus be known as well.

Soli deo Gloria!

³¹ Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. ³² So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. ³³ But when they came to Jesus and saw that he was already dead, they did not break his legs. ³⁴ But one of the soldiers pierced his side with a spear, and at once there came out blood and water. ³⁵ He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. ³⁶ For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.” ³⁷ And again another Scripture says, “They will look on him whom they have pierced.” (John 19:31–37 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

There is a lot of information surrounding the burial of Jesus Christ following His death on the cross. All four Gospels provide insight into this historical moment. The Gospel of John in particular gives a glimpse into an event immediately following Jesus’ death. It demonstrates the fulfillment of Old Testament prophecies concerning the Lord; even to the minutest detail.

John mentioned Jesus’ death occurred on the Day of Preparation. This would be the day before the Sabbath and also the beginning of Passover that year. This is why John called this Sabbath a high day. It also proves Jesus died on a Friday because the Sabbath was always on a Saturday.

In order for the bodies to not remain on the crosses during the Sabbath, the soldiers would break the legs of the condemned. This would prevent them from pushing up their bodies with their legs, while on the cross, in order to breathe. Without being able to exhale and inhale, the crucified individual would suffocate and die. This was an assured manner of hastening death.

Not having the authority to do so, the Jews asked Pontius Pilate for the criminal’s legs to be broken for this purpose. Pilate agreed to the request and had the Roman soldiers break the three men’s legs. They did so to the criminals on either side of Jesus. When they came to the Lord, they saw He was already dead so they did not break His legs. However, to ensure Jesus was truly dead, one of the soldiers pierced the Lord’s side with a spear. Blood and water flowed out from the wound indicating the spear pierced Jesus’ heart.

“Though the Romans had no problem leaving crucified victims hanging on crosses long after they died (allowing their corpses to rot or be eaten by birds), the Jewish leaders insisted that Jesus’ body be taken down. The Mosaic Law stipulated that a person hanged on a tree should not remain there overnight (Deut. 21:22–23). They would have been especially wary of this in light of the Passover celebration. In order to hasten death for certain reasons, soldiers would break the legs of the victim with an iron mallet. Doing so inhibited the dying man’s ability to push up with his legs in order to breathe. Death by asphyxiation soon followed,” explains Dr. John MacArthur.

“The soldier’s stabbing of Jesus’ side caused significant penetration because of the sudden flow of blood and water. Either the spear pierced Jesus’ heart or the chest cavity was pierced at the bottom. In either event, John mentioned the outflow of “blood and water” to emphasize that Jesus was unquestionably dead.”

John provided a commentary concerning this event. He stated. “³⁵ He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. ³⁶ For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.” ³⁷ And again another Scripture says, “They will look on him whom they have pierced.” John testified he was an eyewitness to this event (v. 26; 13:23; 20:2; 21:7, 20; cf. 1 John 1:1–4). The Old Testament Scriptures John referred to were Exodus 12:46, Numbers 9:12, Psalm 34:20, and Zechariah 12:10.  

“John quoted from either Ex. 12:46 or Num. 9:12, since both stipulate that the bones of the Passover lamb must not be broken. Since the NT portrays Jesus as the Passover Lamb that takes away the sins of the world (John 1:29; cf. 1 Cor. 5:7; 1 Pet. 1:19), these verses have special typologically prophetic significance for him. The quote in John 19:37 comes from Zech. 12:10. The anguish and contrition of the Jews in the Zechariah passage, because of their wounding of God’s Shepherd, is typologically prophetic of the time of the coming of the Son of God, Messiah, when at his return, Israel shall mourn for the rejection and killing of their King (cf. Rev. 1:7),” concludes Dr. MacArthur.

Not even seemingly insignificant details were overlooked concerning Jesus’ death on the cross. The Gospels are true and accurate.

Soli deo Gloria!

⁵⁵ “There were also many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to him, ⁵⁶ among whom were Mary Magdalene and Mary the mother of James and Joseph and the mother of the sons of Zebedee.” (Matthew 27:55–56 (ESV)

⁴⁰ “There were also women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. ⁴¹ When he was in Galilee, they followed him and ministered to him, and there were also many other women who came up with him to Jerusalem.” (Mark 15:40–41 (ESV)

⁴⁸ “And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ⁴⁹ And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.” (Luke 23:48–49 (ESV)

“But standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.” (John 19:25 ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

We saw the response by the Roman Centurion and the soldiers to Jesus’ death. What about the others in attendance? How did they react to the Lord’s demise?

Luke recorded the crowds who were there for the spectacle went back to their homes beating their breasts. They were striking themselves in remorse and regret; not only for what they had seen but also what they had done in mocking the Lord.

Luke also mentioned Jesus’ acquaintances (γνωστός; gnostos). These were men who knew Jesus, but who may, or may not, have been sincere disciples.

Finally, all four Gospels mentioned the many women in attendance. Some were close to the Lord; physically at the scene of His death and relationally during His life. All of them followed Jesus since the earliest days of His ministry in Galilee.

The women included the following: Mary Magdalene, Mary the mother of James and Joseph (Joses) who was also the wife of Clopas, and Salome, who was the wife of Zebedee and the mother of James and John. There was also Mary, the mother of Jesus who also was Salome’s sister.

“One other group of Christ’s followers remained near Him at the end—the faithful women who had loved and served Jesus during His ministry. Mark tells us that many women were there when Jesus died, including “Mary Magdalene, Mary the mother of James the younger and of Joseph, and Salome” (Mark 14:40–41),” states Dr. R. C. Sproul.

“Mary Magdalene, of course, was our Lord’s most well-known female disciple, from whom He had driven seven demons. Many scholars believe the other Mary was Jesus’ mother (6:3). Salome was the mother of Zebedee’s sons James and John (Matt. 4:21; 27:56). Their mention is significant, for women were not often regarded very highly in first-century culture and would not have been expected to have the kind of courageous faith that enabled them to stay near Jesus when the men ran away. John Calvin notes that Mark mentions the women as a reproof of the male disciples. Those whom He called and would commission as Apostles were less faithful than those who would not receive the Apostolic office.”

Dr. William Hendriksen states, “Notable women were these, and this for at least three reasons: (1) With the exception of John none of the other disciples who belonged to the group of twelve is reported to have been present at Calvary, but these women were present! They displayed rare courage; (2) We are distinctly told they were women who had followed Jesus from Galilee and had been in the habit of ministering to his needs. They had given evidence of hearts filled with love and sympathy; and (3) Being witnesses of Christ’s death, burial, and resurrection appearance, they were qualified witnesses of facts of redemption on which, under God, the church depends for its faith.”

These women were faithful to the Lord; even in His death. Are you prepared to stand firm for Jesus no matter the cost? Pray that the Lord would strengthen you to be faithful to Him. If you have denied Christ, repent and return to Him this day.

Soli deo Gloria!

“When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, “Truly this was the Son of God!” (Matthew 27:54 (ESV)

^“And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was the Son of God!” (Mark 15:39 (ESV)

“Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” (Luke 23:47 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

“Given the emphasis in Matthew’s gospel on how Jesus fulfills the old covenant (Matt. 5:17; 12:15–21; 26:47–56), it is hard to miss the significance of the hour of His death. Our Savior dies at the ninth hour (27:45–50) — three o’clock p.m. — the same hour at which the daily sacrifices begin in the Jerusalem temple. By this we see that Christ fulfills all of the old covenant sacrifices. After His atonement, there is no need to offer up the blood of bulls and goats; sin has been dealt with and the temple rituals therefore pass away (Heb. 10:1–18),” states Dr. R. C. Sproul.

Today’s texts reveal another striking irony. The Jewish religious leaders and people gathered around the crucifixion scene mock and reject Jesus’ person and work. However, not only is one of the criminals brought to saving faith in Jesus (Luke 23:39-43), but arguably the centurion in charge of the execution.

A centurion (ἑκατοντάρχης; hekatontarchos) was a commander of 100 men in the Roman army. There were generally six centurions in each cohort 600) and ten cohorts in a legion (6,000). Each legion had six tribunes to whom its centurions were subordinate (Acts 22:26).

“The office of centurion was normally the highest one within reach of the ordinary soldier. A centurion had many duties besides maintaining discipline among the ranks. He had to oversee executions for capital offenses (Matt. 27:54; Mark 15:39, 44–45; Luke 23:47),” explains the Tyndale Bible Dictionary.

There are six centurions mentioned in the New Testament. These include the following.

• A centurion at Capernaum pleaded for the life of his dying servant because he believed that diseases would obey Jesus just as his soldiers obeyed him (Matt. 8:5–13; Luke 7:2–10).
• A centurion in Caesarea named Cornelius was converted to Christ through the testimony of the apostle Peter, whose reluctance to share the gospel with Gentiles had been broken down by a vision from God (Acts 10).
• A centurion in Acts 22:25–26 helped save the apostle Paul from a scourging when he reminded his tribune that the accused was a Roman citizen.
• Another centurion helped save Paul from a Jewish plot to murder him (Acts 23:17–22).
• A centurion named Julius was assigned to guard Paul on his journey from Caesarea to Rome (Acts 27:1). When their ship broke up in a storm, Julius prevented the soldiers from killing all the prisoners on board, including Paul (vv 42–43).

Foremost for today’ study was the centurion in charge of the squad that executed Jesus. All three Synoptic Gospels record his confession of the person of the Lord Jesus Christ. All three note the centurion’s initial statement “truly” (ἀληθῶς; alethos) or “certainly” (ὄντως; ontos). This mean he understood who Jesus really was.

Matthew includes the other soldiers also being filled (σφόδρα; sphodra) with awe (φοβέω; phobeo). This great number of men, and their leader, were greatly frightened and worshipful of the Lord. Luke records the centurion praised (δοξάζω; doxazo) the One, True God. This was significant.

“Ironically, many Jewish leaders will not believe even after these signs (Matt. 27:62–66; 28:11–15). To the soldiers guarding Jesus, however, these supernatural events prove they have killed a divine man (27:54). This may not be saving faith, but it does reveal that their hearts are not so hard as to miss the obvious,” states Dr. Sproul.

“The centurion was the one who uttered the words of confession, but he evidently spoke for his men as well. Their fear speaks of an awareness of their sin and the word ‘truly’ suggests a certainty and conviction that bespeaks of genuine faith. These men represent an answer to Jesus’ prayer in Luke 23:34. Their response contrasts sharply with the mocking taunts of Matt. 27:39-44,” comments Dr. John MacArthur.  

Soli deo Gloria!

⁵¹ And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split. ⁵² The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, ⁵³ and coming out of the tombs after his resurrection they went into the holy city and appeared to many.” (Matthew 27:51–53 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

Matthew alone mentioned this miracle of the opened tombs. Who were these resurrected people?

To begin with, the earth shook at the moment of Jesus’ death. This occurred as the temple curtain was torn. It was a great earthquake. The earth violently trembled so that rocks were split in half, torn apart and divided. As this occurred, the tombs were opened. Graves were literally opened, and the dead were raised to life.

The text calls them saints. Saints (ἅγιος; hagios) refers to God’s people. They were set apart ones who were holy and dedicated to the Lord. This title refers to all believers in Jesus Christ (Rom. 1:7; I Cor. 1:1-2; 2 Cor. 1:1; Eph. 1:1; Phil. 1 :1; Col. 1:1).

These saints had fallen asleep (κοιμάω; koimao). This is another way saying they had physically died. However, they were raised (ἐγείρω; egeiro) or brought to physical life. God caused them to live again.

Matthew added these resurrected saints did not come out of their tombs until after the resurrection of Christ. When they did, they came into Jerusalem and appeared to many people. Dr. William Hendriksen shares the following insights.

“First, this was a real resurrection, not an appearance of corpses.”

“Secondly, it occurred at the very moment of Christ’s death and, together with the other signs, pointed to the significance of that death.”

“Thirdly, it is true that the original can be construed in either of two ways, depending on how we parse the phrase “after his [Christ’s] resurrection”; whether we conceive the sense to be “having left their tombs after his resurrection,” or “after his resurrection they went.…” But is it reasonable to believe that these saints, with glorious resurrection bodies, remained in the darkness and corruption of the tombs from Friday afternoon until Sunday morning? The meaning is, in all probability, that these saints were raised and left their tombs at the moment of Christ’s death. Not until after Christ’s resurrection did they enter Jerusalem and did they appear to many. Where they were from the moment when they left their graves until they appeared to many in what is still called “the holy city” (!) is not explained, just as also the whereabouts of Jesus during the intervals between his post-resurrection appearances is nowhere indicated.”

“Fourthly, everything seems to point to the fact that these saints did not again die. It must be that after they appeared to many for some small period of time, God took them—now body and soul—to himself in heaven, where their souls had been previously.”

“Finally, this sign, too, like those described in verse 51, 52a, is prophetic. It shows that Christ’s death guarantees our glorious resurrection at Christ’s return.”

“Today’s passage reports that the earthquake also opens several tombs, from which appear many resurrected saints after our Lord rises from the dead (vv. 52–53). We do not know their identities, but these holy ones clearly died before Jesus inaugurated the new covenant and are raised only after He is resurrected. By this we see that the only way believers, whether they live under the old covenant or the new, can find final salvation (resurrected life in a new heavens and earth, Rev. 20:1–6; 21) is through Christ’s death and resurrection. Scripture does not say whether the people of Matthew 27:52 die again or ascend to heaven. In any case, their resurrection is a sign that Jesus’ death has inaugurated the last days, for this raising to life is the signal event of judgment day (Dan. 12:1–2),” explains Dr. R. C. Sproul.

“The resurrection of others,” John Calvin says, “also makes evident that Jesus died and rose again not only for Himself, but also to restore life to His people.”

Soli deo Gloria!  

¹⁶ Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. ¹⁷ And when they saw him they worshiped him, but some doubted. ¹⁸ And Jesus came and said to them, “All authority in heaven and on earth has been given to me. ¹⁹ Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:16–20 (ESV)

The following excerpt is by Dr. Gerrit Scott Dawson is pastor of First Presbyterian Church, Baton Rouge, La., and author of Jesus Ascended: The Meaning of Christ’s Continuing Incarnation. The article was published in the April 2014 issue of Tabletalk magazine.

Jesus would soon return to heaven while His disciples went out into the world in gospel mission. But they were not going their separate ways. Jesus and His brothers could not be parted by the distance between the world and the heavenly realms. How can this be?

Jesus’ missional instructions can well be translated, “baptizing them into the name of the Father and of the Son and of the Holy Spirit” (28:19). That gives an important insight into conversion and the sealing sign of baptism. Our lives get relocated when we are joined to Jesus by the Spirit through faith. We are launched into Jesus. So now our lives are “hidden with Christ in God” (Col. 3:3). Paul writes dynamically of this reality when he says the Father “has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son” (1:13).

It’s as if God sent a moving truck to take us out of a dank, evil, broken neighborhood of sin into the spacious streets of freedom in Christ. Peter describes it as God’s “calling us out of darkness into his marvelous light” (1 Peter 2:9). Jesus Himself stated this change of life-address even more mystically: “In that day you will know that I am in my Father, and you in me, and I in you” (John 14:20). These verses give some texture to the phrase Paul uses so often: we are now in Christ.

Jesus is with us always because Jesus is where I live. Believers are forever joined to Him. Jesus returned to heaven and spiritually took us along. What a mystery: “Even when we were dead in our trespasses, [God] made us alive together with Christ . . . and raised us with him and seated us with him in the heavenly places in Christ Jesus” (Eph 2:5–6). Yes, this is a spiritual reality now, as my body quite obviously is still here on the ground. One day, of course, the union will be completed as we receive our resurrection bodies that we might always be in immediate communion with Jesus and one another.

Meanwhile, while we are on earth, Jesus stays with us through His Spirit whom He sends to us. Paul writes, “God’s love has been poured into our hearts through the Holy Spirit who has been given to us” (Rom. 5:5). The Spirit is the personal presence of Jesus “housed” in us. By the Spirit, the Father and Son make a home in us (John 14:23). Christians, both individually and corporately as the church, are a dwelling in which the eternal exchange of love between the Triune persons gets lived out. The Holy Spirit in us keeps us joined to Jesus, who has taken His resurrection body into heaven. He ever lifts us up to see that our true life is located there, in Christ.

The biblical understanding of Jesus’ being with us is very different from any idea that Jesus’ presence just gives a helpful boost to the life I’m trying to make for myself. “I am with you always” does not mean I have a miniature Jesus tucked inside me for inspiration amid my ambitions or for comfort when things don’t go my way. Rather, my little life is taken up into the greatness of Jesus. He is with us most profoundly because by the Spirit we are in Christ. My purpose in life, then, is directed by His mission for His people.

So, I am propelled out of my cozy home where I’d like to stay while Jesus comforts me. He sends me to the cranky neighbor to witness to him with the awareness that Jesus loves him as much as He loves me. “I am with you as you love him in Me.”

Jesus goes with me from my relatively safe street to the sharp neighborhood filled with angry discards. “Pitch a tent there,” He whispers, “as I took up a tent of flesh in a broken world.” That might mean beginning a school, a sports camp, or a clinic in His name.

Right where I don’t want to go, Jesus already is there. He even sends me to engage the people who will scoff at mention of His name. I’d like to avoid them, to keep away from controversy. But the Lord who continues to mix it up in the world He is reclaiming reminds me: “You are in Me, and I am sending My gospel into the world. So you can trust that I am with you as you go into those tricky conversations.”

Jesus is with us always, first and most profoundly because His Spirit has taken us up into His life and, therefore, His mission.

Soli deo Gloria!

¹⁶ Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. ¹⁷ And when they saw him they worshiped him, but some doubted. ¹⁸ And Jesus came and said to them, “All authority in heaven and on earth has been given to me. ¹⁹ Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:16–20 (ESV)

The following excerpt is by Dr. Gerrit Scott Dawson is pastor of First Presbyterian Church, Baton Rouge, La., and author of Jesus Ascended: The Meaning of Christ’s Continuing Incarnation. The article was published in the April 2014 issue of Tabletalk magazine.

Jesus would soon return to heaven while His disciples went out into the world in gospel mission. But they were not going their separate ways. Jesus and His brothers could not be parted by the distance between the world and the heavenly realms. How can this be?

Jesus’ missional instructions can well be translated, “baptizing them into the name of the Father and of the Son and of the Holy Spirit” (28:19). That gives an important insight into conversion and the sealing sign of baptism. Our lives get relocated when we are joined to Jesus by the Spirit through faith. We are launched into Jesus. So now our lives are “hidden with Christ in God” (Col. 3:3). Paul writes dynamically of this reality when he says the Father “has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son” (1:13).

It’s as if God sent a moving truck to take us out of a dank, evil, broken neighborhood of sin into the spacious streets of freedom in Christ. Peter describes it as God’s “calling us out of darkness into his marvelous light” (1 Peter 2:9). Jesus Himself stated this change of life-address even more mystically: “In that day you will know that I am in my Father, and you in me, and I in you” (John 14:20). These verses give some texture to the phrase Paul uses so often: we are now in Christ.

Jesus is with us always because Jesus is where I live. Believers are forever joined to Him. Jesus returned to heaven and spiritually took us along. What a mystery: “Even when we were dead in our trespasses, [God] made us alive together with Christ . . . and raised us with him and seated us with him in the heavenly places in Christ Jesus” (Eph 2:5–6). Yes, this is a spiritual reality now, as my body quite obviously is still here on the ground. One day, of course, the union will be completed as we receive our resurrection bodies that we might always be in immediate communion with Jesus and one another.

Meanwhile, while we are on earth, Jesus stays with us through His Spirit whom He sends to us. Paul writes, “God’s love has been poured into our hearts through the Holy Spirit who has been given to us” (Rom. 5:5). The Spirit is the personal presence of Jesus “housed” in us. By the Spirit, the Father and Son make a home in us (John 14:23). Christians, both individually and corporately as the church, are a dwelling in which the eternal exchange of love between the Triune persons gets lived out. The Holy Spirit in us keeps us joined to Jesus, who has taken His resurrection body into heaven. He ever lifts us up to see that our true life is located there, in Christ.

The biblical understanding of Jesus’ being with us is very different from any idea that Jesus’ presence just gives a helpful boost to the life I’m trying to make for myself. “I am with you always” does not mean I have a miniature Jesus tucked inside me for inspiration amid my ambitions or for comfort when things don’t go my way. Rather, my little life is taken up into the greatness of Jesus. He is with us most profoundly because by the Spirit we are in Christ. My purpose in life, then, is directed by His mission for His people.

So, I am propelled out of my cozy home where I’d like to stay while Jesus comforts me. He sends me to the cranky neighbor to witness to him with the awareness that Jesus loves him as much as He loves me. “I am with you as you love him in Me.”

Jesus goes with me from my relatively safe street to the sharp neighborhood filled with angry discards. “Pitch a tent there,” He whispers, “as I took up a tent of flesh in a broken world.” That might mean beginning a school, a sports camp, or a clinic in His name.

Right where I don’t want to go, Jesus already is there. He even sends me to engage the people who will scoff at mention of His name. I’d like to avoid them, to keep away from controversy. But the Lord who continues to mix it up in the world He is reclaiming reminds me: “You are in Me, and I am sending My gospel into the world. So you can trust that I am with you as you go into those tricky conversations.”

Jesus is with us always, first and most profoundly because His Spirit has taken us up into His life and, therefore, His mission.

Soli deo Gloria!

“And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split.” (Matthew 27:51 ESV)

^“And the curtain of the temple was torn in two, from top to bottom.” (Mark 15:38 ESV)

^“And the curtain of the temple was torn in two.” (Luke 23:45 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those days and hours.

Matthew, Mark and Luke alone recorded the events immediately following the Lord Jesus Christ’s death on the cross. Regarding those events, they mentioned the moment the tearing in half of the temple curtain,

The curtain separated the two inner chambers, or rooms, in the temple. These were the Holy Place and the Holy of Holies. Contained in the Holy Place were three pieces of furniture: the Table of Shewbread, the Golden Lampstand and the Golden Altar of Incense. Contained within the Holy of Holies was the Ark of the Covenant.

Separating the Holy Place from the Holy of Holies was the curtain. Exodus 26:31-35 describes the curtain in detail.

³¹ “And you shall make a veil of blue and purple and scarlet yarns and fine twined linen. It shall be made with cherubim skillfully worked into it. ³² And you shall hang it on four pillars of acacia overlaid with gold, with hooks of gold, on four bases of silver. ³³ And you shall hang the veil from the clasps, and bring the ark of the testimony in there within the veil. And the veil shall separate for you the Holy Place from the Most Holy. ³⁴ You shall put the mercy seat on the ark of the testimony in the Most Holy Place. ³⁵ And you shall set the table outside the veil, and the lampstand on the south side of the tabernacle opposite the table, and you shall put the table on the north side.” (Exodus 26:31–35 (ESV)

What was the significance of the curtain? What was also the significance of the curtain being torn in two at the death of Jesus Christ? Dr. Benjamin Shaw, professor of Old Testament at Reformation Bible College in Sanford, Fla., answers these questions.

“When Moses was given the law on Mount Sinai, that law included instructions for building the tabernacle. Included were directions for making a curtain or veil (Ex. 26:30–35). The purpose of this curtain was to divide between the Holy Place and the Most Holy Place. In the Holy Place were the lampstand, the table for the bread of the presence, and the altar of incense. In the Most Holy Place was the Ark of the Covenant, covered by the mercy seat, on which were two cherubim guarding the presence of God. This was the place where God made His presence visible and from where He spoke to Moses.”

“The veil that divided the Holy Place from the Most Holy Place was embroidered with cherubim, representing the cherubim to the east of Eden, keeping mankind away from the presence of God. But a change took place. The absolute prohibition on entering God’s presence now became not so absolute. The door into the presence of God that had been so firmly slammed shut at Eden now opened a crack. It was a very small crack, to be sure, but it was a real crack. Now the high priest, once a year, accompanied by the billowing smoke of incense and the blood of sacrifices, could enter the Most Holy Place (Lev. 16). He could enter the place of God’s presence.”

“The people would have known about this if they were properly instructed. The law was to be read before the people every seven years (Deut. 31:9–13). The Levites would have mentioned such things in their instructional work among the people. But for most, the change would have seemed negligible. After all, it only affected the high priest, and only once a year. In addition, as more generations passed, there was no further change in the statutes to indicate that any new development could be expected. When the temple was built, a new veil embroidered with cherubim and setting apart the Most Holy Place was made (2 Chron. 3:14). In addition, the walls of the temple were adorned with cherubim. Except for the high priest, once a year, there was no entering the presence of God.”

“But the prophetic era hinted that further change would come. Isaiah 25:7 says, “And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations.” The word “covering” is not the same as the word “veil.” However, the connection with the holy mountain of the Lord and the eager expectation of the people for the coming of the Lord at least hint at a further change, a very significant change.”

“Again, a period of silence ensued. Then, at the very end of Jesus’ ministry, at the very point of His death, the curtain of the temple was torn in two from top to bottom. This testimony is included in all three of the Synoptic Gospels (Matthew, Mark, and Luke). Something strange, marvelous, and wonderful happened. The way into God’s presence was once again opened. The Synoptic Gospels present the fact, while the author of Hebrews explains what happened.”

“First, we read that Jesus Himself has gone in behind the veil, the curtain (Heb. 6:19). He has entered as our High Priest. As the High Priest in the tabernacle and the temple, Jesus entered the Most Holy Place. However, it was not just the representative Most Holy Place of the temple—it was the true Most Holy Pace in heaven. There He has gone to anchor our hope.”

“Further, Jesus did not enter the Most Holy Place temporarily, as did the high priests of the Old Testament period. Instead, He entered once for all (Heb. 9:11–12). That is, He entered once for all for His people, and He entered permanently, never to exit.”

“Finally, the author of Hebrews tells us that we, too, enter the Most Holy Place by the blood of Jesus (Heb. 10:19–20). We are also told that the curtain represented the body of Christ. With the shedding of His blood, that curtain was torn. The way into the presence of God has been restored. The guarding cherubim with the flashing sword have been removed. What was lost in Adam has been regained in Christ.”

Soli Deo Gloria.